The magnificent city of Rome was at first a rude hamlet of ruder people. Its earliest buildings were upon the Palatine Hill, near the Tiber. In process of time, it extended itself over the six adjacent eminences. Hence the name that it sometimes bears of the "seven-hilled city."
Two brothers, Romulus and Remus, were its founders, 752 years before the birth of Christ. They were twins, and trained up in the humble and hardy habits of a shepherd's life. But from feeding their peaceful flocks they aspired to rule men.
Romulus reared a wall around a portion of the new settlement, in which he took pride. Remus, in sport, or contempt, jumped over it, saying that he had given proof it would afford no protection against invaders. Romulus, forgetting the love he should have borne to his twin-brother, in a transport of rage struck him dead upon the spot. Thus, to the first king of Rome, as to the first-born of Eden, might have been said, "The voice of thy brother's blood crieth unto thee from the ground." He who gave his own name to the Mistress of the World, left that name stained with the crime of fratricide.
The kings of Rome were the same in number as thehills on which she seated herself. The seventh, and last, was Tarquinius Superbus. After the abolition of the royal sway she had various forms of government. Sometimes her rulers bore the title of Consuls, Dictators, Tribunes, Ediles, and Questors. Then the supreme power was vested in Emperors, of whom there were fifty-five. Some of these were fearful examples of every vice. The excess of luxurious indulgence and pitiless cruelty darken their names in history.
Among this mass of shameless rulers, five appeared in regular succession, who, by their comparatively virtuous course, have obtained the honourable distinction of the "good Emperors." The first of this line was Nerva, who began his reign in the year 96 after the Christian era, when he was himself quite advanced in age. He was a native of Spain, and the first foreigner who had been permitted to wear Rome's imperial purple. He was welcomed with great joy, for the people had just been suffering from the monstrous barbarities of Domitian. Nerva was a man of gentle temper, and like Numa Pompilius, the second king, who had reigned about eight centuries before him, a true lover of peace. With paternal care he used the public money for the public good, instead of wasting it in mad extravagance, like his predecessors. Unfortunately, his sway was short, only about sixteen months, when he fell a victim to a sudden fever, at the age of sixty-six. His memory was gratefully embalmed, for his justice and generosity, and the tranquillity he had given to the empire.
Continue the command of your passions…"Continue the command of your passions; make virtue the scope of all your actions."—p. 98
"Continue the command of your passions; make virtue the scope of all your actions."—p. 98
Trajan, his successor, was also born in Spain. In his youth he had been the pupil of Plutarch, the philosopher, who after his elevation thus addressed him in an affectionate speech "Continue the command of your passions. Make virtue the scope of all youractions. You have it in your power to render me the most honoured of men, by continuing your present course of conduct. If you follow my instructions, I shall glory in having given them. If you neglect them, this address shall be my testimony, that you have not erred through the counsel or authority of Plutarch."
The Emperor did not disregard the motives set before him by his revered teacher. The principles that had been impressed on his boyhood, were as a guiding helm amid the cares of state. He carefully improved his time, was moderate in expense, and modest amid pomp and power. Among his public works was a noble bridge over the Danube, whose massy ruins are still seen by the traveller. He adorned the city of Rome with splendid and substantial buildings, and delighted to draw men of merit from obscurity. His faults were, great fondness for war, and persecuting the Christians, which his strong attachment to the heathen ritual in which he had been educated made him consider as a duty, or a proof of sincerity. He died, during an absence from home, of apoplexy, at the age of sixty-three, having reigned nineteen years.
Adrian, the fifteenth Roman Emperor, began his reign in 117. He had received an excellent education. He was an eloquent speaker, and wrote well, both in prose and poetry. One of his greatest virtues was, that he truly loved peace. He treated those who were in humble stations with kindness. He said that the chief ruler of a nation should be "like the sun, giving warmth to the lowly vales as well as to the mountains." He travelled to France, to Germany, and to Holland; not to make war, but to show himself friendly to their inhabitants. From thence he went to England, and built a wall from Cumberland to Northumberland, to assist in protecting that part of the island from thenatives of the north, who were unfriendly and barbarous. He visited Spain and Athens, showing kindness to the people, and went also to many parts of Asia and Africa. He made just laws, and favoured men of learning. He had so remarkable a memory, that he could repeat the substance of a book after once reading it, and he knew the name of every soldier in the Roman army. Though he had so many virtues, he had also great faults. He committed some acts of cruelty, and was very unkind to the Jews. He banished them from their beloved city Jerusalem, and forbade them to come even in sight of it, or to enter it, except one day in the year. In his last sickness he became impatient of pain, and even entreated those around him to take away his life. He cried out, "How miserable a thing it is to seek death and not to find it!" Being a heathen, he had not the comfort of hope in another life. Just before he expired, he composed some verses addressed to his soul, expressing uncertainty with regard to its immortality. He died at the age of sixty-two, having reigned twenty-two years.
