There was more of heart, less of effort, less of mechanical habit, in Agellius’s prayers that night, than there had been for a long while before. He got up, struck a light, and communicated it to his small earthen lamp. Its pale rays feebly searched the room and discovered at the other end of it Juba, who had silently opened the door, and sat down near it, while his brother was employed upon his devotions. The countenance of the latter fell, for he was not to go to sleep with the resignation and peace which had just before been poured into his breast. Yet why should he complain? we receive consolation in this world for the very purpose of preparing us against trouble to come. Juba was a tall, swarthy, wild-looking youth. He was holding his head on one side as he sat, and his face towards the roof; he nodded obliquely, arched his eyebrows, pursed up his lips, and crossed his arms, while he gave utterance to a strange, half-whispered laugh.
“He, he, he!” he cried; “so you are on your knees, Agellius.”
“Why shouldn’t I be at this hour,” answered Agellius, “and before I go to bed?”
[pg 31]“O, every one to his taste, of course,” said Juba; “but to an unprejudiced mind there is something unworthy in the act.”
“Why, Juba?” said his brother somewhat sharply; “don’t you profess any religion at all?”
“Perhaps I do, and perhaps I don’t,” answered Juba; “but never shall it be a bowing and scraping, crawling and cringing religion. You may take your oath of that.”
“What ails you to come here at this time of night?” asked Agellius; “who asked for your company?”
“I will come just when I please,” said the other, “and go when I please. I won’t give an account of my actions to any one, God or man, devil or priest, much less to you. What right have you to ask me?”
“Then,” said Agellius, “you’ll never get peace or comfort as long as you live, that I can tell you, let alone the life to come.”
Juba kept silent for awhile, and bit his nails with a smile on his face, and his eyes looking askance upon the ground. “I want no more than I have; I am well content,” he said.
“Contented with yourself,” retorted Agellius.
“Of course,” Juba replied; “whom ought one to wish rather to content?”
“I suppose, your Creator.”
“Creator,” answered Juba, tossing back his head with an air of superiority; “Creator;—that, I consider, is an assumption.”
[pg 32]“O, my dear brother,” cried Agellius, “don’t go on in that dreadful way!”
“ ‘Go on!’ who began? Is one man to lay down the law, and not the other too? Is it so generally received, this belief of a Creator? Who have brought in the belief? The Christians. ’Tis the Christians that began it. The world went on very well without it before their rise. And now, who began the dispute but you?”
“Well, if I did,” answered Agellius; “but I didn’t. You began in coming here; what in the world are you come for? by what right do you disturb me at this hour?”
There was no appearance of anger in Juba; he seemed as free from feeling of every kind, from what is called heart, as if he had been a stone. In answer to his brother’s question, he quietly said, “I have been down there,” pointing in the direction of the woods.
An expression of sharp anguish passed over his brother’s face, and for a moment he was silent. At length he said, “You don’t mean to say you have been down to poor mother?”
“I do,” said Juba.
There was again a silence for a little while; then Agellius renewed the conversation. “You have fallen off sadly, Juba, in the course of the last several years.”
Juba tossed his head, and crossed his legs.
“At one time I thought you would have been baptized,” his brother continued.
“That was my weakness,” answered Juba; “it was [pg 33]a weak moment: it was just after the old bishop’s death. He had been kind to me as a child; and he said some womanish words to me, and it was excusable in me.”
“Oh that you had yielded to your wish!” cried Agellius.
Juba looked superior. “The fit passed,” he said. “I have come to a juster view of things. It is not every one who has the strength of mind. I consider that a logical head comes to a very different conclusion;” and he began wagging his own, to the right and left, as if it were coming to a great many.
“Well,” said Agellius, gaping, and desiring at least to come to a conclusion of the altercation, “what brings you here so late?”
“I was on my way to Jucundus,” he answered, “and have been delayed by the Succoth-benoth in the grove across the river.”
Here they were thrown back upon their controversy. Agellius turned quite white. “My poor fellow,” he said, “what were you there for?”
“To see the world,” answered Juba; “it’s unmanly not to see it. Why shouldn’t I see it? It was good fun. I despise them all, fools and idiots. There they were, scampering about, or lying like hogs, all in liquor. Apes and swine! However, I will do as others do, if I please. I will be as drunk as they, when I see good. I am my own master, and it would be no kind of harm.”
[pg 34]“No harm! why, is it no harm to become an ape or a hog?”
“You don’t take just views of human nature,” answered Juba, with a self-satisfied air. “Our first duty is to seek our own happiness. If a man thinks it happier to be a hog, why, let him be a hog,” and he laughed. “This is where you are narrow-minded. I shall seek my own happiness, and try this way, if I please.”
“Happiness!” cried Agellius; “where have you been picking up all this stuff? Can you call such detestable filth happiness?”
