The Crest-Wave Of Evolution Part 27

In those sayings, I think, you get the man: perhaps a disciple only, and never actually a Master; perhaps never absolutely sure of himself, but only of his capacity and determination to do his duty day by day: his own duty, and not other men's:--never setting himself on a level with his Teacher; or thinking himself able, of his own abilities, to run the world, as Augustus had had the power and the mission to do,--but as probably no man might have had the power to do in Tiberius' time;--and by virtue of that faith, that high concentration on duty, carrying the world (but not Rome) through in spite of Rome, which had become then a thing incurable, nothing more than an infection and lamentable scab.

He left it altogether in his last years; its atmosphere and bitterness were too much for him. Form the quiet at Capri he continued to rule his provinces until the end; ever hoping that if he did his duty, someone or some spirit might arise in the senate to do theirs. Tacitus explains his retirement--as Roman society had explained it when it happened,--thus: Being then seventy-two years old, Tiberius, whose life up to that time had been irreproachable and untouched by gossip, went to Capri to have freedom and privacy for orgies of personal vice. But why did he not stay at Rome for his orgies: doing at Rome as the Romans did, and thereby perhaps earning a measure of popularity?

Over the bridge Augustus, western humanity had made the crossing; but on the further sh.o.r.e, there had to be a sacrifice to the Fates. Tiberius was the sacrifice. And that sacrifice was not in vain. We get one glimpse through provincial (and therefore undiseased) eyes of the empire he built up in the provinces. It is from Philo Judaeus, a Jewish Theosophist of Alexandria, who came to Rome in the reign of Caligula, Tiberius' successor.

(Tiberius, it must be said, appointed no successor; there was none for him to appoint.) Caligula, says Philo,

"....succeeded to an empire that was well organized, tending everywhere to conceed--north, south, east, and west brought into friendship; Greeks and barbarians routed, soldiers and civilians linked together in the bonds of a happy peace."

That was the work of Tiberius.

In the Gospel narrative, Jesus is once made to allude to him; in the words quoted at the head of this paper: "Render unto Caesar"--who was Tiberius--"the things which are Caesar's" I think it is about time it should be done: that the wreath of honor should at last be laid on the memory of this brave, just, sane, and merciful man; this silent duty-doer, who would speak no word in his own defense; this Agent of the G.o.ds, who endured all those years of crucifixion, that he might build up the Unity of Mankind.

Says Mr. Baring-Gould:

"In the galleries of Rome, of Naples, Florence, Paris, one sees the beautiful face of Tiberius, with that intellectual brow and sensitive mouth, looking pleadingly at the pa.s.ser-by, as though seeking for someone who would unlock the secret of his story and vindicate his much aspersed memory."

XX. CHINA AND ROME: THE SEE-SAW

That mankind is a unit;--that the history of the world, however its waters divide,--whatever islands and deltas appear,--is one stream;--how ridiculous it is to study the story of one nation or group of nations, and leave the rest ignored, coming from your study with the impression (almost universal,) that all that counts of the history of the world is the history of your own little corner of it:--these are some of the truths we should have gathered from our survey of the few centuries we have so far glanced at. For take that sixth century B.C. The world seems all well split up. No one in China has ever heard of Greece; no one in Italy of India. What do the Greeks know about Northern Europe, or the Chinese about the Indians or Persians?--And yet we find in Italy, in Persia, in India, in China, men appearing,-- phenomenal births,--evolved far above their fellows: six of them, to do the same work: Founders of Religions, all contemporary more or less; all presenting to the world and posterity the same high pa.s.swords and glorious countersigns. Can you conceive that their appearance, all in that one epoch, was a matter of chance? Is not some prearrangement suggested,--a _put-up job,_ as they say: a definite plan formed, and a definite end aimed at? Then by whom? Can you escape the conclusion that, behind all this welter of races and separate histories aloof or barking at each other, there is yet somewhere, within the ringfence of humankind, incarnate or excarnate, One Center from which all the threads and currents proceed, and all the great upward impulses are directed?