Titus Antoninus Pius was one of the most faultless of the good emperors. As his father died in his childhood, his mother and grandfather conducted his education. To them, as well as to all aged persons, he habitually paid great respect. In his youth, his temper was so mild and affectionate, that he gained the love of all with whom he associated. After he became Emperor, he distributed among the poor the greater part of the revenue from his own estates. He completed a magnificent tomb for his predecessor Adrian, repaired many of the edifices of ancient Greece, and built a wall in Britain, between the rivers Esk and Tweed. He laboured to prevent wars, and uttered the noble sentiment,
"I had rather save the life of one citizen than to destroy a thousand enemies."
He was friendly to the Christians, and showed them favour. He sought to be a peace-maker between all contending persons, and to set a consistent example of moral excellence. In these respects he has been compared both to Nerva and to Numa, the latter of whom preserved the blessings of peace to the people during his whole reign of forty-three years. Marcus Antoninus reigned somewhat more than half as long, namely, twenty-two years. During a residence at one of his country-seats, he was attacked by a fever which proved fatal to him at the age of seventy-four. He was loved and lamented by the whole empire, over which he had ruled as a father, seeking the welfare of his children.
Marcus Aurelius is a favourite with historians, and has been ranked among the greatest of the good emperors. He made his predecessor, who was his father-in-law, his model in the affairs of government. He took pleasure in praising his virtues, and thus affectionately mentions some of them, in a work of which he was the author:
"I have much observed his meekness, and his constancy without wavering, in those things which after due deliberation he had determined. I remember his freedom from all vanity, his patient industry, his readiness to hear any man that had aught to say tending to the common good. How readily and impartially would he give every man his due. How modestly would he condescend to other men, as though he was an ordinary man himself. How accurately would he examine and consult, and how patiently would he hear others. Neither would he hastily give over the search of difficult matters, or be easily satisfied with sudden notions and opinions. How carefully would he preservehis friends, never treating them with neglect, or growing weary of them.
I love to remember his contented mind, his cheerful countenance, his care to foresee things afar off, and to give orders without noise or clamour. How was all flattery repressed by him, and how carefully did he observe all things necessary to the government, and keep an account of all the common expenses. And when he was reproached by some for this very strictness, how patiently did he bear it. He was neither studious to please men, nor ambitious of popular applause, but sober in all things, every where observant of that which was fitting. In those things which conduce to ease and convenience, of which his great fortune allowed him a plentiful supply, he was without pride or boasting. He freely enjoyed them when they were present, and when they were absent, was never uneasy for the want of them. He was commended as a man that could not endure to be flattered, but was able to govern both himself and others. He honoured all true philosophers, without upbraiding those who were not so. In his conversation he was sociable and delightful. How gently would he yield to those who had any peculiar talent, such as eloquence, or knowledge of the laws, or ancient customs, and how heartily he endeavoured that everyone might, according to their excellence, be regarded and esteemed. How constant was he in his attention to business; and after his great fits of headache, how fresh and vigorous would he return to his wonted affairs. In all things having respect unto men, only as men, and to the equity of things, and not unto the glory that might follow."
Marcus Aurelius still further evinced his gratitude and reverence for Antoninus Pius, by erecting to his memory a beautifully sculptured marble column, morethan a hundred feet in height, and surmounted by his statue, which may still be seen at Rome, though more than 1700 years old.
He was a lover of knowledge. Through his whole life he laboured to obtain it. After he became an emperor, he used to go, and sometimes on foot, to the house of a man of wisdom, named Apollonius, that he might take lessons of him. He valued intellectual riches more than gold or power. Among all the cares of state, he found time for it, saying that it was his desire to learn as long as he lived.
He was particularly attached to the study of philosophy, and used to call it his mother, to prove his affection. He established schools for it, both at Rome and Athens. He often gave lectures in that science to the people, deeming it no derogation from imperial dignity to instruct and elevate the public mind. Especially, when about to be absent from the city, for any length of time, he thus addressed his people, that if he never returned, their last remembrance of him might be connected with precepts of virtue.
