Zenobia or the Fall of Palmyra Part 14

'An unhappy commentary upon the doctrine,' said a Palmyrene to me, as he turned sneeringly away.

'What say you to this?' asked another, of Probus himself, as he descended from his rostrum, and stood gazing with the rest, but with a burning cheek and downcast eye.

'I say,' he replied, 'what I have said before, that yonder bishop, however christianized his head may be is a misbeliever in his heart. He is a true anti-Christ.'

'I am disposed to trust you,' rejoined the other. 'I have heard you not without emotion. We have had among us many who have declared the doctrine of Christ. But I have heeded them not, It is different with me now. I am desirous to know what this doctrine of Christ is. I have been impressed by what you recited from the writings of Jesus. How, Christian, shall I apply myself, and where, to learn more than I know now?'

'If thou wilt learn of so humble a teacher as I am,--who yet know somewhat of what Christianity really is--come and hear me at the place of Christian worship in the street that runs behind the great Persian Inn. There, this evening when the sun is down, shall I preach again the truth in Christ.'

'I shall not fail to be there,' said the other, and moved away.

'Nor shall I, Probus,' said I, heartily saluting him.

'n.o.ble Piso!' he cried, his countenance suddenly growing bright as the sun, 'I am glad to meet you at length. And have you too heard a Christian preach? A senator of Rome?'

'I have; and I shall gladly hear more. I am not, however, a Christian, Probus; I profess to be but a seeker after truth, if perhaps it may be found in your faith, having failed to discover it among dead or living philosophers. I shall hear you to-night.'

After many mutual inquiries concerning each other's welfare, we separated.

Upon returning to the house of Gracchus, and finding myself again in the company of Fausta and her father, I said: 'I go to-night to hear a Christian, the Christian Probus, discourse concerning the Christian doctrine. Will you accompany me, Fausta?'

'Not now, Lucius,' she replied; 'my head and heart are too full of the interests and cares of Zen.o.bia, to allow me to think of aught else. No other reason, I a.s.sure you, prevents. I have no fears of the opinions of others to hinder me. When our public affairs are once more in a settled state, I shall not be slow to learn more of the religion of which you speak. Julia's attachment to it, of itself, has almost made a convert of me already, so full of sympathy in all things is a true affection. But the heart is a poor logician. It darts to its object, overleaping all reasons, and may as well rest in error as truth. Whatever the purity of Julia and the honesty and vigor of Zen.o.bia accept and worship, I believe I should, without further investigation, though they were the fooleries and G.o.ds of Egypt, Did you succeed in your search of the Arab?'

'No: but perhaps Milo has. To tell the truth, I was soon diverted from that object, first by the excitement I found prevailing among the people on the affairs of the kingdom, and afterward by the spectacles of the Portico, and the preaching of Probus, whom I encountered there.'

In the evening, soon as the sun was set, I wound my way to the Christians' place of worship.

It was in a part of the city remote and obscure, indicating very plainly that whatever Christianity may be destined to accomplish in this city, it has done little as yet. Indeed, I do not perceive what principle of strength or power it possesses, sufficient to force its way through the world, and into the hearts of men. It allows not the use of the sword; it resorts not to the civil arm; it is devoid of all that should win upon the senses of the mult.i.tude, being, beyond all other forms of faith, remarkable for its simplicity, for its spiritual and intellectual character. Moreover, it is stern and uncompromising in its morality, requiring the strictest purity of life, and making virtue to consist not in the outward act, but in the secret motive which prompts the act. It is at open and unintermitting war with all the vain and vicious inclinations of the heart. It insists upon an undivided sovereignty over the whole character and life of the individual. And in return for such surrender, it bestows no other reward than an inward consciousness of right action, and of the approbation of G.o.d, with the hope of immortality. It seems thus to have man's whole nature, and all the inst.i.tutions of the world, especially of other existing religions, to contend with. If it prevail against such odds, and with such means as it alone employs, it surely will carry along with it its own demonstration of its divinity. But how it shall have power to achieve such conquests, I now cannot see nor conjecture.

