Marius the Epicurean Volume II Part 1

Marius the Epicurean.

by Walter Horatio Pater.

CHAPTER XV: STOICISM AT COURT

[3] THE very finest flower of the same company-Aurelius with the gilded fasces borne before him, a crowd of exquisites, the empress Faustina herself, and all the elegant blue-stockings of the day, who maintained, people said, their private "sophists" to whisper philosophy into their ears winsomely as they performed the duties of the toilet-was a.s.sembled again a few months later, in a different place and for a very different purpose. The temple of Peace, a "modernising" foundation of Hadrian, enlarged by a library and lecture-rooms, had grown into an inst.i.tution like something between a college and a literary club; and here Cornelius Fronto was to p.r.o.nounce a discourse on the Nature of Morals. There were some, indeed, who had desired the emperor Aurelius himself to declare his whole mind on this matter. Rhetoric was become almost a function of the state: philosophy was upon the throne; and had from time to time, by [4] request, delivered an official utterance with well-nigh divine authority. And it was as the delegate of this authority, under the full sanction of the philosophic emperor-emperor and pontiff, that the aged Fronto purposed to-day to expound some parts of the Stoic doctrine, with the view of recommending morals to that refined but perhaps prejudiced company, as being, in effect, one mode of comeliness in things-as it were music, or a kind of artistic order, in life. And he did this earnestly, with an outlay of all his science of mind, and that eloquence of which he was known to be a master. For Stoicism was no longer a rude and unkempt thing. Received at court, it had largely decorated itself: it was grown persuasive and insinuating, and sought not only to convince men's intelligence but to allure their souls. a.s.sociated with the beautiful old age of the great rhetorician, and his winning voice, it was almost Epicurean. And the old man was at his best on the occasion; the last on which he ever appeared in this way. To-day was his own birthday. Early in the morning the imperial letter of congratulation had reached him; and all the pleasant animation it had caused was in his face, when a.s.sisted by his daughter Gratia he took his place on the ivory chair, as president of the Athenaeum of Rome, wearing with a wonderful grace the philosophic pall,-in reality neither more nor less than the loose woollen cloak of the common soldier, but fastened [5] on his right shoulder with a magnificent clasp, the emperor's birthday gift.

It was an age, as abundant evidence shows, whose delight in rhetoric was but one result of a general susceptibility-an age not merely taking pleasure in words, but experiencing a great moral power in them. Fronto's quaintly fashionable audience would have wept, and also a.s.sisted with their purses, had his present purpose been, as sometimes happened, the recommendation of an object of charity. As it was, arranging themselves at their ease among the images and flowers, these amateurs of exquisite language, with their tablets open for careful record of felicitous word or phrase, were ready to give themselves wholly to the intellectual treat prepared for them, applauding, blowing loud kisses through the air sometimes, at the speaker's triumphant exit from one of his long, skilfully modulated sentences; while the younger of them meant to imitate everything about him, down to the inflections of his voice and the very folds of his mantle. Certainly there was rhetoric enough:-a wealth of imagery; ill.u.s.trations from painting, music, mythology, the experiences of love; a management, by which subtle, unexpected meaning was brought out of familiar terms, like flies from morsels of amber, to use Fronto's own figure. But with all its richness, the higher claim of his style was rightly understood to lie in gravity and self-command, and an especial care for the [6] purities of a vocabulary which rejected every expression unsanctioned by the authority of approved ancient models.

And it happened with Marius, as it will sometimes happen, that this general discourse to a general audience had the effect of an utterance adroitly designed for him. His conscience still vibrating painfully under the shock of that scene in the amphitheatre, and full of the ethical charm of Cornelius, he was questioning himself with much impatience as to the possibility of an adjustment between his own elaborately thought-out intellectual scheme and the "old morality." In that intellectual scheme indeed the old morality had so far been allowed no place, as seeming to demand from him the admission of certain first principles such as might misdirect or r.e.t.a.r.d him in his efforts towards a complete, many-sided existence; or distort the revelations of the experience of life; or curtail his natural liberty of heart and mind. But now (his imagination being occupied for the moment with the n.o.ble and resolute air, the gallantry, so to call it, which composed the outward mien and presentment of his strange friend's inflexible ethics) he felt already some nascent suspicion of his philosophic programme, in regard, precisely, to the question of good taste. There was the taint of a graceless "antinomianism" perceptible in it, a dissidence, a revolt against accustomed modes, the actual impression of which on other [7] men might rebound upon himself in some loss of that personal pride to which it was part of his theory of life to allow so much. And it was exactly a moral situation such as this that Fronto appeared to be contemplating. He seemed to have before his mind the case of one-Cyrenaic or Epicurean, as the courtier tends to be, by habit and instinct, if not on principle-who yet experiences, actually, a strong tendency to moral a.s.sents, and a desire, with as little logical inconsistency as may be, to find a place for duty and righteousness in his house of thought.

