Chapter XVI: Letter X: From Piso to Fausta (2)

To report to you, Fausta, this part of his defence, must be needless, and could not prove otherwise than painful. He then also refuted in the same manner other common objections alleged against the Christians and their worship; the lateness of its origin; its beggarly simplicity; the low and ignorant people who alone or chiefly, both in Rome and throughout the world, have received it; the fierce divisions and disputes among the Christians themselves; the uncertainty of its doctrines; the rigor of its morality, as unsuited to mankind; as also its spiritual worship; the slowness of its progress, and the little likelihood that, if God were its author, he would leave it to be trodden under foot and so nearly annihilated by the very people to whom he was sending it; these and other similar things usually urged against the Christians, and now for the first time, it is probable, by most of the Romans present, heard, refuted, and explained, did Probus set forth, both with brevity and force; making nothing tedious by reason of a frivolous minuteness, nor yet omitting a single topic or argument, which it was due to the cause he defended, to bring before the minds of that august assembly. He then ended his appeal in the following manner:

'And now, great Emperor, must you have seen, in what I have already said, what the nature and character of this religion is; for in denying and disproving the charges that have been brought against it, I have, in most particulars, alleged and explained some opposite truth or doctrine, by which it is justly characterized. But that you may be informed the more exactly for what it is you are about to persecute and destroy us, and for what it is that we cheerfully undergo torture and death sooner than surrender or deny it, listen yet a moment longer. You have heard that we are named after Jesus, Jesus of Nazareth in Galilee, who, in the reign of Tiberius, was born in Judea, and there lived and taught, a prophet and messenger of God, till he was publicly crucified by his bitter enemies the Jews. We do not doubt, nay, we all steadfastly believe, that this Jesus was the Son of the Most High God, by reason of his wonderful endowments and his delegated office as the long-looked-for Messiah of the Jews. As the evidences of his great office and of his divine origin, he performed those miracles that filled with astonishment the whole Jewish nation, and strangers from all parts of the world; and so wrought even upon the mind of your great predecessor, the Emperor Tiberius, that he would fain receive him into the number of the gods of Rome. And why, O Emperor, was this great personage sent forth into the world, encircled by the rays of divine power and wisdom and goodness, an emanation of the self-existent and infinite God? And why do we so honor him, and cleave to him, that we are ready to offer our lives in sacrifice, while we go forth as preachers of his faith, making him known to all nations as the universal Saviour and Redeemer? This Jesus came into the world, and lived and taught; was preceded by so long a preparation of prophetic annunciation, and accompanied by so sublime demonstrations of almighty power, to this end, and to this end only, that he might save us from our sins, and from those penal consequences in this world and in worlds to come, which are bound to them by the stern decrees of fate. Yes, Aurelian, Jesus came only that he might deliver mankind from the thraldom of every kind of wickedness, and raise them to a higher condition of virtue and happiness. He was a great moral and religious teacher and reformer, endowed with the wisdom and power of the supreme God. He himself toiled only in Judea; but he came a benefactor of Rome too--of Rome as well as of Judea. He came to purge it of its pollutions; to check in their growth those customs and vices which seem destined, reaching their natural height and size, to overlay and bury in final ruin the city and the empire; he came to make us citizens of Heaven through the virtues which his doctrine should build up in the soul, and so citizens of Rome more worthy of that name than any who ever went before. He came to heal, to mend, to reform the state; not to set up a kingdom in hostility to this, but in unison with it; an inward, invisible kingdom in every man's heart, which should be as the soul of the other.

'It was to reform the morals of the state, to save it from itself, that you, Aurelian, in the first years of your reign, applied those energies that have raised the empire to more than its ancient glory. You aimed to infuse a love of justice and of peace, to abate the extravagances of the times, to stem the tide of corruption that seemed about to bear down upon its foul streams the empire itself, tossing upon its surface a wide sea of ruin. It was a great work--too great for man. It needed a divine strength and a more than human wisdom. These were not yours; and it is no wonder that the work did not go on to its completion. Jesus is a reformer; of Rome and of the world also. The world is his theatre of action; but with him there is leagued the arm and the power of the Supreme God; and the work which he attempts shall succeed. It cannot but succeed. It is not so much he, Jesus of Nazareth, who has come forth upon this great errand of mercy and love to mankind, as God himself in and through him. It is the Great God of the Universe, who, by Jesus Christ as his agent and messenger, comes to you, and would reform and redeem your empire, and out of that which is transitory, and by its inherent vice threatened with decay and death, make a city and an empire which, through the energy of its virtues, shall truly be eternal. Can you not, O Emperor, supposing the claims of this religion to a divine origin to be just, view it with respect? Nay, could you not greet its approach to your capital with pleasure and gratitude, seeing its aim is nothing else than this, to purify, purge, and reform the state, to heal its wounds, cleanse its putrifying members, and infuse the element of a new and healthier life? Methinks a true patriot and lover of Rome must rejoice when any power approaches and offers to apply those remedies that may, with remotest probability only, bid fair to cure the diseases of which her body is sick, nigh unto death.

