I06 Marcus Aurelius And His Times
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and the calm! Consider, for example, how the world went, under the emperor Vespasian. They are married and given in marriage, they breed children, love hath its way with them; they heap up riches for others or for themselves; they are murmuring at things as then they are; they are seeking for great place; crafty, flattering, suspicious, waiting upon the death of others; festivals, business, war, sickness, dissolution: and now their whole life is no longer anywhere at all. Pass on to the reign of Trajan; all things continue the same: and that life also is no longer anywhere at all. Ah! but look again, and consider, one after another, as it were the sepulchral inscriptions of all peoples and times, according to one pattern.
What multitudes, after their utmost striving—a little afterwards! were dissolved again into their dust.
"Think again of life as it was far off in the ancient world; as it must be when we shall be gone; as it is now among the wild heathen. How many have never heard your names and mine, or will soon forget them! How soon may those who shout my name today begin to revile it, because glory, and the memory of men, and all things beside, are but vanity— a sand-heap under the senseless wind, the barking of dogs, the quarreling of children, weeping incontinently upon their laughter.
"This hasteth to be; that other to have been: of that which now cometh to be, even now somewhat hath been extinguished. And wilt thou make thy treasure of any one of these things? It were as if one set his love upon the swallow, as it passeth out of sight through the air!
"Bethink thee often, in all contentions public and private, of those whom men have remembered by reason of their anger and vehement spirit—those famous rages, and the occasions of them—the great fortunes, and misfortunes, of men's strife of old. What are they all now, and the dust of their battles? Dust and ashes indeed; a fable, a mythus, or not so much as that. Yes! Keep those before thine eyes who took
Pater: Marius the Epicurean {Chap. XII)
this or that, the like of which happeneth to thee, so hardly; were so querulous, so agitated. And where again are they?
Wouldst thou have it not otherwise with thee?
"Consider how quickly all things vanish away—their bodily structure into the general substance; the very memory of them into that great gulf and abysm of past thoughts. Ah!
'tis on a tiny space of earth thou art creeping through life— pigmy soul carrying a dead body to its grave.
"Let death put thee upon the consideration both of thy body and thy soul: what an atom of all matter hath been distributed to thee; what a little particle of the universal mind.
Turn thy body about, and consider what thing it is, and that which old age, and lust, and the languor of disease can make of it. Or come to its substantial and causal qualities, its very type: contemplate that in itself, apart from the accidents of matter, and then measure also the span of time for which the nature of things, at the longest, will maintain that special type. Nay! in the very principles and first constituents of things corruption hath its part—so much dust, humor, stench, and scraps of bone! Consider that thy marbles are but the earth's callosities, thy gold and silver its faeces; this silken robe but a worm's bedding, and thy purple an unclean fish.
Ah! and thy life's breath is not otherwise, as it passeth out of matters like these, into the like of them again.
"For the one soul in things, taking matter like wax in the hands, molds and remolds—how hastily!—beast, and plant, and the babe, in turn: and that which dieth hath not slipped out of the order of nature, but, remaining therein, hath also its changes there, disparting into those elements of which nature herself, and thou too, art compacted. She changes without murmuring. The oaken chest falls to pieces with no more complaining than when the carpenter fitted it together.
If one told thee certainly that on the morrow thou shouldst die, or at the furthest on the day after, it would be no great matter to thee to die on the day after tomorrow, rather than
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tomorrow. Strive to think it a thing no greater that thou wilt die—not tomorrow, but a year, or two years, or ten years from today.
"I find that all things are now as they were in the days of our buried ancestors—all things sordid in their elements, trite by long usage, and yet ephemeral. How ridiculous, then, how like a countryman in town, is he, who wonders at aught. Doth the sameness, the repetition of the public shows, weary thee?
Even so doth that likeness of events in the spectacle of the world. And so must it be with thee to the end. For the wheel of the world hath ever the same motion, upward and downward, from generation to generation. When, when, shall time give place to eternity?
