Marius the Epicurean Volume II Part 2

"What sound was that, Socrates?" asked Chaerephon. "It came from the beach under the cliff yonder, and seemed a long way off.-And how melodious it was! Was it a bird, I wonder. I thought all sea-birds were songless."

"Aye! a sea-bird," answered Socrates, "a bird called the Halcyon, and has a note full of plaining and tears. There is an old story people tell of it. It was a mortal woman once, daughter of Aeolus, G.o.d of the winds. Ceyx, the son of the morning-star, wedded her in her early maidenhood. The son was not less fair than the father; and when it came to pa.s.s that he died, the crying of the girl as she lamented his sweet usage, was, Just that! And some while after, as Heaven willed, she was changed into a bird. Floating now on bird's wings over the sea she seeks her lost Ceyx there; since she was not able to find him after long wandering over the land."

"That then is the Halcyon-the kingfisher," said Chaerephon. "I never heard a bird like it before. It has truly a plaintive note. What kind of a bird is it, Socrates?"

"Not a large bird, though she has received [82] large honour from the G.o.ds on account of her singular conjugal affection. For whensoever she makes her nest, a law of nature brings round what is called Halcyon's weather,-days distinguishable among all others for their serenity, though they come sometimes amid the storms of winter-days like to-day! See how transparent is the sky above us, and how motionless the sea!-like a smooth mirror."

True! A Halcyon day, indeed! and yesterday was the same. But tell me, Socrates, what is one to think of those stories which have been told from the beginning, of birds changed into mortals and mortals into birds? To me nothing seems more incredible."

"Dear Chaerephon," said Socrates, "methinks we are but half-blind judges of the impossible and the possible. We try the question by the standard of our human faculty, which avails neither for true knowledge, nor for faith, nor vision. Therefore many things seem to us impossible which are really easy, many things unattainable which are within our reach; partly through inexperience, partly through the childishness of our minds. For in truth, every man, even the oldest of us, is like a little child, so brief and babyish are the years of our life in comparison of eternity. Then, how can we, who comprehend not the faculties of G.o.ds and of the heavenly host, tell whether aught of that kind be possible or no?-What a tempest you saw [83] three days ago! One trembles but to think of the lightning, the thunderclaps, the violence of the wind! You might have thought the whole world was going to ruin. And then, after a little, came this wonderful serenity of weather, which has continued till to-day. Which do you think the greater and more difficult thing to do: to exchange the disorder of that irresistible whirlwind to a clarity like this, and becalm the whole world again, or to refashion the form of a woman into that of a bird? We can teach even little children to do something of that sort,-to take wax or clay, and mould out of the same material many kinds of form, one after another, without difficulty. And it may be that to the Deity, whose power is too vast for comparison with ours, all processes of that kind are manageable and easy. How much wider is the whole circle of heaven than thyself?-Wider than thou canst express.

"Among ourselves also, how vast the difference we may observe in men's degrees of power! To you and me, and many another like us, many things are impossible which are quite easy to others. For those who are unmusical, to play on the flute; to read or write, for those who have not yet learned; is no easier than to make birds of women, or women of birds. From the dumb and lifeless egg Nature moulds her swarms of winged creatures, aided, as some will have it, by a divine and secret [84] art in the wide air around us. She takes from the honeycomb a little memberless live thing; she brings it wings and feet, brightens and beautifies it with quaint variety of colour:-and Lo! the bee in her wisdom, making honey worthy of the G.o.ds.

"It follows, that we mortals, being altogether of little account, able wholly to discern no great matter, sometimes not even a little one, for the most part at a loss regarding what happens even with ourselves, may hardly speak with security as to what may be the powers of the immortal G.o.ds concerning Kingfisher, or Nightingale. Yet the glory of thy mythus, as my fathers bequeathed it to me, O tearful songstress! that will I too hand on to my children, and tell it often to my wives, Xanthippe and Myrto:-the story of thy pious love to Ceyx, and of thy melodious hymns; and, above all, of the honour thou hast with the G.o.ds!"