'Such, Aurelian, was and is the aim of Jesus, in the religion which he brought. And of us, who are his ministers, his messengers--who go forth bearing these glad tidings of deliverance from sin and corruption, and of union with God--our work is the same with his. We but repeat the lessons which he gave. Are we, in so doing, enemies of Rome? Are we not rather her truest friends? By making men good, just, kind, and honest, are we not at the same time making them the best citizens? Are there in Rome better citizens than the Christians?

'You will now perhaps, Aurelian, desire to be told by what instruments Christianity hopes to work such changes. It is simply, O Emperor, by the power of truth! The religion which we preach uses not force. Were the arm of Aurelian at this moment the arm of Probus, he could do no more than he now does with one, which, as the world deems, is in the comparison powerless as an infant's. In all that pertains to the soul, and its growth and purification, there must be utmost freedom. The soul must suffer no constraint. There must be no force laid upon it, but the force of reason and the appeal of divine truth. All that we ask or want in Rome is the liberty of speech--the free allowance to offer to men the truth in Christ, and persuade them to consider it. With that we will engage to reform and save the whole world. We want not to meddle with affairs of state, nor with the citizen's relations to the state; we have naught to do with the city, or its laws, or government, beyond what was just now stated. We desire but the privilege to worship God according to our consciences, and labor for the moral welfare of all who will hear our words.

'And if you would know what the truth is we impart, and by which we would save the souls of men, and reform the empire and the world, be it known to you that we preach Jesus Christ and him crucified, whom God raised up and sent into the world to save it by his doctrine and life, and whom--being by the Jews hung upon a cross--God raised again from the dead. We preach him as the Son of God with power, by whom God has been revealed to mankind in his true nature and perfections, and through whom, he and he only is to be worshipped. In the place of Jupiter, we bring you a revelation of the God and Father of Christ Jesus our Lord--creator of the universe, who will call all men into judgment at last, rewarding or punishing according to what they have done. Through Jesus, we preach also a resurrection from the dead. We show, by arguments which cannot be refuted, that this Jesus, when he had been crucified and slain, and had lain three days in the tomb, was called again to life, and taken up to Heaven, as an example of what should afterwards happen to all his followers. Through him has immortality been plainly brought to light and proved, and this transporting truth we declare wherever we go. Through Jesus, we preach also repentance; we declare to men their wickedness; we show them what and how great it is; and exhort them to repentance, as what can alone save them from the wrath to come.

'This, O Emperor, is the great work which we, as apostles of Jesus, have to do, to convince the world how vile it is; how surely their wickedness, unrepented of, will work their misery and their ruin, and so lead them away from it, and up the safe and pleasant heights of Christian virtue. We find Rome sunk in sensuality and sin; nor only that, but ignorant of its own guilt, dead to the wickedness into which it has fallen, and denying any obligations to a different or better life. Such do we find, indeed, not Rome only, but the world itself, dead in trespasses and sin. We would rouse it from this sleep of death. We desire first of all, to waken in the souls of men a perception of the guilt of sin! a feeling of the wide departure of their lives from the just demands of the being who made them. The prospect of immortality were nothing without this. Longer life were but a greater evil were we not made alive to sin and righteousness. Life on earth, Aurelian, is not the best thing, but virtuous life: so life without end is not the best thing, but life without fault or sin. But to the necessity of such a life men are now insensible and dead. They love the prospect of an immortal existence, but not of that purity without which immortality were no blessing. But it is this moral regeneration--this waking up of men dead in sin, to the life of righteousness, which is the great aim of Christianity. Repentance! was the first word of its founder when he began preaching in Judea; it is the first word of his followers wherever they go, and should be the last. This, O Aurelian, in few words, is the gospel of Jesus--"Repent and live forever!"

'In the service of this gospel, and therefore of you and the world, we are content to labor while we live, to suffer injury and reproach, and if need be, and they to whom we go will not understand us, lay down our lives. Almost three hundred years has it appealed to mankind; and though not with the success that should have followed upon the labor of those who have toiled for the salvation of men, yet has it not been rejected everywhere, nor has the labor been in vain. The fruit that has come of the seed sown is great and abundant. In every corner of the earth are there now those who name the name of Christ. And in every place are there many more, than meet the eye, who read our gospels, believe in them, and rejoice in the virtue and the hope which have taken root in their souls. Here in Rome, O Aurelian, are there multitudes of believers, whom the ear hears not, nor the eye sees, hidden away in the security of this sea of roofs, whom the messengers of your power never could discover. Destroy us, you may; sweep from the face of Rome every individual whom the most diligent search can find, from the gray-haired man of fourscore to the infant that can just lisp the name of Jesus, and you have not destroyed the Christians; the Christian church still stands--not unharmed, but founded as before upon a rock, against which the powers of earth and hell can never prevail; and soon as this storm shall have overblown, those other, and now secret, multitudes, of whom I speak, will come forth, and the wilderness of the church shall blossom again as a garden in the time of spring. God is working with us, and who therefore can prevail against us!

