Marius the Epicurean Volume II Part 3

"The angel of righteousness," says the Shepherd of Hermas, the most characteristic religious book of that age, its Pilgrim's Progress-"the angel of righteousness is modest and delicate and meek and quiet. Take from thyself grief, for (as Hamlet will one day discover) 'tis the sister [116] of doubt and ill-temper. Grief is more evil than any other spirit of evil, and is most dreadful to the servants of G.o.d, and beyond all spirits destroyeth man. For, as when good news is come to one in grief, straightway he forgetteth his former grief, and no longer attendeth to anything except the good news which he hath heard, so do ye, also! having received a renewal of your soul through the beholding of these good things. Put on therefore gladness that hath always favour before G.o.d, and is acceptable unto Him, and delight thyself in it; for every man that is glad doeth the things that are good, and thinketh good thoughts, despising grief."-Such were the commonplaces of this new people, among whom so much of what Marius had valued most in the old world seemed to be under renewal and further promotion. Some transforming spirit was at work to harmonise contrasts, to deepen expression-a spirit which, in its dealing with the elements of ancient life, was guided by a wonderful tact of selection, exclusion, juxtaposition, begetting thereby a unique effect of freshness, a grave yet wholesome beauty, because the world of sense, the whole outward world was understood to set forth the veritable unction and royalty of a certain priesthood and kingship of the soul within, among the prerogatives of which was a delightful sense of freedom.

The reader may think perhaps, that Marius, who, Epicurean as he was, had his visionary [117] apt.i.tudes, by an inversion of one of Plato's peculiarities with which he was of course familiar, must have descended, by foresight, upon a later age than his own, and antic.i.p.ated Christian poetry and art as they came to be under the influence of Saint Francis of a.s.sisi. But if he dreamed on one of those nights of the beautiful house of Cecilia, its lights and flowers, of Cecilia herself moving among the lilies, with an enhanced grace as happens sometimes in healthy dreams, it was indeed hardly an antic.i.p.ation. He had lighted, by one of the peculiar intellectual good-fortunes of his life, upon a period when, even more than in the days of austere ascesis which had preceded and were to follow it, the church was true for a moment, truer perhaps than she would ever be again, to that element of profound serenity in the soul of her Founder, which reflected the eternal goodwill of G.o.d to man, "in whom," according to the oldest version of the angelic message, "He is well-pleased."

For what Christianity did many centuries afterwards in the way of informing an art, a poetry, of graver and higher beauty, we may think, than that of Greek art and poetry at their best, was in truth conformable to the original tendency of its genius. The genuine capacity of the catholic church in this direction, discoverable from the first in the New Testament, was also really at work, in that earlier "Peace," under [118] the Antonines-the minor "Peace of the church," as we might call it, in distinction from the final "Peace of the church," commonly so called, under Constantine. Saint Francis, with his following in the sphere of poetry and of the arts-the voice of Dante, the hand of Giotto-giving visible feature and colour, and a palpable place among men, to the regenerate race, did but re-establish a continuity, only suspended in part by those troublous intervening centuries-the "dark ages," properly thus named-with the gracious spirit of the primitive church, as manifested in that first early springtide of her success. The greater "Peace" of Constantine, on the other hand, in many ways, does but establish the exclusiveness, the puritanism, the ascetic gloom which, in the period between Aurelius and the first Christian emperor, characterised a church under misunderstanding or oppression, driven back, in a world of tasteless controversy, inwards upon herself.

Already, in the reign of Antoninus Pius, the time was gone by when men became Christians under some sudden and overpowering impression, and with all the disturbing results of such a crisis. At this period the larger number, perhaps, had been born Christians, had been ever with peaceful hearts in their "Father's house." That earlier belief in the speedy coming of judgment and of the end of the world, with the consequences it so naturally involved in the temper [119] of men's minds, was dying out. Every day the contrast between the church and the world was becoming less p.r.o.nounced. And now also, as the church rested awhile from opposition, that rapid self-development outward from within, proper to times of peace, was in progress. Antoninus Pius, it might seem, more truly even than Marcus Aurelius himself, was of that group of pagan saints for whom Dante, like Augustine, has provided in his scheme of the house with many mansions. A sincere old Roman piety had urged his fortunately const.i.tuted nature to no mistakes, no offences against humanity. And of his entire freedom from guile one reward had been this singular happiness, that under his rule there was no shedding of Christian blood. To him belonged that half-humorous placidity of soul, of a kind ill.u.s.trated later very effectively by Montaigne, which, starting with an instinct of mere fairness towards human nature and the world, seems at last actually to qualify its possessor to be almost the friend of the people of Christ. Amiable, in its own nature, and full of a reasonable gaiety, Christianity has often had its advantage of characters such as that. The geniality of Antoninus Pius, like the geniality of the earth itself, had permitted the church, as being in truth no alien from that old mother earth, to expand and thrive for a season as by natural process. And that charmed period under the Antonines, extending to the later years of the [120] reign of Aurelius (beautiful, brief, chapter of ecclesiastical history!), contains, as one of its motives of interest, the earliest development of Christian ritual under the presidence of the church of Rome.