The reader's well-turned periods seemed to stimulate, almost uncontrollably, the eloquent stirrings of the eminent man of letters then present. The impulse to speak masterfully was visible, before the recital was well over, in the moving lines about his mouth, by no means designed, as detractors were wont to say, simply to display the beauty of his teeth. One of the company, expert in his humours, made ready to transcribe what he would say, the sort of [85] things of which a collection was then forming, the "Florida" or Flowers, so to call them, he was apt to let fall by the way-no impromptu ventures at random; but rather elaborate, carved ivories of speech, drawn, at length, out of the rich treasure-house of a memory stored with such, and as with a fine savour of old musk about them. Certainly in this case, as Marius thought, it was worth while to hear a charming writer speak. Discussing, quite in our modern way, the peculiarities of those suburban views, especially the sea-views, of which he was a professed lover, he was also every inch a priest of Aesculapius, patronal G.o.d of Carthage. There was a piquancy in his rococo, very African, and as it were perfumed personality, though he was now well-nigh sixty years old, a mixture there of that sort of Platonic spiritualism which can speak of the soul of man as but a sojourner m the prison of the body-a blending of that with such a relish for merely bodily graces as availed to set the fashion in matters of dress, deportment, accent, and the like, nay! with something also which reminded Marius of the vein of coa.r.s.eness he had found in the "Golden Book." All this made the total impression he conveyed a very uncommon one. Marius did not wonder, as he watched him speaking, that people freely attributed to him many of the marvellous adventures he had recounted in that famous romance, [86] over and above the wildest version of his own actual story-his extraordinary marriage, his religious initiations, his acts of mad generosity, his trial as a sorcerer.

But a sign came from the imperial prince that it was time for the company to separate. He was entertaining his immediate neighbours at the table with a trick from the streets; tossing his olives in rapid succession into the air, and catching them, as they fell, between his lips. His dexterity in this performance made the mirth around him noisy, disturbing the sleep of the furry visitor: the learned party broke up; and Marius withdrew, glad to escape into the open air. The courtesans in their large wigs of false blond hair, were lurking for the guests, with groups of curious idlers. A great conflagration was visible in the distance. Was it in Rome; or in one of the villages of the country? Pausing for a few minutes on the terrace to watch it, Marius was for the first time able to converse intimately with Apuleius; and in this moment of confidence the "illuminist," himself with locks so carefully arranged, and seemingly so full of affectations, almost like one of those light women there, dropped a veil as it were, and appeared, though still permitting the play of a certain element of theatrical interest in his bizarre tenets, to be ready to explain and defend his position reasonably. For a moment his fantastic foppishness and his pretensions to ideal [87] vision seemed to fall into some intelligible congruity with each other. In truth, it was the Platonic Idealism, as he conceived it, which for him literally animated, and gave him so lively an interest in, this world of the purely outward aspects of men and things.-Did material things, such things as they had had around them all that evening, really need apology for being there, to interest one, at all? Were not all visible objects-the whole material world indeed, according to the consistent testimony of philosophy in many forms-"full of souls"? embarra.s.sed perhaps, partly imprisoned, but still eloquent souls? Certainly, the contemplative philosophy of Plato, with its figurative imagery and apologue, its manifold aesthetic colouring, its measured eloquence, its music for the outward ear, had been, like Plato's old master himself, a two-sided or two-coloured thing. Apuleius was a Platonist: only, for him, the Ideas of Plato were no creatures of logical abstraction, but in very truth informing souls, in every type and variety of sensible things. Those noises in the house all supper-time, sounding through the tables and along the walls:-were they only startings in the old rafters, at the impact of the music and laughter; or rather importunities of the secondary selves, the true unseen selves, of the persons, nay! of the very things around, essaying to break through their frivolous, merely transitory surfaces, to remind one of abiding essentials beyond them, [88] which might have their say, their judgment to give, by and by, when the shifting of the meats and drinks at life's table would be over? And was not this the true significance of the Platonic doctrine?-a hierarchy of divine beings, a.s.sociating themselves with particular things and places, for the purpose of mediating between G.o.d and man-man, who does but need due attention on his part to become aware of his celestial company, filling the air about him, thick as motes in the sunbeam, for the glance of sympathetic intelligence he casts through it.

"Two kinds there are, of animated beings," he exclaimed: "G.o.ds, entirely differing from men in the infinite distance of their abode, since one part of them only is seen by our blunted vision-those mysterious stars!-in the eternity of their existence, in the perfection of their nature, infected by no contact with ourselves: and men, dwelling on the earth, with frivolous and anxious minds, with infirm and mortal members, with variable fortunes; labouring in vain; taken altogether and in their whole species perhaps, eternal; but, severally, quitting the scene in irresistible succession.

"What then? Has nature connected itself together by no bond, allowed itself to be thus crippled, and split into the divine and human elements? And you will say to me: If so it be, that man is thus entirely exiled from the immortal G.o.ds, that all communication is denied [89] him, that not one of them occasionally visits us, as a shepherd his sheep-to whom shall I address my prayers? Whom, shall I invoke as the helper of the unfortunate, the protector of the good?