'Bring not then, Aurelian, upon your own soul; bring not upon Rome, the guilt that would attend this unnecessary slaughter. It can but defer for an hour or a day the establishment of that kingdom of righteousness, which must be established, because it is God's, and he is laying its foundations and building its walls. Have pity too, great Emperor, upon this large multitude of those who embrace this faith, and who will not let it go for all the terrors of your courts and judges and engines; they will all suffer the death of Macer ere they will prove false to their Master. Let not the horrors of that scene be renewed, nor the greater ones of an indiscriminate massacre. I implore your compassions, not for myself, but for these many thousands, who, by my ministry, have been persuaded to receive this faith. For them my heart bleeds; them I would save from the death which impends. Yet it is a glorious and a happy death, to die for truth and Christ! It is better to die so, knowing that by such death the very church itself is profited, than to die in one's own bed, and only to one's self. So do these thousands think; and whatever compassion I may implore for them, they would each and all, were such their fate, go with cheerful step, as those who went to some marriage supper, to the axe, to the stake, or the cross. Christianity cannot die but with the race itself. Its life is bound up in the life of man, and man must be destroyed ere that can perish. Behold then, Aurelian, the labor that is thine!'

Soon as he had ceased, Porphyrius started from his seat and said,

'It is then, O Romans, just as it has ever been affirmed. The Galileans are atheists! They believe not in the gods of Rome, nor in any in whom mankind can ever have belief. I doubt not but they think themselves believers in a God. They think themselves to have found one better than others have; but upon any definition, that I or you could give or understand, of atheism, they are atheists! Their God is invisible; he is a universal spirit, like this circumambient air; of no form, dwelling in no place. But how can that without effrontery be called a being, which is without body and form; which is everywhere and yet nowhere; which, from the beginning of the world has never been heard of, till by these Nazarenes he is now first brought to light, or, if older, exists in the dreams of the dreaming Jews, whose religion, as they term it, is so stuffed with fable, that one might not expect, after the most exact and laborious search, to meet with so much as a grain of truth. Yet, whatever these Galileans may assert, their speech is hardly to be received as worthy of belief, when, in their very sacred records, such things are to be found as contradict themselves. For in one place--not to mention a thousand cases of the like kind--it is said that Jesus, the head of this religion, on a certain occasion walked upon the sea; when, upon sifting the narrative, it is found that it was but upon a paltry lake, the lake of Galilee, upon which he performed that great feat!--a thing to which the magic of which he is accused--and doubtless with justice--was plainly equal; while to walk upon the sea might well have been beyond that science. How much of what we have heard is to be distrusted also, concerning the love which these Nazarenes bear to Rome. We may well pray to be delivered from the affection of those, whose love manifests itself in the singular manner of seeking our destruction. He who loves me so well as to poison me that I may have the higher enjoyment of Elysium, I could hardly esteem as a well-wisher or friend. These Jewish fanatics love us after somewhat the same fashion. In the zeal of their affection they would make us heirs of what they call their heavenly kingdom, but in the meanwhile destroy our religion, deprive us of our ancient gods, and sap the foundations of the state.

'Romans, in spite of all you have heard of another sort, I hope you will still believe that experience is one of your most valuable teachers, and that therefore you will be slow to forsake opinions which have the sanction of venerable age, under which you have flourished so happily, and your country grown to so amazing a height of glory and renown. I think you would deserve the fate which this new-made religion would bring you to, if you abandoned the worship of a thousand years, for the presumptuous novelty of yesterday. Not a name of greatness or honor can be quoted of those who have adorned this foreign fiction; while all the great and good of Greece and Rome, philosophers, moralists, historians, and poets, are to be found on the side of Hellenism. If we cast from us that which we have experienced to be good, by what rule and on what principle can we afterward put our trust in anything else? And it is considerable, that which has ever been asserted of this people, and which I doubt not is true, that they have ever been prying about with their doctrines and their mysteries among the poor and humbler sort, among women, slaves, simple and unlearned folks, while they have never appealed to, nor made any converts of, the great and the learned, who alone are capable of judging of the truth of such things.

