Imperial Purple Part 5

It would have been interesting to have made one of that court of poets and savants that surrounded him; to have dined with him in Paris, eaten oysters in London; sat with him while he watched that wall go up before the Scots, and then to have pa.s.sed down again through a world still young--a world beautiful, ornate, unutilitarian; a world to which trams, advertis.e.m.e.nts and telegraph poles had not yet come; a world that still had illusions, myths and mysteries; one in which religion and poetry went hand in hand--a world without newspapers, hypocrisy and cant.

Hadrian, doubtless, enjoyed it. He was young enough to have enthusiasms and to show them; he was one of the best read men of the day; he was poet, painter, sculptor, musician, erudite and emperor in one. Of course he enjoyed it. The world, over which he travelled, was his, not by virtue of the purple alone, but because of his knowledge of it. The prince is not necessarily cosmopolitan; the historian and antiquarian are. Hadrian was an early Quinet, an earlier Champollion; always the thinker, sometimes the cook. And to those in his suite it must have been a sight very unique to see a Caesar who had published his volume of erotic verse, just as any other young man might do; who had hunted lions, not in the arena, but in Africa, make researches on the plain where Troy had been, and a supreme of sow's breast, peac.o.c.k, pheasant, ham and boar, which he called Pentapharmarch, and which he offered as he had his Catacriani--the erotic verse--as something original and nice.

Insatiably inquisitive, verifying a history that he was preparing in the lands which gave that history birth, he pa.s.sed through Egypt and Asia, questioning sphinxes, the cerements of kings, the arcana of the temples; deciphering the sacred books, arguing with magi, interrogating the stars. For the thinker, after the fas.h.i.+on of the hour, was astrologer too, and one of the few anecdotes current concerning him is in regard to a habit he had of drawing up on the 31st of December the events of the coming year. After consulting the stars on that 31st of December which occurred in the twenty-second year of his reign, he prepared a calendar which extended only to the 10th of July. On that day he died.

The calendar does not seem to have been otherwise serviceable. It was in Bithynia he found a shepherd whose appearance which, in its perfection, was quite earthly, suggested neither heaven nor h.e.l.l, but some planet where the atmosphere differs from ours; where it is pink, perhaps, or faintly ochre; where birth and death have forms higher than here.

Hadrian, captivated, led the lad in leash. The facts concerning that episode have been so frequently given that the repet.i.tion is needless here. Besides, the point is elsewhere. Presently the lad fell overboard. Hadrian lost a valet, Rome an emperor, and Olympus a G.o.d.

But in attempting to deify the lost lackey, the grief of Hadrian was so immediate, that it is permissible to fancy that the lad's death was not one of those events which the emperor-astrologer noted beforehand on his calendar. The lad was decently buried, the Nile gave up her dead, and on the banks a fair city rose, one that had its temples, priests, altars and shrines; a city that wors.h.i.+pped a star, and called that star Antinous. Hadrian then could have congratulated himself. Even Caligula would have envied him. He had done his worst; he had deified not a lad, but a l.u.s.t. And not for the moment alone. A half century later Tertullian noted that the wors.h.i.+p still endured, and subsequently the Alexandrine Clement discovered consciences that Antinous had reproached.

Antinous, deified, was presently forgot. A young Roman, wonderfully beautiful, Dion says, yet singularly effeminate; a youth who could barely carry a s.h.i.+eld; who slept between rose-leaves and lilies; who was an artist withal; a poet who had written lines that Martial might have mistaken for his own, Cejonius Verus by name, succeeded the Bithynian shepherd. Hadrian, who would have adopted Antinous, adopted Verus in his stead. But Hadrian was not happy in his choice. Verus died, and singularly enough, Hadrian selected as future emperor the one ruler against whom history has not a reproach, Pius Antonin.

Meanwhile the journey continued. The Thousand and One Nights were realized then if ever. The beauty of the world was at its apogee, the glory of Rome as well; and through secrets and marvels Hadrian strolled, note-book in hand, his eyes unwearied, his curiosity unsatiated still. To pleasure him the intervales took on a fairer glow; cities decked themselves anew, the temples unveiled their mysteries; and when he pa.s.sed to the intervales liberty came; to the cities, sovereignty; to the temples, shrines. The world rose to him as a woman greets her lover. His travels were not fatigues; they were delights, in which nations partic.i.p.ated, and of which the memories endure as though enchanted still.