"Well! there are certain divine powers of a middle nature, through whom our aspirations are conveyed to the G.o.ds, and theirs to us. Pa.s.sing between the inhabitants of earth and heaven, they carry from one to the other prayers and bounties, supplication and a.s.sistance, being a kind of interpreters. This interval of the air is full of them! Through them, all revelations, miracles, magic processes, are effected. For, specially appointed members of this order have their special provinces, with a ministry according to the disposition of each. They go to and fro without fixed habitation: or dwell in men's houses"-

Just then a companion's hand laid in the darkness on the shoulder of the speaker carried him away, and the discourse broke off suddenly. Its singular intimations, however, were sufficient to throw back on this strange evening, in all its detail-the dance, the readings, the distant fire-a kind of allegoric expression: gave it the character of one of those famous Platonic figures or apologues which had then been in fact under discussion. When Marius recalled its circ.u.mstances he seemed to hear once more that voice of genuine conviction, pleading, from amidst a [90] scene at best of elegant frivolity, for so boldly mystical a view of man and his position in the world. For a moment, but only for a moment, as he listened, the trees had seemed, as of old, to be growing "close against the sky." Yes! the reception of theory, of hypothesis, of beliefs, did depend a great deal on temperament. They were, so to speak, mere equivalents of temperament. A celestial ladder, a ladder from heaven to earth: that was the a.s.sumption which the experience of Apuleius had suggested to him: it was what, in different forms, certain persons in every age had instinctively supposed: they would be glad to find their supposition accredited by the authority of a grave philosophy. Marius, however, yearning not less than they, in that hard world of Rome, and below its unpeopled sky, for the trace of some celestial wing across it, must still object that they a.s.sumed the thing with too much facility, too much of self-complacency. And his second thought was, that to indulge but for an hour fantasies, fantastic visions of that sort, only left the actual world more lonely than ever. For him certainly, and for his solace, the little G.o.dship for whom the rude countryman, an unconscious Platonist, trimmed his twinkling lamp, would never slip from the bark of these immemorial olive-trees.-No! not even in the wildest moonlight. For himself, it was clear, he must still hold by what his eyes really saw. Only, he had to concede also, that [91] the very boldness of such theory bore witness, at least, to a variety of human disposition and a consequent variety of mental view, which might-who can tell?-be correspondent to, be defined by and define, varieties of facts, of truths, just "behind the veil," regarding the world all alike had actually before them as their original premiss or starting-point; a world, wider, perhaps, in its possibilities than all possible fancies concerning it.

NOTES

75. Joel 2.28.

81. +Halcyone.

CHAPTER XXI: TWO CURIOUS HOUSES

II. THE CHURCH IN CECILIA'S HOUSE

"Your old men shall dream dreams, and your young men shall see visions."

[92] CORNELIUS had certain friends in or near Rome, whose household, to Marius, as he pondered now and again what might be the determining influences of that peculiar character, presented itself as possibly its main secret-the hidden source from which the beauty and strength of a nature, so persistently fresh in the midst of a somewhat jaded world, might be derived. But Marius had never yet seen these friends; and it was almost by accident that the veil of reserve was at last lifted, and, with strange contrast to his visit to the poet's villa at Tusculum, he entered another curious house.

"The house in which she lives," says that mystical German writer quoted once before, "is for the orderly soul, which does not live on [93] blindly before her, but is ever, out of her pa.s.sing experiences, building and adorning the parts of a many-roomed abode for herself, only an expansion of the body; as the body, according to the philosophy of Swedenborg,+ is but a process, an expansion, of the soul. For such an orderly soul, as life proceeds, all sorts of delicate affinities establish themselves, between herself and the doors and pa.s.sage-ways, the lights and shadows, of her outward dwelling-place, until she may seem incorporate with it-until at last, in the entire expressiveness of what is outward, there is for her, to speak properly, between outward and inward, no longer any distinction at all; and the light which creeps at a particular hour on a particular picture or s.p.a.ce upon the wall, the scent of flowers in the air at a particular window, become to her, not so much apprehended objects, as themselves powers of apprehension and door-ways to things beyond-the germ or rudiment of certain new faculties, by which she, dimly yet surely, apprehends a matter lying beyond her actually attained capacities of spirit and sense."

So it must needs be in a world which is itself, we may think, together with that bodily "tent" or "tabernacle," only one of many vestures for the clothing of the pilgrim soul, to be left by her, surely, as if on the wayside, worn-out one by one, as it was from her, indeed, they borrowed what momentary value or significance they had.