'Who are the believers here in Rome? Who knows them? Are the sacred Senate Christians? or any distinguished for their rank? No; with exceptions, too few to be noticed, those who embrace it are among the dregs of the people, men wholly incapable of separating true from false, and laying properly the safe foundations of a new religion--a work too great even for philosophers. And not only does this religion draw to itself the poor and humble and ignorant, but the base and wicked also; persons known, while of our way, to have been notorious for their vices, have all of a sudden joined themselves to the Christians; and whatever show of sanctity may then have been assumed, we may well suppose there has not been much of the reality. Long may it boast of such members, and while its brief life lasts make continually such converts from us. As to the amazing pretences they make of their benevolence in the care of the poor, and even of our poor, doing more offices of kindness toward them--so it is affirmed--than we ourselves--who does not see the motive that prompts so much charity, in the good opinion they build up for themselves in those whom they have so much obliged, and who cannot in decency do less afterward than oblige them in turn, by joining their superstitions--superstitions of which they know nothing before they adopt them, and as little afterward.

'But I will not, O Emperor, weary out your patience again--already so long tried--and will only say, that the fate which has all along and everywhere befallen these people, might well warn them that they are objects of the anger rather than the favor and love of the Lord of Heaven, of which they so confidently make their boast. For if he loved them would he leave them everywhere so to the rage and destruction of their enemies--to be reviled, trodden upon, and despised, all over the earth? If these be the signs of love, what are those of hate? And can it be that he, their Lord of Heaven, hath in store for them a world of bliss beyond this life, who gives them here on earth scarce the sordid shelter of a cabin? In truth, they seem to be a community living upon their imaginations. They fancy themselves favorites of Heaven--though all the world thinks otherwise. They fancy themselves the greatest benefactors the world has ever seen, while they are the only ones who think so. They have nothing here but persecution, contempt, and hatred, and yet are anticipating a more glorious Elysium than the greatest and best of earth have ever dared to hope for. We cannot but hope they may be at sometime the riddle to themselves which they are to us. This is a benevolent wish, for their entertainment would be great.'

When he had ended, and almost before, many voices were heard of those who wished to speak, and Probus rose in his place to reply to what had fallen from the philosopher, but all were alike silenced by the loud and stern command of Aurelian, who, evidently weary and impatient of further audience of what he was so little willing to hear at all, cried out, saying,

'The Christians, Romans, have now been heard, as they desired, by one whom they themselves appointed to set forth their doctrine. This is no school for the disputations of sophists or philosophers or fanatics. Let Romans and Christians alike withdraw.'

Whereupon, without further words or delay, the assembly broke up.

* * * * *

It was not difficult to see that the statements and reasonings of Probus had fallen upon many who heard them with equal surprise and delight. Every word that he uttered was heard with an eager attention I never before saw equaled. I have omitted the greater part of what he said, especially where he went with minuteness into an account of the history, doctrine, and precept of our faith, knowing it to be too familiar to you to make it desirable to have it repeated.

It was in part at least owing to an unwillingness to allow Probus again to address that audience, representing all the rank and learning of Rome, that the Emperor so hastily dissolved the assembly. Whatever effect the hearing of Probus may have upon him or upon us, there is reason to believe that its effects will be deep and abiding upon the higher classes of our inhabitants. They then heard what they never heard before--a full and an honest account of what Christianity is; and, from what I have already been informed, and gathered indeed from my own observation at the time, they now regard it with very different sentiments.

When, late in the evening of this day, we conversed of its events, Probus being seated with us, we indulged both in those cheering and desponding thoughts which seem to be strangely mingled together in our present calamities.

'No opinion,' said Julia, 'has been more strongly confirmed within me by this audience before Aurelian, than this, that it has been of most auspicious influence upon our faith. Not that some have not been filled with a bitterer spirit than before; but that more have been favorably inclined toward us by the disclosures, Probus, which you made; and whether they become Christians or not eventually, they will be far more ready to defend us in our claim for the common rights of citizens. Marcellinus, who sat near me, was of this number. He expressed frequently, in most emphatic terms, his surprise at what he heard, which, he said, he was constrained to admit as true and fair statements, seeing they were supported and corroborated by my and your presence and silence. At the close he declared his purpose to procure the gospels for his perusal.'

'And yet,' said I, 'the late consul Capitolinus, who was at my side, and whose clear and intelligent mind is hardly equaled here in Rome, was confirmed--even as Porphyrius was, or pretended to be--in all his previous unfavorable impressions. He did not disguise his opinion, but freely said, that in his judgment the religion ought to be suppressed, and that, though he should by no means defend any measures like those which he understood Aurelian had resolved to put in force, he should advocate such action in regard to it, as could not fail to expel it from the empire in no very great number of years.'

'I could observe,' added Probus, 'the same differences of feeling and judgment all over the surface of that sea of faces. But if I should express my belief as to the proportion of friends and enemies there present, I should not hesitate to say--and that I am sure without any imposition upon my own credulity--that the greater part by far were upon our side--not in faith as you may suppose--but in that good opinion of us, and of the tendencies of our doctrine and the value of our services, that is very near it, and is better than the public profession of Christ of many others.'