Arriving at the place designated by Probus, I found a low building of stone, which seemed to have been diverted from former uses of a different kind, to serve its present purpose as a temple of religious worship. Pa.s.sing through a door, of height scarce sufficient to admit a person of ordinary stature, I reached a vestibule, from which by a descent of a few steps I entered a large circular apartment, low but not inelegant, with a vaulted ceiling supported by chaste Ionic columns. The a.s.sembly was already seated, but the worship not begun. The service consisted of prayers to G.o.d, offered in the name of Christ; of reading a portion of the sacred books of the Christians, of preaching, of music sung to religious words, and voluntary offerings of money or other gifts for the poor.

I cannot doubt that you are repelled, my Curtius, by this account of a worship of such simplicity as to amount almost to poverty. But I must tell you that never have I been so overwhelmed by emotions of the n.o.blest kind, as when sitting in the midst of these despised Nazarenes, and joining in their devotions; for to sit neuter in such a scene, it was not in my nature to do, nor would it have been in yours, much as you affect to despise this 'superst.i.tious race.' This was indeed worship. It was a true communion of the creature with the Creator. Never before had I heard a prayer. How different from the loud and declamatory harangues of our priests! the full and rich tones of the voice of Probus, expressive of deepest reverence of the Being he addressed, and of profoundest humility on the part of the worshipper, seeming too as if uttered in no part by the usual organs of speech, but as if p.r.o.nounced by the very heart itself, fell upon the charmed ear like notes from another world. There was a new and strange union, both in the manner of the Christian and in the sentiments he expressed, of an awe such as I never before witnessed in man towards the G.o.ds, and a familiarity and child-like confidence, that made me feel as if the G.o.d to whom he prayed was a father and a friend, in a much higher sense than we are accustomed to regard the Creator of the universe. It was a child soliciting mercies from a kind and considerate parent--conscious of much frailty and ill desert, but relying too with a perfect trust, both upon the equity and benignity of the G.o.d of his faith. I received an impression also from the quiet and breathless silence of the apartment, from the low and but just audible voice of the preacher, of the near neighborhood of G.o.ds and men, of the universal presence of the infinite spirit of the Deity, which certainly I had never received before. I could hardly divest myself of the feeling that the G.o.d addressed was in truth in the midst of the temple; and I found my eye turning to the ceiling, as if there must be some visible manifestation of his presence. I wish you could have been there. I am sure that after witnessing such devotions, contempt or ridicule would be the last emotions you would ever entertain toward this people. Neither could you any longer apply to them the terms fanatic, enthusiast, or superst.i.tious. You would have seen a calmness, a sobriety, a decency, so remarkable; you would have heard sentiments so rational, so instructive, so exalted, that you would have felt your prejudices breaking away and disappearing without any volition or act of your own. Nay, against your will they would have fallen. And nothing would have been left but the naked question--not is this faith beautiful and worthy--but is this religion true or false?

When the worship had been begun by prayer to G.o.d in the name of Christ, then one of the officiating priests opened the book of the Christians, the Gospels, and read from the Greek, in which they are written--changing it into the Palmyrene dialect as he read--diverse pa.s.sages, some relating to the life of Jesus, and others which were extracts of letters written by apostles of his to individuals or churches, to which I listened with attention and pleasure. When this was over, Probus rose, standing upon a low platform like the rostrums from which our lawyers plead, and first reading a sentence from the sayings of Paul, an apostle of Jesus, of which this was the substance, 'Jesus came into the world, bringing life and immortality to light,' he delivered, with a most winning and persuasive beauty, a discourse, or oration, the purpose of which was to show, that Jesus was sent into the world to bring to light or make plain the true character and end of the life on earth, and also the reality and true nature of a future existence. In doing this, he exposed--but in a manner so full of the most earnest humanity that no one could be offended--the errors of many of the philosophers concerning a happy life, and compared with the greatest force their requisitions with those of the gospel, 'as he termed his religion; showing what unworthy and inadequate conceptions had prevailed as to what const.i.tutes a man truly great, and good, and happy. Then he went on to show, that it was such a life only as he had described that could make a being like man worthy of immortality; that although Jesus had proved the reality of a future and immortal existence, yet he had, with even more importunity, and earnestness, and frequency, laid down his precepts touching a virtuous life on earth. He finally went into the Christian argument in proof of a future existence, and exhorted those who heard him, and who desired to inhabit the Christian's heaven, to live the life which Christ had brought to light, and himself had exemplified on earth, laboring to impress their minds with the fact, that it was a superior goodness which made Jesus what he was, and that it must be by a similar goodness that his followers could fit themselves for the immortality he had revealed. All this was with frequent reference to existing opinions and practices, and with large ill.u.s.trations drawn from ancient and modern religious history.