Again as in one of those mystical, quaint visions of the Shepherd of Hermas, "the aged woman was become by degrees more and more youthful. And in the third vision she was quite young, and radiant with beauty: only her hair was that of an aged woman. And at the last she was joyous, and seated upon a throne-seated upon a throne, because her position is a strong one." The subterranean worship of the church belonged properly to those years of her early history in which it was illegal for her to worship at all. But, hiding herself for awhile as conflict grew violent, she resumed, when there was felt to be no more than ordinary risk, her natural freedom. And the kind of outward prosperity she was enjoying in those moments of her first "Peace," her modes of worship now blossoming freely above-ground, was re-inforced by the decision at this point of a crisis in her internal history.

In the history of the church, as throughout the moral history of mankind, there are two distinct ideals, either of which it is possible to maintain-two conceptions, under one or the other of which we may represent to ourselves men's efforts towards a better life-corresponding to those two contrasted aspects, noted above, as [121] discernible in the picture afforded by the New Testament itself of the character of Christ. The ideal of asceticism represents moral effort as essentially a sacrifice, the sacrifice of one part of human nature to another, that it may live the more completely in what survives of it; while the ideal of culture represents it as a harmonious development of all the parts of human nature, in just proportion to each other. It was to the latter order of ideas that the church, and especially the church of Rome in the age of the Antonines, freely lent herself. In that earlier "Peace" she had set up for herself the ideal of spiritual development, under the guidance of an instinct by which, in those serene moments, she was absolutely true to the peaceful soul of her Founder. "Goodwill to men," she said, "in whom G.o.d Himself is well-pleased!" For a little while, at least, there was no forced opposition between the soul and the body, the world and the spirit, and the grace of graciousness itself was pre-eminently with the people of Christ. Tact, good sense, ever the note of a true orthodoxy, the merciful compromises of the church, indicative of her imperial vocation in regard to all the varieties of human kind, with a universality of which the old Roman pastorship she was superseding is but a prototype, was already become conspicuous, in spite of a discredited, irritating, vindictive society, all around her.

Against that divine urbanity and moderation [122] the old error of Monta.n.u.s we read of dimly, was a fanatical revolt-sour, falsely anti-mundane, ever with an air of ascetic affectation, and a bigoted distaste in particular for all the peculiar graces of womanhood. By it the desire to please was understood to come of the author of evil. In this interval of quietness, it was perhaps inevitable, by the law of reaction, that some such extravagances of the religious temper should arise. But again the church of Rome, now becoming every day more and more completely the capital of the Christian world, checked the nascent Montanism, or puritanism of the moment, vindicating for all Christian people a cheerful liberty of heart, against many a narrow group of sectaries, all alike, in their different ways, accusers of the genial creation of G.o.d. With her full, fresh faith in the Evangele-in a veritable regeneration of the earth and the body, in the dignity of man's entire personal being-for a season, at least, at that critical period in the development of Christianity, she was for reason, for common sense, for fairness to human nature, and generally for what may be called the naturalness of Christianity.-As also for its comely order: she would be "brought to her king in raiment of needlework." It was by the bishops of Rome, diligently transforming themselves, in the true catholic sense, into universal pastors, that the path of what we must call humanism was thus defined.