'It will be a long time, I am persuaded,' said Julia, 'before the truths received then into many minds will cease to operate in our behalf. But what think you was the feeling of Aurelian? His countenance was hidden from me--yet that would reveal not much. It is immovable at those times, when he is deeply stirred, or has any motive to conceal his sentiments.'

'I cannot believe,' replied Probus, 'that any impression, such as we could wish, was made upon that hard and cruel heart. Not the brazen statue, against the base of which he leaned, stood in its place more dead to whatever it was that came from my lips than he. He has not been moved, we may well believe, to change any of his designs. Whatever yesterday it was in his intent to do, he will accomplish tomorrow. I do not believe we have anything to hope at his hands.'

'Alas, Lucius!' said Julia, 'that our faith in Christ, and our interest and concern for its progress in Rome, should after all come to this. How happy was I in Syria, with this belief as my bosom companion and friend; and free, too, to speak of it, to any and to all. How needless is all the misery which this rude, unlettered tyrant is about to inflict! How happily for all, would things take their course even here, might they but be left to run in those natural channels which would reveal themselves, and which would then conduct to those ends which the Divine Providence has proposed. But man wickedly interposes; and a misery is inflicted, which otherwise would have never fallen upon us, and which in the counsels of God was never designed. What now think you, Probus, will be the event?'

'I cannot doubt,' he replied, 'that tomorrow will witness all that report has already spread abroad as the purpose of Aurelian. Urged on by both Fronto and Varus, he will not pause in his course. Rome, ere the Ides, will swim in Christian blood. I see not whence deliverance is to come. Miracle alone could save us; and miracle has long since ceased to be the order of Providence. Having provided for us this immense instrument of moral reform in the authority and doctrine of Christ, we are now left, as doubtless it is on the whole best for our character and our virtues we should be, to our own unassisted strength, to combat with all the evils that may assail us, both from without and within. For myself, I can meet this tempest without a thought of reluctance or dread. I am a solitary man; having neither child nor relative to mourn my loss; I have friends indeed, whom I love, and from whom I would not willingly part; but, if any considerable purpose is to be gained by my death to that cause for which I have lived, neither I nor they can lament that it should occur. Under these convictions as to my own fate--and that of all, must I say and believe? no; I cannot, will not, believe that humanity has taken its final departure from the bosom of Aurelian--I turn to one bright spot, and there my thoughts dwell, and there my hopes gather strength, and that is here where you, Piso, and you, lady, will still dwell, too high for the aim of the imperial murderer to reach. Here I shall believe will there he an asylum for many a wearied spirit, a safe refuge from the sharp pelting of the storm without. And when a calm shall come again, from beneath this roof, as once from the ark of God, shall there go forth those who shall again people the waste-places of the church, and change the wilderness of death into a fruitful garden full of the plants of Heaven.'

'That it is the present purpose of Aurelian to spare me,' I answered, 'whatever provocation I may give him, I fully believe. He is true; and his word to that end, with no wish expressed on my part, has been given. But do not suppose that in that direction at least he may not change his purpose. Superstitiously mad as he now is, a mere plaything too in the bloody hands of Fronto--and nothing can well be esteemed as more insecure than even my life, privileged and secure as it may seem. If it should occur to him, in his day or his night visions and dreams, that I, more than others, should be an acceptable offering to his god, my life would be to him but that of an insect buzzing around his ear; and being dead by a blow, he would miss me no more. Still, let the mercy that is vouchsafed, whether great or little, be gratefully confessed.'

You then see, Fausta, the position in which your old friends now stand here in Rome. Who could have believed, when we talked over our dangers in Palmyra, that greater and more dreadful still awaited us in our own home. It has come upon us with such suddenness that we can scarce believe it ourselves. Yet are we prepared, with an even mind and a trusting faith, for whatever may betide.

It is happy for me, and for Julia, that our religion has fixed within us so firm a belief in a superintending Providence--who orders not only the greatest but the least events of life, who is as much concerned for the happiness and the moral welfare of the humblest individual, as he is for the orderly movement of a world--that we sit down under the shadows that overhang us, perfectly convinced that some end of good to the church or the world is to be achieved through these convulsions, greater than could have been achieved in any other way. The Supreme Ruler, we believe, is infinitely wise and infinitely good. But he would be neither, if unnecessary suffering were meted out to his creatures. This suffering then is not unnecessary. But through it, in ways which our sight now is not piercing enough to discern--but may hereafter be--shall a blessing redound both to the individuals concerned, to the present generation, and a remote posterity, which could not otherwise have been secured. This we must believe; or we must renounce all belief.

Forget not to remember us with affection to Gracchus and Calpurnius.