What struck me most, after having listened to the discourse of Probus to the end, was the practical aim and character of the religion he preached. It was no fanciful speculation nor airy dream. It was not a plaything of the imagination he had been holding up to our contemplation, but a series of truths and doctrines bearing with eminent directness, and with a perfect adaptation, upon human life, the effect and issue of which, widely and cordially received, must be to give birth to a condition of humanity not now any where to be found on the earth. I was startled by no confounding and overwhelming mysteries; neither my faith nor my reason was burdened or offended; but I was shown, as by a light from heaven, how truly the path which leads to the possession and enjoyment of a future existence coincides with that which conducts to the best happiness of earth. It was a religion addressed to the reason and the affections; and evidence enough was afforded in the representations given of its more important truths, that it was furnished with ample power to convince and exalt the reason, to satisfy and fill the affections. No sooner shall I have returned to the leisure of my home, to my study and my books, than I shall seriously undertake an examination of the Christian argument. It surely becomes those who fill the place in the social state which I do, to make up an intelligent judgment upon a question like this, so that I may stand prepared to defend it, and urge it upon my countrymen, if I am convinced of its truth and of its advantage to my country, or a.s.sail and oppose it, if I shall determine it to be what it is so frequently termed, a pernicious and hateful superst.i.tion.

When the discourse was ended, of the power and various beauty of which I cannot pretend properly to acquaint you, another prayer longer and more general was offered, to parts of which there were responses by the hearers. Then, as a regular part of the service, voluntary offerings and gifts were made by those present for the poor. More than once, as a part of the worship, hymns were sung to some plain and simple air, in which all the a.s.sembly joined. Sometimes, to the services which I witnessed, Probus informed me there is added a further ceremony, called the 'Lord's supper,' being a social service, during which bread and wine are partaken of, in memory of Jesus Christ. This was the occasion, in former times, of heavy charges against the Christians of rioting and intemperance, and even of more serious crimes. But Probus a.s.sures me that the last were even then groundless, and that now nothing can be more blameless than this simple spiritual repast.

The worship being ended, and Probus having descended from his seat, I accosted him, giving him what I am certain were very sincere thanks for the information I had obtained from his oration, concerning the primary articles of the Christian faith.

'It has been,' said he in reply, 'with utmost satisfaction, that I beheld a person of your rank and intelligence among my hearers. The change of the popular belief throughout the Roman empire, which must come, will be a less tumultuous one, in proportion as we can obtain even so much as a hearing from those who sit at the head of society in rank and intelligence. Let me make a sincere convert of a Roman emperor, and in a few years the temples of Paganism would lie even with the ground. Believe me, Christianity has penetrated deeper and farther, than you in the seats of power dream of. While you are satisfied with things as they are, and are content to live on and enjoy the leisure and honors the G.o.ds crown you with, the cla.s.ses below you, less absorbed by the things of the world--because perhaps having fewer of them,--give their thoughts to religion and the prospects which it holds out of a happier existence after the present. Having little here, they are less tied to the world than others, and more solicitous concerning the more and the better, of which Christianity speaks.'