His principal faults were allowing the Christians to be persecuted, and being often engaged in war, though his principles revolted against it, and he considered it a calamity. He died at Vindobona, where the city of Vienna, in Austria, now stands, after the sickness of a week, on March 17th, 180; having lived fifty-nine years, and reigned nineteen. He was so much beloved, that many kept his image or statue in their houses, offering it flowers and incense, as one of their heathen gods.
The two last of these Emperors were called Antonines. Their united periods of sway amounted to forty-one years, and Rome never enjoyed greater happiness than during their sovereignty. Afterwards, it declined both in prosperity and virtue.
The reigns of the five good Emperors extended over a period of eighty-four years, just the length of one of the revolutions of the planet Herschel around the sun. With a single one of his years he measured out the earthly span of all these mighty monarchs. Ere he returned to his annual goal, they had risen, and flourished, and fallen.
A hoary-headed man might have seen the whole of their imperial sway. An aged English statesman, Sir John Mason, outlived five of his own sovereigns. In looking back upon so long a life, he said that he had received favours from them all, and been promoted to many honours, but that religion and hope in heaven were the truest riches, and all things else forsook him, but his God, his duty, and his prayers.
The study of history is salutary to the young mind. To know what has been done in all countries, since man was placed upon the earth, is a laudable curiosity, and an ennobling pursuit. To form a correct opinion of the characters thus presented us, affords useful exercise to the judgment. Those who have delighted only to shed blood, and to build their fame on the misery of mankind, should not be admired though the world may pronounce them heroes.
In reading of the truly wise and good, we should strive to imbibe their spirit and tread in their steps. The highest end of knowledge is to advance in goodness and piety, and to make the heart and life more acceptable to God.
"They shall beat their swords into Plough-shares." Isaiah, II, 4.
"They shall beat their swords into Plough-shares." Isaiah, II, 4.
The ploughing of the SwordBreaks up the greensward deep,And stirs the old foundationsWhere the baleful passions sleep;The quiet beauty of the valesIt rudely rends away,And turns the roots of the riven flowersTo the scorching eye of day.And then, they madly sowThe seeds of bitter strife,Ambition, wrath, revenge,And stern contempt of life.They wildly scatter o'er the landDissension, pain, and care,And fright away the birds of peaceThat fain would carol there.Now call the reapers forth,With the thundering cannon's roar,Hark! to the rush of an armed hostLike the surge on a rocky shore,With tramp and clang, the warrior's heelDoth the red wine-press tread,And heavily roll the loaded wainsWith their burdens of the dead.They reap with murderous sickle,Mid the shrill trumpet's cry,Till the mightiest and the lowest,In equal ruin lie.Till the screaming vulture whets his beak,Where the blood-pools blot the green,And the gaunt hyena prowls at nightHis dire repast to glean.They store their carnage spoilIn History's garner wide,A reeking overflowing cropOf crime, and woe, and pride,The widow's pang, the orphan's tearThe exulting tyrant's might,And the cry of souls for ever lost,As they take their fearful flight.Oh! mourning Mother Earth,Lift up thy heart and prayThat the ploughing of the swordBe for ever done away,And thine own meekly-cultur'd fieldsWith nodding corn be dress'd,To feed thy children, ere they takeTheir slumber in thy breast.And thou, terrific Sword!Whose ministry accurs'dDoth waste the span of mortal lifeThat was so brief at first,God speed the day when promis'd PeaceShall reign from shore to shore,And thou, into a plough-share beat,Convulse the world no more.
Marcus Aurelius Antoninus was the seventeenth Emperor of Rome, and began his reign on the 2nd of March, 161 years before the Christian era. Besides these three names, he had several others,Annius Verus, after his grandfather;Elius, which was given him by the Emperor Adrian;Verissimus, from his constant regard to truth; andPhilosophos, from his love of wisdom.
In early childhood he was instructed by his mother, who took great pains to teach him not to do wrong, or to think unkindly of any person. She would not permit him to be dainty in his food, or to partake in luxuries that might be hurtful to his health; and though he saw much to tempt his taste, he regarded the restrictions of his mother. She also counselled him not to be proud, but to relieve the poor whenever he had opportunity. By his respect and obedience to her, he began life with the elements of virtue and happiness.
His grandfather also conducted a part of his education, in childhood. He listened reverently to his words, and followed all his directions. Thus, he began to honour and love the aged, and to bow down before them. In one of the wise books which he wrote in manhood, the very first sentences are expressive of gratitude to these his earliest teachers.
"Of my grandfather, I learned to be gentle and meek, and to refrain from all anger and passion. Of my mother, I learned to be religious and bountiful, to forbear not only to do, but to intend any evil; to content myself with a spare diet, and to fly all the excesses that come from great wealth."
