That dark and cruel frown, which marks Aurelian, grew above and around his eyes.
'I never,' he continued, 'forgive a traitor to his country.'
'Yet,' I ventured to say, 'surely the circumstances of his captivity, and long abandonment, may plead somewhat in extenuation of his fault.'
'Never. His crime is beyond the reach of pardon.'
Aurelian had evidently supposed that I came to seek favor for Calpurnius. But this I had not intended to do, as Calpurnius had long ago resolved never again to dwell within the walls of Rome, I then opened the subject of my visit.
'I have come,' I said, 'not to seek the pardon of Calpurnius Piso. Such, to my grief, is his hostility toward Rome, that he would neither seek nor accept mercy at her hands. He has forsworn his country, and never willingly will set foot within her borders. He dwells henceforward in Asia. But there is another--'
'You would speak of Gracchus. It cannot be. Longinus excepted, he is the first citizen of Palmyra. If the Queen be spared, these must suffer. It is due to the army, and to justice, and to vengeance. The soldiers have clamored for the blood of Zenobia, and it has been at no small cost that her and her daughter's life have been redeemed. But I have sworn it, they shall live; my blood shall flow before theirs. Zenobia has done more for Rome than many an Emperor. Besides, I would that Rome should see with her own eyes who it is has held even battle with Roman legions so long, that they may judge me to have had a worthy antagonist. She must grace my triumph.'
'I truly thank the gods,' I said, 'that it is so resolved! Fortune has placed me, while in her dominions, near the Queen, and though a Roman, I have come to love and revere her even like a Palmyrene. Would that the like clemency might be shown toward Gracchus! There is no greatness like mercy.'
'I may not, noble Piso, win glory to myself at the cost of Rome. On the field of battle I and Rome win together. In pardoning her enemies fallen into my power, I may indeed crown myself with the praise of magnanimity in the eye of the world, while by the same act I wound my country. No rebellion is quelled, till the heads that moved and guided it are off--off. Who is ignorant that Longinus, that subtle Greek, has been the master-spring in this great revolt? and hand and hand with him Gracchus? Well should I deserve the gibes and sneers of the Roman mob, if I turned my back upon the great work I have achieved, leaving behind me spirits like these to brew fresh trouble. Nor, holding to this as it may seem to you harsh decision, am I forgetful, Piso, of our former friendship; nor of the helping hand often stretched out to do me service of Cneius Piso, your great parent. I must trust in this to your generosity or justice, to construe me aright. Fidelity to Rome must come before private friendship, or even gratitude. Am I understood?'
'I think so.'
'Neither must you speak to me of Longinus the learned Greek--the accomplished scholar--the great philosopher. He has thrown aside the scholar and the philosopher in putting on the minister. He is to me known only as the Queen's chief adviser; Palmyra's strength; the enemy of Rome. As such he has been arrayed against me; as such he has fallen a prisoner into my hands; as such he must feel the sword of the Roman executioner. Gracchus--I would willingly for thy sake, Piso, spare him--the more, as I hear thou art betrothed to his far-famed daughter, she who upon the fields of Antioch and Emesa filled with amazement even Roman soldiers.'
To say that instead of me it was Calpurnius to whom she was betrothed, would seem to have sealed the fate of Gracchus at the moment there was a gleam of hope. I only said,
'She was the life of the Queen's army. She falls but little below her great mistress.'
'I believe it. These women of Palmyra are the true wonder of the age. When for the first time I found myself before Zenobia and her daughter, it is no shame for me to confess that it was hard for the moment to believe myself Aurelian and conqueror. I was ready to play the subject; I scarce kept myself from an oriental prostration. Never, Piso, was such beauty seen in Rome. Rome now has an Empress worthy of her--unless a Roman Emperor may sue in vain. Think you not with me? You have seen the Princess Julia?'
You can pity me, Curtius and Lucilia. I said only,
'I have. Her beauty is rare indeed, but by many, nay by most, her sister, the Princess Livia, is esteemed before her.'
'Hah! Nay, but that cannot be. The world itself holds not another like the elder Princess, much less the same household. He seemed as if he would have added more, but his eye fell upon the scroll before him, and it changed the current of his thoughts and the expression of his countenance, which again grew dark as when I first entered the tent. He muttered over as to himself the names of 'Gracchus,' 'Fausta,' 'the very life of their cause,' 'the people's chief trust,' and other broken sentences of the same kind. He then suddenly recommenced:
'Piso, I know not that even I have power to grant thy suit. I have saved, with some hazard, the life of the Queen and her daughter; in doing it I promised to the soldiers, in their place, the best blood of Palmyra, and theirs it is by right. It will not be easy to wrest Gracchus from their hands. It will bring danger to myself, to the Queen, and to the empire. It may breed a fatal revolt. But, Piso, for the noble Portia's sake, the living representative of Cneius Piso my early friend, for thine, and chiefly for the reason that thou art affianced to the warlike daughter of the princely Palmyrene--'
'Great Prince,' said I--for it was now my turn to speak,--'pardon me that I break in upon your speech, but I cannot by a deception, however slight and unintentional, purchase the life even of a friend.'