Those Six Teachers came, and did their work; then two or three centuries pa.s.sed; time enough for the seeds they sowed to sprout a little; and we come to another phase of history, a new region in time. High spiritual truth has been ingeminated in all parts of the world where the ancient vehicle of truth-dissemination (the Mysteries) has declined; A Teacher, a Savior, has failed to appear only in the lands north and west of Italy, because there among the Celts, and there alone, the Mysteries are still effective:--so you may say the seeds of spirituality have been well sown along a great belt stretching right across the Old World. Why? In preparation for what? For something, we may suppose. Certainly for something: for example, for the next two thousand five hundred years,--the last quarter, I would say, of a ten-millennium cycle, which was to end with a state of things in which every part of the world should be know to, and in communication with, every other part. So now in the age that followed that of the Six Teachers, in preparation for that coming time (our own), the attempt must be made to weld nations into unities. Nature and Law compel it: whose direction now is towards grand centripetalism, where before they had ordained heterogeneity and the scattering and aloofness of peoples.

But Those who sent out the great six Teachers have a hand to play here: they have to put the welding process through upon their own designs. They start at the fountain of the cyclic impulses, on the eastern rim of the world: as soon as the cycle rises there, they strike for the unification of nations. Then they follow the cycle westward. To West Asia?--Nothing could be done there, because this was the West Asian pralaya; those parts must wait for Mohammed. In Europe then,--Greece?--No; its time and vigor had pa.s.sed; and the Greeks are not a building people.

They must bide their time, then, till the wave hits Italy, and what they have done in China, attempt to do there.

Only, what they had done in China was a mere Ts'in Shi Hw.a.n.gti,-- because Laotse and Confucius had not failed spiritually to prepare the ground,--they must send forth Adept-souled Augustus and Tiberius to do,--if human wisdom and heroism could do it,--in Italy;--because Pythagoras' Movement had failed.

The Roman Empire was the European attempt at a China; China was the Asiatic creation of a Rome. We call the Asiatic creation, _China, Ts'in-a;_ it may surprise you to know that they called the European attempt by the same name: Ta _Ts'in,_ 'the Great Ts'in.' Put the words _Augustus Primus Romae_ into Chinese, and without much straining they might read, _Ta Ts'in Shi Hw.a.n.gti._ The whole period of the Chinese manvantara is, from the two-forties B.C. to the twelve-sixties A.D., fifteen centuries.

The whole period of the Roman Empire, Western and Eastern, is from the forties B.C. to the Fourteen-fifties A.D., fifteen centuries.

The first phase of the Chinese Empire, from Ts'in Shi Hw.a.n.gti to the fall of Han, lasted about 460 years; the Western Roman Empire, from Pharsalus to the death of Honorius, lasted about as long. Both were the unifications of many peoples; both were overturned by barbarians from the north: Teutons in the one case, Tatars in the other. But after that overturnment, China, unlike Rome, rose from her ashes many times, and still endures.

Thank the success of Confucius and Laotse; and blame the failure of Pythagoreanism, for that!

But come now; let me draw up their histories as it were in parallel columns, and you shall see the likeness clearly; you shall see also, presently, how prettily time and the laws that govern human incarnation played battledore and shuttlec.o.c.k with the two: what a game of see-saw went on between the East and West.

From 300 to 250 B.C. there was an orgy of war in which old Feudal China pa.s.sed away forever, and from which Ts'in emerged Mistress of the world. From 100 to 50 B. C. there was an orgy of war in which Republican Rome pa.s.sed away forever, and out of which Caesar emerged World-Master. Caesar's triumph came just two centuries after Ts'in Shi Hw.a.n.gti's accession; Kublai Khan the Turanian, who smashed China, came just about as much before Mohammed II the Turanian, who swept away the last remnant of Rome.

In the first cycles of the two there is a certain difference in procedure. In China, a dawn twilight of half a cycle, sixty-five years, from the fall of Chow to the Revival of Literature under the second Han, preceded the glorious age of the Western Hans.

In Rome, the literary currents were flowing for about a half-cycle before the accession of Augustus: that half-cycle formed a dawn-twilight preceding the glories of the Augustan Age.