It would have been interesting, no doubt, to have dined with him in Paris; to have quarried lions in their African fens; to have heard archaic hymns ripple through the rushes of the Nile; to have lounged in the Academe, to have scaled Parna.s.sus, and sailed the AEgean Sea; but, a history and an arm-chair aiding, the traveller has but to close his eyes and the past returns. Without disturbing so much as a s.h.i.+rt-box, he may repeat that promenade. Triremes have foundered; litters are out of date; painted elephants are no more; the sky has changed, climates with it; there are colors, as there are arts, that have gone from us forever; there are desolate plains, where green and yellow was; the shriek of steam where G.o.ds have strayed; advertis.e.m.e.nts in sacred groves; Baedekers in ruins that never heard an atheist's voice; solitudes where there were splendors; the snarl of jackals where once were birds and bees--yet, history and the arm-chair aiding, it all returns. Any traveller may follow in Hadrian's steps; he is stayed but once--on the threshold of the Temple of Eleusis. It is there history gropes, impotent and blind, and it is there the interest of that journey culminated.

Beyond the episode connected with Antinous, Hadrian's journey was marked by another, one which occurred in Judaea. Both were infamous, no doubt, but, what is more to the point, both mark the working of the poison in the purple that he bore.

Since t.i.tus had gone, despairful Judaea had taken heart again. Hope in that land was inextinguishable. The walls of Jerusalem were still standing; in the Temple the offices continued. Though Rome remained, there was Israel too. Pa.s.sing that way one afternoon, Hadrian mused.

The city affected him; the site was superb. And as he mused it occurred to him that Jerusalem was less harmonious to the ear than Hadrianopolis; that the Temple occupied a position on which a Capitol would look far better; in brief, that Jehovah might be advantageously replaced by Jove. The army of masons that were ever at his heels were set to work at once. They had received similar orders and performed similar tasks so often that they could not fancy anyone would object.

The Jews did. They fought as they had never fought before; they fought for three years against a Nebuchadnezzar who created torrents of blood so abundant that stones were carried for miles, and who left corpses enough to fertilize the land for a decade. The survivors were sold.

Those for whom no purchasers could be found had their heads amputated.

Jerusalem was razed to the ground. The site of the Temple was furrowed by the plow, sown with salt, and in place of the City of David rose AElia Capitolina, a miniature Rome, whose gates, save on one day in the year, Jews were forbidden under penalty of death to pa.s.s, were forbidden to look at, and over which were images of swine, pigs with scornful snouts, the feet turned inward, the tail twisted like a lie.

It was not honorable warfare, but it was effective; then, too, it was Hadrianesque, the mad insult of a madman to a race as mad as he. The purple had done its work. History has left the rise of this emperor conjectural; his fall is written in blood. As he began he ended, a poet and a beast.

Presently he was in Rome. It was not homesickness that took him there; he was far too cosmopolitan to suffer from any such malady as that. It was the acc.u.mulations of a fifteen-year excursion through the metropoles of art which demanded a gallery of their own. Another with similar tastes and similar power might have ordered everything which pleasured his eye to be carted to Rome, but in his quality of artifex omnipotens Hadrian embellished and never sacked. There were painters and sculptors enough in that army at his heels, and whatever appealed to him was copied on the spot. So much was copied that a park of ten square miles was just large enough to form the open-air museum which he had designed, one which centuries of excavation have not exhausted yet.

The museum became a mad-house. Hadrian was ill; tired in mind and body, smitten with imperialia. It was then the young Verus died, leaving for a wonder a child behind, and more wonderful still, Antonin was adopted.

Through Rome, meanwhile, terror stalked. Hadrian, in search of a remedy against his increasing confusion of mind, his visible weakness of body, turned from physicians to oracles; from them to magic, and then to blood. He decimated the senate. Soldiers, freemen, citizens, anybody and everybody were ordered off to death. He tried to kill himself and failed; he tried again, wondering, no doubt, why he who commanded death for others could not command it for himself. Presently he succeeded, and Antonin--the pious Antonin, as the senate called him--marshalled from cellars and crypts the senators and citizens whom Hadrian had ordered to be destroyed.