“What do you know about such matters?” asked Juba. “Did you ever see them? Did you ever try them? You would be twice the man you are if you had. You will not be a man till you do. You are carried off your legs in your own way. I’d rather get drunk every day than fall down on all fours as you do, crawling on your stomach like a worm, and whining like a hound that has been beaten.”
“Now, as I live, you shan’t stop here one instant longer!” cried out Agellius, starting up. “Be off with you! get away! what do you come here to blaspheme for? who wants you? who asked for you? Go! go, I say! take yourself off! Why don’t you go? Keep your ribaldry for others.”
“I am as good as you any day,” said Juba.
“I don’t set myself up,” answered Agellius, “but it’s impossible to confound Christian and unbeliever as you do.”
[pg 35]“Christian and unbeliever!” said Juba, slowly. “I suppose, when they are a-courting each other, they are confounded.” He looked hard at Agellius, as if he thought he had hit a blot. Then he continued, “If I were a Christian, I’d be so in earnest: else I’d be an honest heathen.”
Agellius coloured somewhat, and sat down, as if under embarrassment.
“I despise you,” said Juba; “you have not the pluck to be a Christian. Be consistent, and fizz upon a stake; but you’re not made of that stuff. You’re even afraid of uncle. Nay, you can be caught by those painted wares, about which, when it suits your purpose, you can be so grave. I despise you,” he continued, “I despise you, and the whole kit of you. What’s the difference between you and another? Your people say, ‘Earth’s a vanity, life’s a dream, riches a deceit, pleasure a snare. Fratres charissimi, the time is short;’ but who love earth and life and riches and pleasure better than they? You are all of you as fond of the world, as set upon gain, as chary of reputation, as ambitious of power, as the jolly old heathen, who, you say, is going the way of the pit.”
“It is one thing to have a conscience,” answered Agellius; “another thing to act upon it. The conscience of these poor people is darkened. You had a conscience once.”
“Conscience, conscience,” said Juba. “Yes, certainly, once I had a conscience. Yes, and once I had a bad chill, and went about chattering and [pg 36]shivering; and once I had a game leg, and then I went limping; and so, you see, I once on a time had a conscience. O yes, I have had many consciences before now—white, black, yellow, and green; they were all bad; but they are all gone, and now I have none.”
Agellius said nothing; his one wish, as may be supposed, was to get rid of so unwelcome a visitor.
“The truth is,” continued Juba, with the air of a teacher—“the truth is, that religion was a fashion with me, which is now gone by. It was the complexion of a particular stage of my life. I was neither the better nor the worse for it. It was an accident, like the bloom on my face, which soon,” he said, spreading his fingers over his dirty-coloured cheeks, and stroking them, “which soon will disappear. I acted according to the feeling, while it lasted; but I can no more recall it than my first teeth, or the down on my chin. It’s among the things that were.”
Agellius still keeping silence from weariness and disgust, he looked at him in a significant way, and said, slowly, “I see how it is; I have penetration enough to perceive that you don’t believe a bit more about religion than I do.”
“You must not say that under my roof,” cried Agellius, feeling he must not let his brother’s charge pass without a protest. “Many are my sins, but unbelief is not one of them.”
Juba tossed his head. “I think I can see through a stone slab as well as any one,” he said. “It is [pg 37]as I have said; but you’re too proud to confess it. It’s part of your hypocrisy.”
“Well,” said Agellius coldly, “let’s have done. It’s getting late, Juba; you’ll be missed at home. Jucundus will be inquiring for you, and some of those revelling friends of yours may do you a mischief by the way. Why, my good fellow,” he continued, in surprise, “you have no leggings. The scorpions will catch hold of you to a certainty in the dark. Come, let me tie some straw wisps about you.”
“No fear of scorpions for me,” answered Juba; “I have some real good amulets for the occasion, which even boola-kog and uffah will respect.”
Saying this, he passed out of the room as unceremoniously as he had entered it, and took the direction of the city, talking to himself, and singing snatches of wild airs as he went along, throwing back and shaking his head, and now and then uttering a sharp internal laugh. Disdaining to follow the ordinary path, he dived down into the thick and wet grass, and scrambled through the ravine, which the public road crossed before it ascended the hill. Meanwhile he accompanied his quickened pace with a louder strain, and it ran as follows:—
Here he was interrupted by a sudden growl, which sounded almost under his feet, and some wild animal was seen to slink away. Juba showed no surprise; he had taken out a small metal idol, and whispering some words to it, had presented it to the animal. He clambered up the bank, gained the city gate, and made his way for his uncle’s dwelling, which was near the temple of Astarte.