And the Stoic professor found the key to this problem in the purely aesthetic beauty of the old morality, as an element in things, fascinating to the imagination, to good taste in its most highly developed form, through a.s.sociation-a system or order, as a matter of fact, in possession, not only of the larger world, but of the rare minority of elite intelligences; from which, therefore, least of all would the sort of Epicurean he had in view endure to become, so to speak, an outlaw. He supposed his hearer to be, with all sincerity, in search after some principle of conduct (and it was here that he seemed to Marius to be speaking straight to him) which might give unity of motive to an actual rect.i.tude, a cleanness and probity of life, determined partly by natural affection, partly by enlightened self-interest or the feeling of honour, due in part even to the mere fear of penalties; no element of which, [8] however, was distinctively moral in the agent himself as such, and providing him, therefore, no common ground with a really moral being like Cornelius, or even like the philosophic emperor. Performing the same offices; actually satisfying, even as they, the external claims of others; rendering to all their dues-one thus circ.u.mstanced would be wanting, nevertheless, in the secret of inward adjustment to the moral agents around him. How tenderly-more tenderly than many stricter souls-he might yield himself to kindly instinct! what fineness of charity in pa.s.sing judgment on others! what an exquisite conscience of other men's susceptibilities! He knows for how much the manner, because the heart itself, counts, in doing a kindness. He goes beyond most people in his care for all weakly creatures; judging, instinctively, that to be but sentient is to possess rights. He conceives a hundred duties, though he may not call them by that name, of the existence of which purely duteous souls may have no suspicion. He has a kind of pride in doing more than they, in a way of his own. Sometimes, he may think that those men of line and rule do not really understand their own business. How narrow, inflexible, unintelligent! what poor guardians (he may reason) of the inward spirit of righteousness, are some supposed careful walkers according to its letter and form. And yet all the while he admits, as such, no moral world at all: no [9] theoretic equivalent to so large a proportion of the facts of life.

But, over and above such practical rect.i.tude, thus determined by natural affection or self-love or fear, he may notice that there is a remnant of right conduct, what he does, still more what he abstains from doing, not so much through his own free election, as from a deference, an "a.s.sent," entire, habitual, unconscious, to custom-to the actual habit or fashion of others, from whom he could not endure to break away, any more than he would care to be out of agreement with them on questions of mere manner, or, say, even, of dress. Yes! there were the evils, the vices, which he avoided as, essentially, a failure in good taste. An a.s.sent, such as this, to the preferences of others, might seem to be the weakest of motives, and the rect.i.tude it could determine the least considerable element in a moral life. Yet here, according to Cornelius Fronto, was in truth the revealing example, albeit operating upon comparative trifles, of the general principle required. There was one great idea a.s.sociated with which that determination to conform to precedent was elevated into the clearest, the fullest, the weightiest principle of moral action; a principle under which one might subsume men's most strenuous efforts after righteousness. And he proceeded to expound the idea of Humanity-of a universal commonwealth of mind, which [10] becomes explicit, and as if incarnate, in a select communion of just men made perfect.

Ho kosmos hosanei polis estin+-the world is as it were a commonwealth, a city: and there are observances, customs, usages, actually current in it, things our friends and companions will expect of us, as the condition of our living there with them at all, as really their peers or fellow-citizens. Those observances were, indeed, the creation of a visible or invisible aristocracy in it, whose actual manners, whose preferences from of old, become now a weighty tradition as to the way in which things should or should not be done, are like a music, to which the intercourse of life proceeds-such a music as no one who had once caught its harmonies would willingly jar. In this way, the becoming, as in Greek-to prepon: or ta ethe+ mores, manners, as both Greeks and Romans said, would indeed be a comprehensive term for duty. Righteousness would be, in the words of "Caesar" himself, of the philosophic Aurelius, but a "following of the reasonable will of the oldest, the most venerable, of cities, of polities-of the royal, the law-giving element, therein-forasmuch as we are citizens also in that supreme city on high, of which all other cities beside are but as single habitations." But as the old man spoke with animation of this supreme city, this invisible society, whose conscience was become explicit in its inner circle of inspired souls, of whose [11] common spirit, the trusted leaders of human conscience had been but the mouthpiece, of whose successive personal preferences in the conduct of life, the "old morality" was the sum,-Marius felt that his own thoughts were pa.s.sing beyond the actual intention of the speaker; not in the direction of any clearer theoretic or abstract definition of that ideal commonwealth, but rather as if in search of its visible locality and abiding-place, the walls and towers of which, so to speak, he might really trace and tell, according to his own old, natural habit of mind. It would be the fabric, the outward fabric, of a system reaching, certainly, far beyond the great city around him, even if conceived in all the machinery of its visible and invisible influences at their grandest-as Augustus or Trajan might have conceived of them-however well the visible Rome might pa.s.s for a figure of that new, unseen, Rome on high. At moments, Marius even asked himself with surprise, whether it might be some vast secret society the speaker had in view:-that august community, to be an outlaw from which, to be foreign to the manners of which, was a loss so much greater than to be excluded, into the ends of the earth, from the sovereign Roman commonwealth. Humanity, a universal order, the great polity, its aristocracy of elect spirits, the mastery of their example over their successors-these were the ideas, stimulating enough in their way, [12] by a.s.sociation with which the Stoic professor had attempted to elevate, to unite under a single principle, men's moral efforts, himself lifted up with so genuine an enthusiasm. But where might Marius search for all this, as more than an intellectual abstraction? Where were those elect souls in whom the claim of Humanity became so amiable, winning, persuasive-whose footsteps through the world were so beautiful in the actual order he saw-whose faces averted from him, would be more than he could bear? Where was that comely order, to which as a great fact of experience he must give its due; to which, as to all other beautiful "phenomena" in life, he must, for his own peace, adjust himself?