[123] And then, in this hour of expansion, as if now at last the catholic church might venture to show her outward lineaments as they really were, worship-"the beauty of holiness," nay! the elegance of sanct.i.ty-was developed, with a bold and confident gladness, the like of which has hardly been the ideal of worship in any later age. The tables in fact were turned: the prize of a cheerful temper on a candid survey of life was no longer with the pagan world. The aesthetic charm of the catholic church, her evocative power over all that is eloquent and expressive in the better mind of man, her outward comeliness, her dignifying convictions about human nature:-all this, as abundantly realised centuries later by Dante and Giotto, by the great medieval church-builders, by the great ritualists like Saint Gregory, and the masters of sacred music in the middle age-we may see already, in dim antic.i.p.ation, in those charmed moments towards the end of the second century. Dissipated or turned aside, partly through the fatal mistake of Marcus Aurelius himself, for a brief s.p.a.ce of time we may discern that influence clearly predominant there. What might seem harsh as dogma was already justifying itself as worship; according to the sound rule: Lex orandi, lex credendi-Our Creeds are but the brief abstract of our prayer and song.

The wonderful liturgical spirit of the church, her wholly unparalleled genius for worship, [124] being thus awake, she was rapidly re-organising both pagan and Jewish elements of ritual, for the expanding therein of her own new heart of devotion. Like the inst.i.tutions of monasticism, like the Gothic style of architecture, the ritual system of the church, as we see it in historic retrospect, ranks as one of the great, conjoint, and (so to term them) necessary, products of human mind. Destined for ages to come, to direct with so deep a fascination men's religious instincts, it was then already recognisable as a new and precious fact in the sum of things. What has been on the whole the method of the church, as "a power of sweetness and patience," in dealing with matters like pagan art, pagan literature was even then manifest; and has the character of the moderation, the divine moderation of Christ himself. It was only among the ignorant, indeed, only in the "villages," that Christianity, even in conscious triumph over paganism, was really betrayed into iconoclasm. In the final "Peace" of the Church under Constantine, while there was plenty of destructive fanaticism in the country, the revolution was accomplished in the larger towns, in a manner more orderly and discreet-in the Roman manner. The faithful were bent less on the destruction of the old pagan temples than on their conversion to a new and higher use; and, with much beautiful furniture ready to hand, they became Christian sanctuaries.

[125] Already, in accordance with such maturer wisdom, the church of the "Minor Peace" had adopted many of the graces of pagan feeling and pagan custom; as being indeed a living creature, taking up, transforming, accommodating still more closely to the human heart what of right belonged to it. In this way an obscure synagogue was expanded into the catholic church. Gathering, from a richer and more varied field of sound than had remained for him, those old Roman harmonies, some notes of which Gregory the Great, centuries later, and after generations of interrupted development, formed into the Gregorian music, she was already, as we have heard, the house of song-of a wonderful new music and poesy. As if in antic.i.p.ation of the sixteenth century, the church was becoming "humanistic," in an earlier, and unimpeachable Renaissance. Singing there had been in abundance from the first; though often it dared only be "of the heart." And it burst forth, when it might, into the beginnings of a true ecclesiastical music; the Jewish psalter, inherited from the synagogue, turning now, gradually, from Greek into Latin-broken Latin, into Italian, as the ritual use of the rich, fresh, expressive vernacular superseded the earlier authorised language of the Church. Through certain surviving remnants of Greek in the later Latin liturgies, we may still discern a highly interesting intermediate phase of ritual development, when the Greek [126] and the Latin were in combination; the poor, surely!-the poor and the children of that liberal Roman church-responding already in their own "vulgar tongue," to an office said in the original, liturgical Greek. That hymn sung in the early morning, of which Pliny had heard, was kindling into the service of the Ma.s.s.

The Ma.s.s, indeed, would appear to have been said continuously from the Apostolic age. Its details, as one by one they become visible in later history, have already the character of what is ancient and venerable. "We are very old, and ye are young!" they seem to protest, to those who fail to understand them. Ritual, in fact, like all other elements of religion, must grow and cannot be made-grow by the same law of development which prevails everywhere else, in the moral as in the physical world. As regards this special phase of the religious life, however, such development seems to have been unusually rapid in the subterranean age which preceded Constantine; and in the very first days of the final triumph of the church the Ma.s.s emerges to general view already substantially complete. "Wisdom" was dealing, as with the dust of creeds and philosophies, so also with the dust of outworn religious usage, like the very spirit of life itself, organising soul and body out of the lime and clay of the earth. In a generous eclecticism, within the bounds of her liberty, and as by some providential power within her, [127] she gathers and serviceably adopts, as in other matters so in ritual, one thing here, another there, from various sources-Gnostic, Jewish, Pagan-to adorn and beautify the greatest act of worship the world has seen. It was thus the liturgy of the church came to be-full of consolations for the human soul, and destined, surely! one day, under the sanction of so many ages of human experience, to take exclusive possession of the religious consciousness.