* * * * *

I also was present at the hearing of Probus. But of that I need say nothing; Piso having so fully written concerning it to the daughter of Gracchus.

Early on the following day I was at the Gardens of Sallust, where I was present both with the Emperor and Livia, and with the Emperor and Fronto, and heard conversations which I here record.

When I entered the apartment, in which it was customary for the Empress to sit at this time of the day, I found her there engaged upon her embroidery, while the Emperor paced back and forth, his arms crossed behind him, and care and anxiety marked upon his countenance. Livia, though she sat quietly at her work, seemed ill at ease, and as if some thought were busy within, to which she would gladly give utterance. She was evidently relieved by my entrance, and immediately made her usual inquiries after the health of the Queen, in which Aurelian joined her.

Aurelian then turned to me and said,

'I saw you yesterday at the Palatine, Nicomachus; what thought you of the Christian's defence?'

'It did not convert me to his faith--'

'Neither, by the gods! did it me,' quickly interrupted Aurelian.

'But,' I went on, 'it seemed to show good cause why they should not be harshly or cruelly dealt with. He proved them to be a harmless people, if not positively profitable to the state.'

'I do not see that,' replied the Emperor. 'It is impossible they should be harmless who sap the foundations of religion; it is impossible they should be profitable who seduce from their allegiance the good subjects of the empire; and this religion of the Christians does both.'

'I agree that it is so,' I rejoined, 'if it is to be assumed in the controversy that the prevailing religion of the Romans is a perfect one, and that any addition or alteration is necessarily an evil. That seems to be the position of Porphyrius and others. But to that I can by no means assent. It seems to me that the religions of mankind are susceptible of improvement as governments are, and other like institutions; that what may be perfectly well suited to a nation in one stage of its growth, may be very ill adapted to another; that the gods in their providence accordingly design that one form of religious worship and belief should in successive ages be superseded by others, which shall be more exactly suited to their larger growth, and more urgent and very different necessities. The religion of the early days of Rome was perhaps all that so rude a people were capable of comprehending--all that they wanted. It worked well for them, and you have reason for gratitude that it was bestowed upon them, and has conferred so great benefits upon the preceding centuries. But the light of the sun is not clearer than it is that, for this present passing age, that religion is stark naught.'

The Emperor frowned, and stood still in his walk, looking sternly upon me; but I heeded him not.

'Most, of any intelligence and reflection,' I continued, 'spurn it away from them as fit but for children and slaves. Must they then be without any principle of this kind? Is it safe for a community to grow up without faith in a superintending power, from whom they come, to whom they are responsible? I think not. In any such community--and Rome is becoming such a one--the elements of disruption, anarchy, and ruin, are there at work, and will overthrow it. A society of atheists is a contradiction in terms. Atheists may live alone, but not together. Will you compel your subjects to become such? If a part remain true to the ancient faith, and find it to be sufficient, will you deny to the other part the faith which they crave, and which would be sufficient for them? I doubt if that were according to the dictates of wisdom and philosophy. And how know you, Aurelian, that this religion of Christ may not be the very principle which, and which alone, may save your people from atheism, and your empire from the ruin that would bring along in its train?'

'I cannot deny,' said the Emperor in reply, 'that there is some sense and apparent truth in what you have said. But to me it is shadowy and intangible. It is the speculation of that curious class among men, who, never satisfied with what exists, are always desiring some new forms of truth, in religion, in government, and all subjects of that nature. I could feel no more certain of going or doing right by conforming to their theories, than I feel now in adhering to what is already established. Nay, I can see safety nowhere but in what already is. There is the only certainty. Suppose some enthusiast in matters of government were to propose his system, by which the present established institutions were all to be abandoned and new ones set up, should I permit him to go freely among the people, puzzling their heads with what it is impossible they should understand, and by his sophistries alienating them from their venerable parent? Not so, by Hercules! I should ill deserve my office of supreme guardian of the honor and liberties of Rome, did I not mew him up in the Fabrician dungeons, or send him lower still to the Stygian shades.'

'But,' said Livia, who had seemed anxious to speak, 'though it may be right, and best for the interests of Rome, to suppress this new worship, yet why, Aurelian, need it be done at such expense of life? Can no way be devised by which the professors of this faith shall be banished, for instance, the realm, and no new teachers of it permitted to enter it afterward but at the risk of life, or some other appointed penalty? Sure I am, from what I heard from the Christian Probus, and what I have heard so often from the lips of Julia, this people cannot be the sore in the body of the state which Fronto represents them.'

'I cannot, Livia,' replied the Emperor, 'refuse to obey what to me have been warnings from the gods.'

'But may not the heavenly signs have been read amiss?' rejoined Livia.

'There is no truth in augury, if my duty be not where I have placed it,' answered Aurelian.

'And perhaps, Aurelian,' said the Empress, 'there is none. I have heard that the priests of the temples play many a trick upon their devout worshippers.'