The house of Jucundus was closed for the night when Juba reached it, or you would see, were you his companion, that it was one of the most showy shops in Sicca. It was the image-store of the place, and set out for sale, not articles of statuary alone, but of metal, of mosaic work, and of jewellery, as far as they were dedicated to the service of paganism. It was bright with the many colours adopted in the embellishment of images, and the many lights which silver and gold, brass and ivory, alabaster, gypsum, talc, and glass reflected. Shelves and cabinets were laden with wares; both the precious material, and the elaborated trinket. All tastes were suited, the popular and the refined, the fashion of the day and the love of the antique, the classical and the barbarian devotion. There you might see the rude symbols of invisible powers, which, originating in deficiency of art, had been perpetuated by reverence for the past: the mysterious cube of marble sacred among the Arabs, the pillar which was the emblem of Mercury or Bacchus, the broad-based cone of Heliogabalus, the pyramid of Paphos, and the tile or brick of Juno.
[pg 40]There, too, were the unmeaning blocks of stone with human heads, which were to be dressed out in rich robes, and to simulate the human form. There were other articles besides, as portable as these were unmanageable: little Junos, Mercuries, Dianas, and Fortunas, for the bosom or the girdle. Household gods were there, and the objects of personal devotion: Minerva or Vesta, with handsome niches or shrines in which they might reside. There, too, were the brass crowns, or nimbi which were intended to protect the heads of the gods from bats and birds. There you might buy, were you a heathen, rings with heads on them of Jupiter, Mars, the Sun, Serapis, and above all Astarte. You would find there the rings and signets of the Basilidians; amulets too of wood or ivory: figures of demons, preternaturally ugly; little skeletons, and other superstitious devices. It would be hard, indeed, if you could not be pleased, whatever your religious denomination—unless indeed you were determined to reject all the appliances and objects of idolatry indiscriminately—and in that case you would rejoice that it was night when you arrived there, and, in particular, that darkness swallowed up other appliances and objects of pagan worship, which to darkness were due by a particular title, and by darkness were best shrouded, till the coming of that day when all things, good and evil, shall be made light.
The shop, as we have said, was closed, concealed from view by large lumbering shutters, and made secure by heavy bars of wood. So we must enter by [pg 41]the passage or vestibule on the right side, and that will conduct us into a modest atrium, with an impluvium on one side, and on the other the triclinium or supper-room, backing the shop. Jucundus had been pleasantly engaged in a small supper-party; and, mindful that a symposium should lie within the number of the Graces and of the Muses, he had confined his guests to two, the young Greek Aristo, who was one of his principal artists, and Cornelius the son of a freedman of a Roman of distinction, who had lately got a place in one of the scrinia of the proconsular officium, and had migrated into the province from the imperial city where he had spent his best days.
The dinner had not been altogether suitable to modern ideas of good living. The grapes from Tacape, and the dates from the lake Tritonis, the white and black figs, the nectarines and peaches, and the watermelons, address themselves to the imagination of an Englishman, as well as of an African of the third century. So also might the liquor derived from the sap or honey of the Getulian palm, and the sweet wine, called melilotus, made from the poetical fruit found upon the coast of the Syrtis. He would have been struck, too, with the sweetness of the mutton; but he would have asked what the sheep’s tails were before he tasted them, and found how like marrow the firm substance ate of which they consisted. He would have felt he ought to admire the roes of mullets, pressed and dried, from Mauritania; but he would have thought twice before he tried the lion cutlets [pg 42]though they had the flavour of veal, and the additional goût of being imperial property, and poached from a preserve. But when he saw the indigenous dish, the very haggis and cock-a-leekie of Africa, in the shape of—(alas! alas! it must be said, with whatever apology for its introduction)—in shape, then, of a delicate puppy, served up with tomatoes, with its head between its fore-paws, we consider he would have risen from the unholy table, and thought he had fallen upon the hospitality of some sorceress of the neighbouring forest. However, to that festive board our Briton was not invited, for he had some previous engagement that evening, either of painting himself with woad, or of hiding himself to the chin in the fens; so that nothing occurred to disturb the harmony of the party, and the good humour and easy conversation which was the effect of such excellent cheer.
Cornelius had been present at the Secular Games in the foregoing year, and was full of them, of Rome, and of himself in connection with it, as became so genuine a cockney of the imperial period. He was full of the high patriotic thoughts which so solemn a celebration had kindled within him. “O great Rome!” he said, “thou art first, and there is no second. In that wonderful pageant which these eyes saw last year was embodied her majesty, was promised her eternity. We die, she lives. I say, let a man die. It’s well for him to take hemlock, or open a vein, after having seen the Secular Games. What was there to live for? I felt it; life was gone; its best gifts flat and insipid [pg 43]after that great day. Excellent—Tauromenian, I suppose? We know it in Rome. Fill up my cup. I drink to the genius of the emperor.”