Rome did well to be serious. The discourse ended somewhat abruptly, as the noise of a great crowd in motion was heard below the walls; whereupon, the audience, following the humour of the younger element in it, poured into the colonnade, from the steps of which the famous procession, or transvectio, of the military knights was to be seen pa.s.sing over the Forum, from their trysting-place at the temple of Mars, to the temple of the Dioscuri. The ceremony took place this year, not on the day accustomed-anniversary of the victory of Lake Regillus, with its pair of celestial a.s.sistants-and amid the heat and roses of a Roman July, but, by [13] antic.i.p.ation, some months earlier, the almond-trees along the way being still in leafless flower. Through that light trellis-work, Marius watched the riders, arrayed in all their gleaming ornaments, and wearing wreaths of olive around their helmets, the faces below which, what with battle and the plague, were almost all youthful. It was a flowery scene enough, but had to-day its fulness of war-like meaning; the return of the army to the North, where the enemy was again upon the move, being now imminent. Cornelius had ridden along in his place, and, on the dismissal of the company, pa.s.sed below the steps where Marius stood, with that new song he had heard once before floating from his lips.

NOTES

10. +Transliteration: Ho kosmos hosanei polis estin. Translation: "The world is like a city."

10. +Transliteration: to prepon ... ta ethe. Translation: "That which is seemly ... mores."

CHAPTER XVI: SECOND THOUGHTS

[14] AND Marius, for his part, was grave enough. The discourse of Cornelius Fronto, with its wide prospect over the human, the spiritual, horizon, had set him on a review-on a review of the isolating narrowness, in particular, of his own theoretic scheme. Long after the very latest roses were faded, when "the town" had departed to country villas, or the baths, or the war, he remained behind in Rome; anxious to try the lastingness of his own Epicurean rose-garden; setting to work over again, and deliberately pa.s.sing from point to point of his old argument with himself, down to its practical conclusions. That age and our own have much in common-many difficulties and hopes. Let the reader pardon me if here and there I seem to be pa.s.sing from Marius to his modern representatives-from Rome, to Paris or London.

What really were its claims as a theory of practice, of the sympathies that determine [15] practice? It had been a theory, avowedly, of loss and gain (so to call it) of an economy. If, therefore, it missed something in the commerce of life, which some other theory of practice was able to include, if it made a needless sacrifice, then it must be, in a manner, inconsistent with itself, and lack theoretic completeness. Did it make such a sacrifice? What did it lose, or cause one to lose?

And we may note, as Marius could hardly have done, that Cyrenaicism is ever the characteristic philosophy of youth, ardent, but narrow in its survey-sincere, but apt to become one-sided, or even fanatical. It is one of those subjective and partial ideals, based on vivid, because limited, apprehension of the truth of one aspect of experience (in this case, of the beauty of the world and the brevity of man's life there) which it may be said to be the special vocation of the young to express. In the school of Cyrene, in that comparatively fresh Greek world, we see this philosophy where it is least blase, as we say; in its most pleasant, its blithest and yet perhaps its wisest form, youthfully bright in the youth of European thought. But it grows young again for a while in almost every youthful soul. It is spoken of sometimes as the appropriate utterance of jaded men; but in them it can hardly be sincere, or, by the nature of the case, an enthusiasm. "Walk in the ways of thine heart, and in the sight of thine eyes," is, indeed, most often, [16] according to the supposition of the book from which I quote it, the counsel of the young, who feel that the sunshine is pleasant along their veins, and wintry weather, though in a general sense foreseen, a long way off. The youthful enthusiasm or fanaticism, the self-abandonment to one favourite mode of thought or taste, which occurs, quite naturally, at the outset of every really vigorous intellectual career, finds its special opportunity in a theory such as that so carefully put together by Marius, just because it seems to call on one to make the sacrifice, accompanied by a vivid sensation of power and will, of what others value-sacrifice of some conviction, or doctrine, or supposed first principle-for the sake of that clear-eyed intellectual consistency, which is like spotless bodily cleanliness, or scrupulous personal honour, and has itself for the mind of the youthful student, when he first comes to appreciate it, the fascination of an ideal.