TANTUM ERGO SACRAMENTUM VENEREMUR CERNUI: ET ANTIQUUM DOc.u.mENTUM NOVO CEDAT RITUI.

CHAPTER XXIII: DIVINE SERVICE.

"Wisdom hath builded herself a house: she hath mingled her wine: she hath also prepared for herself a table."

[128] THE more highly favoured ages of imaginative art present instances of the summing up of an entire world of complex a.s.sociations under some single form, like the Zeus of Olympia, or the series of frescoes which commemorate The Acts of Saint Francis, at a.s.sisi, or like the play of Hamlet or Faust. It was not in an image, or series of images, yet still in a sort of dramatic action, and with the unity of a single appeal to eye and ear, that Marius about this time found all his new impressions set forth, regarding what he had already recognised, intellectually, as for him at least the most beautiful thing in the world.

To understand the influence upon him of what follows the reader must remember that it was an experience which came amid a deep sense of vacuity in life. The fairest products of [129] the earth seemed to be dropping to pieces, as if in men's very hands, around him. How real was their sorrow, and his! "His observation of life" had come to be like the constant telling of a sorrowful rosary, day after day; till, as if taking infection from the cloudy sorrow of the mind, the eye also, the very senses, were grown faint and sick. And now it happened as with the actual morning on which he found himself a spectator of this new thing. The long winter had been a season of unvarying sullenness. At last, on this day he awoke with a sharp flash of lightning in the earliest twilight: in a little while the heavy rain had filtered the air: the clear light was abroad; and, as though the spring had set in with a sudden leap in the heart of things, the whole scene around him lay like some untarnished picture beneath a sky of delicate blue. Under the spell of his late depression, Marius had suddenly determined to leave Rome for a while. But desiring first to advertise Cornelius of his movements, and failing to find him in his lodgings, he had ventured, still early in the day, to seek him in the Cecilian villa. Pa.s.sing through its silent and empty court-yard he loitered for a moment, to admire. Under the clear but immature light of winter morning after a storm, all the details of form and colour in the old marbles were distinctly visible, and with a kind of severity or sadness-so it struck him-amid their beauty: [130] in them, and in all other details of the scene-the cypresses, the bunches of pale daffodils in the gra.s.s, the curves of the purple hills of Tusculum, with the drifts of virgin snow still lying in their hollows.

The little open door, through which he pa.s.sed from the court-yard, admitted him into what was plainly the vast Lararium, or domestic sanctuary, of the Cecilian family, transformed in many particulars, but still richly decorated, and retaining much of its ancient furniture in metal-work and costly stone. The peculiar half-light of dawn seemed to be lingering beyond its hour upon the solemn marble walls; and here, though at that moment in absolute silence, a great company of people was a.s.sembled. In that brief period of peace, during which the church emerged for awhile from her jealously-guarded subterranean life, the rigour of an earlier rule of exclusion had been relaxed. And so it came to pa.s.s that, on this morning Marius saw for the first time the wonderful spectacle-wonderful, especially, in its evidential power over himself, over his own thoughts-of those who believe.