VIII

FAUSTINE

Anyone who has loitered a moment among the statues in the Salle des Antonins at the Louvre will recall the bust of the Empress Faustina. It stands near the entrance, coercing the idler to remove his hat; to stop a moment, to gaze and dream. The face differs from that which Mr.

Swinburne has described. In the poise of the head, in the expression of the lips, particularly in the features which, save the low brow, are not of the Roman type, there is a commingling of just that loveliness and melancholy which must have come to Psyche when she lost her G.o.d. In the corners of the mouth, in the droop of the eyelids, in the moulding of the chin, you may see that rarity--beauty and intellect in one--and with it the heightening shadow of an eternal regret. Before her Marcus Aurelius, her husband, stands, decked with the purple, with all the splendor of the imperator, his beard in overlapping curls, his questioning eyes dilated. Beyond is her daughter, Lucille, less fair than the mother, a healthy girl of the dairymaid type. Near by is the son, Commodus. Across the hall is Lucius Verus, the husband of Lucille; in a corner, Antonin, Faustine's father, and, more remotely, his wife.

Together they form quite a family group, and to the average tourist they must seem a thoroughly respectable lot. Antonin certainly was respectable. He was the first emperor who declined to be a brute.

Referring to his wife he said that he would rather be with her in a desert than without her in a palace; the speech, parenthetically, of a man who, though he could have cited that little Greek princess, Nausicaa, as a precedent, was too well-bred to permit so much as a fringe of his household linen to flutter in public. Besides, at his hours, he was a poet, and it is said that if a poet tell a lie twice he will believe it. Antonin so often declared his wife to be a charming person that in the end no doubt he thought so. She was not charming, however, or if she were, her charm was not that of exclusiveness.

It was in full sight of this lady's inconsequences that Faustine was educated. Wherever she looked, the candors of her girlhood were violated. The phallus then was omnipresent. Iamblicus, not the novelist, but the philosopher, has much to say on the subject; as has Arn.o.bius in the Adversus gentes, and Lactance in the De falsa religione. If Juvenal, Martial, Petronius, are more reticent, it is because they were not Fathers of the Church, nor yet antiquarians. No one among us exacts a description of a spire. The phallus was as common to them, commoner even. It was on the coins, on the doors, in the gardens. As a preservative against Envy it hung from children's necks.

On sun-dials and water clocks it marked the flight of time. The vestals wors.h.i.+pped it. At weddings it was used in a manner which need not be described.

It was from such surroundings that Faustine stepped into the arms of the severe and stately prince whom her father had chosen. That Marcus Aurelius adored her is certain. His notebook shows it. A more tender-hearted and perfect lover romance may show, but history cannot.

He must have been the quintessence of refinement, a thoroughbred to his finger-tips; one for whom that purple mantle was too gaudy, and yet who bore it, as he bore everything else, in that self-abnegatory spirit which the higher reaches of philosophy bring.

He was of that rare type that never complains and always consoles.

After Antonin's death, his hours ceased to be his own. On the Euphrates there was the wildest disorder. To the north new races were pus.h.i.+ng nations over the Danube and the Rhine. From the catacombs Christ was emerging; from the Nile, Serapis. The empire was in disarray. Antonin had provided his son-in-law with a coadjutor, Lucius Verus, the son of Hadrian's mignon, a magnificent scoundrel; a tall, broad-shouldered athlete, with a skin as fresh as a girl's and thick curly hair, which he covered with a powder of gold; a viveur, whose suppers are famous still; whose guests were given the slaves that served them, the plate off which they had eaten, the cups from which they had drunk--cups of gold, cups of silver, jewelled cups, cups from Alexandria, murrhine vases filled with nard--cars and litters to go home with, mules with silver trappings and negro muleteers. Capitolinus says that, while the guests feasted, sometimes the magnificent Verus got drunk, and was carried to bed in a coverlid, or else, the red feather aiding, turned out and fought the watch.