"If there be things which trouble thee thou canst put them away, inasmuch as they have their being but in thine own notion concerning them. Consider what death is, and how, if one does but detach from it the appearances, the notions, that hang about it, resting the eye upon it as in itself it really is, it must be thought of but as an effect of nature, and that man but a child whom an effect of nature shall affright. Nay I not function and effect of nature, only; but a thing profitable also to herself.
"To cease from action—the ending of thine effort to think and do: there is no evil in that. Turn thy thought to the ages of man's life, boyhood, youth, maturity, old age: the change in every one of these also is a dying, but evil nowhere. Thou climbedst into the ship, thou hast made thy voyage and touched the shore: go forth now! Be it into some other life: the divine breath is everywhere, even there. Be it into forgetfulness forever; at least thou wilt rest from the beating of sensible images upon thee, from the passions which pluck thee this way and that like an unfeeling toy, from those long marches of the intellect, from thy toilsome ministry to the flesh.
"Art thou yet more than dust and ashes and bare bone—
Pater: Marius the Epicurean {Chap. XII)
a name only, or not so much as that, which also, is but whispering and a resonance, kept alive from mouth to mouth of dying abjects who have hardly known themselves; how much less thee, dead so long ago!
"When thou lookest upon a wise man, a lawyer, a captain of war, think upon another gone. When thou seest thine own face in the glass, call up there before thee one of thine ancestors—one of those old Caesars. Lo! everywhere, thy double before thee! Thereon, let the thought occur to thee: And where are they? anywhere at all, forever? And thou, thyself
—how long? Art thou blind to that thou art—thy matter, how temporal; and thy function, the nature of thy business? Yet tarry, at least, till thou hast assimilated even these things to thine own proper essence, as a quick fire turneth into heat and light whatsoever be cast upon it.
"As words once in use are antiquated to us, so is it with the names that were once on all men's lips: Camillus, Volesus,
Leonnatus: then, in a little while, Scipio and Cato, and then Augustus, and then Hadrian, and then Antoninus Pius. How many great physicians who lifted wise brows at other men's sickbeds, have sickened and died! Those wise Chaldeans, who foretold, as a great matter, another man's last hour, have themselves been taken by surprise. Aye! and all those others^ in their pleasant places: those who doted on a Capreae like
Tiberius, on their gardens, on the baths:
Pythagoras and Socrates, who reasoned so closely upon immortality; Alexander, who used the lives of others as though his own should last forever—he and his mule-driver alike now!—one upon another. Well-nigh the whole court of Antoninus is extinct.
Panthea and Pergamus sit no longer beside the sepulcher of their lord. The watchers over Hadrian's dust have slipped from his sepulcher. It were jesting to stay longer. Did they sit there still, would the dead feel it? or feeling it, be glad? or glad, hold those watchers forever? The time must come when they too shall be aged men and aged women, and de-
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cease, and fall from their places; and what shift were there then for imperial service? This too is but the breath of the tomb, and a skinful of dead men's blood.
"Think again of those inscriptions, which belong not to one soul only, but to whole families: He was the last of his race. Nay! of the burial of whole cities: Helice, Pompeii; of others, whose very burial place is unknown.
"Thou hast been a citizen in this wide city. Count not for how long, nor repine; since that which sends thee hence is no unrighteous judge, no tyrant, but Nature, who brought thee hither; as when a player leaves the stage at the bidding of the conductor who hired him. Sayest thou,
'I have not played five acts'? True! but in human life, three acts only make sometimes an entire play. That is the composer's business, not thine. Withdraw thyself with a good will; for that too hath, perchance, a good will which dismisseth thee from thy part."