The Cyrenaic doctrine, then, realised as a motive of strenuousness or enthusiasm, is not so properly the utterance of the "jaded Epicurean," as of the strong young man in all the freshness of thought and feeling, fascinated by the notion of raising his life to the level of a daring theory, while, in the first genial heat of existence, the beauty of the physical world strikes potently upon his wide-open, unwearied senses. He discovers a great new poem every spring, with a hundred delightful things he too has felt, but [16] which have never been expressed, or at least never so truly, before. The workshops of the artists, who can select and set before us what is really most distinguished in visible life, are open to him. He thinks that the old Platonic, or the new Baconian philosophy, has been better explained than by the authors themselves, or with some striking original development, this very month. In the quiet heat of early summer, on the dusty gold morning, the music comes, louder at intervals, above the hum of voices from some neighbouring church, among the flowering trees, valued now, perhaps, only for the poetically rapt faces among priests or worshippers, or the mere skill and eloquence, it may be, of its preachers of faith and righteousness. In his scrupulous idealism, indeed, he too feels himself to be something of a priest, and that devotion of his days to the contemplation of what is beautiful, a sort of perpetual religious service. Afar off, how many fair cities and delicate sea-coasts await him! At that age, with minds of a certain const.i.tution, no very choice or exceptional circ.u.mstances are needed to provoke an enthusiasm something like this. Life in modern London even, in the heavy glow of summer, is stuff sufficient for the fresh imagination of a youth to build its "palace of art" of; and the very sense and enjoyment of an experience in which all is new, are but enhanced, like that glow of summer itself, by the [18] thought of its brevity, giving him something of a gambler's zest, in the apprehension, by dexterous act or diligently appreciative thought, of the highly coloured moments which are to pa.s.s away so quickly. At bottom, perhaps, in his elaborately developed self-consciousness, his sensibilities, his almost fierce grasp upon the things he values at all, he has, beyond all others, an inward need of something permanent in its character, to hold by: of which circ.u.mstance, also, he may be partly aware, and that, as with the brilliant Claudio in Measure for Measure, it is, in truth, but darkness he is, "encountering, like a bride." But the inevitable falling of the curtain is probably distant; and in the daylight, at least, it is not often that he really shudders at the thought of the grave-the weight above, the narrow world and its company, within. When the thought of it does occur to him, he may say to himself:-Well! and the rude monk, for instance, who has renounced all this, on the security of some dim world beyond it, really acquiesces in that "fifth act," amid all the consoling ministries around him, as little as I should at this moment; though I may hope, that, as at the real ending of a play, however well acted, I may already have had quite enough of it, and find a true well-being in eternal sleep.

And precisely in this circ.u.mstance, that, consistently with the function of youth in general, Cyrenaicism will always be more or [19] less the special philosophy, or "prophecy," of the young, when the ideal of a rich experience comes to them in the ripeness of the receptive, if not of the reflective, powers-precisely in this circ.u.mstance, if we rightly consider it, lies the duly prescribed corrective of that philosophy. For it is by its exclusiveness, and by negation rather than positively, that such theories fail to satisfy us permanently; and what they really need for their correction, is the complementary influence of some greater system, in which they may find their due place. That Sturm und Drang of the spirit, as it has been called, that ardent and special apprehension of half-truths, in the enthusiastic, and as it were "prophetic" advocacy of which, devotion to truth, in the case of the young-apprehending but one point at a time in the great circ.u.mference-most usually embodies itself, is levelled down, safely enough, afterwards, as in history so in the individual, by the weakness and mere weariness, as well as by the maturer wisdom, of our nature. And though truth indeed, resides, as has been said, "in the whole"-in harmonisings and adjustments like this-yet those special apprehensions may still owe their full value, in this sense of "the whole," to that earlier, one-sided but ardent pre-occupation with them.

Cynicism and Cyrenaicism:-they are the earlier Greek forms of Roman Stoicism and Epicureanism, and in that world of old Greek [20] thought, we may notice with some surprise that, in a little while, the n.o.bler form of Cyrenaicism-Cyrenaicism cured of its faults-met the n.o.bler form of Cynicism half-way. Starting from opposed points, they merged, each in its most refined form, in a single ideal of temperance or moderation. Something of the same kind may be noticed regarding some later phases of Cyrenaic theory. If it starts with considerations opposed to the religious temper, which the religious temper holds it a duty to repress, it is like it, nevertheless, and very unlike any lower development of temper, in its stress and earnestness, its serious application to the pursuit of a very unworldly type of perfection. The saint, and the Cyrenaic lover of beauty, it may be thought, would at least understand each other better than either would understand the mere man of the world. Carry their respective positions a point further, shift the terms a little, and they might actually touch.

Perhaps all theories of practice tend, as they rise to their best, as understood by their worthiest representatives, to identification with each other. For the variety of men's possible reflections on their experience, as of that experience itself, is not really so great as it seems; and as the highest and most disinterested ethical formulae, filtering down into men's everyday existence, reach the same poor level of vulgar egotism, so, we may fairly suppose that all the highest spirits, from [21] whatever contrasted points they have started, would yet be found to entertain, in the moral consciousness realised by themselves, much the same kind of mental company; to hold, far more than might be thought probable, at first sight, the same personal types of character, and even the same artistic and literary types, in esteem or aversion; to convey, all of them alike, the same savour of unworldliness. And Cyrenaicism or Epicureanism too, new or old, may be noticed, in proportion to the completeness of its development, to approach, as to the n.o.bler form of Cynicism, so also to the more n.o.bly developed phases of the old, or traditional morality. In the gravity of its conception of life, in its pursuit after nothing less than a perfection, in its apprehension of the value of time-the pa.s.sion and the seriousness which are like a consecration-la pa.s.sion et le serieux qui consacrent-it may be conceived, as regards its main drift, to be not so much opposed to the old morality, as an exaggeration of one special motive in it.