There were noticeable, among those present, great varieties of rank, of age, of personal type. The Roman ingenuus, with the white toga and gold ring, stood side by side with his slave; and the air of the whole company was, above all, a grave one, an air of recollection. Coming [131] thus unexpectedly upon this large a.s.sembly, so entirely united, in a silence so profound, for purposes unknown to him, Marius felt for a moment as if he had stumbled by chance upon some great conspiracy. Yet that could scarcely be, for the people here collected might have figured as the earliest handsel, or pattern, of a new world, from the very face of which discontent had pa.s.sed away. Corresponding to the variety of human type there present, was the various expression of every form of human sorrow a.s.suaged. What desire, what fulfilment of desire, had wrought so pathetically on the features of these ranks of aged men and women of humble condition? Those young men, bent down so discreetly on the details of their sacred service, had faced life and were glad, by some science, or light of knowledge they had, to which there had certainly been no parallel in the older world. Was some credible message from beyond "the flaming rampart of the world"-a message of hope, regarding the place of men's souls and their interest in the sum of things-already moulding anew their very bodies, and looks, and voices, now and here? At least, there was a cleansing and kindling flame at work in them, which seemed to make everything else Marius had ever known look comparatively vulgar and mean. There were the children, above all-troops of children-reminding him of those pathetic children's graves, like cradles or garden- [132] beds, he had noticed in his first visit to these places; and they more than satisfied the odd curiosity he had then conceived about them, wondering in what quaintly expressive forms they might come forth into the daylight, if awakened from sleep. Children of the Catacombs, some but "a span long," with features not so much beautiful as heroic (that world of new, refining sentiment having set its seal even on childhood), they retained certainly no stain or trace of anything subterranean this morning, in the alacrity of their worship-as ready as if they had been at play-stretching forth their hands, crying, chanting in a resonant voice, and with boldly upturned faces, Christe Eleison!

For the silence-silence, amid those lights of early morning to which Marius had always been const.i.tutionally impressible, as having in them a certain reproachful austerity-was broken suddenly by resounding cries of Kyrie Eleison! Christe Eleison! repeated alternately, again and again, until the bishop, rising from his chair, made sign that this prayer should cease. But the voices burst out once more presently, in richer and more varied melody, though still of an antiphonal character; the men, the women and children, the deacons, the people, answering one another, somewhat after the manner of a Greek chorus. But again with what a novelty of poetic accent; what a genuine expansion of heart; what profound intimations for the [133] intellect, as the meaning of the words grew upon him! c.u.m grandi affectu et compunctione dicatur-says an ancient eucharistic order; and certainly, the mystic tone of this praying and singing was one with the expression of deliverance, of grateful a.s.surance and sincerity, upon the faces of those a.s.sembled. As if some searching correction, a regeneration of the body by the spirit, had begun, and was already gone a great way, the countenances of men, women, and children alike had a brightness on them which he could fancy reflected upon himself-an amenity, a mystic amiability and unction, which found its way most readily of all to the hearts of children themselves. The religious poetry of those Hebrew psalms-Benedixisti Domine terram tuam: Dixit Dominus Domino meo, sede a dextris meis-was certainly in marvellous accord with the lyrical instinct of his own character. Those august hymns, he thought, must thereafter ever remain by him as among the well-tested powers in things to soothe and fortify the soul. One could never grow tired of them!

In the old pagan worship there had been little to call the understanding into play. Here, on the other hand, the utterance, the eloquence, the music of worship conveyed, as Marius readily understood, a fact or series of facts, for intellectual reception. That became evident, more especially, in those lessons, or sacred readings, which, like the singing, in broken [134] vernacular Latin, occurred at certain intervals, amid the silence of the a.s.sembly. There were readings, again with bursts of chanted invocation between for fuller light on a difficult path, in which many a vagrant voice of human philosophy, haunting men's minds from of old, recurred with clearer accent than had ever belonged to it before, as if lifted, above its first intention, into the harmonies of some supreme system of knowledge or doctrine, at length complete. And last of all came a narrative which, with a thousand tender memories, every one appeared to know by heart, displaying, in all the vividness of a picture for the eye, the mournful figure of him towards whom this whole act of worship still consistently turned-a figure which seemed to have absorbed, like some rich tincture in his garment, all that was deep-felt and impa.s.sioned in the experiences of the past.

It was the anniversary of his birth as a little child they celebrated to-day. Ast.i.terunt reges terrae: so the Gradual, the "Song of Degrees," proceeded, the young men on the steps of the altar responding in deep, clear, antiphon or chorus-

Ast.i.terunt reges terrae- Adversus sanctum puerum tuum, Jesum: Nunc, Domine, da servis tuis loqui verb.u.m tuum- Et signa fieri, per nomen sancti pueri Jesu.

And the proper action of the rite itself, like a [135] half-opened book to be read by the duly initiated mind took up those suggestions, and carried them forward into the present, as having reference to a power still efficacious, still after some mystic sense even now in action among the people there a.s.sembled. The entire office, indeed, with its interchange of lessons, hymns, prayer, silence, was itself like a single piece of highly composite, dramatic music; a "song of degrees," rising steadily to a climax. Notwithstanding the absence of any central image visible to the eye, the entire ceremonial process, like the place in which it was enacted, was weighty with symbolic significance, seemed to express a single leading motive. The mystery, if such in fact it was, centered indeed in the actions of one visible person, distinguished among the a.s.sistants, who stood ranged in semicircle around him, by the extreme fineness of his white vestments, and the pointed cap with the golden ornaments upon his head.