Not content with the high moral training of his immediate instructors, he was careful to imitate whatever he saw that was praiseworthy in the conduct of others. "Of my brother," he writes, "I have learned to be kind and loving to all of my house and family, bountiful and liberal in the largest measure, always to hope for the best, and to believe that my friends love me."
As he grew older, masters were called in to direct his studies. Two of these were from Greece, and he acquired the language of that classic clime with great accuracy. Junius Rusticus, his instructor in philosophy, he says, "taught me to write letters simply, and without affectation, to be easily reconciled to those who had offended me, as soon as any of them would be content to seek unto me again; also, to read with diligence, and never to be content with light and superficial knowledge."
He was particularly partial to that department of philosophy which teaches the regulation of the temper and conduct. Such excellence did he attain in its principles and their exemplification, that he was permitted to assume, at the age of twelve, the philosophical gown. His rapid progress in knowledge, and preeminence for truth and integrity, gained him the favour of the Emperor Adrian, who was a patron of learning and virtue. Among other distinctions, he appointed him prefect of the city, when only fifteen years old. It was an office of power and importance, comprising the superintendence of buildings, and navigation, and thejudging of causes, as a chief magistrate, if the Emperor should be absent from the city. In this responsible station, he acquitted himself with justice and dignity, not at all vain of his elevation, but improving every opportunity to advance in knowledge.
Amid the pressure of his public offices and private studies, he did not overlook the domestic affections. To his sister Annia Corneficia, he showed the utmost tenderness. He liked to impart his knowledge to her, and to have her enjoy the new ideas that he gathered. After the death of their father, he became her watchful protector, and the paternal estate having been left to him, he presented it to her, rejoicing at having it in his power to make her so valuable a gift. His generosity was equalled by his gratitude. When he became Emperor of Rome, he remembered all who had done him services, and recompensed them. Especially to his teachers, his regard was unbounded. His obligations to them he frequently mentioned, and said the knowledge with which they had stored his mind was more precious than the wealth of an empire. While they lived, he loaded them with benefits. When they died, he paid to their memories the tribute of affectionate respect. He laid chaplets of flowers on their tombs, and caused their statues to be made of gold, which he kept in his domestic chapel.
In this feature of attachment to his instructors he resembled Alexander the Great, who was never weary of testifying gratitude to his master, Aristotle. Comparing it to the affection for his father, he said, "I am indebted to Philip forliving, and to Aristotle forliving well." He rebuilt and beautified Stagyra, after it had been destroyed, because it was the native place of Aristotle, and enclosed a copy of Homer's poems, to which this beloved preceptor had written notes, in a gold box,carrying it wherever he went with his armies, and laying it under his head every night, when he retired to rest. In a letter to his teacher, he says, "I had rather surpass the rest of men in the knowledge of sublime and excellent things, than in greatness and extent of power."
More truly great was Alexander in this sentiment, than in his renown as a warrior. And surely, in the beautiful sentiment of gratitude to our instructors in knowledge and virtue, we, who are Christians, ought not to suffer ourselves to be surpassed by the followers of false gods.
When Marcus Aurelius was raised to the highest office in the Empire, he felt it incumbent on him to be the father of his people. He strove to do good to all. He laboured to frame just laws. He directed the courts to take a longer time for the transaction of business, that they might not be tempted, through haste, to neglect the causes of the poor. So great was his own industry and patience, that he not unfrequently gave ten days to the study of a case whose decision was important or difficult.
He showed great respect for the opinion of the Senate, and never took any portion of the revenue for public expenses without their permission. He evinced much prudence in the use of what they entrusted to him. Once, when the claims of the nation were peculiarly pressing, he said to his wife, the Empress Faustina,
"I will sell the furniture of my palace, and you can dispose of your richest clothing, rather than burden our people to part with more than they can spare."
He was anxious for the improvement of the young, and appointed a magistrate to whom minors might apply, who needed protection or assistance. He wascareful to add an example of morality to the precepts that he impressed on others. Though he had power to punish, it was his practice to forgive those who had done him personal injuries. He had a foe, named Avidius, whose slanders he generously pardoned. Afterwards, hearing that Avidius had destroyed his own life, he said, "Ah! I have now lost the opportunity of changing an enemy into a friend."