He was full of his subject, and soon resumed it. “Fancy the Campus Martius lighted up from one end to the other. It was the finest thing in the world. A large plain, covered, not with streets, not with woods, but broken and crossed with superb buildings in the midst of groves, avenues of trees, and green grass, down to the water’s edge. There’s nothing that isn’t there. Do you want the grandest temples in the world, the most spacious porticoes, the longest racecourses? there they are. Do you want gymnasia? there they are. Do you want arches, statues, obelisks? you find them there. There you have at one end the stupendous mausoleum of Augustus, cased with white marble, and just across the river the huge towering mound of Hadrian. At the other end you have the noble Pantheon of Agrippa, with its splendid Syracusan columns, and its dome glittering with silver tiles. Hard by are the baths of Alexander, with their beautiful groves. Ah! my good friend! I shall have no time to drink if I go on. Beyond are the numerous chapels and fanes which fringe the base of the Capitoline hill; the tall column of Antoninus comes next, with its adjacent basilica, where is kept the authentic list of the provinces of the empire, and of the governors, each a king in power and dominion, who are sent out to them. Well, I am now only beginning. Fancy, I say, this magnificent region all [pg 44]lighted up; every temple to and fro, every bath, every grove, gleaming with innumerable lamps and torches. No, not even the gods of Olympus have anything that comes near it. Rome is the greatest of all divinities. In the dead of night all was alive; then it was, when nature sleeps exhausted, Rome began the solemn sacrifices to commemorate her thousand years. On the banks of the Tiber, which had seen Æneas land, and Romulus ascend to the gods, the clear red flame shot up as the victims burned. The music of ten thousand horns and flutes burst forth, and the sacred dances began upon the greensward. I am too old to dance; but, I protest, even I stood up and threw off. We danced through three nights, dancing the old millenary out, dancing the new millenary in. We were all Romans, no strangers, no slaves. It was a solemn family feast, the feast of all the Romans.”
“Then we came in for the feast,” said Aristo; “for Caracalla gave Roman citizenship to all freemen all over the world. We are all of us Romans, recollect, Cornelius.”
“Ah! that was another matter—a condescension,” answered Cornelius. “Yes, in a certain sense, I grant it; but it was a political act.”
“I warrant you,” retorted Aristo, “most political. We were to be fleeced, do you see? so your imperial government made us Romans, that we might have the taxes of Romans, and that in addition to our own. You’ve taxed us double; and as for the privilege of [pg 45]citizenship, much it is, by Hercules, when every snob has it who can wear a pileus or cherish his hair.”
“Ah! but you should have seen the procession from the Capitol,” continued Cornelius, “on, I think, the second day; from the Capitol to the Circus, all down the Via Sacra. Hosts of strangers there, and provincials from the four corners of the earth, but not in the procession. There you saw, all in one coup-d’œil, the real good blood of Rome, the young blood of the new generation, and promise of the future; the sons of patrician and consular families, of imperators, orators, conquerors, statesmen. They rode at the head of the procession, fine young fellows, six abreast; and still more of them on foot. Then came the running horses and the chariots, the boxers, the wrestlers, and other combatants, all ready for the competition. The whole school of gladiators then turned out, boys and all, with their masters, dressed in red tunics, and splendidly armed. They formed three bands, and they went forward gaily, dancing and singing the Pyrrhic. By-the-bye, a thousand pair of gladiators fought during the games—a round thousand, and such clean-made, well-built fellows, and they came against each other so gallantly! You should have seen it; I can’t go through it. There was a lot of satyrs, jumping and frisking, in burlesque of the martial dances which preceded them. There was a crowd of trumpeters and horn-blowers; ministers of the sacrifices with their victims, bulls and rams, dressed up with gay wreaths; drivers, butchers, haruspices, [pg 46]heralds; images of gods with their cars of ivory or silver, drawn by tame lions and elephants. I can’t recollect the order. O! but the grandest thing of all was the Carmen, sung by twenty-seven noble youths, and as many noble maidens, taken for the purpose from the bosoms of their families to propitiate the gods of Rome. The flamens, augurs, colleges of priests, it was endless. Last of all came the emperor himself.”
“That’s the late man,” observed Jucundus, “Philip; no bad riddance his death, if all’s true that’s said of him.”
“All emperors are good in their time and way,” answered Cornelius; “Philip was good then, and Decius is good now;—whom the gods preserve!”
“True,” said Aristo, “I understand; an emperor cannot do wrong, except in dying, and then everything goes wrong with him. His death is his first bad deed; he ought to be ashamed of it; it somehow turns all his great virtues into vices.”
“Ah! no one was so good an emperor as our man, Gordianus,” said Jucundus, “a princely old man, living and dead; patron of trade and of the arts; such villas! he had enormous revenues. Poor old gentleman! and his son too. I never shall forget the day when the news came that he was gone. Let me see, it was shortly after that old fool Strabo’s death—I mean my brother; a good thirteen years ago. All Africa was in tears; there was no one like Gordianus.”
[pg 47]“That’s old world philosophy,” said Aristo; “Jucundus, you must go to school. Don’t you see that all that is, is right; and all that was, is wrong? ‘Te nos facimus, Fortuna, deam,’ says your poet; well, I drink ‘to the fortunes of Rome,’—while it lasts.”