It was just when the reign of Han Wuti was drawing towards a sunset a little clouded,--you remember Ssema Ts'ien's strictures as to the national extravagance and its results,--that the Crest-Wave egos began to come in in Rome. Cicero, eldest of the lights of the great cycle of Latin literature, would have been about twenty when Han Wuti died in 86. We counted the first "day" of the Hans as lasting from 194 (the Revival of the Literature) to the death of Han Wuti's successor in 63; in which year, as we saw, Augustus was born. During the next twenty years the Crest-Wave was rolling more and more into Rome: where we get Julius Caesar's career of conquest;-- it was a time filled with wine of restlessness, and, you may say, therewith 'drunk and disorderly.' Meanwhile (from 61 to 49) Han Suenti the Just was reigning in China. His "Troops of justice" became, after a while, accustomed to victory; but in defensive wars. Here it was a time of sanity and order, as contrasted with the disorder in Rome; of pause and reflexion compared with the action and extravagance of the preceding Chinese age. It was Confucian and ethical; no longer Taoist and daringly imaginative; Confucianism began to consolidate its position as the state system. So in England Puritan sobriety followed Elizabethanism. Han Wuti let nothing impede the ferment of his dreams: Han Suenti retrenched, and walked quietly and firmly. His virtues commanded the respect of Central Asia: the Tatars brought him their disputes for arbitration, and all the regions west of the Caspian sent him tribute.

China forwent her restless and gigantic designs, and took to quietude and grave consideration.--So we may perhaps distribute the characteristics of these two decades thus between the three great centers of civilization: in China, the stillness that follows an apex time; in India, creation at its apex; in Rome, the confusion caused by the first influx of Crest-Wave Souls.

As Octavian rose to power, the House of Han declined. We hear of a gorging Vitellius on the throne in the thirties; then of several puppets and infants during the last quarter of the century; in A.D. 1, of the dynasty overthrown by a usurper, Mang w.a.n.g, who reigned until A.D. 25. Thus the heyday of Augustan Rome coincides with the darkest penumbra of China. Then Kw.a.n.g-wuti, the eldest surviving Han prince, was reinstated; but until two years before the death of Tiberius, he had to spend his time fighting rebels. Now turn to Rome.

While Han Kw.a.n.g-wuti was battling his way towards the rest.i.tution of Han glories, Tiberius, last of the Roman Crest-Wave Souls, was holding out grimly for the G.o.ds until the cycle should have been completed, and he could say that his and their work was done.

For sixty-five years he and his predecessor had been welding the empire into one: now, that labor had been so far accomplished that what dangerous times lay ahead could hardly imperil it. So far it had been a case of Initiate appointing Initiate to succeed him: Augustus, Tiberius;--but whom should Tiberius appoint?

There was no one. The cycle was past, and for the present Rome was dead; and on the brink of that unfortunate place to which (they say) the wicked dead must go. Tiberius finally had had to banish Agrippina, her mischief having become too importunate.

You remember she was the daughter of Julia and Agrippa, and Germanicus' widow. His patience with her had been marvelous.

Once, at a public banquet, to do her honor he had picked a beautiful apple from the dish, and handed it to her: with a scowl and some ostentation, she gave it to the attendant behind her, as who should say: 'I know your designs; but you do not poison me this time'; all present understood her meaning well.

Once, when he met her in the palace, and she pa.s.sed him with some covert insult, he stopped, laid a hand on her shoulder, and said: "My little woman, it is no hurt to you that you do not reign."

But his patience only encouraged her in her machinations; and at last he was compelled to banish her. Also to keep one of her sons in strictest confinement; of which the historians have made their for him discreditable tale: the truth is, it was an heroic effort on his part to break the boy of his vices by keeping him under close and continuous supervision. But that is more easily said than done, sometimes; and this Drusus presently died a madman. He then took the youngest son of Agrippina to live with him at Capri; that he, Tiberius, might personally do the best with him that was to be done; for he foresaw that this youth Caius would succeed him; his own grandson, Tiberius Gemellus, being much younger. He foresaw, too, that Caius, once on the throne, would murder Gemellus; which also happened. But there was nothing to be done. Had he named his grandson his successor, a strong regent would have been needed to carry things through until that successor's majority, and to hold the Empire against the partisans of Caius. There was no such strong man in sight; so, what had to come, had to come. _Apres lui le deluge:_ Tiberius knew that. _Le deluge_ was the four years' terror of the reign of Caius, known as Caligula; who, through no good will of his own, but simply by reason of his bloodthirsty mania, amply revenged the wrongs done his pedecessor. Karma put Caligula on the throne to punish Rome.