It was this splendid individual to whom Marcus Aurelius entrusted the Euphrates. They had been brought up together, sharing each others tutors, writing themes for the same instructor, both meanwhile adolescently enamored of the fair Faustine. It was to Marcus she was given, the empire as a dower; and when that dower pa.s.sed into his hands, he could think of nothing more equitable than to ask Verus to share it with him. Verus was not stupid enough to refuse, and at the hour when the Parthians turned ugly, he needed little urging to set out for the East, dreaming, as he did so, of creating there an empire that should be wholly his.

At that time Faustine must have been at least twenty-eight, possibly thirty. There were matrons who had not seen their fifteenth year, and Faustine had been married young. Her daughter, Lucille, was nubile.

Presently Verus, or rather his lieutenants, succeeded, and the girl was betrothed to him. There was a festival, of course, games in abundance, and plenty of blood.

It would have been interesting to have seen her that day, the iron ring of betrothal on her finger, her brother, Commodus, staring at the arrangement of her hair, her mother prettily perplexed, her father signing orders which messengers brought and despatched while the sand took on a deeper red, and Rome shrieked its delight. Yes, it would have been interesting and typical of the hour. Her hair in the ten tresses which were symbolic of a fiancee's innocence, must have amused that brute of a brother of hers, and the iron ring on the fourth finger of her left hand must have given Faustine food for thought; the vestals, in their immaculate robes, must have gazed at her in curious, sisterly ways, and because of her fresh beauty surely there were undertones of applause. Should her father disappear she would make a gracious imperatrix indeed.

But, meanwhile, there was Faustine, and at sight of her legends of old imperial days returned. She was not Messalina yet, but in the stables there were jockeys whose sudden wealth surprised no one; in the arenas there were gladiators that fought, not for liberty, nor for death, but for the caresses of her eyes; in the side-scenes there were mimes who spoke of her; there were senators who boasted in their cups, and in the theatre Rome laughed colossally at the catchword of her amours.

Marcus Aurelius then was occupied with affairs of state. In similar circ.u.mstances so was Claud--Messalina's husband--so, too, was Antonin.

But Claud was an imbecile, Antonin a man of the world, while Marcus Aurelius was a philosopher. When fate links a woman to any one of these varieties of the husband, she is blessed indeed. Faustine was particularly favored.

The stately prince was not alone a philosopher--a calling, by the way, which was common enough then, and has become commoner since--he was a philosopher who believed in philosophy, a rarity then as now. The exact trend of his thought is difficult to define. His note-book is filled with hesitations; materialism had its allurements, so also had pantheism; the advantages of the Pyrrhonic suspension of judgment were clear to him too; according to the frame of mind in which he wrote, you might fancy him an agnostic, again an akosmist, sometimes both, but always the ethical result is the same.

"Revenge yourself on your enemy by not resembling him. Forgive; forgive always; die forgiving. Be indulgent to the wrong-doer; be compa.s.sionate to him; tell him how he should act; speak to him without anger, without sarcasm; speak to him affectionately. Besides, what do you know of his wrong-doing? Are all his thoughts familiar to you? May there not be something that justifies him? And you, are you entirely free from reproach? Have you never done wrong? And if not, was it fear that restrained you? Was it pride, or what?"

In the synoptic gospels similar recommendations appear. Charity is the New Testament told in a word. Christians read and forget it. But Christians are not philosophers. The latter are charitable because they regard evil as a part of the universal order of things, one which it is idle to blame, yet permissible to rectify.

From whatever source such a tenet springs, whether from materialism, stoicism, pyrrhonism, epicureanism, atheism even, is of small matter; it is a tenet which is honorable to the holder. This sceptred misanthrope possessed it, and it was in that his wife was blessed.

Years later he died, forgiving her in silence, praising her aloud.

Claud, referring to Messalina, shouted through the Forum that the fate which destined him to marry impure women destined him to punish them.

Marcus Aurelius said nothing. He did not know what fate destined him to do, but he did know that philosophy taught him to forgive.

It was this philosophy that first perplexed Faustine. She was restless, frivolous, perhaps also a trifle depraved. Frivolous because all women were, depraved because her mother was, and restless because of the curiosity that inflammable imaginations share--in brief, a Roman princess. Her husband differed from the Roman prince. His youth had not been entirely circ.u.mspect; he, too, had his curiosities, but they were satisfied, he had found that they stained. When he married he was already the thinker; doubtless, he was tiresome; he could have had little small-talk, and his hours of love-making must have been rare.