'I am not insensible,' I replied, 'to the truth of what you say. The cruelties, moreover, exercised by the emperors toward the Christians, the countless examples of those who have died in torments for the truth of this religion, have drawn largely and deeply upon the sympathy of the general heart, and disposed it favorably toward belief. In Rome, surrounded by ancient a.s.sociations, embosomed in a family remarkable for its attachment to the ancient order of things; friends of power, of letters, and philosophy, I hardly was conscious of the existence of such a thing as Christianity. The name was never heard where I moved. Portia, my n.o.ble mother, with a heart beating warm for every thing human, instinctively religious beyond any whom I have ever seen or known, of the Christian or any other faith, living but to increase the happiness of all around her, was yet--shall I say it?--a bigot to the inst.i.tutions of her country. The government and the religion under which all the Pisos had lived and flourished, which had protected the rights and nursed the virtues of her great husband and his family, were good enough for her, for her children, and for all. Her ear was closed against the sound of Christianity, as naturally as an adder's against all sound. She could not, and never did hear it. From her I received my principles and first impressions. Not even the history, nor so much as a word of the sufferings, of the Christians ever fell on my ear. I grew up in all things a Piso; the true child of my mother, in all save her divine virtues. And it was not till a few years since, when I broke loose from domestic and Roman life, and travelled to Greece and Egypt, and now to the East, that I became practically aware of the existence of such a people as the Christians; and my own is, I suppose, but a specimen of the history of my order. I now perceive, that while we have slept, truth has been advancing its posts, till the very citadel of the world is about to be scaled. The leaven of Christianity is cast into the lump, and will work its necessary end. It now, I apprehend, will matter but little what part the n.o.ble and the learned shall take, or even the men in power. The people have taken theirs, and the rest must follow, at least submit. Do I over-estimate the inroads of the religion upon the mind and heart of the world?'

'I am persuaded you do not,' replied the Christian. Give me, as I said before, one Roman emperor for a convert, and I will insure the immediate and final triumph of Christianity. But in the mean time, another Nero, another Domitian, another Decius, may arise, and the b.l.o.o.d.y acts of other persecutions stain the annals of our guilty empire.'

'The G.o.ds forbid!' said I; yet who shall say it may not be! Much as I honor Aurelian for his many virtues, I feel not sure that in the right hands he might not be roused to as dark deeds as any before him--darker they would be--inasmuch as his nature for sternness and severity has not, I think, been equalled. If the mild and just Valerian could be so wrought upon by the malignant Macria.n.u.s, what security have we in the case of Aurelian? He is naturally superst.i.tious.'

'O that in Aurelian,' said the Christian, 'were lodged the woman's heart of Zen.o.bia!--we then could trust to-morrow as well as enjoy to-day. Here no laws seal the lips of the Christian: he may tell his tale to as many as choose to hear. I learn, since my arrival, that the Princess Julia is favorably inclined toward the Christian cause. Dost thou know what the truth may be?'

'It is certain that she admires greatly the character and the doctrine of Christ, and I should think, believes; but she does not as yet openly confess herself a follower of the Nazarene. She is perhaps as much a Christian as Zen.o.bia is a Jewess.'

'I may well rejoice in that,' replied the Christian, 'yes, and do.'

The lights of the apartment were now extinguished, and we parted.

If I am ever again in Rome, my Curtius, it shall be my care to bring to your acquaintance and Lucilia's, the Christian Probus. Farewell!

Note.

Some readers may be pleased to be able to compare together the representations of Piso and those of Pollio.