The reign was too short, even if Caligula had troubled his head with the provinces, for him to spoil the good work done in them during the preceding half-cycle. He did not so trouble his head; being too busy murdering the pillars of Roman society. Then a gentleman who had been spending the afternoon publicly kissing his slippers in the theater, experienced, as they say, a change of heart, and took thought to a.s.sa.s.sinate him on the way home; whereupon the Praetorians, let loose and having a thoroughly good time, happened on a poor old buffer of the royal house by the name of Claudius; and to show their sense of humor, made him emperor _tout de suite._ The senate took a high hand, and a.s.serted _its_ right to make those appointments; but Claudius and the Praetorians thought otherwise; and the senate, after bl.u.s.tering, had to crawl. They besought him to allow them the honor of appointing him.--what a difference the mere turn of a cycle had made: from Augustus bequeathing the Empire to Tiberius, ablest man to ablest man, and all with senatoral ratification; to the jocular appointment by undisciplined soldiery of a sad old laughingstock to succeed a raging maniac.

Claudius was a younger brother of Germanicus; therefore Tiberius' nephew, Caligula's uncle, and a brother-in-law to Agrippina. Mr. Baring-Gould says that somewhere deep in him was a n.o.ble nature that had never had a chance: that the soul of him was a jewel, set in the foolish lead of a most clownish personality. I do not know; certainly some great and fine things came from him; but whether they were motions of his own soul (if he had one), or whether the G.o.ds for Rome's sake took advantage of his quite negative being, and prompted it to their own purposes, who can say?--Sitting down, and keeping still, and saying nothing, the old man could look rather fine, even majestic; one saw traces in him of the Claudian family dignity and beauty. But let hm walk a few paces, and you noted that his feet dragged and his knees knocked together, and that he had a paunch; and let him get interested in a conversation, and you heard that he first spluttered, and then roared. Physical wakness and mental backwardness had made him the despair of Augustus: he was the fool of the family, kept in the background, and noticed by none. Tiberius, in search of a successor, had never thought of him; had rather let things go to mad Caligula.

He had never gone into society; never a.s.sociated with men of his own rank; but chose his companions among small shopkeepers and the 'Arries and 'Arriets of Rome, who, 'tickled to death' at having a member of the reigning family to hobn.o.b with them in their back-parlors, would refrain from making fun of his peculiat.i.ties. Caligula had enjoyed using him as a b.u.t.t, and so had spared his life. He had never even learned to behave at table: and so, when he came to the throne, made a law that table-manners should no longer be inc.u.mbent on a Roman gentleman.

All this is recorded of him; one would hardly believe it, but that his portraits bear it out.*

------ * The accounts of Claudius and Nero are from _The Tragedy of the Caesars,_ by S. Baring-Gould.

For all that he did well at first. He made himself popular with the mob, cracking poor homely jokes with them at which they laughed uproariously. He paid strict attention to business: made some excellent laws; wisely extended Roman citizenship among the subject peoples; undertook and pushed through useful public works. Rome was without a decent harbor: corn from Egypt had to be transshipped at sea and brought up the Tiber in lighters; which resulted in much inconvenience, and sometimes shortage of food in the city. Claudius went down to Ostia and looked about him; and ordered a harbor dredged out and built there on a large scale. The best engineers of the day said it was impossible to do, and would not pay if done. But the old fool stuck to his views and made them get to work; and they found it, though difficult and costly, quite practicable; and when finished, it solved the food problem triumphantly. This is by way of example.--Poor old fool! it was said he never forgot a kindness, or remembered an injury. He came soon, however, to be managed by various freedmen and rascals and wives; all to the end that aristocratic Rome should be well punished for its sins.

One day when he was presiding in the law courts, someone cried out that he was an old fool,--which was very true.--and threw a large book at him that cut his face badly,--which was very unkind. And yet, all said, through him and through several fine and statesmanlike measures he put through, the work of Augustus and Tiberius in the empire at large was in many ways pushed forward: he did well by the provinces and the subject races, and carried on the grand h.o.m.ogenization of the world.