Presently the affairs of state engrossed him. Faustine was left to herself; save a friend of her own s.e.x, a woman can have no worse companion. She, too, discovered she had curiosities. A gladiator pa.s.sed that way--then Rome; then Lesbos; then the Lampsacene. "You are my husband's mistress," her daughter cried at her. "And you," the mother answered, "are your brother's." Even in the aridity of a chronicle the accusation and rejoinder are dramatic. Fancy what they must have been when mother and daughter hissed them in each other's teeth. Whether the argument continued is immaterial. Both could have claimed the sanction of religion. In those days a sin was a prayer. Religion was then, as it always had been, purely political. With the individual, with his happiness or aspirations, it concerned itself not at all. It was the prosperity of the empire, its peace and immortality, for which sacrifices were made, and libations offered. The G.o.d of Rome was Rome, and religion was patriotism. The antique virtues, courage in war, moderation in peace, and honor at all times, were civic, not personal.

It was the state that had a soul, not the individual. Man was ephemeral; it was the nation that endured. It was the permanence of its grandeur that was important, nothing else.

To ensure that permanence each citizen labored. As for the citizen, death was near, and he hastened to live; before the roses could fade he wreathed himself with them. Immortality to him was in his descendants, the continuation of his name, respect to his ashes. Any other form of future life was a speculation, infrequent at that. In anterior epochs Fright had peopled Tartarus, but Fright had gone. The Elysian Fields were vague, wearisome to contemplate; even metempsychosis had no adherents. "After death," said Caesar, "there is nothing," and all the world agreed with him. The hour, too, in which three thousand G.o.ds had not a single atheist, had gone, never to return. Old faiths had crumbled. None the less was Rome the abridgment of every superst.i.tion.

The G.o.ds of the conquered had always been part of her spoils. The Pantheon had become a lupanar of divinities that presided over birth, and whose rites were obscene; an abattoir of G.o.ds that presided over death, and whose wors.h.i.+p was gore. To please them was easy. Blood and debauchery was all that was required. That the upper cla.s.ses had no faith in them at all goes without the need of telling; the atmosphere of their atriums dripped with metaphysics. But of the atheism of the upper cla.s.ses the people knew nothing; they clung piously to a faith which held a theological justification of every sin, and in the temples fervent prayers were murmured, not for future happiness, for that was un.o.btainable, nor yet for wisdom or virtue, for those things the G.o.ds neither granted nor possessed; the prayers were that the G.o.ds would favor the suppliant in his hatreds and in his l.u.s.ts.

Such was Rome when Verus returned to wed Lucille. Before his car the phallus swung; behind it was the pest. A little before, the Tiber overflowed. Presently, in addition to the pest, famine came. It was patent to everyone that the G.o.ds were vexed. There was blasphemy somewhere, and the Christians were tossed to the beasts. Faustine watched them die. At first they were to her as other criminals, but immediately a difference was discerned. They met death, not with grace, perhaps, but with exaltation. They entered the arena as though it were an enchanted garden, the color of the emerald, where dreams came true.

Faustine questioned. They were enemies of state, she was told. The reply left her perplexed, and she questioned again. It was then her eyes became inhabited by regret. The past she tried to put from her, but remorse is physical; it declines to be dismissed. She would have killed herself, but she no longer dared. Besides, in the future there was light. In some ray of it she must have walked, for when at the foot of Mount Taurus, in a little Cappadocian village, years later, she died, it was at the sign of the cross.

IX

THE AGONY

The high virtues are not complaisant, it is the cad the canaille adore.

In spite of everything, Nero had been beloved by the ma.s.ses. For years there were roses on his tomb. Under Vespasian there was an impostor whom Greece and Asia acclaimed in his name. The memory of his festivals was unforgetable; regret for him refused to be stilled. He was more than a G.o.d; he was a tradition. His second advent was confidently expected; the Jews believed in his resurrection; to the Christian he had never died, and suddenly he reappeared.

Rome had declined to accept the old world tenet that the soul has its avatars, yet, when Commodus sauntered from that distant sepulchre, into which, poison aiding, he had placed his putative father, Rome felt that the Egyptians were wiser than they looked; that the soul did migrate, and that in the blue eyes of the young emperor Nero's spirit shone.