“You’re a young man,” answered Cornelius, “a very young man, and a Greek. Greeks never understand Rome. It’s most difficult to understand us. It’s a science. Look at this medal, young gentleman; it was one of those struck at the games. Is it not grand? ‘Novum sæculum,’ and on the reverse, ‘Æternitati.’ Always changing, always imperishable. Emperors rise and fall; Rome remains. The eternal city! Isn’t this good philosophy?”
“Truly, a most beautiful medal,” said Aristo, examining it, and handing it on to his host. “You might make an amulet of it, Jucundus. But as to eternity, why, that is a very great word; and, if I mistake not, other states have been eternal before Rome. Ten centuries is a very respectable eternity; be content, Rome is eternal already, and may die without prejudice to the medal.”
“Blaspheme not,” replied Cornelius: “Rome is healthier, more full of life, and promises more, than at any former time, you may rely upon it. ‘Novum sæculum!’ she has the age of the eagle, and will but cast her feathers to begin a fresh thousand.”
“But Egypt,” interposed Aristo, “if old Herodotus speaks true, scarcely had a beginning. Up and up, [pg 48]the higher you go, the more dynasties of Egyptian kings do you find. And we hear strange reports of the nations in the far east, beyond the Ganges.”
“But I tell you, man,” rejoined Cornelius, “Rome is a city of kings. That one city, in this one year, has as many kings at once as those of all the kings of all the dynasties of Egypt put together. Sesostris, and the rest of them, what are they to imperators, prefects, proconsuls, vicarii, and rationales? Look back at Lucullus, Cæsar, Pompey, Sylla, Titus, Trajan. What’s old Cheops’ pyramid to the Flavian amphitheatre? What is the many-gated Thebes to Nero’s golden house, while it was? What the grandest palace of Sesostris or Ptolemy but a second-rate villa of any one of ten thousand Roman citizens? Our houses stand on acres of ground, they ascend as high as the Tower of Babylon; they swarm with columns like a forest; they pullulate into statues and pictures. The walls, pavements, and ceilings are dazzling from the lustre of the rarest marble, red and yellow, green and mottled. Fountains of perfumed water shoot aloft from the floor, and fish swim in rocky channels round about the room, waiting to be caught and killed for the banquet. We dine; and we feast on the head of the ostrich, the brains of the peacock, the liver of the bream, the milk of the murena, and the tongue of the flamingo. A flight of doves, nightingales, beccaficoes are concentrated into one dish. On great occasions we eat a phœnix. Our saucepans are of silver, our dishes of gold, our vases of onyx, and our cups of [pg 49]precious stones. Hangings and carpets of Tyrian purple are around us and beneath us, and we lie on ivory couches. The choicest wines of Greece and Italy crown our goblets, and exotic flowers crown our heads. In come troops of dancers from Lydia, or pantomimes from Alexandria, to entertain both eye and mind; or our noble dames and maidens take a place at our tables; they wash in asses’ milk, they dress by mirrors as large as fish-ponds, and they glitter from head to foot with combs, brooches, necklaces, collars, ear-rings, armlets, bracelets, finger-rings, girdles, stomachers, and anklets, all of diamond and emerald. Our slaves may be counted by thousands, and they come from all parts of the world. Everything rare and precious is brought to Rome: the gum of Arabia, the nard of Assyria, the papyrus of Egypt, the citron-wood of Mauretania, the bronze of Ægina, the pearls of Britain, the cloth of gold of Phrygia, the fine webs of Cos, the embroidery of Babylon, the silks of Persia, the lion-skins of Getulia, the wool of Miletus, the plaids of Gaul. Thus we live, an imperial people, who do nothing but enjoy themselves and keep festival the whole year; and at length we die—and then we burn: we burn—in stacks of cinnamon and cassia, and in shrouds of asbestos, making emphatically a good end of it. Such are we Romans, a great people. Why, we are honoured wherever we go. There’s my master, there’s myself; as we came here from Italy, I protest we were nearly worshipped as demi-gods.”
[pg 50]“And perhaps some fine morning,” said Aristo, “Rome herself will burn in cinnamon and cassia, and in all her burnished Corinthian brass and scarlet bravery, the old mother following her children to the funeral pyre. One has heard something of Babylon, and its drained moat, and the soldiers of the Persian.”
A pause occurred in the conversation as one of Jucundus’s slaves entered with fresh wine, larger goblets, and a vase of snow from the Atlas.
Cornelius was full of his subject, and did not attend to the Greek. “The wild-beasts hunts,” he continued, “ah, those hunts during the games, Aristo! they were a spectacle for the gods. Twenty-two elephants, ten panthers, ten hyænas (by-the-bye, a new beast, not strange, however, to you here, I suppose), ten camelopards, a hippopotamus, a rhinoceros—I can’t go through the list. Fancy the circus planted throughout for the occasion, and turned into a park, and then another set of wild animals, Getes and Sarmatians, Celts and Goths, sent in against them, to hunt down, capture and kill them, or to be killed themselves.”