Nor had Marius ever seen the pontifical character, as he conceived it-sicut unguentum in capite, descendens in oram vestimenti-so fully realised, as in the expression, the manner and voice, of this novel pontiff, as he took his seat on the white chair placed for him by the young men, and received his long staff into his hand, or moved his hands-hands which seemed endowed in very deed with some mysterious power-at the Lavabo, or at the various benedictions, or [136] to bless certain objects on the table before him, chanting in cadence of a grave sweetness the leading parts of the rite. What profound unction and mysticity! The solemn character of the singing was at its height when he opened his lips. Like some new sort of rhapsodos, it was for the moment as if he alone possessed the words of the office, and they flowed anew from some permanent source of inspiration within him. The table or altar at which he presided, below a canopy on delicate spiral columns, was in fact the tomb of a youthful "witness," of the family of the Cecilii, who had shed his blood not many years before, and whose relics were still in this place. It was for his sake the bishop put his lips so often to the surface before him; the regretful memory of that death entwining itself, though not without certain notes of triumph, as a matter of special inward significance, throughout a service, which was, before all else, from first to last, a commemoration of the dead.

A sacrifice also,-a sacrifice, it might seem, like the most primitive, the most natural and enduringly significant of old pagan sacrifices, of the simplest fruits of the earth. And in connexion with this circ.u.mstance again, as in the actual stones of the building so in the rite itself, what Marius observed was not so much new matter as a new spirit, moulding, informing, with a new intention, many observances not [137] witnessed for the first time to-day. Men and women came to the altar successively, in perfect order, and deposited below the lattice-work of pierced white marble, their baskets of wheat and grapes, incense, oil for the sanctuary lamps; bread and wine especially-pure wheaten bread, the pure white wine of the Tusculan vineyards. There was here a veritable consecration, hopeful and animating, of the earth's gifts, of old dead and dark matter itself, now in some way redeemed at last, of all that we can touch or see, in the midst of a jaded world that had lost the true sense of such things, and in strong contrast to the wise emperor's renunciant and impa.s.sive att.i.tude towards them. Certain portions of that bread and wine were taken into the bishop's hands; and thereafter, with an increasing mysticity and effusion the rite proceeded. Still in a strain of inspired supplication, the antiphonal singing developed, from this point, into a kind of dialogue between the chief minister and the whole a.s.sisting company-

SURSUM CORDA!

HABEMUS AD DOMINUM.

GRATIAS AGAMUS DOMINO DEO NOSTRO!- It might have been thought the business, the duty or service of young men more particularly, as they stood there in long ranks, and in severe and simple vesture of the purest white-a service in which they would seem to be flying [138] for refuge, as with their precious, their treacherous and critical youth in their hands, to one-Yes! one like themselves, who yet claimed their worship, a worship, above all, in the way of Aurelius, in the way of imitation. Adoramus te Christe, quia per crucem tuam redemisti mundum!-they cry together. So deep is the emotion that at moments it seems to Marius as if some there present apprehend that prayer prevails, that the very object of this pathetic crying himself draws near. From the first there had been the sense, an increasing a.s.surance, of one coming:-actually with them now, according to the oft-repeated affirmation or pet.i.tion, Dominus vobisc.u.m! Some at least were quite sure of it; and the confidence of this remnant fired the hearts, and gave meaning to the bold, ecstatic worship, of all the rest about them.