The discourse ended almost in darkness, the evening having set in somewhat suddenly, with a heavy fall of snow. The torches, made ready to do him a useless honor, were of real service now, as the emperor was solemnly conducted home; one man rapidly catching light from another—a long stream of moving lights across the white Forum, up the great stairs, to the palace. And, in effect, that night winter began, the hardest that had been known for a lifetime. The wolves came from the mountains; and, led by the carrion scent, devoured the dead bodies which had been hastily buried during the plague, and, emboldened by their meal, crept, before the short day was well past, over the walls of the farmyards of the Campagna. The eagles were seen driving the flocks of smaller birds across the dusky sky. Only, in the city itself the winter was all the brighter for the contrast, among those who could pay for light and warmth. The habit-makers made a great sale of the spoil of all such furry creatures as had
Pater: Alarms the Epicurean {Chap. XII)
escaped wolves and eagles, for presents at the Saturnalia; and at no time had the winter roses from Carthage seemed more lustrously yellow and red.
XIII
THE "MISTRESS AND MOTHER
OF PALACES
After that sharp, brief winter, the sun was already at work, softening leaf and bud, as you might feel by a faint sweetness in the air; but he did his work behind an evenly white sky, against which the abode of the Caesars, its cypresses and bronze roofs, seemed like a picture in beautiful but melancholy color, as Marius climbed the long flights of steps to be introduced to the emperor Aurelius. Attired in the newest mode, his legs wound in dainty fasciae of white leather, with the heavy gold ring of the ingenuus, and in his toga of ceremony, he still retained all his country freshness of complexion.
The eyes of the "golden youth" of Rome were upon him as the chosen friend of Cornelius, and the destined servant of the emperor; but not jealously. In spite of, perhaps partly because of, his habitual reserve of manner, he had become "the fashion," even among those who felt instinctively the irony which lay beneath that remarkable self-possession, as of one taking all things with a difference from other people, perceptible in voice, in expression, and even in his dress. It was, in truth, the air of one who, entering vividly into life, and relishing to the full the delicacies of its intercourse, yet feels all the while, from the point of view of an ideal philosophy, that he is but conceding reality to suppositions, choosing of
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HIS TIMES
his own will to walk in a daydream, of the illusiveness of which he at least is aware.
In the house of the chief chamberlain Marius waited for the due moment of admission to the emperor's presence. He was admiring the peculiar decoration of the walls, colored like rich old red leather. In the midst of one of them was depicted, under a trellis of fruit you might have gathered, the figure of a woman knocking at a door with wonderful reality of perspective. Then the summons came; and in a few minutes, the etiquette of the imperial household being still a simple matter, he had passed the curtains which divided the central hall of the palace into three parts—three degrees of approach to the sacred person—and was speaking to Aurelius himself; not in Greek, in which the emperor oftenest conversed with the learned, but, more familiarly, in Latin, adorned however, or disfigured, by many a Greek phrase, as now and again French phrases have made the adornment of fashionable English. It was with real kindliness that Marcus Aurelius looked upon Marius, as a youth of great attainments in Greek letters and philosophy; and he liked also his serious expression, being, as we know, a believer in the doctrine of physiognomy—that, as he puts it, not love only, but every other affection of man's soul, looks out very plainly from the window of the eyes.