He reigned thirteen years; then came Nero. If one accepts the traditional view of him, it is not without evidence. His portraits suggest one ensouled by some horrible elemental; one with no human ego in him at all. The accounts given of his moods and actions are quite credible in the light of the modern medical knowledge as to insanity; you would find men like Tacitus Nero in most asylums. Neither Tacitus nor Suetonius was in the habit of taking science as a guide in their transcriptions; they did not, in dealing with Tiberius for example, suit their facts to the probabilities, but just set down the worst they had heard said. What they record of him is unlikely, and does not fit in with his known actions. But in drawing Nero, on the contrary, they made a picture that would surprise no alienist. Besides, Tacitus was born some seventeen years after Tiberius died; but he was fourteen years old at the death of Nero, and so of an age to have seen for himself, and remembered. Nero did kill his mother, who probably tried to influence him for good; and he did kill Seneca, who certainly did. His reign is a monument to the rottenness of Rome; his fall, a proof, perhaps, of the soundness of the provinces. For when _they_ felt the shame of his conduct, they rose and put him down; Roman Gaul and Germany and Spain and the East did. Here is a curious indication: Galba, Otho, and Vitellius, who made such a sorry thing of the two years (68 and 69) they shared in the Princ.i.p.ate, had each done well as a provincial governor. In the provinces, then, the Tiberian tradition of honest efficient government suffered not much, if any, interruption. The fact that Rome itself stood the nine years of Nero's criminal insanity,--and even, so far as the mob was concerned, liked it (for his grave was long kept strewn with flowers)--shows what a people can fall to, that the Crest-Wave had first made rotten, and then left soulless.

By the beginning of 70, things were comfortably in the hands of Vespasian, another provincial governor; under whom, and his son t.i.tus after him, there were twelve years of dignified government; and seven more of the same, and then seven or eight of tyranny, under his second son, Domitian. Against the first two of these Flavians nothing is to be said except that the rise of their house to the Princ.i.p.ate was by caprice of the soldiery.

Vespasian was an honest Sabine, fond of retiring to his native farm; he brought in much good provincial blood with him into Roman society.--Then in 96 came a revolution which placed the aged senator Nerva on the throne; who set before himself the definite policy--as it was intended he should--of replacing personal caprice by legality and const.i.tutionalism as the instrument of government. He reigned two years, and left the empire to Trajan; who was strong enough as a general to hold his position, and as a statesman, to establish the principles of Nerva. And so things began to expand again; and a new strength became evident, the like of which had not been seen since (at least) the death of Tiberius.

Octavian returned to Rome, sole Master of the world, in B.C. 29.

A half-cycle on from that brings us to 36 A.D., the year before Tiberius died: that half-cycle was one, for the Empire all of it, and for Rome most of it, of bright daylight. The next half-cycle ends in 101, in the third year of Trajan: a time, for the most part, of decline, of twilight. You will notice that the Han day lasted the full thirteen decades before twilight came; the Roman, but six decades and a half.

We ought to understand just how far this second Roman half-cycle was an age of decline: just how much darkneww suffused the twilight it was. We talk of representative government; as if any government were ever really anything else. Men get the government that represents them; that represent their intelligence, or their laxity, or their vices:--whether it be sent in by the ballot or by a Praetorian Guard with their caprice and spears. In a pralayic time there is no keen national consciousness, no centripetalism. There was none in Rome in those days; or not enough to counteract the centrifugalism that simply did not care. The empire held together, because Augustus and Tiberius had created a centripetalism in the provinces; and these continued in the main through it all to enjoy the good government the first two emperors had made a tradition in them, and felt but little the hands of the fools or madmen reigning in Rome. And then, blood from the provinces was always flowing into Rome itself; particularly in the Flavian time; and supplied or fed a new centripetalism there which righted things in the next half-cycle. It was Rome, not the provinces, that Nero and Caligula represented in their day; the time was transitional; you may call Otho and Vitellius the first bungling shots of the provinces at having a hand in things at the center; wholesome Vespasian was their first representative emperor: Nerva and those that followed him represented equally the provinces and a regenerated Rome.--This tells you what Nero's Rome was, and how it came to tolerate Nero; when Vitellius came in with his band of ruffians from the Rhine, and the streets flowed with blood day after day, the places of low resort were as full as ever through it all; while carnage reigned in the forums, riotous vice reigned within doors.