He also cultivated the virtue of patience with the infirmities of others. "If we cannot make them in all things as we wish them to be," he used to say, "we must take them as they are, and do the best with them that lies in our power." This principle of forbearance was strongly put to the test by Lucius Verus, his colleague during the earlier part of his reign. This person rendered little aid in the cares of the government, whose authority he partook. He led an idle life, and selfishly regarded only his own wishes. He possessed much vanity, and coveted popular applause, though he did nothing to deserve it. He liked the pomp and pageantry of war, but not its hardships. Though he was forward to promote it, yet he threw its toils upon others, and when in distant countries with the Roman armies, spent his time in indolence or unmanly sports. He was addicted to indulgence in wine, and a luxurious table. Hence he injured his health, and probably shortened his days, dying suddenly in a fit, ere he was forty years old.
The efforts that Marcus Aurelius made for his improvement and reformation, were like those of a kind father, anxious for his erring son. He mildly reasoned with him, and faithfully advised him, and laboured to excuse his faults, even when the whole nation was exasperated.
The command over his passions, which was so conspicuous in Marcus Aurelius, he derived from long studyand practice of that Philosophy to which he was so much attached, as to call it his "mother." He made choice of the sect of the Stoics, who were sometimes called scholars of the Portico, because their master gave his lectures in a portico adorned with pictures, at Athens, in Greece. Zeno, the founder of this school of philosophers, discouraged luxury, and the pride of wealth. He set an example of great simplicity of life, dressing plainly, and being frugal in all his expenses. Bread, figs, and honey, were his principal diet, and when the most distinguished men sat at his table, he made no change in its provisions. He was modest in the estimation of himself, and amid any concourse of people, sought the humblest and lowest place. To poor men of merit, he paid the same respect as if they had been rich. He had many opposers, but never lost his temper through their provocations. He taught that virtue was the true good, that happiness existed in the mind and not in outward circumstances, and that men should be unmoved either by pleasure or pain. His temperance and tranquil spirit were probably favourable to longevity, as he died on the verge of ninety-nine, two hundred and sixty-four years before the Christian era.
Marcus Aurelius embodied some of the precepts of his philosophy in a book which has been praised by wise and learned men. As a specimen of its style, I will extract some of his sentiments on the diligent improvement of time.
"In the morning, if thou feelest reluctant to rise, consider how much work thou hast to do. Say to thy heart, Am I unwilling to go about that for which I was born, and brought into this world? Was I made to please myself idly, in a warm bed?
"Wert thou born only to enjoy pleasure? Was itnot rather that thou mightest be always busy, and in action? Seest thou not how every tree and plant, how sparrows and ants, spiders and bees, are industrious and intent to perform what belongs unto them? And wilt not thou hasten to do that which thy nobler nature doth require?"
In his Meditations he thus reasons on the firmness with which this mortal existence should be resigned; and his argument is as strong as any that philosophy, unenlightened by the Gospel, could furnish.
"Thou hast taken ship. Thou hast sailed. Thou hast come to land. Get out of the ship into another life. The Gods are there."
Yet this good Emperor, who seemed as perfect as it was possible for pagan morality and belief to make any human being, still had faults. One of the most prominent of these was persecuting the Christians. That a man so habitually mild should have been thus severe, can only be explained on the principle that he believed himself to be doing right. Thus the Apostle Paul, when he imprisoned and punished the followers of Christ, and consented to the stoning of Stephen, "calling upon God," persuaded himself that he was discharging a sacred duty.
Marcus Aurelius was much influenced by the priests of the heathen temples, who were jealous of whatever interfered with their own idol-worship, and also by the philosophers, who despised the Christians. Much of the barbarity to which they were subjected was hidden from him, as the governors of the distant provinces put many to death without his knowledge. Still, he ought to have more thoroughly investigated the truth with regard to them, and had he been acquainted with the New Testament, would doubtless have admired its pure and sublime morality.
Another of his faults was, that he so often engaged in war when he did not approve of it, but considered it both a calamity and disgrace. It has been already mentioned that his colleague, Lucius Verus, was proud of military parade, and encouraged bloodshed. The Romans, also, were an iron-hearted people, placing their glory in foreign conquest. Any disorder in the countries that they had subjected, they were prompt to punish by the sword.
On one such occasion, when Marcus Aurelius led an army into Germany, to chastise the Quadi, a tribe who had rebelled against the sway of Rome, some remarkable circumstances occurred. It was a wild region which he traversed, where it was difficult to obtain sustenance. The troops were in danger of famine. The heat was intense, and no rain had fallen for a long time, so that the grass was withered, and many of their horses perished. The brooks and fountains wasted away, and they endured distressing thirst. The enemy shut them up between the mountains and themselves, preventing as far as possible their approach to the rivers. Then in this weak condition they forced them to give battle or be cut off.