The apartment in which Marius found himself was of ancient aspect, and richly decorated with the favorite toys of two or three generations of imperial collectors, now finally revised by the high connoisseurship of the Stoic emperor himself, though destined not much longer to remain together there. It is the repeated boast of Aurelius that he had learned from old Antoninus Pius to maintain authority without the constant use of guards, in a robe woven by the handmaids of his own consort, with no processional lights or images, and "that a prince may shrink himself almost into the figure of a private gentleman." And yet, again as at his first sight of him,
Marius was struck by the profound religiousness of the sur-
Pater: Marius the Epicurean {Chap. XIII)
foundings of the imperial presence. The effect might have been due in part to the very simplicity, the discreet and scrupulous simplicity, of the central figure in this splendid abode; but Marius could not forget that he saw before him not only the head of the Roman religion, but one who might actually have claimed something like divine worship, had he cared to do so. Though the fantastic pretensions of Caligula had brought some contempt on that claim, which had become almost a jest under the ungainly Claudius, yet, from Augustus downwards, a vague divinity had seemed to surround the Caesars even in this life; and the peculiar character of Aurelius, at once a ceremonious polytheist never forgetful of his pontifical calling, and a philosopher whose mystic speculation encircled him with a sort of saintly halo, had restored to his person, without his intending it, something of that divine prerogative, or prestige. Though he would never allow the immediate dedication of altars to himself, yet the image of his Genius—his spirituality or celestial counterpart—was placed among those of the deified princes of the past; and his family, including Faustina and the young Commodus, was spoken of as the "holy" or "divine" house. Many a Roman courtier agreed with the barbarian chief, who, after contemplating a predecessor of Aurelius, withdrew from his presence with the exclamation:
"I have seen a god today!"
The very roof of his house, rising into a pediment or gable, like that of the sanctuary of a god, the laurels on either side its doorway, the chaplet of oak-leaves above, seemed to designate the place for religious veneration. And notwithstanding all this, the household of Aurelius was singularly modest, with none of the wasteful expense of palaces after the fashion of Lewis the Fourteenth; the palatial dignity being felt only in a peculiar sense of order, the absence of all that was casual, of vulgarity and discomfort. A merely official residence of his predecessors, the Palatine had become the favorite dwellingplace of Aurelius; its many-colored memories suiting, per-
MARCUS AURELIUS AND HIS TIMES
haps, his pensive character, and the crude splendors of Nero and Hadrian being now subdued by time. The windowless
Roman abode must have had much of what to a modern would be gloom. How did the children, one wonders, endure houses with so little escape for the eye into the world outside?
Aurelius, who had altered little else, choosing to live there, in a genuine homeliness, had shifted and made the most of the level lights, and broken out a quite medieval window here and there, and the clear daylight, fully appreciated by his youthful visitor, made pleasant shadows among the objects of the imperial collection. Some of these, indeed, by reason of their Greek simplicity and grace, themselves shone out like spaces of a purer, early light, amid the splendors of the Roman manufacture.
Though he looked, thought Marius, like a man who did not sleep enough, he was abounding and bright today, after one of those pitiless headaches, which since boyhood had been the "thorn in his side," challenging the pretensions of his philosophy to fortify one in humble endurances. At the first moment, to Marius, remembering the spectacle of the emperor in ceremony, it was almost bewildering to be in private conversation with him. There was much in the philosophy of Aurelius—much consideration of mankind at large, of great bodies, aggregates and generalities, after the Stoic manner— which, on a nature less rich than his, might have acted as an inducement to care for people in inverse proportion to their nearness to him. That has sometimes been the result of the Stoic cosmopolitanism.
Aurelius, however, determined to beautify by all means, great or little, a doctrine which had in it some potential sourness, had brought all the quickness of his intelligence, and long years of observation, to bear on the conditions of social intercourse. He had early determined
"not to make business an excuse to decline the offices of humanity—not to pretend to be too much occupied with important affairs to concede what life with others may hourly
Pater: Marius the Epicurean {Chap. XIII)
demand"; and with such success, that, in an age which made much of the finer points of that intercourse, it was felt that the mere honesty of his conversation was more pleasing than other men's flattery. His agreeableness to his young visitor today was, in truth, a blossom of the same wisdom which had made of Lucius Verus really a brother—the wisdom of not being exigent with men, any more than with fruit-trees
(it is his own favorite figure) beyond their nature. And there was another person, still nearer to him, regarding whom this wisdom became a marvel, of equity—of charity.