Some cramping, narrowing, costly preference of one part of his own nature, and of the nature of things, to another, Marius seemed to have detected in himself, meantime,-in himself, as also in those old masters of the Cyrenaic philosophy. If they did realise the monochronos hedone+ as it was called-the pleasure of the "Ideal Now"-if certain moments of their lives were high-pitched, pa.s.sionately coloured, intent with sensation, [22] and a kind of knowledge which, in its vivid clearness, was like sensation-if, now and then, they apprehended the world in its fulness, and had a vision, almost "beatific," of ideal personalities in life and art, yet these moments were a very costly matter: they paid a great price for them, in the sacrifice of a thousand possible sympathies, of things only to be enjoyed through sympathy, from which they detached themselves, in intellectual pride, in loyalty to a mere theory that would take nothing for granted, and a.s.sent to no approximate or hypothetical truths. In their unfriendly, repellent att.i.tude towards the Greek religion, and the old Greek morality, surely, they had been but faulty economists. The Greek religion was then alive: then, still more than in its later day of dissolution, the higher view of it was possible, even for the philosopher. Its story made little or no demand for a reasoned or formal acceptance. A religion, which had grown through and through man's life, with so much natural strength; had meant so much for so many generations; which expressed so much of their hopes, in forms so familiar and so winning; linked by a.s.sociations so manifold to man as he had been and was-a religion like this, one would think, might have had its uses, even for a philosophic sceptic. Yet those beautiful G.o.ds, with the whole round of their poetic worship, the school of Cyrene definitely renounced.

[23] The old Greek morality, again, with all its imperfections, was certainly a comely thing.-Yes! a harmony, a music, in men's ways, one might well hesitate to jar. The merely aesthetic sense might have had a legitimate satisfaction in the spectacle of that fair order of choice manners, in those attractive conventions, enveloping, so gracefully, the whole of life, insuring some sweetness, some security at least against offence, in the intercourse of the world. Beyond an obvious utility, it could claim, indeed but custom-use-and-wont, as we say-for its sanction. But then, one of the advantages of that liberty of spirit among the Cyrenaics (in which, through theory, they had become dead to theory, so that all theory, as such, was really indifferent to them, and indeed nothing valuable but in its tangible ministration to life) was precisely this, that it gave them free play in using as their ministers or servants, things which, to the uninitiated, must be masters or nothing. Yet, how little the followers of Aristippus made of that whole comely system of manners or morals, then actually in possession of life, is shown by the bold practical consequence, which one of them maintained (with a hard, self-opinionated adherence to his peculiar theory of values) in the not very amiable paradox that friendship and patriotism were things one could do without; while another-Death's-advocate, as he was called-helped so many to self-destruction, by his [24] pessimistic eloquence on the evils of life, that his lecture-room was closed. That this was in the range of their consequences-that this was a possible, if remote, deduction from the premisses of the discreet Aristippus-was surely an inconsistency in a thinker who professed above all things an economy of the moments of life. And yet those old Cyrenaics felt their way, as if in the dark, we may be sure, like other men in the ordinary transactions of life, beyond the narrow limits they drew of clear and absolutely legitimate knowledge, admitting what was not of immediate sensation, and drawing upon that "fantastic" future which might never come. A little more of such "walking by faith," a little more of such not unreasonable "a.s.sent," and they might have profited by a hundred services to their culture, from Greek religion and Greek morality, as they actually were. The spectacle of their fierce, exclusive, tenacious hold on their own narrow apprehension, makes one think of a picture with no relief, no soft shadows nor breadth of s.p.a.ce, or of a drama without proportionate repose.

Yet it was of perfection that Marius (to return to him again from his masters, his intellectual heirs) had been really thinking all the time: a narrow perfection it might be objected, the perfection of but one part of his nature-his capacities of feeling, of exquisite physical impressions, of an imaginative sympathy-but still, a true perfection of those capacities, wrought out [25] to their utmost degree, admirable enough in its way. He too is an economist: he hopes, by that "insight" of which the old Cyrenaics made so much, by skilful apprehension of the conditions of spiritual success as they really are, the special circ.u.mstances of the occasion with which he has to deal, the special felicities of his own nature, to make the most, in no mean or vulgar sense, of the few years of life; few, indeed, for the attainment of anything like general perfection! With the brevity of that sum of years his mind is exceptionally impressed; and this purpose makes him no frivolous dilettante, but graver than other men: his scheme is not that of a trifler, but rather of one who gives a meaning of his own, yet a very real one, to those old words-Let us work while it is day! He has a strong apprehension, also, of the beauty of the visible things around him; their fading, momentary, graces and attractions. His natural susceptibility in this direction, enlarged by experience, seems to demand of him an almost exclusive pre-occupation with the aspects of things; with their aesthetic character, as it is called-their revelations to the eye and the imagination: not so much because those aspects of them yield him the largest amount of enjoyment, as because to be occupied, in this way, with the aesthetic or imaginative side of things, is to be in real contact with those elements of his own nature, and of theirs, which, for him at [26] least, are matter of the most real kind of apprehension. As other men are concentrated upon truths of number, for instance, or on business, or it may be on the pleasures of appet.i.te, so he is wholly bent on living in that full stream of refined sensation. And in the prosecution of this love of beauty, he claims an entire personal liberty, liberty of heart and mind, liberty, above all, from what may seem conventional answers to first questions.