'Livia, it has doubtless been so; but you would not believe that Fronto has trifled with Aurelian?'

'I believe Fronto capable of any crime by which the gods may be served. Have you not heard, Aurelian what fell from the dying Christian's lips?'

'I have, Livia; and have cast it from me as at best the coinage of a moonstruck mountebank. Shall the word of such a one as Macer the Christian, unseat my trust in such a one as Fronto? That were not reasonable, Livia.'

'Then, Aurelian, if not for any reason that I can give, for the love you bear me, withhold your hand from this innocent people. You have often asked me to crave somewhat which it would be hard for you to grant, that you might show how near you hold me. Grant me this favor, and it shall be more to me than if you gave me the one half the empire.'

The Emperor's stern countenance relaxed, and wore for a moment that softened expression, accompanied by a smile, that on his face might be termed beautiful. He was moved by the unaffected warmth and winning grace with which those words were spoken by Livia. But he only said,

'I love thee, Livia, as thou knowest,--but not so well as Rome or the gods.'

'I would not, Aurelian,' replied the Empress, 'that love of me should draw you away from what you owe to Rome--from what is the clear path of a monarch's duty; but this seems at best a doubtful case. They who are equally Roman in their blood differ here. It is not wrong to ask you, for my sake, to lean to the side of mercy.'

'You are never wrong, Livia. And were it only right to--'

'But are you not, Aurelian, always sure of being right in being merciful? Can it ever afterward repent you that you drew back from the shedding of blood?'

'It is called mercy, Livia, when he who has the power spares the culprit, forgives the offence, and sends him from the gibbet or the cross back to his weeping friends. The crowds throw up their caps and shout as for some great and good deliverance. But the mercy that returns upon the world a villain, whose crimes had richly earned for him his death, is hardly a doubtful virtue. Though, as is well known, I am not famed for mercy, yet were it clear to me what in this case were the truest mercy--for the pleasure, Livia, of pleasuring thee, I would be merciful. But I should not agree with thee in what is mercy. It were no mercy to Rome, as I judge, to spare these Christians, whatever the grace might be to them. Punishment is often mercy. In destroying these wretches I am merciful both to Rome and to the world, and shall look to have their thanks.'

'There comes, Aurelian.' said Livia, rising, 'thy evil genius--thy ill-possessing demon--who has so changed the kindly current of thy blood. I would that he, who so loves the gods, were with them. I cannot wait him.'

With these words Livia rose and left the apartment, just as Fronto entered in another direction.

'Welcome, Fronto!' said Aurelian. 'How thrive our affairs?'

'As we could wish, great Emperor. The city with us, and the gods with us,--we cannot but prosper. A few days will see great changes.'

'How turns out the tale of Curio? What find you to be the truth? Are the Christians here, or are they fled?'

'His tale was partly false and partly true. More are fled than Piso or the Christians will allow; but doubtless the greater part, by large odds, remain.'

'That is well. Then for the other side of this great duty. Is thine own house purged? Is the temple, new and of milk-white marble, now as clean and white in its priesthood? Have those young sots and pimps yet atoned for their foul impieties?'

'They have,' replied Fronto. 'They have been dealt with; and their carcases swinging and bleaching in the wind will long serve I trust to keep us sweet. The temple, I now may believe, is thoroughly swept.'

'And how is it, Fronto, with the rest?'

'The work goes on. Your messengers are abroad; and it will be neither for want of power, will, nor zeal, if from this time Hellenism stands not before the world as beautiful in her purity as she is venerable in years and truth.'

'The gods be praised that I have been stirred up to this! When this double duty shall be done, Hellenism reformed, and her enemy extinct, then may I say that life has not been spent for naught. But meanwhile, Fronto, the army needs me. All is prepared, and letters urge me on. To-morrow I would start for Thrace. Yet it cannot be so soon.'

'No,' said the priest. 'Rome will need you more than Thrace, till the edicts have been published, and the work well begun. Then, Aurelian, may it be safely entrusted, so far as zeal and industry shall serve, to those behind.'

'I believe it, Fronto. I see myself doubly reflected in thee: and almost so in Varus. The Christians, were I gone, would have four Aurelians for one. Well, let us rejoice that piety is not dead. The sacrifice this morning was propitious. I feel its power in every thought and movement.'

'But while all things else seem propitious, Aurelian, one keeps yet a dark and threatening aspect.'

'What mean you?'

'Piso!--'

'Fronto, I have in that made known my will, and more than once. Why again dispute it?'

'I know no will, great Cæsar, that may rightly cross or surmount that of the gods. They, to me, are supreme, not Aurelian.'

Aurelian moved from the priest, and paced the room.

'I see not, Fronto, with such plainness the will of Heaven in this.'

''Tis hard to see the divine will, when the human will and human affections are so strong.'