[94] The two friends were returning to Rome from a visit to a country-house, where again a mixed company of guests had been a.s.sembled; Marius, for his part, a little weary of gossip, and those sparks of ill-tempered rivalry, which would seem sometimes to be the only sort of fire the intercourse of people in general society can strike out of them. A mere reaction upon this, as they started in the clear morning, made their companionship, at least for one of them, hardly less tranquillising than the solitude he so much valued. Something in the south-west wind, combining with their own intention, favoured increasingly, as the hours wore on, a serenity like that Marius had felt once before in journeying over the great plain towards Tibur-a serenity that was to-day brotherly amity also, and seemed to draw into its own charmed circle whatever was then present to eye or ear, while they talked or were silent together, and all petty irritations, and the like, shrank out of existence, or kept certainly beyond its limits. The natural fatigue of the long journey overcame them quite suddenly at last, when they were still about two miles distant from Rome. The seemingly endless line of tombs and cypresses had been visible for hours against the sky towards the west; and it was just where a cross-road from the Latin Way fell into the Appian, that Cornelius halted at a doorway in a long, low wall-the outer wall of some villa courtyard, it might be supposed- [95] as if at liberty to enter, and rest there awhile. He held the door open for his companion to enter also, if he would; with an expression, as he lifted the latch, which seemed to ask Marius, apparently shrinking from a possible intrusion: "Would you like to see it?" Was he willing to look upon that, the seeing of which might define-yes! define the critical turning-point in his days?

The little doorway in this long, low wall admitted them, in fact, into the court or garden of a villa, disposed in one of those abrupt natural hollows, which give its character to the country in this place; the house itself, with all its dependent buildings, the s.p.a.ciousness of which surprised Marius as he entered, being thus wholly concealed from pa.s.sengers along the road. All around, in those well-ordered precincts, were the quiet signs of wealth, and of a n.o.ble taste-a taste, indeed, chiefly evidenced in the selection and juxtaposition of the material it had to deal with, consisting almost exclusively of the remains of older art, here arranged and harmonised, with effects, both as regards colour and form, so delicate as to seem really derivative from some finer intelligence in these matters than lay within the resources of the ancient world. It was the old way of true Renaissance-being indeed the way of nature with her roses, the divine way with the body of man, perhaps with his soul-conceiving the new organism by no sudden and [96] abrupt creation, but rather by the action of a new principle upon elements, all of which had in truth already lived and died many times. The fragments of older architecture, the mosaics, the spiral columns, the precious corner-stones of immemorial building, had put on, by such juxtaposition, a new and singular expressiveness, an air of grave thought, of an intellectual purpose, in itself, aesthetically, very seductive. Lastly, herb and tree had taken possession, spreading their seed-bells and light branches, just astir in the trembling air, above the ancient garden-wall, against the wide realms of sunset. And from the first they could hear singing, the singing of children mainly, it would seem, and of a new kind; so novel indeed in its effect, as to bring suddenly to the recollection of Marius, Flavian's early essays towards a new world of poetic sound. It was the expression not altogether of mirth, yet of some wonderful sort of happiness-the blithe self-expansion of a joyful soul in people upon whom some all-subduing experience had wrought heroically, and who still remembered, on this bland afternoon, the hour of a great deliverance.

His old native susceptibility to the spirit, the special sympathies, of places,-above all, to any hieratic or religious significance they might have,-was at its liveliest, as Marius, still encompa.s.sed by that peculiar singing, and still amid the evidences of a grave discretion all around him, pa.s.sed into the house. That intelligent seriousness [97] about life, the absence of which had ever seemed to remove those who lacked it into some strange species wholly alien from himself, acc.u.mulating all the lessons of his experience since those first days at White-nights, was as it were translated here, as if in designed congruity with his favourite precepts of the power of physical vision, into an actual picture. If the true value of souls is in proportion to what they can admire, Marius was just then an acceptable soul. As he pa.s.sed through the various chambers, great and small, one dominant thought increased upon him, the thought of chaste women and their children-of all the various affections of family life under its most natural conditions, yet developed, as if in devout imitation of some sublime new type of it, into large controlling pa.s.sions. There reigned throughout, an order and purity, an orderly disposition, as if by way of making ready for some gracious spousals. The place itself was like a bride adorned for her husband; and its singular cheerfulness, the abundant light everywhere, the sense of peaceful industry, of which he received a deep impression though without precisely reckoning wherein it resided, as he moved on rapidly, were in forcible contrast just at first to the place to which he was next conducted by Cornelius still with a sort of eager, hurried, half-troubled reluctance, and as if he forbore the explanation which might well be looked for by his companion.