But, without him there is a venerable system of sentiment and idea, widely extended in time and place, in a kind of impregnable possession of human life-a system, which, like some other great products of the conjoint efforts of human mind through many generations, is rich in the world's experience; so that, in attaching oneself to it, one lets in a great tide of that experience, and makes, as it were with a single step, a great experience of one's own, and with great consequent increase to one's sense of colour, variety, and relief, in the spectacle of men and things. The mere sense that one belongs to a system-an imperial system or organisation-has, in itself, the expanding power of a great experience; as some have felt who have been admitted from narrower sects into the communion of the catholic church; or as the old Roman citizen felt. It is, we might fancy, what the coming into possession of a very widely spoken language might be, with a great literature, which is also [27] the speech of the people we have to live among.

A wonderful order, actually in possession of human life!-grown inextricably through and through it; penetrating into its laws, its very language, its mere habits of decorum, in a thousand half-conscious ways; yet still felt to be, in part, an unfulfilled ideal; and, as such, awakening hope, and an aim, identical with the one only consistent aspiration of mankind! In the apprehension of that, just then, Marius seemed to have joined company once more with his own old self; to have overtaken on the road the pilgrim who had come to Rome, with absolute sincerity, on the search for perfection. It defined not so much a change of practice, as of sympathy-a new departure, an expansion, of sympathy. It involved, certainly, some curtailment of his liberty, in concession to the actual manner, the distinctions, the enactments of that great crowd of admirable spirits, who have elected so, and not otherwise, in their conduct of life, and are not here to give one, so to term it, an "indulgence." But then, under the supposition of their disapproval, no roses would ever seem worth plucking again. The authority they exercised was like that of cla.s.sic taste-an influence so subtle, yet so real, as defining the loyalty of the scholar; or of some beautiful and venerable ritual, in which every observance is become spontaneous and almost mechanical, yet is found, [28] the more carefully one considers it, to have a reasonable significance and a natural history.

And Marius saw that he would be but an inconsistent Cyrenaic, mistaken in his estimate of values, of loss and gain, and untrue to the well-considered economy of life which he had brought with him to Rome-that some drops of the great cup would fall to the ground-if he did not make that concession, if he did but remain just there.

NOTES

21. +Transliteration: monochronos hedone. Pater's definition "the pleasure of the ideal present, of the mystic now." The definition is fitting; the unusual adjective monochronos means, literally, "single or unitary time."

CHAPTER XVII: BEATA URBS

"Many prophets and kings have desired to see the things which ye see."

[29] THE enemy on the Danube was, indeed, but the vanguard of the mighty invading hosts of the fifth century. Illusively repressed just now, those confused movements along the northern boundary of the Empire were destined to unite triumphantly at last, in the barbarism, which, powerless to destroy the Christian church, was yet to suppress for a time the achieved culture of the pagan world. The kingdom of Christ was to grow up in a somewhat false alienation from the light and beauty of the kingdom of nature, of the natural man, with a partly mistaken tradition concerning it, and an incapacity, as it might almost seem at times, for eventual reconciliation thereto. Meantime Italy had armed itself once more, in haste, and the imperial brothers set forth for the Alps.

Whatever misgiving the Roman people may [30] have felt as to the leadership of the younger was unexpectedly set at rest; though with some temporary regret for the loss of what had been, after all, a popular figure on the world's stage. Travelling fraternally in the same litter with Aurelius, Lucius Verus was struck with sudden and mysterious disease, and died as he hastened back to Rome. His death awoke a swarm of sinister rumours, to settle on Lucilla, jealous, it was said, of Fabia her sister, perhaps of Faustina-on Faustina herself, who had accompanied the imperial progress, and was anxious now to hide a crime of her own-even on the elder brother, who, beforehand with the treasonable designs of his colleague, should have helped him at supper to a favourite morsel, cut with a knife poisoned ingeniously on one side only. Aurelius, certainly, with sincere distress, his long irritations, so dutifully concealed or repressed, turning now into a single feeling of regret for the human creature, carried the remains back to Rome, and demanded of the Senate a public funeral, with a decree for the apotheosis, or canonisation, of the dead.

For three days the body lay in state in the Forum, enclosed in an open coffin of cedar-wood, on a bed of ivory and gold, in the centre of a sort of temporary chapel, representing the temple of his patroness Venus Genetrix. Armed soldiers kept watch around it, while choirs of select voices relieved one another in the chanting of hymns or monologues from the great tragedians.

[31] At the head of the couch were displayed the various personal decorations which had belonged to Verus in life. Like all the rest of Rome, Marius went to gaze on the face he had seen last scarcely disguised under the hood of a travelling-dress, as the wearer hurried, at night-fall, along one of the streets below the palace, to some amorous appointment. Unfamiliar as he still was with dead faces, he was taken by surprise, and touched far beyond what he had reckoned on, by the piteous change there; even the skill of Galen having been not wholly successful in the process of embalming. It was as if a brother of his own were lying low before him, with that meek and helpless expression it would have been a sacrilege to treat rudely.

Meantime, in the centre of the Campus Martius, within the grove of poplars which enclosed the s.p.a.ce where the body of Augustus had been burnt, the great funeral pyre, stuffed with shavings of various aromatic woods, was built up in many stages, separated from each other by a light entablature of woodwork, and adorned abundantly with carved and tapestried images. Upon this pyramidal or flame-shaped structure lay the corpse, hidden now under a mountain of flowers and incense brought by the women, who from the first had had their fondness for the wanton graces of the deceased. The dead body was surmounted by a waxen effigy of great size, arrayed in the triumphal ornaments. [32] At last the Centurions to whom that office belonged, drew near, torch in hand, to ignite the pile at its four corners, while the soldiers, in wild excitement, flung themselves around it, casting into the flames the decorations they had received for acts of valour under the dead emperor's command.