Prompted especially by the suggestions of that mysterious old Jewish psalmody, so new to him-lesson and hymn-and catching therewith a portion of the enthusiasm of those beside him, Marius could discern dimly, behind the solemn recitation which now followed, at once a narrative and a prayer, the most touching image truly that had ever come within the scope of his mental or physical gaze. It was the image of a young man giving up voluntarily, one by one, for the greatest of ends, the greatest gifts; actually parting with himself, above all, with the serenity, the divine serenity, of his [139] own soul; yet from the midst of his desolation crying out upon the greatness of his success, as if foreseeing this very worship.* As centre of the supposed facts which for these people were become so constraining a motive of hopefulness, of activity, that image seemed to display itself with an overwhelming claim on human grat.i.tude. What Saint Lewis of France discerned, and found so irresistibly touching, across the dimness of many centuries, as a painful thing done for love of him by one he had never seen, was to them almost as a thing of yesterday; and their hearts were whole with it. It had the force, among their interests, of an almost recent event in the career of one whom their fathers' fathers might have known. From memories so sublime, yet so close at hand, had the narrative descended in which these acts of worship centered; though again the names of some more recently dead were mingled in it. And it seemed as if the very dead were aware; to be stirring beneath the slabs of the sepulchres which lay so near, that they might a.s.sociate themselves to this enthusiasm-to this exalted worship of Jesus.

One by one, at last, the faithful approach to receive from the chief minister morsels of the great, white, wheaten cake, he had taken into his hands-Perducat vos ad vitam aeternam! he prays, half-silently, as they depart again, after [140] discreet embraces. The Eucharist of those early days was, even more entirely than at any later or happier time, an act of thanksgiving; and while the remnants of the feast are borne away for the reception of the sick, the sustained gladness of the rite reaches its highest point in the singing of a hymn: a hymn like the spontaneous product of two opposed militant companies, contending accordantly together, heightening, acc.u.mulating, their witness, provoking one another's worship, in a kind of sacred rivalry.

Ite! Missa est!-cried the young deacons: and Marius departed from that strange scene along with the rest. What was it?-Was it this made the way of Cornelius so pleasant through the world? As for Marius himself,-the natural soul of worship in him had at last been satisfied as never before. He felt, as he left that place, that he must hereafter experience often a longing memory, a kind of thirst, for all this, over again. And it seemed moreover to define what he must require of the powers, whatsoever they might be, that had brought him into the world at all, to make him not unhappy in it.

NOTES

139. *Psalm xxii.22-31.

CHAPTER XXIV: A CONVERSATION NOT IMAGINARY

[141] IN cheerfulness is the success of our studies, says Pliny-studia hilaritate proveniunt. It was still the habit of Marius, encouraged by his experience that sleep is not only a sedative but the best of stimulants, to seize the morning hours for creation, making profit when he might of the wholesome serenity which followed a dreamless night. "The morning for creation," he would say; "the afternoon for the perfecting labour of the file; the evening for reception-the reception of matter from without one, of other men's words and thoughts-matter for our own dreams, or the merely mechanic exercise of the brain, brooding thereon silently, in its dark chambers." To leave home early in the day was therefore a rare thing for him. He was induced so to do on the occasion of a visit to Rome of the famous writer Lucian, whom he had been bidden to meet. The breakfast over, he walked away with the learned guest, having offered to be his guide [142] to the lecture-room of a well-known Greek rhetorician and expositor of the Stoic philosophy, a teacher then much in fashion among the studious youth of Rome. On reaching the place, however, they found the doors closed, with a slip of writing attached, which proclaimed "a holiday"; and the morning being a fine one, they walked further, along the Appian Way. Mortality, with which the Queen of Ways-in reality the favourite cemetery of Rome-was so closely crowded, in every imaginable form of sepulchre, from the tiniest baby-house, to the ma.s.sive monument out of which the Middle Age would adapt a fortress-tower, might seem, on a morning like this, to be "smiling through tears." The flower-stalls just beyond the city gates presented to view an array of posies and garlands, fresh enough for a wedding. At one and another of them groups of persons, gravely clad, were making their bargains before starting for some perhaps distant spot on the highway, to keep a dies rosationis, this being the time of roses, at the grave of a deceased relation. Here and there, a funeral procession was slowly on its way, in weird contrast to the gaiety of the hour.

The two companions, of course, read the epitaphs as they strolled along. In one, reminding them of the poet's-Si lacrimae prosunt, visis te ostende videri!-a woman prayed that her lost husband might visit her dreams. Their characteristic note, indeed, was an imploring cry, still [143] to be sought after by the living. "While I live," such was the promise of a lover to his dead mistress, "you will receive this homage: after my death,-who can tell?"-post mortem nescio. "If ghosts, my sons, do feel anything after death, my sorrow will be lessened by your frequent coming to me here!" "This is a privileged tomb; to my family and descendants has been conceded the right of visiting this place as often as they please." "This is an eternal habitation; here lie I; here I shall lie for ever." "Reader! if you doubt that the soul survives, make your oblation and a prayer for me; and you shall understand!"