[98] An old flower-garden in the rear of the house, set here and there with a venerable olive-tree-a picture in pensive shade and fiery blossom, as transparent, under that afternoon light, as the old miniature-painters' work on the walls of the chambers within-was bounded towards the west by a low, gra.s.s-grown hill. A narrow opening cut in its steep side, like a solid blackness there, admitted Marius and his gleaming leader into a hollow cavern or crypt, neither more nor less in fact than the family burial-place of the Cecilii, to whom this residence belonged, brought thus, after an arrangement then becoming not unusual, into immediate connexion with the abode of the living, in bold a.s.sertion of that instinct of family life, which the sanction of the Holy Family was, hereafter, more and more to reinforce. Here, in truth, was the centre of the peculiar religious expressiveness, of the sanct.i.ty, of the entire scene. That "any person may, at his own election, const.i.tute the place which belongs to him a religious place, by the carrying of his dead into it":-had been a maxim of old Roman law, which it was reserved for the early Christian societies, like that established here by the piety of a wealthy Roman matron, to realise in all its consequences. Yet this was certainly unlike any cemetery Marius had ever before seen; most obviously in this, that these people had returned to the older fashion of disposing of [99] their dead by burial instead of burning. Originally a family sepulchre, it was growing to a vast necropolis, a whole township of the deceased, by means of some free expansion of the family interest beyond its amplest natural limits. That air of venerable beauty which characterised the house and its precincts above, was maintained also here. It was certainly with a great outlay of labour that these long, apparently endless, yet elaborately designed galleries, were increasing so rapidly, with their layers of beds or berths, one above another, cut, on either side the path-way, in the porous tufa, through which all the moisture filters downwards, leaving the parts above dry and wholesome. All alike were carefully closed, and with all the delicate costliness at command; some with simple tiles of baked clay, many with slabs of marble, enriched by fair inscriptions: marble taken, in some cases, from older pagan tombs-the inscription sometimes a palimpsest, the new epitaph being woven into the faded letters of an earlier one.

As in an ordinary Roman cemetery, an abundance of utensils for the worship or commemoration of the departed was disposed around-incense, lights, flowers, their flame or their freshness being relieved to the utmost by contrast with the coal-like blackness of the soil itself, a volcanic sandstone, cinder of burnt-out fires. Would they ever kindle again?-possess, transform, the place?-Turning to an [100] ashen pallor where, at regular intervals, an air-hole or luminare let in a hard beam of clear but sunless light, with the heavy sleepers, row upon row within, leaving a pa.s.sage so narrow that only one visitor at a time could move along, cheek to cheek with them, the high walls seemed to shut one in into the great company of the dead. Only the long straight pathway lay before him; opening, however, here and there, into a small chamber, around a broad, table-like coffin or "altar-tomb," adorned even more profusely than the rest as if for some anniversary observance. Clearly, these people, concurring in this with the special sympathies of Marius himself, had adopted the practice of burial from some peculiar feeling of hope they entertained concerning the body; a feeling which, in no irreverent curiosity, he would fain have penetrated. The complete and irreparable disappearance of the dead in the funeral fire, so crushing to the spirits, as he for one had found it, had long since induced in him a preference for that other mode of settlement to the last sleep, as having something about it more home-like and hopeful, at least in outward seeming. But whence the strange confidence that these "handfuls of white dust" would hereafter recompose themselves once more into exulting human creatures? By what heavenly alchemy, what reviving dew from above, such as was certainly never again to reach the dead violets?- [101] Januarius, Agapetus, Felicitas; Martyrs! refresh, I pray you, the soul of Cecil, of Cornelius! said an inscription, one of many, scratched, like a pa.s.sing sigh, when it was still fresh in the mortar that had closed up the prison-door. All critical estimate of this bold hope, as sincere apparently as it was audacious in its claim, being set aside, here at least, carried further than ever before, was that pious, systematic commemoration of the dead, which, in its chivalrous refusal to forget or finally desert the helpless, had ever counted with Marius as the central exponent or symbol of all natural duty.

The stern soul of the excellent Jonathan Edwards, applying the faulty theology of John Calvin, afforded him, we know, the vision of infants not a span long, on the floor of h.e.l.l. Every visitor to the Catacombs must have observed, in a very different theological connexion, the numerous children's graves there-beds of infants, but a span long indeed, lowly "prisoners of hope," on these sacred floors. It was with great curiosity, certainly, that Marius considered them, decked in some instances with the favourite toys of their tiny occupants-toy-soldiers, little chariot-wheels, the entire paraphernalia of a baby-house; and when he saw afterwards the living children, who sang and were busy above-sang their psalm Laudate Pueri Dominum!-their very faces caught for him a sort of quaint unreality from the memory [102] of those others, the children of the Catacombs, but a little way below them.

Here and there, mingling with the record of merely natural decease, and sometimes even at these children's graves, were the signs of violent death or "martyrdom,"-proofs that some "had loved not their lives unto the death"-in the little red phial of blood, the palm-branch, the red flowers for their heavenly "birthday." About one sepulchre in particular, distinguished in this way, and devoutly arrayed for what, by a bold paradox, was thus treated as, natalitia-a birthday, the peculiar arrangements of the whole place visibly centered. And it was with a singular novelty of feeling, like the dawning of a fresh order of experiences upon him, that, standing beside those mournful relics, s.n.a.t.c.hed in haste from the common place of execution not many years before, Marius became, as by some gleam of foresight, aware of the whole force of evidence for a certain strange, new hope, defining in its turn some new and weighty motive of action, which lay in deaths so tragic for the "Christian superst.i.tion." Something of them he had heard indeed already. They had seemed to him but one savagery the more, savagery self-provoked, in a cruel and stupid world.