It had been a really heroic order, spoiled a little, at the last moment, through the somewhat tawdry artifice, by which an eagle-not a very n.o.ble or youthful specimen of its kind-was caused to take flight amid the real or affected awe of the spectators, above the perishing remains; a court chamberlain, according to ancient etiquette, subsequently making official declaration before the Senate, that the imperial "genius" had been seen in this way, escaping from the fire. And Marius was present when the Fathers, duly certified of the fact, by "acclamation," muttering their judgment all together, in a kind of low, rhythmical chant, decreed Caelum-the privilege of divine rank to the departed.

The actual gathering of the ashes in a white cere-cloth by the widowed Lucilla, when the last flicker had been extinguished by drops of wine; and the conveyance of them to the little cell, already populous, in the central ma.s.s of the sepulchre of Hadrian, still in all the splendour of its statued colonnades, were a matter of private or domestic duty; after the due accomplishment of which Aurelius was at [33] liberty to retire for a time into the privacy o his beloved apartments of the Palatine. And hither, not long afterwards, Marius was summoned a second time, to receive from the imperial hands the great pile of Ma.n.u.scripts it would be his business to revise and arrange.

One year had pa.s.sed since his first visit to the palace; and as he climbed the stairs to-day, the great cypresses rocked against the sunless sky, like living creatures in pain. He had to traverse a long subterranean gallery, once a secret entrance to the imperial apartments, and in our own day, amid the ruin of all around it, as smooth and fresh as if the carpets were but just removed from its floor after the return of the emperor from the shows. It was here, on such an occasion, that the emperor Caligula, at the age of twenty-nine, had come by his end, the a.s.sa.s.sins gliding along it as he lingered a few moments longer to watch the movements of a party of n.o.ble youths at their exercise in the courtyard below. As Marius waited, a second time, in that little red room in the house of the chief chamberlain, curious to look once more upon its painted walls-the very place whither the a.s.sa.s.sins were said to have turned for refuge after the murder-he could all but see the figure, which in its surrounding light and darkness seemed to him the most melancholy in the entire history of Rome. He called to mind the greatness of that popularity and early [34] promise-the stupefying height of irresponsible power, from which, after all, only men's viler side had been clearly visible-the overthrow of reason-the seemingly irredeemable memory; and still, above all, the beautiful head in which the n.o.ble lines of the race of Augustus were united to, he knew not what expression of sensibility and fineness, not theirs, and for the like of which one must pa.s.s onward to the Antonines. Popular hatred had been careful to destroy its semblance wherever it was to be found; but one bust, in dark bronze-like basalt of a wonderful perfection of finish, preserved in the museum of the Capitol, may have seemed to some visitors there perhaps the finest extant relic of Roman art. Had the very seal of empire upon those sombre brows, reflected from his mirror, suggested his insane attempt upon the liberties, the dignity of men?-"O humanity!" he seems to ask, "what hast thou done to me that I should so despise thee?"-And might not this be indeed the true meaning of kingship, if the world would have one man to reign over it? The like of this: or, some incredible, surely never to be realised, height of disinterestedness, in a king who should be the servant of all, quite at the other extreme of the practical dilemma involved in such a position. Not till some while after his death had the body been decently interred by the piety of the sisters he had driven into exile. Fraternity [35] of feeling had been no invariable feature in the incidents of Roman story. One long Vicus Sceleratus, from its first dim foundation in fraternal quarrel on the morrow of a common deliverance so touching-had not almost every step in it some gloomy memory of unnatural violence? Romans did well to fancy the traitress Tarpeia still "green in earth," crowned, enthroned, at the roots of the Capitoline rock. If in truth the religion of Rome was everywhere in it, like that perfume of the funeral incense still upon the air, so also was the memory of crime prompted by a hypocritical cruelty, down to the erring, or not erring, Vesta calmly buried alive there, only eighty years ago, under Domitian.

It was with a sense of relief that Marius found himself in the presence of Aurelius, whose gesture of friendly intelligence, as he entered, raised a smile at the gloomy train of his own thoughts just then, although since his first visit to the palace a great change had pa.s.sed over it. The clear daylight found its way now into empty rooms. To raise funds for the war, Aurelius, his luxurious brother being no more, had determined to sell by auction the acc.u.mulated treasures of the imperial household. The works of art, the dainty furniture, had been removed, and were now "on view" in the Forum, to be the delight or dismay, for many weeks to come, of the [36] large public of those who were curious in these things. In such wise had Aurelius come to the condition of philosophic detachment he had affected as a boy, hardly persuaded to wear warm clothing, or to sleep in more luxurious manner than on the bare floor. But, in his empty house, the man of mind, who had always made so much of the pleasures of philosophic contemplation, felt freer in thought than ever. He had been reading, with less self-reproach than usual, in the Republic of Plato, those pa.s.sages which describe the life of the philosopher-kings-like that of hired servants in their own house-who, possessed of the "gold undefiled" of intellectual vision, forgo so cheerfully all other riches. It was one of his happy days: one of those rare days, when, almost with none of the effort, otherwise so constant with him, his thoughts came rich and full, and converged in a mental view, as exhilarating to him as the prospect of some wide expanse of landscape to another man's bodily eye. He seemed to lie readier than was his wont to the imaginative influence of the philosophic reason-to its suggestions of a possible open country, commencing just where all actual experience leaves off, but which experience, one's own and not another's, may one day occupy. In fact, he was seeking strength for himself, in his own way, before he started for that ambiguous earthly warfare [37] which was to occupy the remainder of his life. "Ever remember this," he writes, "that a happy life depends, not on many things-en oligistois keitai."+ And to-day, committing himself with a steady effort of volition to the mere silence of the great empty apartments, he might be said to have escaped, according to Plato's promise to those who live closely with philosophy, from the evils of the world.

