Valeria, the Martyr of the Catacombs Part 8

The scene of their interview was the reception-room of Fausta, in the palace of the Emperor Galerius. It was far more sumptuously furnished and decorated than that of the Empress Valeria, and at one end, in a marble niche, stood an ugly image of the G.o.ddess Cybele, with her crown of many towers, rudely carved out of olive wood, but quite embrowned, and almost blackened with age. It was bedizened with costly jewels, and was deemed to be of special sanct.i.ty. Before it was a small marble altar, on which burned, day and night, a silver censer.

At the moment of which we write, Fausta approached the altar, and kissing her hand to the image--an ancient mode of worship, from which we get the word "adore"--she took some costly Sabean incense from a small gold coffer, and sprinkled it on the glowing coals of the censer. Dense white fumes arose, whose rich aromatic odour filled the large apartment.

Fausta had been an Illyrian peasant, and, notwithstanding her embroidered robes and costly jewels, she still exhibited much of the rude peasant character and lack of culture. Her coa.r.s.e and wrinkled features and swarthy complexion, were all the more striking by their contrast with the snowy mantle, with its gold-embroidered border, which she wore; and her bright black eyes glittered with an expression of deadly malice like those of a serpent. While she stood before the altar, a servant announced that Furca, the arch-priest of Cybele, had obeyed her summons. As the curtain of the door was drawn aside, a little weazened old man, as dark as mahogany, wearing a thick crop of snow white hair, appeared.

"Thanks, good Furca," said Fausta, "I desire your counsel on a matter of much importance to the State, and to the worship of the holy Cybele."

"At your service, your Excellency," said the obsequious priest, who also kissed his hand to the black-faced image, and sprinkled a few grains of incense on the censer.

"Thou knowest how the worship of the Galilean Christus has increased, not only among the common people, the vile plebs, and the still viler slave population, but even among the patricians and n.o.bles. I have evidence that even in this palace, and very near the throne, the execrable superst.i.tion is cherished."

"Alas! your Excellency, I fear it is only too true," whined the bigot arch-priest. "Certain it is that neither of the Empresses, Prisca or Valeria, ever take part in the public worship of the G.o.ds, as from their lofty station it is their duty to do."

"Yes, and I have reason to believe that there is plotting and conniving between the Empress and the accursed Christian sect."

"Hast any proof of this?" asked the arch-priest, eagerly. "This is a crime against the State."

"The black slave Juba," replied Fausta, "is, as thou knowest, a faithful worshipper of Cybele, and she told me even now, that Adauctus, the Imperial Treasurer, had been only yesterday closeted with the Empress, and plotting to restore to the favour of the Emperor a certain Demetrius, a Christian renegade, who is in hiding for his crimes."

"Oh, ho!" chuckled the priest, with a wicked grin, "my fine lady need not think herself so high and mighty as to be above the reach of the law, or beyond the anger of the insulted G.o.ds."

"I would almost give my eyes," hissed through her teeth the revengeful Fausta, "if I could only see that painted doll, Valeria, abased and degraded. She has too long held a sway, of which I, the mother of the Emperor, have been deprived."

"I trust you may not only see it," said Furca, gloating in antic.i.p.ation over the prospect, "but also see her pale, proud mother, the Empress Prisca, humbled at your feet."

"Accomplish this, good Furca," exclaimed Fausta, with exultation, "and the G.o.ddess Cybele shall have such an offering as she never had before."

"We must be wary," said the priest, "or we may ourselves be crushed.

They are too powerful to be attacked openly. We must plot against them secretly. I'll be a _furca_ to them indeed," he added, punning upon his own name, which had also the signification of an instrument of punishment, something like a cross; and the conspirators parted with this pledge of mutual hate against their destined victims.

[Ill.u.s.tration]

CHAPTER XI

THE SLAVE MARKET.

In the meantime Isidorus, with well-filled purse, and armed with credentials under the Imperial seal, had set off upon his difficult and doubtful quest.

"However it turn out," he said to himself, "it will be strange if I do not climb a few steps higher on the ladder on which my feet are now placed. Being the confidential agent of the Empress is better than being the secretary of the rude soldier, Sertorius, and being snubbed by him every day, too."