"Et quidem peregrina, nomine Zen.o.bia, de qua jam multa dicta sunt, quae se de Cleopatrarum. Ptolemaeorumque gente jactaret, post Odenatum maritum imperiali sagulo perfuso per humeros habitu, donis ornata, diademate etiam accepto, nomine filiorum Herenniani et Timolai diutius quam faemineus s.e.xus patiebatur, imperavit. Si quidem Gallieno adhuc regente Remp. regale mulier superba munus obtinuit; et Claudio bellis Gotthicis occupato, vix denique ab Aureliano victa et triumphata, concessit in jura Rom." "Vixit (Zen.o.bia) regali pompa, more magis Persico. Adorata est more regum Persarum. Convivata est imperatorum, more Rom. Ad conciones galeata processit, c.u.m limbo purpureo, gemmis dependentibus per ultimam fimbriam media etiam cyclade veluti fibula muliebri astricta, brachio saepe nudo. Fuit vultu subaquilo fusci coloris, oculis supra modum [Footnote: Ingentibus.] vigentibus, nigris, spiritus divini, venustatis incredibilis; tantus candor in dentibus, ut margaritas eam plerique putarent habere, non dentes. Vox clara et virilis; severitas, ubi necessitas postulabat, tyrannorum; bonorum principum clementia, ubi pietas requirebat. Larga prudenter, conservatrix thesaurorum ultra faemineum modum. Usa vehiculo carpentario, raro pilento, equo saepius. Fertur autem vel tria, vel quatuor milliaria frequenter eam peditibus ambula.s.se. Nata est Hispanoram Cupiditate; bibit saepe c.u.m ducibus, quum esset alias sobria; bibit etiam c.u.m Persis atque Armeniis, ut eos vinceret. Usa est vasis aureis gemmatis ad convivia, quibus et Cleopatra usa est. In ministerio Eunuchos, gravioris aetatis habuit, puellas nimis raras. Filios Latine loqui jusserat, adeo ut Graece vel difficile vel raro loquerentur. Ipsa Latini sermonis non usquequaque ignara, sed loqueretur pudore cobibita; loquebatur et Egyptiace ad perfectum modum. Historiae Alexandrinae atque Orientalis ita perita ut eam epitoma.s.se hicatur: Latinam autem Graece legerat." "Ducta est igitur per triumphum ea specie ut nihil pompabilius populo Rom. vederetur, jam primum ornata gemmis ingentibus, ita at ornamentorum onere laboraret. Fertur enim mulier fortissima saep.i.s.sime rest.i.tisse, quum diceret se gemmorum onera ferre non posse. Vincti erant preterea pedes auro, ma.n.u.s etiam catenis aureis; nec collo aureum vinculum deerat, quod scurra Persicus praeferebat. Huic ab Aureliano vivere concessum est. Ferturque vixisse c.u.m liberis, matronae jam more Romanae, data sibi possessione in Tiburti quae hodieque Zen.o.bia dicitur, non longe ab Adriani palatio, atque ab eo loco cui nomen est Conche."--Hist. Aug. Lugd. Batav. 1661, p. 787.

"Ille (Odenatus) plane c.u.m uxore Zen.o.bia non solum Orientem quem jam in pristinum reformaverat statum, sed omnes omnino totius...o...b..s partes reforma.s.set, vir acer in bellis, et, quantum plerique scriptores loquuntur, venatu memorabili semper inclytus, qui a prima aetate capiendis leonibus et pardis, cervis, caeterisque sylvestribus animalibus, sudorem officii virilis impendit, quique semper in sylvis ac montibus vixit, perferens calorem, pluvias, et omnia mala que in se continent venatoriae voluptates; quibus duratis, solem ac pulverem in bellis Persicis tulit. Non aliter etiam conjuge a.s.sueta, quae multorum sententia fortior marito fuisse perhibetur; mulierum omnium n.o.bilissima, Orientalium faeminarum et (ut Cornelius Capitolinus a.s.serit) speciocissima."---Ib. p. 771

Also what Aurelian himself says in a letter to the Roman Senate, preserved by Pollio.

"Audio, P. C. mihi objici quod non virile munus impleverim, Zen.o.biam triumphando. Nae illi qui me reprehendunt satis laudarant, si scirent qualis ilia est mulier, quam prudens in consiliis, quam constans in dispositionibus, quam erga milites gravis, quam larga quum necessitas postulet, quam tristis quum severitas poscat. Possum dicere illius esse quod Odenatus Persos vicit, ac Sapore fugato Ctesiphontem usque pervenit. Possum a.s.serere, tanto apud Orientalis et Egyptiorum populos timori mulierem fuisse, ut se non Arabes, non Sarraceni, non Armeni commoverent. Nec ego illi vitam conserva.s.sem nisi eam scissem multum Rom. Repub. profuisse, quurn sibi, vel liberis suis Orientis servaret imperium," etc.

Zen.o.bia; or, The Fall of Palmyra.

In Letters of L. Manlius Piso, from Palmyra, to His Friend Marcus Curtius at Rome.

By William Ware

Zen.o.bia.

Vol. II

Letter X.

As I returned from the worship of the Christians to the house of Gracchus, my thoughts wandered from the subjects which had just occupied my mind to the condition of the country, and the prospect now growing more and more portentous of an immediate rupture with Rome. On my way I pa.s.sed through streets of more than Roman magnificence, exhibiting all the signs of wealth, taste, refinement, and luxury. The happy, light-hearted populace were moving through them, enjoying at their leisure the calm beauty of the evening, or hastening to or from some place of festivity. The earnest tone of conversation, the loud laugh, the witty retort, the merry jest, fell upon my ear from one and another as I pa.s.sed along. From the windows of the palaces of the merchants and n.o.bles, the rays of innumerable lights streamed across my path, giving to the streets almost the brilliancy of day; and the sound of music, either of martial instruments, or of the harp accompanied by the voice, at every turn arrested my attention, and made me pause to listen.