It was pitiful to see the Roman soldiers standing in their ranks, with enfeebled limbs and parched lips, almost suffocated with heat. For four days they had scarcely tasted water. As their barbarous enemies pressed closely and fiercely upon them, the Emperor advanced to the head of his forces, and, oppressed with anxiety, raised his eyes to heaven, and said,
"By this hand, which hath taken no life away, I desire to appease Thee. Giver of life! I pray unto Thee."
Poor and empty, indeed, was this form of heathen devotion, contrasted with the triumphant trust of theking of Judah, who, when the mighty host of the Ethiopians stood ready to swallow him up, exclaimed,
"It is nothing for God to help, whether by many or by them that have no power."
Then it was told the Emperor, that there was in the camp an Egyptian, who boasted that the gods of his country could give rain.
"Call him forth!" was the imperial command, "bid him pray for water to relieve our thirst, and make to his gods any offerings that spirit propitiate them."
The dark-browed man came forward and with many ceremonies invoked Isis, the goddess who presided over the waters. He implored her with the most piercing earnestness to be gracious, and give rain. Thus the idol-priests, during the long drought in Israel, under Ahab, when the grass and brooks dried up, and the cattle died, cried in their frantic sacrifices, "from morning until noon, Oh Baal! hear us. But there was no voice, neither any that regarded."
In the pause of despair that ensued, some Christian soldiers, who had been constrained to join the army, were led forward. Kneeling on the glowing sands, they besought the Great Maker of heaven and earth, for the sake of their dear crucified Saviour, to pity, and to save. Solemnly arose their voices in that time of trouble.
But the interval allotted to this supplication of faith was brief. The conflict might no longer be deferred. As they approached to join in battle, the enemy exulted to see the Roman soldiers perishing with thirst, and worn almost to skeletons, through famine and hardship.
Suddenly the skies grew black. At first a few large drops fell, Heaven's sweet promise of mercy. Then came a plentiful shower, then rain in torrents. The sufferers, with shouts of joy, caught it in their helmets, and in thehollow of their shields. The blessed draught gave them new strength and courage.
While they were yet drinking, their foes rushed upon them, and blood was mingled with the water that quenched their thirst. But the storm grew more terrible, with keen flashes of lightning, and thunder heavily reverberating from rock to rock. The barbarians, smitten with sudden panic, exclaimed that the gods fought against them with the fires of heaven, and fled from the field. Thus the fortune of the day was turned, and the vanquished left victors.
Marcus Aurelius received this deliverance with deep gratitude. In his heart he connected it with the prayer of the Christians, and caused their persecutions to cease. An ancient historian mentions that the soldiers who had thus supplicated for relief, received the name of the "thundering legion," and were permitted to have a thunderbolt graven on their shields, as a memorial of the tempest that had discomfited their enemies, and saved the Roman forces, when ready to perish. The Emperor, in his letter to the Senate, recorded the events of that wonderful occasion, which, among others connected with the war he then conducted, were sculptured on the Antonine column, still standing in the city of Rome.
When the career of Marcus Aurelius terminated, and his time came to die, he gave parting advice to his son and successor, Commodus, solemnly charging his chief officers and the friends who loved him, to aid him in the discharge of his duties. Though he uttered so many precepts of wisdom and fatherly tenderness, it still seemed as if much was left unspoken, which he would fain have said. Anxious care sat upon his brow after his pale lips breathed no sound. It was supposed that this trouble was for his son, in whoseright dispositions and habits he could have little confidence.
Commodus was the only son of Marcus Aurelius, his twin brother having died during infancy. The utmost pains had been taken with his education. But he had no love of knowledge, preferring sports or idleness, having no correct value of the preciousness of time.
When he was but fourteen years of age, his father permitted him to have a share in the government, hoping thus to elevate him above trifling pursuits, and implant in his young heart an interest for the people over whom he was appointed to rule. But no sooner was he in possession of power, than he began to abuse it. He grew haughty, and despised the rights of others, studying only his own selfish gratification.
He was nineteen, when, by the death of his father, he assumed the supreme authority. For a time his course was more judicious than could have been expected, as he consented to take the advice of aged counsellors, who were experienced in the cares of state. Afterwards, he rejected their guidance, and would listen only to the suggestions of young and rash advisers. Ere long he became unjust and cruel, taking away life as his own caprices dictated.