The center of a group of princely children, in the same apartment with Aurelius, amid all the refined intimacies of a modern home, sat the empress Faustina, warming her hands over a fire. With her long fingers lighted up red by the glowing coals of the brazier Marius looked close upon the most beautiful woman in the world, who was also the great paradox of the age, among her boys and girls. As has been truly said of the numerous representations of her in art, so in life, she had the air of one curious, restless, to enter into conversation with the first comer. She had certainly the power of stimulating a very ambiguous sort of curiosity about herself.
And Marius found this enigmatic point in her expression, that even after seeing her many times he could never precisely recall her features in absence. The lad of six years, looking older, who stood beside her, impatiently plucking a rose to pieces over the hearth, was, in outward appearance, his father—the young Verissimus—over again; but with a certain feminine length of feature, and with all his mother's alertness, or license, of gaze.
Yet rumor knocked at every door and window of the imperial house regarding the adulterers who knocked at them, or quietly left their lovers' garlands there. Was not that likeness of the husband, in the boy beside her, really the effect of a shameful magic, in which the blood of the murdered gladiator, his true father, had been an ingredient? Were the
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tricks for deceiving husbands which the Roman poet describes, really hers, and her household an efficient school of all the arts of furtive love? Or, was the husband too aware, like everyone beside? Were certain sudden deaths which happened there really the work of apoplexy or the plague?
The man whose ears, whose soul, those rumors were meant to penetrate, was, however, faithful to his sanguine and optimist philosophy, to his determination that the world should be to him simply what the higher reason preferred to conceive it; and the life's journey Aurelius had made so far, though involving much moral and intellectual loneliness had been ever in affectionate and helpful contact with other wayfarers, very unlike himself. Since his days of earliest childhood in the Lateran gardens, he seemed to himself, blessing the gods for it after deliberate survey, to have been always surrounded by kinsmen, friends, servants, of exceptional virtue. From the great Stoic idea, that we are all fellow citizens of one city, he had derived a tenderer, a more equitable estimate than was common among Stoics, of the eternal shortcomings of men and women. Considerations that might tend to the sweetening of his temper it was his daily care to store away, with a kind of philosophic pride in the thought that no one took more goodnaturedly than he the "oversights" of his neighbors. For had not Plato taught (it was not paradox, but simple truth of experience) that if people sin, it is because they know no better, and are "under the necessity of their own ignorance"? Hard to himself, he seemed at times, doubtless, to decline too softly upon unworthy persons. Actually, he came thereby upon many a useful instrument. The empress
Faustina he would seem at least to have kept, by a constraining affection, from becoming altogether what most people have believed her, and won in her (we must take him at his word in the "Thoughts," abundantly confirmed by letters, on both sides, in his correspondence with Cornelius Fronto) a consolation, the more secure, perhaps, because misknown
Pater: Marius the Epicurean (Chap. XIII)
of others. Was the secret of her actual blamelessness, after all, with him who has at least screened her name? At all events, the one thing quite certain about her, besides her extraordinary beauty, is her sweetness to himself.
No! The wise, who had made due observation on the trees of the garden, would not expect to gather grapes of thorns or fig trees: and he was the vine, putting forth his genial fruit, by natural law, again and again, after his kind, whatever use people might make of it. Certainly, his actual presence never lost its power, and Faustina was glad in it today, the birthday of one of her children, a boy who stood at her knee holding in his fingers tenderly a tiny silver trumpet, one of his birthday gifts.—"For my part, unless I conceive my hurt to be such, I have no hurt at all,"—boasts the would-be apathetic emperor—"and how I care to conceive of the thing rests with me." Yet when his children fall sick or die, this pretense breaks down, and he is broken-hearted: and one of the charms of certain of his letters still extant, is his reference to those childish sicknesses.—"On my return to Lorium," he writes,
"I found my little hdy—domnulam meam—in a fever"; and again, in a letter to one of the most serious of men, "You will be glad to hear that our little one is better, and running about the room—parvolam nostram melius valere et intra cubiculum discurrere."