And yet these poignant memorials seemed also to draw him onwards to-day, as if towards an image of some still more pathetic suffering, [103] in the remote background. Yes! the interest, the expression, of the entire neighbourhood was instinct with it, as with the savour of some priceless incense. Penetrating the whole atmosphere, touching everything around with its peculiar sentiment, it seemed to make all this visible mortality, death's very self-Ah! lovelier than any fable of old mythology had ever thought to render it, in the utmost limits of fantasy; and this, in simple candour of feeling about a supposed fact. Peace! Pax tec.u.m!-the word, the thought-was put forth everywhere, with images of hope, s.n.a.t.c.hed sometimes from that jaded pagan world which had really afforded men so little of it from first to last; the various consoling images it had thrown off, of succour, of regeneration, of escape from the grave-Hercules wrestling with Death for possession of Alcestis, Orpheus taming the wild beasts, the Shepherd with his sheep, the Shepherd carrying the sick lamb upon his shoulders. Yet these imageries after all, it must be confessed, formed but a slight contribution to the dominant effect of tranquil hope there-a kind of heroic cheerfulness and grateful expansion of heart, as with the sense, again, of some real deliverance, which seemed to deepen the longer one lingered through these strange and awful pa.s.sages. A figure, partly pagan in character, yet most frequently repeated of all these visible parables-the figure of one just [104] escaped from the sea, still clinging as for life to the sh.o.r.e in surprised joy, together with the inscription beneath it, seemed best to express the prevailing sentiment of the place. And it was just as he had puzzled out this inscription-

I went down to the bottom of the mountains.

The earth with her bars was about me for ever: Yet hast Thou brought up my life from corruption!

-that with no feeling of suddenness or change Marius found himself emerging again, like a later mystic traveller through similar dark places "quieted by hope," into the daylight.

They were still within the precincts of the house, still in possession of that wonderful singing, although almost in the open country, with a great view of the Campagna before them, and the hills beyond. The orchard or meadow, through which their path lay, was already gray with twilight, though the western sky, where the greater stars were visible, was still afloat in crimson splendour. The colour of all earthly things seemed repressed by the contrast, yet with a sense of great richness lingering in their shadows. At that moment the voice of the singers, a "voice of joy and health," concentrated itself with solemn antistrophic movement, into an evening, or "candle" hymn.

"Hail! Heavenly Light, from his pure glory poured, Who is the Almighty Father, heavenly, blest:- Worthiest art Thou, at all times to be sung With undefiled tongue."- [105] It was like the evening itself made audible, its hopes and fears, with the stars shining in the midst of it. Half above, half below the level white mist, dividing the light from the darkness, came now the mistress of this place, the wealthy Roman matron, left early a widow a few years before, by Cecilius "Confessor and Saint." With a certain antique severity in the gathering of the long mantle, and with coif or veil folded decorously below the chin, "gray within gray," to the mind of Marius her temperate beauty brought reminiscences of the serious and virile character of the best female statuary of Greece. Quite foreign, however, to any Greek statuary was the expression of pathetic care, with which she carried a little child at rest in her arms. Another, a year or two older, walked beside, the fingers of one hand within her girdle. She paused for a moment with a greeting for Cornelius.

That visionary scene was the close, the fitting close, of the afternoon's strange experiences. A few minutes later, pa.s.sing forward on his way along the public road, he could have fancied it a dream. The house of Cecilia grouped itself beside that other curious house he had lately visited at Tusculum. And what a contrast was presented by the former, in its suggestions of hopeful industry, of immaculate cleanness, of responsive affection!-all alike determined by that transporting discovery of some fact, or series [106] of facts, in which the old puzzle of life had found its solution. In truth, one of his most characteristic and constant traits had ever been a certain longing for escape-for some sudden, relieving interchange, across the very s.p.a.ces of life, it might be, along which he had lingered most pleasantly-for a lifting, from time to time, of the actual horizon. It was like the necessity under which the painter finds himself, to set a window or open doorway in the background of his picture; or like a sick man's longing for northern coolness, and the whispering willow-trees, amid the breathless evergreen forests of the south. To some such effect had this visit occurred to him, and through so slight an accident. Rome and Roman life, just then, were come to seem like some stifling forest of bronze-work, transformed, as if by malign enchantment, out of the generations of living trees, yet with roots in a deep, down-trodden soil of poignant human susceptibilities. In the midst of its suffocation, that old longing for escape had been satisfied by this vision of the church in Cecilia's house, as never before. It was still, indeed, according to the unchangeable law of his temperament, to the eye, to the visual faculty of mind, that those experiences appealed-the peaceful light and shade, the boys whose very faces seemed to sing, the virginal beauty of the mother and her children. But, in his case, what was thus visible const.i.tuted a moral [107] or spiritual influence, of a somewhat exigent and controlling character, added anew to life, a new element therein, with which, consistently with his own chosen maxim, he must make terms.