“Ah, the Goths!” answered Aristo; “those fellows give you trouble, though, now and then. Perhaps they will give you more. There is a report in the prætorium to-day that they have crossed the Danube.”
“Yes, they will give us trouble,” said Cornelius, drily; “they have given us trouble, and they will give us more. The Samnites gave us trouble, and [pg 52]our friends of Carthage here, and Jugurtha, and Mithridates; trouble, yes, that is the long and the short of it; they will give us trouble. Is trouble a new thing to Rome?” he asked, stretching out his arm, as if he were making a speech after dinner, and giving a toast.
“The Goths give trouble, and take a bribe,” retorted Aristo; “this is what trouble means in their case: it’s a troublesome fellow who hammers at our door till we pay his reckoning. It is troublesome to raise the means to buy them off. And the example of these troublesome savages is catching; it was lately rumoured that the Carpians had been asking the same terms for keeping quiet.”
“It would ill become the majesty of Rome to soil her fingers with the blood of such vermin,” said Cornelius; “she ignores them.”
“And therefore she most majestically bleeds us instead,” answered Aristo, “that she may have treasure to give them. We are not so troublesome as they; the more’s the pity. No offence to you, however, or to the emperor, or to great Rome, Cornelius. We are over our cups; it’s only a game of politics, you know, like chess or the cottabus. Maro bids you ‘parcere subjectis, et debellare superbos;’ but you have changed your manners. You coax the Goths and bully the poor African.”
“Africa can show fight, too,” interposed Jucundus, who had been calmly listening and enjoying his own wine; “witness Thysdrus. That was giving every [pg 53]rapacious Quæstor a lesson that he may go too far, and find a dagger when he demands a purse.”
He was alluding to the revolt of Africa, which led to the downfall of the tyrant Maximin and the exaltation of the Gordians, when the native landlords armed their peasantry, killed the imperial officer, and raised the standard of rebellion in the neighbouring town from impatience of exactions under which they suffered.
“No offence, I say, Cornelius, no offence to eternal Rome,” said Aristo, “but you have explained to us why you weigh so heavy on us. I’ve always heard it was a fortune at Rome for a man to have found out a new tax. Vespasian did his best; but now you tax our smoke, and our very shadow; and Pescennius threatened to tax the air we breathe. We’ll play at riddles, and you shall solve the following:—Say who is she that eats her own limbs, and grows eternal upon them? Ah, the Goths will take the measure of her eternity!”
“The Goths!” said Jucundus, who was warming into conversational life, “the Goths! no fear of the Goths; but,” and he nodded significantly, “look at home; we have more to fear indoors than abroad.”
“He means the prætorians,” said Cornelius to Aristo, condescendingly; “I grant you that there have been several untoward affairs; we have had our problem, but it’s a thing of the past, it never can come again. I venture to say that the power of the prætorians is at an end. That murder of the two emperors [pg 54]the other day was the worst job they ever did; it has turned the public opinion of the whole world against them. I have no fear of the prætorians.”
“I don’t mean prætorians more than Goths,” said Jucundus; “no, give me the old weapons, the old maxims of Rome, and I defy the scythe of Saturn. Do the soldiers march under the old ensign? do they swear by the old gods? do they interchange the good old signals and watchwords? do they worship the fortune of Rome; then I say we are safe. But do we take to new ways? do we trifle with religion? do we make light of Jupiter, Mars, Romulus, the augurs, and the ancilia? then I say, not all our shows and games, our elephants, hyænas, and hippopotamuses, will do us any good. It was not the best thing, no, not the best thing that the soldiers did, when they invested that Philip with the purple. But he is dead and gone.” And he sat up and leant on his elbow.
“Ah! but it will be all set right now,” said Cornelius, “you’ll see.”
“He’d be a reformer, that Philip,” continued Jucundus, “and put down an enormity. Well, they call it an enormity; let it be an enormity. He’d put it down; but why? there’s the point; why? It’s no secret at all,” and his voice grew angry, “that that hoary-headed Atheist Fabian was at the bottom of it; Fabian, the Christian. I hate reforms.”
“Well, we had long wished to do it,” answered Cornelius, “but could not manage it. Alexander [pg 55]attempted it near twenty years ago. It’s what philosophers have always aimed at.”
“The gods consume philosophers and the Christians together!” said Jucundus devoutly. “There’s little to choose between them, except that the Christians are the filthier animal of the two. But both are ruining the most glorious political structure that the world ever saw. I am not over-fond of Alexander either.”
“Thank you in the name of philosophy,” said the Greek.
“And thank you in the name of the Christians,” chimed in Juba.
“That’s good!” cried Jucundus; “the first word that hopeful youth has spoken since he came in, and he takes on him to call himself a Christian.”
“I’ve a right to do so, if I choose,” said Juba; “I’ve a right to be a Christian.”