Among some of his most illustrious victims were the Quintillian brothers, Maximin and Cardianus. They were distinguished for wealth and liberality, and a zealous kindness in relieving the poor. They were also remarkable for their mutual affection, their studies and pleasures being the same. They read the same books, and so uniform was their flow of thought, that they could pursue together the composition of the same treatise. Such delight had they in each other's company, that they were seldom seen separate, and had no idea of divided or opposing interests. Rome admiredthis beautiful example of fraternal love, pointing them out as two forms animated by one soul. Without just cause, Commodus put to death these two brothers, who, having lived in each other's life, were executed at the same time.
In the midst of such barbarities, this bad Emperor was amusing himself with the hunting of wild beasts, and the company of vain and vicious people. His excesses were at length terminated by violence, being strangled after a reign of twelve years, December 31st, 192. His memory was execrated by those over whom he had ruled. Indolence and hatred of knowledge in his boyhood, and love of wicked associates in youth, brought the vices of a bad heart to early ripeness, so that he was at once dreaded and despised.
In analyzing his character, it will be found in two respects similar to that of Rehoboam, king of Israel, in his rejection of the advice of aged counsellors, to follow the guidance of the young, and in being the unwise son of a wise father.
We see that the honours won by illustrious ancestors will avail us nothing, unless by our own virtues we sustain their reputation. Indeed, if we take a different course, our disgrace will be deeper, as the career of the bad Emperor, which we have briefly traced, seems darker when contrasted with the lustre and glory of his predecessor.
Therefore, let every child of a good and distinguished parent, give added diligence, that he may not blemish the memory of those whom he loves, or stain the brightness of a transmitted name.
The drama sinks, the tragic scene is o'er,And he who rul'd their springs, returns no more;He, who with mystery cloth'd, pale wonder chain'd,And all mankind his auditors detain'd,Whose plot unfolding agoniz'd the world,Resigns his mask, and from the stage is hurl'd.When from the wilds of Corsica he broke,To snatch the sceptre and to bind the yoke,He rais'd the curtain with his dagger's blade,And pour'd red carnage o'er the slumbering shade.His fearful plan, terrific, strange, and new,Nor Fancy prompted, nor Experience drew,It sprang inventive from a daring mindWhere dauntless nerve and intellect combined;Thence bursting wildly, like the lightning's flame,Gave birth to deeds that language fails to name.With battle-clouds the shrinking sun he veil'd,With flashing fires astonish'd Night assail'd,By ravag'd fields, and streams with carnage red,Trac'd o'er the earth his desolating tread:Without a signal to the conflict rush'dO'er friends enslav'd, foes wounded, allies crush'd;High from the Alps, amid eternal snow,Pour'd his fierce legions on the vale below,With tramp of hurrying steed and armour's clangWar followed war; from conquest, conquest sprang.In Scythian caves he fought; on Afric's sands,Chas'd the wild Arab and his roving bands;Perch'd on the pyramids in dizzy height.Look'd scornful down on Alexander's might;O'er Europe's realm like Attila he rush'd,Snatch'd, rent, divided, subjugated, crush'd;Here, planted minions in his smile to reign,There, loaded monarchs with his vassal chain.Rome's haughty pontiff trembled at the nodThat dar'd to threat the altar of his God;While Albion's ships, whose bristled lightnings glow,Were seen like Argus watching for their foe,And her white cliffs in close array were lin'dWith sleepless soldiers, on their arms reclin'd.Far distant realms beheld his glories tower,And France forgot her wrongs, to boast his power;The pale-brow'd conscript left, without a sigh,Home, love, and liberty, for him to die.Even heaven-taught Genius proffer'd venal lays,The servile arts enlisted in his praise,And the rich spoils of old Italia's shoreAs trophies proud, his pirate legions bore.In that gay city where his lofty throneOn run rear'd, in sudden brilliance shone,The Old World met the New, and sons of fameWho fill'd with awe, in long procession came,Rais'd the imploring eye, to ask sublimeA milder sentence on the tyrant's crime.But how can Europe grant their warm appeal,Reft of her sons, and mangled by his steel?Hath she a couch so dark, a cell so deep,That burning Moscow's memory there may sleep?What can the scenes of purple Jaffa blot?And when shall Lodi's slaughter be forgot?Who from a race unborn shall hide the viewOf Jena, Austerlitz, and Waterloo?Earth, clad in sable, never can foregoThe deep-grav'd trace, nor man forget the woe.Yet,let him live, if life can yet be borne,Disrob'd of glory, and depress'd with scorn;Yes,let him live, if he to life can bend,Without a flatterer, and without a friend;If from the hand he hated, he can bearTo take the gift, his stain'd existence spare.But who from yon lone islet shall excludeThe fearful step of Conscience, foul with blood?What diamond shield repel the impetuous forceOr break the shafts of pitiless remorse?Oh! in his sea-girt cell of guilt and fear,Stretch the red map that marks his dire career,Light the funereal torch, in terror spreadHis reeking hecatombs of slaughter'd dead,And if to hearts like his, Contrition comes,There let him seek her 'mid impending glooms;Therelet him live, and to mankind displayThe mighty miseries of Ambition's sway;There let him sink, to teach them by his fate,The dread requital of the falsely great.Great, in the stores of an ambitious mind;Great, in the deeds that desolate mankind;Great, like the pestilence in mystic shroudThat darts its arrow from the midnight cloud;Great, like the whirlwind in its wrecking path,To sow in evil, and to reap in wrath.