The young Commodus had departed from the chamber, anxious to witness the exercises of certain gladiators, having a native taste for such company, inherited, according to popular rumor, from his true father—anxious also to escape from the too impressive company of the gravest and sweetest specimen of old age Marius had ever seen, the tutor of the imperial children, who had arrived to offer his birthday congratulations, and now, very familiarly and affectionately, made a part of the group, falling on the shoulders of the emperor, kissing the empress Faustina on the face, the little ones on the face and hands. Marcus Cornelius Fronto, the "Orator," fa-
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vorite teacher of the emperor's youth, afterwards his most trusted counselor, and now the undisputed occupant of the sophistic throne, whose equipage, elegantly mounted with silver, Marius had seen in the streets of Rome, had certainly turned his many personal gifts to account with a good fortune, remarkable even in that age, so indulgent to professors or rhetoricians. The gratitude of the emperor Aurelius, always generous to his teachers, arranging their very quarrels sometimes, for they were not always fair to one another, had helped him to a really great place in the world. But his sumptuous appendages, including the villa and gardens of Maecenas, had been borne with an air perfectly becoming, by the professor of a philosophy which, even in its most accomplished and elegant phase, presupposed a gentle contempt for such things. With an intimate practical knowledge of manners, physiognomies, smiles, disguises, flatteries, and courtly tricks of every kind—a whole accomplished rhetoric of daily life—he applied them all to the promotion of humanity, and especially of men's family affection. Through a long life of now eighty years, he had been, as it were, surrounded by the gracious and soothing air of his own eloquence—the fame, the echoes, of it—like warbling birds, or murmuring bees.
Setting forth in that fine medium the best ideas of matured pagan philosophy, he had become the favorite "director" of noble youth.
Yes! it was the one instance Marius, always eagerly on the lookout for such, had yet seen of a perfectly tolerable, perfectly beautiful, old age—an old age in which there seemed, to one who perhaps habitually overvalued the expression of youth, nothing to be regretted, nothing really lost, in what years had taken away. The wise old man, whose blue eyes and fair skin were so delicate, uncontaminate and clear, would seem to have replaced carefully and consciously each natural trait of youth, as it departed from him, by an equivalent grace of culture; and had the blitheness, the placid cheerfulness, as
Pater: Marius the Epicurean (Chap. Xlll)
he had also the infirmity, the claim on stronger people, of a delightful child. And yet he seemed to be but awaiting his exit from life—that moment with which the Stoics were almost as much preoccupied as the Christians, however differently—and set Marius pondering on the contrast between a placidity like this, at eighty years, and the sort of desperateness he was aware of in his own manner of entertaining that thought. His infirmities nevertheless had been painful and long-continued, with losses of children, of pet grandchildren.
What with the crowd, and the wretched streets, it was a sign of affection which had cost him something, for the old man to leave his own house at all that day; and he was glad of the emperor's support, as he moved from place to place among the children he protests so often to have loved as his own.
For a strange piece of literary good fortune, at the beginning of the present century, has set free the long-buried fragrance of this famous friendship of the old world, from below a valueless later manuscript, in a series of letters, wherein the two writers exchange, for the most part their evening thoughts, especially at family anniversaries, and with entire intimacy, on their children, on the art of speech, on all the various subtleties of the "science of images"—rhetorical images—above all, of course, on sleep and matters of health. They are full of mutual admiration of each other's eloquence, restless in absence till they see one another again, noting, characteristically, their very dreams of each other, expecting the day which will terminate the office, the business or duty, which separates them—"as superstitious people watch for the star, at the rising of which they may break their fast." To one of the writers, to Aurelius, the correspondence was sincerely of value. We see him once reading his letters with genuine delight on going to rest. Fronto seeks to deter his pupil from writing in Greek.—Why buy, at great cost, a foreign wine, inferior to that from one's own vineyard? Aurelius, on the other hand, with an extraordinary innate susceptibility to words—