“Right! O yes, right! ha, ha!” answered Jucundus, “right! Jove help the lad! by all manner of means. Of course, you have a right to go in malam rem in whatever way you please.”
“I am my own master,” said Juba; “my father was a Christian. I suppose it depends on myself to follow him or not, according to my fancy, and as long as I think fit.”
“Fancy! think fit!” answered Jucundus, “you pompous little mule! Yes, go and be a Christian, my dear child, as your doting father went. Go, like him, to the priest of their mysteries; be spit on, [pg 56]stripped, dipped; feed on little boys’ marrow and brains; worship the ass; and learn all the foul magic of the sect. And then be delated and taken up, and torn to shreds on the rack, or thrown to the lions and so go to Tartarus, if Tartarus there be, in the way you think fit. You’ll harm none but yourself, my boy. I don’t fear such as you, but the deeper heads.”
Juba stood up with a look of offended dignity, and, as on former occasions, tossed the head which had been by implication disparaged. “I despise you,” he said.
“Well, but you are hard on the Christians,” said Aristo. “I have heard them maintain that their superstition, if adopted, would be the salvation of Rome. They maintain that the old religion is gone or going out; that something new is wanted to keep the empire together; and that their worship is just fitted to the times.”
“All I say to the vipers,” said Jucundus, “is, ‘Let well alone. We did well enough without you; we did well enough till you sprang up.’ A plague on their insolence; as if Jew or Egyptian could do aught for us when Numa and the Sibyl fail. That is what I say, Let Rome be true to herself and nothing can harm her; let her shift her foundation, and I would not buy her for this water-melon,” he said, taking a suck at it. “Rome alone can harm Rome. Recollect old Horace, ‘Suis et ipsa Roma viribus ruit.’ He was a prophet. If she falls, it is by her own hand.”
[pg 57]“I agree,” said Cornelius; “certainly, to set up any new worship is treason; not a doubt of it. The gods keep us from such ingratitude! We have grown great by means of them, and they are part and parcel of the law of Rome. But there is no great chance of our forgetting this; Decius won’t; that’s a fact. You will see. Time will show; perhaps to-morrow, perhaps next day,” he added, mysteriously.
“Why in the world should you have this frantic dread of these poor scarecrows of Christians,” said Aristo, “all because they hold an opinion? Why are you not afraid of the bats and the moles? It’s an opinion: there have been other opinions before them, and there will be other opinions after. Let them alone and they’ll die away; make a hubbub about them and they’ll spread.”
“Spread?” cried Jucundus, who was under the twofold excitement of personal feeling and of wine, “spread, they’ll spread? yes, they’ll spread. Yes, grow, like scorpions, twenty at a birth. The country already swarms with them; they are as many as frogs or grasshoppers; they start up everywhere under one’s nose, when one least expects them. The air breeds them like plague-flies; the wind drifts them like locusts. No one’s safe; any one may be a Christian; it’s an epidemic. Great Jove! I may be a Christian before I know where I am. Heaven and earth! is it not monstrous?” he continued, with increasing fierceness. “Yes, Jucundus, my poor man, you may wake and find yourself a Christian, without knowing it, [pg 58]against your will. Ah! my friends, pity me! I may find myself a beast, and obliged to suck blood and live among the tombs as if I liked it, without power to tell you how I loathe it, all through their sorcery. By the genius of Rome something must be done. I say, no one is safe. You call on your friend; he is sitting in the dark, unwashed, uncombed, undressed. What is the matter? Ah! his son has turned Christian. Your wedding-day is fixed, you are expecting your bride; she does not come; why? she will not have you; she has become a Christian. Where’s young Nomentanus? Who has seen Nomentanus? in the forum, or the campus, in the circus, in the bath? Has he caught the plague or got a sunstroke? Nothing of the kind; the Christians have caught hold of him. Young and old, rich and poor, my lady in her litter and her slave, modest maid and Lydia at the Thermæ, nothing comes amiss to them. All confidence is gone; there’s no one we can reckon on. I go to my tailor’s: ‘Nergal,’ I say to him, ‘Nergal, I want a new tunic,’ The wretched hypocrite bows, and runs to and fro, and unpacks his stuffs and cloths, like another man. A word in your ear. The man’s a Christian, dressed up like a tailor. They have no dress of their own. If I were emperor, I’d make the sneaking curs wear a badge, I would; a dog’s collar, a fox’s tail, or a pair of ass’s ears. Then we should know friends from foes when we meet them.”
“We should think that dangerous,” said Cornelius; “however, you are taking it too much to heart; you [pg 59]are making too much of them, my good friend. They have not even got the present, and you are giving them the future, which is just what they want.”
“If Jucundus will listen to me,” said Aristo, “I could satisfy him that the Christians are actually falling off. They once were numerous in this very place; now there are hardly any. They have been declining for these fifty years; the danger from them is past. Do you want to know how to revive them? Put out an imperial edict, forbid them, denounce them. Do you want them to drop away like autumn leaves? Take no notice of them.”