The elder of the two readers, certainly, was little affected by those pathetic suggestions. It was long ago that after visiting the banks of the Padus, where he had sought in vain for the poplars (sisters of Phaethon erewhile) whose tears became amber, he had once for all arranged for himself a view of the world exclusive of all reference to what might lie beyond its "flaming barriers." And at the age of sixty he had no misgivings. His elegant and self-complacent but far from unamiable scepticism, long since brought to perfection, never failed him. It surrounded him, as some are surrounded by a magic ring of fine aristocratic manners, with "a rampart," through which he himself never broke, nor permitted any thing or person to break upon him. Gay, animated, content with his old age [144] as it was, the aged student still took a lively interest in studious youth.-Could Marius inform him of any such, now known to him in Rome? What did the young men learn, just then? and how?

In answer, Marius became fluent concerning the promise of one young student, the son, as it presently appeared, of parents of whom Lucian himself knew something: and soon afterwards the lad was seen coming along briskly-a lad with gait and figure well enough expressive of the sane mind in the healthy body, though a little slim and worn of feature, and with a pair of eyes expressly designed, it might seem, for fine glancings at the stars. At the sight of Marius he paused suddenly, and with a modest blush on recognising his companion, who straightway took with the youth, so prettily enthusiastic, the freedom of an old friend.

In a few moments the three were seated together, immediately above the fragrant borders of a rose-farm, on the marble bench of one of the exhedrae for the use of foot-pa.s.sengers at the roadside, from which they could overlook the grand, earnest prospect of the Campagna, and enjoy the air. Fancying that the lad's plainly written enthusiasm had induced in the elder speaker somewhat more fervour than was usual with him, Marius listened to the conversation which follows.-

"Ah! Hermotimus! Hurrying to lecture! [145] -if I may judge by your pace, and that volume in your hand. You were thinking hard as you came along, moving your lips and waving your arms. Some fine speech you were pondering, some knotty question, some viewy doctrine-not to be idle for a moment, to be making progress in philosophy, even on your way to the schools. To-day, however, you need go no further. We read a notice at the schools that there would be no lecture. Stay therefore, and talk awhile with us.

-With pleasure, Lucian.-Yes! I was ruminating yesterday's conference. One must not lose a moment. Life is short and art is long! And it was of the art of medicine, that was first said-a thing so much easier than divine philosophy, to which one can hardly attain in a lifetime, unless one be ever wakeful, ever on the watch. And here the hazard is no little one:-By the attainment of a true philosophy to attain happiness; or, having missed both, to perish, as one of the vulgar herd.

-The prize is a great one, Hermotimus! and you must needs be near it, after these months of toil, and with that scholarly pallor of yours. Unless, indeed, you have already laid hold upon it, and kept us in the dark.

-How could that be, Lucian? Happiness, as Hesiod says, abides very far hence; and the way to it is long and steep and rough. I see myself still at the beginning of my journey; still [146] but at the mountain's foot. I am trying with all my might to get forward. What I need is a hand, stretched out to help me.

-And is not the master sufficient for that? Could he not, like Zeus in Homer, let down to you, from that high place, a golden cord, to draw you up thither, to himself and to that Happiness, to which he ascended so long ago?

-The very point, Lucian! Had it depended on him I should long ago have been caught up. 'Tis I, am wanting.

-Well! keep your eye fixed on the journey's end, and that happiness there above, with confidence in his goodwill.

-Ah! there are many who start cheerfully on the journey and proceed a certain distance, but lose heart when they light on the obstacles of the way. Only, those who endure to the end do come to the mountain's top, and thereafter live in Happiness:-live a wonderful manner of life, seeing all other people from that great height no bigger than tiny ants.

-What little fellows you make of us-less than the pygmies-down in the dust here. Well! we, 'the vulgar herd,' as we creep along, will not forget you in our prayers, when you are seated up there above the clouds, whither you have been so long hastening. But tell me, Hermotimus!-when do you expect to arrive there?

-Ah! that I know not. In twenty years, [147] perhaps, I shall be really on the summit.-A great while! you think. But then, again, the prize I contend for is a great one.