Mounted on one of the best horses in the Imperial stables, he rode forth upon the famous Salarian Way, which led straight as an arrow over the wide Campagna, and over the rugged Appenines to the distant city of Ravenna, among the marshes of the Adriatic. Now a decayed and gra.s.s-grown city, six miles from the sea, it was then a great and busy port, and had been for two centuries and a half an important see of the Christian Church. Not to the prefect of the city, but to the bishop of Ravenna, Isidorus, with his natural tact and shrewdness, betook himself.

The sign manual of the Emperor, which he confidently exhibited, did not command that regard which he had antic.i.p.ated; but a private letter from Adauctus, commending Isidorus to all Christian bishops and presbyters, procured for him a much more cordial reception. He was hospitably entertained, and every possible a.s.sistance given him in his quest. The bishop called together the deacons who had the care of the poor of the Church, but none of them knew anything of Demetrius. The bishop had ransomed many Christian slaves--prisoners taken in war, or captured by pirates. A few years before, when the resources of the Church had been completely exhausted by the exercise of this charity,[26] a company of captives had been sold by pirates to a Jewish slave-dealer named Ezra, and conveyed by him to the city of Mediolanum, or as we now call it, Milan, as offering, next to Rome, the best market for his wares. And one of the deacons remembered among this slave-gang an old man who resembled the description given of Demetrius.

To Milan, therefore, crossing again the Appenines, and riding up the broad, rich valley of the Po, went Isidorus. He was surprised to find a city, almost rivalling in extent Rome itself, and with a history reaching back to the times of the Etruscans, well-nigh a thousand years.

First he sought the Jewish slave-dealer, who kept a regular mart for the sale or hire of human beings, just as one now-a-days keeps a livery-stable for the sale or hire of horses. There was as much fraud, too, in selling slaves then, as has been proverbially connected with horse-dealing and jockeying in every age. The _ergastulum_, or slave-pen of Ezra, was a large prison-like structure, surrounding the four sides of a hollow square. There were no windows to the street, and only very small iron-grated ones to the inner court; with heavy, iron-studded doors to the stable-like stalls, where the slaves were chained to a stout beam running along the wall.

A slave-auction was in progress when Isidorus arrived, so he had to wait till it was over before plying his quest. A gang of slaves, unchained, but guarded by keepers, armed with whips and spears, awaited their fate.

Stripped nearly naked, they were rudely examined, pinched, handled, and made to stoop, lift heavy weights, walk, run, and show their paces like horses for sale. Many had their ears bored--a sign of servitude from the time of Moses--and others were seamed with scars of the cruel lash.

This, however, lessened their market value, as it was evidence of their intractable and troublesome character.

Slavery was, at the time of which we write, one of the greatest evils of the Roman empire. It was a deadly canker, eating out the national life.

It cast a stigma of disgrace on labour, and prevented the formation of that intelligent middle cla.s.s which is the true safeguard of liberty.

Never in the history of the world was society so based upon the abject misery of vast mult.i.tudes of human beings. The slaves outnumbered, many times, their masters. They were forbidden to wear a peculiar garb, lest they should recognize their numbers and their strength, and rise in universal revolt. As it was, servile insurrections were of frequent occurrence. But they were crushed and punished with ruthless severity.

In one slave revolt, 60,000 of these wretched beings were slain. The first question about a man's property was, _"Quot pascit servos?"_--"How many slaves does he keep?" Ten was considered the least number consistent with any degree of respectability. Four hundred slaves deluged with their blood the funeral pyre of Pedanius Secundus. Vidius Pollio fed his lampreys with the bodies of his human chattels. A single freed-man left over 4,000 at his death. Some 2,000 men were lords of the Roman world, and the great ma.s.s of the rest were slaves. Their condition was one of inconceivable wretchedness. They had no rights of marriage, nor any claim to their children. Their food was a pound of bread a day, with a little salt and oil. Flesh they never tasted, and even wine, which flowed like water, almost never. Colossal piles, built by their blood and sweat, attest to the present day the bitterness of their bondage. The lash of the taskmaster was heard in the fields, and crosses, bearing aloft their quivering victims, polluted the wayside.