“I can’t deny that in Italy they have grown,” said Cornelius; “they have grown in numbers and in wealth, and they intermarry with us. Thus the upper class becomes to a certain extent infected. We may find it necessary to repress them; but, as you would repress vermin, without fearing them.”
“The worshippers of the gods are the many, and the Christians are the few,” persisted Aristo; “if the two parties intermarry, the weaker will get the worst of it. You will find the statues of the gods gradually creeping back into the Christian chapel; and a man must be an honest fellow who buys our images, eh, Jucundus?”
“Well, Aristo,” said the paterfamilias, whose violence never lasted long, “if your sister’s bright eyes win back my poor Agellius you will have something more to say for yourself than, at present, I grant.”
[pg 60]“I see,” said Cornelius, gravely, “I begin to understand it. I could not make out why our good host had such great fear for the stability of Rome. But it is one of those things which the experience of life has taught me. I have often seen it in the imperial city itself. Whenever you find a man show special earnestness against these fanatics, depend on it there is something that touches him personally in the matter. There was a very great man, the present Flamen Dialis, for whom I have unbounded respect; for a long time I was at a loss to conceive why a person of his weight, sound, sensible, well-judging, should have such a fear of the Christians. One day he made an oration against them in the senate-house; he wanted to send them to the rack. But the secret came out; the good man was on the rack himself about his daughter, who persisted in calling herself a Christian, and refused to paint her face or go to the amphitheatre. To be sure, a most trying affair this for the old gentleman. The venerable Pater Patratus, too, what suppers he gave! a fine specimen of the Lucullus type; yet he was always advocating the lictor and the commentariensis in the instance of the Christian. No wonder; his wife and son were disgracing him in the eyes of the whole world by frequenting the meetings of these Christians. However, I agree with Decius, they must be put down. They are not formidable, but they are an eyesore.”
Here the rushing of the water-clock which measured time in the neighbouring square, ceased, signifying [pg 61]thereby that the night was getting on. Juba had already crept into the dark closet which served him for a sleeping-place; had taken off his sandals, and loosened his belt; had wrapt the serpent he had about him round his neck, and was breathing heavily. Jucundus made the parting libation, and Cornelius took his leave. Aristo rose too; and Jucundus, accompanying them to the entrance, paid the not uncommon penalty of his potations, for the wine mounted to his head, and he returned into the room, and sat him down again with an impression that Aristo was still at table.
“My dear boy,” he said, “Agellius is but a wet Christian; that’s all, not obstinate, like his brother there. ’Twas his father; the less we say about him the better; he’s gone. The Furies make his bed for him! an odious set! Their priests, little ugly men. I saw one when I was a boy at Carthage. So unlike your noble Roman Saliares, or your fine portly priest of Isis, clad in white, breathing odours like spring flowers; men who enjoyed this life, not like that sour hypocrite. He was as black as an Ethiopian, and as withered as a Saracen, and he never looked you in the face. And, after all, the fellow must die for his religion, rather than put a few grains of golden incense on the altar of great Jove. Jove’s the god for me; a glorious, handsome, curly god—but they are all good, all the gods are good. There’s Bacchus, he’s a good, comfortable god, though a sly, treacherous fellow—a treacherous fellow. There’s Ceres, too; Pomona; the [pg 62]Muses; Astarte, too, as they call her here; all good;—and Apollo, though he’s somewhat too hot in this season, and too free with his bow. He gave me a bad fever once. Ah! life’s precious, most precious; so I felt it then, when I was all but gone to Pluto. Life never returns, it’s like water spilt; you can’t gather it up. It is dispersed into the elements, to the four winds. Ah! there’s something more there than I can tell; more than all your philosophers can determine.”
He seemed to think awhile, and began again: “Enjoyment’s the great rule; ask yourself, ‘Have I made the most of things?’ that’s what I say to the rising generation. Many and many’s the time when I have not turned them to the best account. Oh, if I had now to begin life again, how many things should I correct! I might have done better this evening. Those abominable pears! I might have known they would not be worth the eating. Mutton, that was all well; doves, good again; crane, kid; well, I don’t see that I could have done much better.”
After a few minutes he got up half asleep, and put out all the lights but one small lamp, with which he made his way into his own bed-closet. “All is vanity,” he continued, with a slow, grave utterance, “all is vanity but eating and drinking. It does not pay to serve the gods except for this. What’s fame? what’s glory? what’s power? smoke. I’ve often thought the hog is the only really wise animal. We should be happier if we were all hogs. Hogs keep the end [pg 63]of life steadily in view; that’s why those toads of Christians will not eat them, lest they should get like them. Quiet, respectable, sensible enjoyment; not riot, or revel, or excess, or quarrelling. Life is short.” And with this undeniable sentiment he fell asleep.