There have been in all ages some firm and consistent Christians, who, rather than deny the true faith, have chosen martyrdom. Polycarp, the Bishop of Smyrna, in Asia, was one of the earliest of these. He had become very old and venerable, when, during one of the persecutions under the Roman Emperors, his life was taken away. No accusation was ever made against him, except that he was a follower of Christ.
Suddenly there was a great noise in the streets, and multitudes shouted, "Let Polycarp be brought!" Not dismayed at the tumult, he retired to pray, as was his custom at that hour. Then his enemies rushed forcibly into his house, and foreseeing their purpose, he said,
"The will of the Lord be done."
Calmly he talked with them, and as some seemed weary and exhausted, he commanded food to be set before them, remembering the words of the forgiving and compassionate Redeemer, "If thine enemy hunger, feed him; if he thirst, give him drink."
He requested that he might have one hour for his devotions, ere they took him from his home, to which he felt persuaded that he should return no more. This they granted, and when the hour was passed, placed him on an ass, to carry him to the city. Two Romans of wealth and power, passing by, took him up into theirchariot. There they endeavoured to persuade him to sacrifice to the heathen gods. He replied, "I shall never do what you advise." Then they threw him out of the chariot so roughly, that he was bruised and hurt. But rising, he walked on cheerfully, notwithstanding his great age. When he was brought before the tribunal, the Governor urged him to deny the Saviour. "Reverence thine age," said he. "Repent. Swear by the fortunes of Cæsar. Reproach Christ, and I will set thee at liberty."
But Polycarp replied, "Fourscore and six years have I served him, and he hath never done me an injury. How then can I blaspheme my King and Saviour?"
"I have wild beasts," said the furious governor. "I will cast you unto them, unless you change your mind."
"Call for them," answered Polycarp.
"Nay, if you dread not the lions," said the Roman, "I will order you to be consumed by fire, except you repent."
"Threatenest thou me," said the gray-haired Christian, "with the fire that burns for an hour, and then is extinguished? And art thou ignorant of the fire of the future judgment, and of the everlasting punishment reserved for the wicked?"
Then the whole multitude, both of Jews and Gentiles that inhabited Smyrna, cried out furiously, "This is the father of the Christians, who teaches all Asia not to worship our gods. Let a lion loose upon him, or let him be cast into the flame."
They hastened to raise a pile of wood and dry branches. He unclothed himself at their command, and endeavoured to stoop down and take off his shoes, which he had long been unable to do, because of his age and infirmity. When all things were ready, they were going to nail him to the stake. But he said,"He who gives me strength to bear this fire, will enable me to stand unmoved without being fastened with nails." Then he thus prayed:
"Oh Father of the beloved and blessed Son, Jesus Christ, through whom we have obtained the knowledge of Thee, Oh God of angels and principalities, of all creation, and of all the just who live in thy sight, I bless Thee that Thou hast counted me worthy of this day, and at this hour, to receive my portion in the number of martyrs, in the cup of Christ, for the resurrection of eternal life, both of soul and body, in the incorruption of the Holy Ghost, among whom may I be received before Thee, as an acceptable sacrifice, which Thou, the faithful and true God, hast prepared, promised, and fulfilled accordingly. Wherefore, I praise Thee for all these things, I bless Thee, I glorify Thee, by the eternal High Priest, Jesus Christ, thy well-beloved Son, through whom and with whom, in the Holy Spirit, be glory to Thee, both now and for ever."
Scarcely had the hoary-headed saint uttered his last earnestAmen, ere the impatient officers kindled the pile. Flame and smoke enwrapped the blackening body of the martyr. It was long in consuming, and so they ran it through with a sword. Thus died the faithful and venerable Polycarp in the year 168, at the age of eighty-six.