A deep melancholy came over me. It seemed to me that the days of this people were numbered, and that the G.o.ds intending their ruin had first made them mad. Their gayety appeared to me no other than madness. They were like the gladiators of our circuses, who, doomed to death, pa.s.s the last-days of life in a delirium of forced and frantic joy. Many of the inhabitants I could not but suppose utterly insensible to the dangers which impend--or ignorant of them; but more I believe are cheerful, and even gay, through a mad contempt of them. They look back upon their long and uninterrupted prosperity--they call to mind their late glorious achievements under Odenatus and their Queen--they think of the wide extent of their empire--they remember that Longinus is their minister, and Zen.o.bia still their Queen--and give their fears to the winds. A contest with Rome they approach as they would the games of the amphitheatre.

The situation of their city, defended as it is by the wide-stretching deserts, is indeed enough of itself to inspire the people with a belief that it is impregnable. It requires an effort, I am aware, to admit the likelihood of an army from the far west first overcoming the dangers of the desert, and then levelling the walls of the city, which seem more like ramparts of Nature's making so ma.s.sy are they, than any work of man. And the Palmyrenes have certainly also some excuse in the wretched management of our generals, ever since the expedition of Valerian, and in the brilliancy of their own achievements, for thinking well of themselves, and antic.i.p.ating, without much apprehension for the issue, a war with us. But these and the like apologies, however they may serve for the common people, surely are of no force in their application to the intelligent, and such as fill the high places of the kingdom. They know that although upon some mere question of honor or of boundary, it might be very proper and politic to fight a single battle rather than tamely submit to an encroachment, it is quite another thing when the only aim of the war is to see which is the stronger of the two--which is to be master. This last, what is it but madness? the madness of pride and ambition in the Queen--in the people the madness of a love and a devotion to her, unparalleled since the world began. A blindness as of death has seized them all.

Thinking of these things, and full of saddest forebodings as to the fate of this most interesting and polished people, I reached the gate of the palace of Gracchus. The inmates, Gracchus and Fausta, I learned from Milo, were at the palace of the Queen, whither I was instructed by them to resort at the request of Zen.o.bia herself. The chariot of my host soon bore me there. It was with pleasure that I greeted this unexpected good fortune. I had not even seen the Queen since the day pa.s.sed at her villa, and I was not a little desirous, before the amba.s.sadors should receive their final answer, to have one more opportunity of conversing with her.

The moment I entered the apartment where the Queen was with her guests, I perceived that all state was laid aside, and that we were to enjoy each other with the same social ease as when in the country, or as on that first evening in the gardens of the palace. There was on this occasion no prostration, and no slave crouched at her feet; and all the various Persian ceremonial, in which this proud woman so delights, was dispensed with. The room in which we met was large, and opening on two of its sides upon those lofty Corinthian porticos, which add so greatly to the magnificence of this palace. Light was so disposed as to shed a soft and moon-like radiance, which, without dazzling, perfectly revealed every person and object, even to the minutest beauties of the paintings upon the walls, and of the statuary that offered to the eye the master-pieces of ancient and modern sculpture. The company was scattered; some being seated together in conversation, others observing the works of art, others pacing the marble floors of the porticos, their forms crossing and recrossing the ample arched door-ways which opened upon them.

'We feared,' said the Queen, advancing toward me as I entered, 'that we were not to be so happy as to see you. My other friends have already pa.s.sed a precious hour with me. But every sacrifice to the affections, be it ever so slight, is a virtue, and therefore you are still an object of praise, rather than of censure.'

I said in reply that an affair of consequence had detained me, or I should have been earlier at the house of Gracchus, so as to have accompanied Fausta.

Fausta, who had been sitting with the Queen, now came forward, Julia leaning on her arm, and said, 'And what do you imagine to be the affair of consequence that has deprived us of Piso's company?'