This dumb, weltering ma.s.s of humanity, crushed by power, and led by their l.u.s.ts, became a hot-bed of vice, in which every evil pa.s.sion grew apace. To these wretched beings came the gospel of liberty, with a strange, a thrilling power. The oppressed slave, in the intervals of toil or torture, caught with joy the emanc.i.p.ating message, and sprang up enfranchised by an immortalizing hope. He exulted in a new-found freedom in Christ, which no wealth could purchase, no chains of slavery fetter, nor even death itself destroy. In the Christian Church the distinctions of worldly rank were abolished.[27] The highest spiritual privileges were opened to the lowliest slave. In the ecclesiastical hierarchy were no rights of birth, and no privileges of blood. In the inscriptions of the Catacombs, no badges of servitude, no t.i.tles of honour appear. The wealthy n.o.ble, the lord of many acres, recognized in his lowly servant a fellow heir of glory. They bowed together at the same table of the Lord, saluted each other with the mutual kiss of charity, and side by side in their narrow graves, at length returned to indistinguishable dust. The story of Onesimus was often repeated, and the patrician master received his returning slave, "not now as a servant, but above a servant--a brother beloved." Nay, he may even have bowed to him as his ecclesiastical superior, and received from his plebeian hands the emblems of their common Lord.

We return from this digression to the slave-market of Milan. Very few of Ezra's stock were black--not more than half a dozen, from Nubia and Libya. Most of them were as white as himself, or whiter still. There were Dalmatians, Illyrians, Iberians, Gauls, Greeks, Syrians, and many other nationalities. Ezra was engaged in busy converse, in a broken mixture of Latin and Greek, with the wealthy patrician, Vitellius, the lord of wide corn lands on the fertile banks of the Po.

"Field hands your Excellency wants? I have some splendid ones," he said, eagerly. "Here, you fellows, step out there and show your muscles;" and he struck with his whip-lash two brawny white-skinned, blue-eyed, yellow-haired British slaves.

"Sullen dogs these British often are," he said, "but they are as good as gold. They never run away like the Germans, nor steal like the Greeks, nor kill themselves like the Gauls."[28]

"Glad of that," said Vitellius. "I have had a perfect epidemic of suicide among my slaves. I had to kill several of them to keep them from killing themselves"--a sad but frequent comment on the utter wretchedness of their condition, from which death itself was the only refuge.

"Does your Excellency want anything of a higher grade?" asked Ezra.

"Some skilled workmen to finish your elegant villa, for instance. I have a splendid Greek sculptor, almost another Phidias, and another a second Zeuxis with the brush. Then if you want a steward, or bookkeeper, or secretary, or reader, or a skilled physician, I have them all; or a hand-maid for your Excellency's wife. I have a beautiful Greek girl here, highly accomplished; can embroider, play the zither, sing in two languages. I sold her sister last week for 100,000 sesterces[29]--nieces of an ex-archon. I felt really sorry for them, but what would you?--trade is trade. Times are bad. Poor Ezra has had bad luck. Several of his slaves kill themselves. Market glutted; price falls. I sell them very cheap--very cheap."

Vitellius made his purchases, had them chained together in a gang, and driven by his steward, like cattle, to his farm. The account of Ezra's interview with Isidorus we must defer to another chapter.

[Ill.u.s.tration]

FOOTNOTES:

[26] This might easily happen, for after successful raids or slave hunts, the victims were sold by their pirate captors by the thousand.

The fact is on record, that at Delos, a famous slave market, 60,000 were sold by Celician pirates in a single day.

[27] Apud nos inter pauperes et divites, servos et dominos, interest nihil. Lactant. _Div. Inst._ v. 14, 15.

[28] These were the most common faults of slaves, for attempting which they were often branded on cheek or brow.

[29] Over $4,000 of our money. Very beautiful or accomplished slaves sometimes brought twice that amount.

[Ill.u.s.tration]

CHAPTER XII.

THE LOST FOUND.

"Do you remember buying or selling a slave named Demetrius, a Jew?"

asked Isidorus of Ezra, the slave-dealer of Milan. He wasted no words in circ.u.mlocution, for he knew that there was no use in trying to deceive the keen-eyed Jewish dealer in his fellowman; and that his best chances of success were in coming directly to the point.