The thirst for every kind of experience, encouraged by a philosophy which taught that nothing was intrinsically great or small, good or evil, had ever been at strife in him with a hieratic refinement, in which the boy-priest survived, prompting always the selection of what was perfect of its kind, with subsequent loyal adherence of his soul thereto. This had carried him along in a continuous communion with ideals, certainly realised in part, either in the conditions of his own being, or in the actual company about him, above all, in Cornelius. Surely, in this strange new society he had touched upon for the first time to-day-in this strange family, like "a garden enclosed"-was the fulfilment of all the preferences, the judgments, of that half-understood friend, which of late years had been his protection so often amid the perplexities of life. Here, it might be, was, if not the cure, yet the solace or anodyne of his great sorrows-of that const.i.tutional sorrowfulness, not peculiar to himself perhaps, but which had made his life certainly like one long "disease of the spirit." Merciful intention made itself known remedially here, in the mere contact of the air, like a soft touch upon aching [108] flesh. On the other hand, he was aware that new responsibilities also might be awakened-new and untried responsibilities-a demand for something from him in return. Might this new vision, like the malignant beauty of pagan Medusa, be exclusive of any admiring gaze upon anything but itself? At least he suspected that, after the beholding of it, he could never again be altogether as he had been before.

NOTES

93. +Emanuel Swedenborg, Swedish mystic writer, 1688-1772. Return.

CHAPTER XXII: "THE MINOR PEACE OF THE CHURCH"

[109] FAITHFUL to the spirit of his early Epicurean philosophy and the impulse to surrender himself, in perfectly liberal inquiry about it, to anything that, as a matter of fact, attracted or impressed him strongly, Marius informed himself with much pains concerning the church in Cecilia's house; inclining at first to explain the peculiarities of that place by the establishment there of the schola or common hall of one of those burial-guilds, which then covered so much of the unofficial, and, as it might be called, subterranean enterprise of Roman society.

And what he found, thus looking, literally, for the dead among the living, was the vision of a natural, a scrupulously natural, love, transforming, by some new gift of insight into the truth of human relationships, and under the urgency of some new motive by him so far unfathomable, all the conditions of life. He saw, in all its primitive freshness and amid the lively facts of its actual coming into the world, as a reality of [110] experience, that regenerate type of humanity, which, centuries later, Giotto and his successors, down to the best and purest days of the young Raphael, working under conditions very friendly to the imagination, were to conceive as an artistic ideal. He felt there, felt amid the stirring of some wonderful new hope within himself, the genius, the unique power of Christianity; in exercise then, as it has been exercised ever since, in spite of many hindrances, and under the most inopportune circ.u.mstances. Chast.i.ty,-as he seemed to understand-the chast.i.ty of men and women, amid all the conditions, and with the results, proper to such chast.i.ty, is the most beautiful thing in the world and the truest conservation of that creative energy by which men and women were first brought into it. The nature of the family, for which the better genius of old Rome itself had sincerely cared, of the family and its appropriate affections-all that love of one's kindred by which obviously one does triumph in some degree over death-had never been so felt before. Here, surely! in its genial warmth, its jealous exclusion of all that was opposed to it, to its own immaculate naturalness, in the hedge set around the sacred thing on every side, this development of the family did but carry forward, and give effect to, the purposes, the kindness, of nature itself, friendly to man. As if by way of a due recognition of some immeasurable divine condescension manifest in a [111] certain historic fact, its influence was felt more especially at those points which demanded some sacrifice of one's self, for the weak, for the aged, for little children, and even for the dead. And then, for its constant outward token, its significant manner or index, it issued in a certain debonair grace, and a certain mystic attractiveness, a courtesy, which made Marius doubt whether that famed Greek "blitheness," or gaiety, or grace, in the handling of life, had been, after all, an unrivalled success. Contrasting with the incurable insipidity even of what was most exquisite in the higher Roman life, of what was still truest to the primitive soul of goodness amid its evil, the new creation he now looked on-as it were a picture beyond the craft of any master of old pagan beauty-had indeed all the appropriate freshness of a "bride adorned for her husband." Things new and old seemed to be coming as if out of some goodly treasure-house, the brain full of science, the heart rich with various sentiment, possessing withal this surprising healthfulness, this reality of heart.