But look outside of Rome, and the picture is very different. The Spaniard, Gaul, Illyrian, Asiatic and the rest, were enjoying the Roman Peace. There was progress; if not at the center, everywhere between that and the periphery of civilization. Life, even in Italy (in the country parts) was growing steadily more cultured, serious, and dignified; and in all remote regions was a.s.similating its standards to the best in Italy. From the Scottish Lowlands to the Cataracts of the Nile a single people was coming into being; it was a wide and well-tilled field in which incarnate souls might grow. The satirists make lurid pictures of the evils Rome; and the evils were there, with perhaps not much to counter-balance them, _in Rome._ Paris has been latterly the capital of civilization; and one of its phases as such has been to be the capital of the seven deadly sins. The sins are or were there: Paris provided for the sinners of the world, in her capacity of world-metropolis; just as she provided for the artists, the _litteratuers,_ and so on. Foolish people drew from that the conclusion that therefore Frenchmen were more wicked than other people: whereas in truth the life of provincial France all along has probably been among the soundest of any. So we must offset Martial's and Juvenal's pictures of the calm and gracious life in the country: virtuous life, often, with quiet striving after usefulness and the higher things. He reveals to us, in the last quarter of the century, interiors in northern Italy, by Lake Como; you should have found the like anywhere in the empire. And where, since Rome fell, shall you come on a century in which Britain, Gaul, Spain, Italy, the Balkans, Asia and Africa, enjoyed a Roman or any kind of peace?

Be not deceived: there has been no such success in Europe since as the empire that Augustus the Initiate made, and for which Tiberius his disciple was crucified.

Yet they captured it, as I find things, out of the jaws of failure and disaster. Failure: that of Pythagoreanism six centuries before;--disaster: Caesar's conquest of Gaul and destruction of the Mysteries there. Men come from the Masters of the World to work on this plane or on that: to found an empire perhaps, or to start a spiritual movement. Augustus came commissioned to the former, not to the latter, work. Supposing in his time the Gaulish Mysteries had been intact. We may trust him to have established relations somehow: he would have had close and friendly relations with the Gaulish hierophants; even if he had conquered the people, he would not have put out their light. But I imagine he would have found a means to union without conquest. Then what would have happened? We have seen that the cyclic impulse did touch Gaul at that time; it made her vastly rich, hugely industrial;--as Ferero says, the Egypt of the West. That, and nothing better than that, because she had lost her spiritual center, and might not figure as the world Teacher among nations. But, you say, Augustus proscribed Druidism--which sounds like carrying on Julius' nefarious work. He did, I believe;--but why? Because Julius had seen to it that the white side of Druidism had perished. The Druids were magicians; and now it was the dark magic and its pract.i.tioners that remained among them,--at least in Gaul. So of course Augustus proscribed it.

Remember how France has stood, these last seven centuries, as the teacher of the arts and civilization to Europe; and this idea that she might have been, and should have been, something far higher to the Roman world, need not seem at all extravagant. I think it was a possibility; which Caesar had been sent by the kings of night to forestall. And so, that Augustus lacked that reinforcement by which he might have secured for Europe a unity as enduring as the Chinese Teachers secured for the Far East.

And yet the Lodge did not leave Rome lightless; there was much spiritual teaching in the centuries of the Empire; indeed, a new out-breathing in each century, as an effort to retrieve the great defeat;--and this has been the inner history of europe ever since. This: raidings from the G.o.dworld: swift cavalry raidings, that took no towns as a rule, nor set up strongholds here on h.e.l.l's border; yet did each time, no doubt, carry off captives. Set up no strongholds;--that is, until our own times; so what we have missed is the continuous effort; the established base 'but here upon this bank and shoal,' from which the shining squadrons of the G.o.ds might ride. Such a base was lost when Caesar conquered Gaul; then some subst.i.tute for Gaul had to be found. It was Greece and the East; where, as you may say, abjects and orts of truth came down; not the live Mysteries, but the _membra disjecta_ of the vanished Mysteries of a vanished age. With these the Teachers of the Roman world had to work, distilling out of them what they might of the ancient Theosophy.