'My aim is to please the gods in all things,' replied the Emperor.

'Love too, Aurelian, blinds the eye, and softening the heart toward our fellow, hardens it toward the gods.' This he uttered with a strange significancy.

'I think, Fronto, mine has been all too hard toward man, if it were truly charged. At least, of late, the gods can have no ground of blame.'

'Rome,' replied the priest, 'is not slow to see and praise the zeal that is now crowning her seven hills with a greater glory than ever yet has rested on them. Let her see that her great son can finish what has been so well begun.'

'Fronto, I say it, but I say it with some inward pain, that were it plain the will of the gods were so--'

'Piso should die!' eagerly interrupted the priest.

'I will not say it yet, Fronto.'

'I see not why Aurelian should stagger at it. If the will of the gods is in this whole enterprise; if they will that these hundreds and thousands, these crowds of young and old, little children and tender youth, should all perish, that posterity by such sacrifice now in the beginning may be delivered from the curse that were else entailed upon them, then who can doubt, to whom truth is the chief thing, that they will, nay, and ordain in their sacred breasts, that he who is their chief and head, about whom others cluster, from whose station and power they daily draw fresh supplies of courage, should perish too; nay, that he should be the first great offering, that so, the multitudes who stay their weak faith on him, may, on his loss, turn again unharmed to their ancient faith. That too, were the truest mercy.'

'There may be something in that, Fronto. Nevertheless, I do not yet see so much to rest upon one life. If all the rest were dead, and but one alive, and he Piso, I see not but the work were done.'

'A thousand were better left, Aurelian, than Piso and the lady Julia! They are more in the ears and eyes of Rome than all the preachers of this accursed tribe. They are preaching, not on their holydays to a mob of beggarly knaves, men and women dragged up by their hot and zealous caterers from the lanes and kennels of the city, within the walls of their filthy synagogues, but they preach every day, to the very princes and nobles of the state--at the capitol to the Senate--here in thy palaces to all the greatest and best of Rome and, by the gods! as I believe, make more converts to their impieties than all the army of their atheistical priesthood. Upon Probus, Piso, and Julia, hang the Christians of Rome. Hew them away, end the branches die. Probus, ere tomorrow's sun is set, feeds the beasts of the Flavian--then--'

'Hold, Fronto! I will no more of it now. I have, besides, assured Piso of his safety.'

'There is no virtue like that of those, who, having erred, repent.'

Aurelian looked for the moment as if he would willingly have hurled Fronto, and his temple after him, to Tartarus. But the bold man heeded him not.

'Shall I,' he continued, 'say what it is that thus ties the hands of the conqueror of the world?'

'Say what thou wilt.'

'Rome says, I say it not--but Rome says, 'tis love.'

'What mean they? I take you not. Love?'

'Of the princess Julia, still so called.'

A deep blush burned upon the cheek of Aurelian. He paused a moment, as if for some storm within to subside. He then said, in his deep tone, that indicates the presence of the whole soul--but without passion--

'Fronto, 'tis partly true--truer than I wish it were. When in Syria my eye first beheld her, I loved her--as I never loved before, and never shall again. But not for the Emperor of the world would she part from young Piso. I sued, as man never sued before, but all in vain. Her image still haunts the chambers of my brain; yet, with truth do I say it, but as some pure vision sent from the gods. I confess, Fronto, it is she who stands between me and the will of Heaven. I know not what force, but that of all the gods, could make me harm her. To no other ear has this ever been revealed. She is to me god and goddess.'

'Now, Aurelian, that thou has spoken in the fullness of thy heart, do I hold thee redeemed from the invisible tyrant. In our own hearts we sin and err, as we dare not when the covering is off, and others can look in and see how weak we are. Thou canst not, great Cæsar, for this fondness forget and put far from thee the vision of thy mother, whom, in dreams or in substantial shape, the gods sent down to revive thy fainting zeal! Let it not be that that call shall have been in vain.'

'Fronto, urge now no more. Hast thou seen Varus?'

'I have.'

'Are the edicts ready?'

'They are.'

'Again then at the hour of noon let them glare forth upon the enemies of Rome from the columns of the capitol. Let Varus be so instructed. Now I would be alone.'

Whereupon the priest withdrew, and I also rose from where I had sat, to take my leave, when the Emperor said,

'This seems harsh to thee, Nicomachus?'

'I cannot but pray the gods,' I said, 'to change the mind of Aurelian!'

'They have made his mind what it is, Nicomachus.'

'Not they,' I said, 'but Fronto.'

'But,' he quickly added, 'the gods made Fronto, and have put their mind in him, or it has never been known on earth. You know not the worth, Greek, of this man. Had Rome possessed such a one two hundred years ago, this work had not now to be done.'

Saying which, he withdrew into his inner apartment, and I sought again the presence of Livia.