"You would hardly believe," writes Pliny,-to his own wife!-"what a longing for you possesses me. Habit-that we have not been used to be apart-adds herein to the primary force of affection. It is this keeps me awake at night fancying I see you beside me. That is why my feet take me unconsciously to your sitting-room at those hours when I was wont to [112] visit you there. That is why I turn from the door of the empty chamber, sad and ill-at-ease, like an excluded lover."-

There, is a real idyll from that family life, the protection of which had been the motive of so large a part of the religion of the Romans, still surviving among them; as it survived also in Aurelius, his disposition and aims, and, spite of slanderous tongues, in the attained sweetness of his interior life. What Marius had been permitted to see was a realisation of such life higher still: and with-Yes! with a more effective sanction and motive than it had ever possessed before, in that fact, or series of facts, to be ascertained by those who would.

The central glory of the reign of the Antonines was that society had attained in it, though very imperfectly, and for the most part by c.u.mbrous effort of law, many of those ends to which Christianity went straight, with the sufficiency, the success, of a direct and appropriate instinct. Pagan Rome, too, had its touching charity-sermons on occasions of great public distress; its charity-children in long file, in memory of the elder empress Faustina; its prototype, under patronage of Aesculapius, of the modern hospital for the sick on the island of Saint Bartholomew. But what pagan charity was doing tardily, and as if with the painful calculation of old age, the church was doing, almost without thinking about it, with all the liberal [113] enterprise of youth, because it was her very being thus to do. "You fail to realise your own good intentions," she seems to say, to pagan virtue, pagan kindness. She identified herself with those intentions and advanced them with an unparalleled freedom and largeness. The gentle Seneca would have reverent burial provided even for the dead body of a criminal. Yet when a certain woman collected for interment the insulted remains of Nero, the pagan world surmised that she must be a Christian: only a Christian would have been likely to conceive so chivalrous a devotion towards mere wretchedness. "We refuse to be witnesses even of a homicide commanded by the law," boasts the dainty conscience of a Christian apologist, "we take no part in your cruel sports nor in the spectacles of the amphitheatre, and we hold that to witness a murder is the same thing as to commit one." And there was another duty almost forgotten, the sense of which Rousseau brought back to the degenerate society of a later age. In an impa.s.sioned discourse the sophist Favorinus counsels mothers to suckle their own infants; and there are Roman epitaphs erected to mothers, which gratefully record this proof of natural affection as a thing then unusual. In this matter too, what a sanction, what a provocative to natural duty, lay in that image discovered to Augustus by the Tiburtine Sibyl, amid the aurora of a new age, the image of the Divine Mother and the [114] Child, just then rising upon the world like the dawn!

Christian belief, again, had presented itself as a great inspirer of chast.i.ty. Chast.i.ty, in turn, realised in the whole scope of its conditions, fortified that rehabilitation of peaceful labour, after the mind, the pattern, of the workman of Galilee, which was another of the natural instincts of the catholic church, as being indeed the long-desired initiator of a religion of cheerfulness, as a true lover of the industry-so to term it-the labour, the creation, of G.o.d.

And this severe yet genial a.s.sertion of the ideal of woman, of the family, of industry, of man's work in life, so close to the truth of nature, was also, in that charmed hour of the minor "Peace of the church," realised as an influence tending to beauty, to the adornment of life and the world. The sword in the world, the right eye plucked out, the right hand cut off, the spirit of reproach which those images express, and of which monasticism is the fulfilment, reflect one side only of the nature of the divine missionary of the New Testament. Opposed to, yet blent with, this ascetic or militant character, is the function of the Good Shepherd, serene, blithe and debonair, beyond the gentlest shepherd of Greek mythology; of a king under whom the beatific vision is realised of a reign of peace-peace of heart-among men. Such aspect of the divine character of Christ, rightly understood, [115] is indeed the final consummation of that bold and brilliant hopefulness in man's nature, which had sustained him so far through his immense labours, his immense sorrows, and of which pagan gaiety in the handling of life, is but a minor achievement. Sometimes one, sometimes the other, of those two contrasted aspects of its Founder, have, in different ages and under the urgency of different human needs, been at work also in the Christian Church. Certainly, in that brief "Peace of the church" under the Antonines, the spirit of a pastoral security and happiness seems to have been largely expanded. There, in the early church of Rome, was to be seen, and on sufficiently reasonable grounds, that satisfaction and serenity on a dispa.s.sionate survey of the facts of life, which all hearts had desired, though for the most part in vain, contrasting itself for Marius, in particular, very forcibly, with the imperial philosopher's so heavy burden of unrelieved melancholy. It was Christianity in its humanity, or even its humanism, in its generous hopes for man, its common sense and alacrity of cheerful service, its sympathy with all creatures, its appreciation of beauty and daylight.