So latterly H.P. Blavasky must gather up fragments in the East for the nexus of her teaching; she must find seeds in old sarcophagi, and plant and make them grow in this soil so uncongenial; because there was no well-grown Tree patent to the world, with whose undeniable fruitage she might feed the nations.

This was one great difficulty in her way; whe had to introduce Theosphy into a world that had forgotten it ever existed.

So,--but with a difference,--in that first century. The difference was that Pythagoreanism, the nexus, was only six hundrd years away, and the memory of it fairly fresh. Stoicism was the most serious living influence within the empire; a system that concerned itself with right and brave living, and was so far spiritual; but perhaps not much further. The best in men reacted against the sensuality of the mid-century, and made Stoicism strong; but this formed only a basis of moral grit for the higher teaching; of which, while we know it was there, there is not very much to say. I shall come to it presently; meanwhile, to something else.--In literature, this was the cycle of Spain: the Crest-Wave was largely there during the first thirteen decades of the Christian era. Seneca was born in Cordova about 3 B. C.; Hadrian, the last greatman of Spanish birth (though probably of Italian race), died in 138. Seneca was a Stoic: a man with many imperfections, of whom history cannot make up its mind wholly to approve. He was Nero's tutor and minister during the first five golden years of the reign; his government was wise and beneficent, though, it is said, sometimes upheld by rather doubtful means. In the growing gloom and horror of the nightmare reign of Nero, he wrote many counsels of perfection; his notes rise often, someone has said, to a sort of falsetto shriek; but then, the wonder is he could sing at all in such a h.e.l.l's cacophony. A man with obvious weaknesses, perhaps; but fighting hard to be brave and hopeful where there was nothing in sight to encourage bravery or foster hope; when every moment was pregnant with ghastly possibilities; when death and abominable torture hobn.o.bbed in the Roman streets with riots of disgusting indulgence, abnormal l.u.s.ts, filthiness parading unabashed. He speaks of the horrors, the gruesome impalings; deprecating them in a general way; not daring to come down to particulars, and rebuke Nero. Well; Nero commanded the legions, and was kittle cattle to rebuke. If sometimes you see tinsel and tawdriness about poor Seneca, look a little deeper, and you seem to see him writing it in agony and b.l.o.o.d.y sweat. . . . He was among the richest men in Rome, when riches were a deadly peril: he might even, had he been another man, have made himself emperor; perhaps the worst thing against him is that he did not. His counsels and aspirations were much better than his deeds;--which is as much as to say his Higher Self than his lower. He stood father-confessor to Roman Society: a Stoic philosopher in high, luxurious, and most perilous places: he cannot escape looking a little unreal. Someone in some seemingly petty difficulties, writes asking him to sue his influence on his behalf; and he replies with a dissertation on death, and what good may lie in it, and the folly of fearing it. Cold comfort for his correspondent; a tactless, strained, theatrical thing to do, we may call it. But what strain upon his nerves, what hideous knowledge of the times and of evils he did not see his way to prevent, what haunting sense of danger, must have driven him to that fervid hectic eloquence that now seems so unnatural!

One guesses there may be a place in the Pantheons or in Valhalla of the heroes for this poor not untawdry not unheroic Seneca.

One sees in him a kind of Hamlet, hitting in timorous indecision on the likely possibility of converting his Claudius by a string of moral axioms and eloquence to a condition that should satisfy the Ghost and undo the something rotten in the state.... Yet the G.o.ds must have been grateful to him for the work he did in holding for Stoicism and aspiration a center in Rome during that dreadful darkness. Perhaps only the very strongest, in his position, could have done better; and then perhaps only by killing Nero.*