In his "conversations with himself" Marcus Aurelius speaks often of that City on high, of which all other cities are but single habitations. From him in fact Cornelius Fronto, in his late discourse, had borrowed the expression; and he certainly meant by it more than the whole commonwealth of Rome, in any idealisation of it, however sublime. Incorporate somehow with the actual city whose goodly stones were lying beneath his gaze, it was also implicate in that reasonable const.i.tution of nature, by devout contemplation of which it is possible for man to a.s.sociate himself to the consciousness of G.o.d. In that New Rome he had taken up his rest for awhile on this day, deliberately feeding his thoughts on the better air of it, as another might have gone for mental renewal to a favourite villa.

"Men seek retirement in country-houses," he writes, "on the sea-coast, on the mountains; and you have yourself as much fondness for such places as another. But there is little proof of culture therein; since the privilege is yours of [38] retiring into yourself whensoever you please,-into that little farm of one's own mind, where a silence so profound may be enjoyed." That it could make these retreats, was a plain consequence of the kingly prerogative of the mind, its dominion over circ.u.mstance, its inherent liberty.-"It is in thy power to think as thou wilt: The essence of things is in thy thoughts about them: All is opinion, conception: No man can be hindered by another: What is outside thy circle of thought is nothing at all to it; hold to this, and you are safe: One thing is needful-to live close to the divine genius within thee, and minister thereto worthily." And the first point in this true ministry, this culture, was to maintain one's soul in a condition of indifference and calm. How continually had public claims, the claims of other persons, with their rough angularities of character, broken in upon him, the shepherd of the flock. But after all he had at least this privilege he could not part with, of thinking as he would; and it was well, now and then, by a conscious effort of will, to indulge it for a while, under systematic direction. The duty of thus making discreet, systematic use of the power of imaginative vision for purposes of spiritual culture, "since the soul takes colour from its fantasies," is a point he has frequently insisted on.

The influence of these seasonable meditations-a symbol, or sacrament, because an intensified [39] condition, of the soul's own ordinary and natural life-would remain upon it, perhaps for many days. There were experiences he could not forget, intuitions beyond price, he had come by in this way, which were almost like the breaking of a physical light upon his mind; as the great Augustus was said to have seen a mysterious physical splendour, yonder, upon the summit of the Capitol, where the altar of the Sibyl now stood. With a prayer, therefore, for inward quiet, for conformity to the divine reason, he read some select pa.s.sages of Plato, which bear upon the harmony of the reason, in all its forms, with itself-"Could there be Cosmos, that wonderful, reasonable order, in him, and nothing but disorder in the world without?" It was from this question he had pa.s.sed on to the vision of a reasonable, a divine, order, not in nature, but in the condition of human affairs-that unseen Celestial City, Uranopolis, Callipolis, Urbs Beata-in which, a consciousness of the divine will being everywhere realised, there would be, among other felicitous differences from this lower visible world, no more quite hopeless death, of men, or children, or of their affections. He had tried to-day, as never before, to make the most of this vision of a New Rome, to realise it as distinctly as he could,-and, as it were, find his way along its streets, ere he went down into a world so irksomely different, to make his practical effort towards it, with a soul full of [40] compa.s.sion for men as they were. However distinct the mental image might have been to him, with the descent of but one flight of steps into the market-place below, it must have retreated again, as if at touch of some malign magic wand, beyond the utmost verge of the horizon. But it had been actually, in his clearest vision of it, a confused place, with but a recognisable entry, a tower or fountain, here or there, and haunted by strange faces, whose novel expression he, the great physiognomist, could by no means read. Plato, indeed, had been able to articulate, to see, at least in thought, his ideal city. But just because Aurelius had pa.s.sed beyond Plato, in the scope of the gracious charities he pre-supposed there, he had been unable really to track his way about it. Ah! after all, according to Plato himself, all vision was but reminiscence, and this, his heart's desire, no place his soul could ever have visited in any region of the old world's achievements. He had but divined, by a kind of generosity of spirit, the void place, which another experience than his must fill.

Yet Marius noted the wonderful expression of peace, of quiet pleasure, on the countenance of Aurelius, as he received from him the rolls of fine clear ma.n.u.script, fancying the thoughts of the emperor occupied at the moment with the famous prospect towards the Alban hills, from those lofty windows.

NOTES

37. +Transliteration: en oligistois keitai. Definition "it lies in the fewest [things]."