------ * Dill: _Roman Society from Nero to Marcus Aurelius._ ------

But there was a greater than Seneca in Rome, even in Nero's reign;--there intermittently, and not to abide: Appollonius of Tyana, presumably the real Messenger of the age:--and by the change that had come over life by the second century, we may judge how great and successful. But there is not getting at the reality of the man now. We have a _Life_ of him, written about a hundred years after his death by Philostratus, a Greek sophist, for the learned Empress Julia Domna, Septimius Severus' wife; who, no doubt, chose for the work the best man to hand; but the age of great literature was past, and Philostratus resurrects no living soul. The account may be correct enough in outline; the author was painstaking; visited the sites of his subject's exploits, and pressed his inquiries; he claims to have based his story on the work of Damis of Neneveh, a disciple of Apollonius who accompanied him everywhere. But much is fabulous: there is a gorgeous account of dragons' in India, and the methods used in hunting them; and you know nothing of the real Apollonius when you have read it all. Here, in brief, is the outline of the story: Apollonius was born at Tyana in Cappodocia somewhere about the year 1 A.D., and died in the reign of Nerva at nearly a hundred: tradition ascribed to his birth its due accompaniment of signs and portents. At sixteen he set himself under Pythagorean discipline; kept silence absolute for five years; traveled, healing and teaching, and acquired a great renown throughout Asia Minor. He went by Babylon and Parthia to India; spent some time there as the pupil of certain Teachers on a sacred mountain; they, it appears, expected his coming, received him and taught him; ever afterwards he spoke of himself as a disciple of the Indian Master Iarchus. Nothing in the book is more interesting than the curious light it throws on popular beliefs of the time in the Roman World as to the existence of these Indian masters of the Secret Wisdom;--India, of course, included the region north of the Himalayas. Later he visited the Gymnosophists of the Tebaid in Egypt; according to the account, these were of a lower standing than the Indian Adepts; and Apollonius came among them not as a would-be disciple, but as an equal, or superior.--He was persecuted in Rome by Nero; but over awed Tigellinus, Nero's minister, and escaped. He met Vespasian and t.i.tus at Alexandria, soon after the fall of Jerusalem; and was among those who urged Vespasian to take the throne. He was arrested in Rome by Domitian, and tried on charges of sorcery and treason; and is said to have escaped his sentence and execution by the simple expedient of vanishing in broad daylight in court.

One wonders why this from his defense before Domitian, as Philostratus gives it, has not attracted more comment; he says: "All unmixed blood is retained by the heart, which through the blood-vessels sends it flowing as if through ca.n.a.ls over the entire body."--According to tradition, he rose from the dead, appeared to several to remove their doubts as to a life beyond death, and finally bodily ascended into heaven. Reincarnation was a very cardinal point in his teaching; perhaps the name of Neo-Pythagoreanism, given to his doctrine, is enough to indicate in what manner it illuminated the inner realms and laws which Stoicism, intent only on brave conduct and the captaincy of one's own soul, was unconcerned to inquire into. Another first century Neo-Pythagorean Teacher was Moderatus of Gades in Spain. The period of Apollonius's greatest influence would have corresponded with the reigns of Vespasian and t.i.tus, from 69 to 83; the former, when he came to the throne, checked the orgies of vice and brought in an atmosphere in which the light of Thesophy might have more leave to shine. The certainty is that the last third of the first century wrought an enormous change: the period that preceded it was one of the worst, and the age that followed it, that of the Five Good Emperors, was the best, in known European history.--Under the Flavians, from 69 to 96,--or roughly, during the last quarter,--came the Silver Age, the second and last great day of Latin literature: with several Spanish and some Italian names,--foam of the Crest-Wave, these latter, as it pa.s.sed over from Spain to the East. It will, by the way, help us to a conception of the magnitude of the written material at the disposal of the Roman world, to remember that Pliny the Elder, in preparing his great work on Natural History, consulted six thousand published authorities. That was in the reign of Nero; it makes one feel that those particular ancients had not so much less reading matter at their command than we have today.

Of the great Flavian names in literature, we have Tacitus; Pliny the Younger, with his bright calm pictures of life; Juvenal, with his very dark ones: these were Italians. Juvenal was a satirist with a moral purpose; the Spaniard Martial, contemporary, was a satirist without one. Martial drew from life, and therefore his works, though coa.r.s.e, are still interesting.