'To what does this tend?'
'It is not I who am affianced to the daughter of Gracchus, but Calpurnius Piso my brother and the enemy of Rome. If my hope for Gracchus rests but where you have placed it, it must be renounced. Rumor has dealt falsely with you.'
'I am sorry for it. You know me, Piso, well enough to believe me--I am sorry for it. That plea would have availed me more than any. Yet it is right that he should die, It is the custom of war. The legions clamor for his death--it has been promised--it is due to justice and revenge. Piso, he must die!'
I however did not cease to importune. As Aurelian had spoken of Portia, I too spoke of her, and refrained not from bringing freshly before his memory the characters of both my parents, and especially the services of my father. The Emperor was noways displeased, but on the contrary, as I recurred to the early periods of his career, when he was a Centurion in Germany, under tutelage to the experienced Cneius Piso, he himself took up the story, and detained me long with the history of his life and actions, while serving with and under my father--and then afterward when in Gaul, in Africa, and in the East. Much curious narrative, the proper source of history, I heard from the great actor himself, during this long interview. It was terminated by the entrance of Sandarion, upon pressing business with the Emperor, whereupon I withdrew, Gracchus not being again named, but leaving his fate in the hands of the master of the world, and yet--how often has it been so with our Emperors--the slave of his own soldiers. I returned to the city.
The following day I again saw Fausta--now pale, melancholy and silent. I told her of my interview with Aurelian, and of its doubtful issue. She listened to me with a painful interest, as if wishing a favorable result, yet not daring to hope. When I had ended, she said,
'You have done all, Lucius, that can be done, yet it avails little or nothing. Would that Aurelian had thought women worthy his regard so much as to have made me a prisoner too. I can now feel how little one may fear death, dying in a certain cause. Palmyra is now dead, and I care no more for life. And if Gracchus is to die too, how much rather would I die with him, than live without him. And this is not as it may seem, infidelity to Calpurnius. I love him better than I ever thought to have loved anything beside Palmyra and Gracchus. But my love for these is from my infancy, and is in reason stronger than the other. The gods make it so, not I. I love Calpurnius with all that is left. When does the army depart?'
'To-morrow, as I learn. I shall follow it to Emesa, for it is there, so it is reported, that the fate of the prisoners will be decided.'
'Do so, Lucius, and by bribery, cunning, or force, find your way to the presence of Gracchus. Be not denied. Tell him--but no, you know what I would say; I cannot--' and a passionate flood of tears came to her relief.
The preparations of the army are now completed. The city has been drained of its wealth and its embellishments. Scarce anything is left but the walls and buildings, which are uninjured, the lives and the industry of the inhabitants. Sandarion is made Governor of the city and province, with, as it seems to me, a very incompetent force to support his authority. Yet the citizens are, as they have been since the day the contest was decided, perfectly peaceable--nay, I rather should say, stupid and lethargic. There appear to be on the part of Aurelian no apprehensions of future disturbance.
I have stood upon the walls and watched till the last of the Romans has disappeared beyond the horizon, Two days have been spent in getting into motion and beyond the precincts of the city and suburbs, the army with its innumerable wagons--its long trains of elephants, and camels, and horses. Not only Palmyra, but the whole East, seems to have taken its departure for the Mediterranean. For the carriages were hardly to be numbered which have borne away for the Roman amphitheatres wild animals of every kind, collected from every part of Asia, together with innumerable objects of curiosity and works of art.
I write to you, Curtius, as from my last you were doubtless led to expect, from Emesa, a Syrian town of some consequence, filled now to overflowing with the Roman army. Here Aurelian reposes for a while, after the fatigues of the march across the desert, and here justice is to be inflicted upon the leaders of the late revolt, as by Rome it is termed.
The prisons are crowded with the great, and noble, and good, of Palmyra. All those with whom I have for the last few months mingled so much, whose hospitality I have shared, whose taste, accomplishments, and elegant displays of wealth I have admired, are now here immured in dungeons, and awaiting that death which their virtues, not their vices nor their crimes, have drawn upon them. For I suppose it will be agreed, that if ever mankind do that which claims the name and rank of virtue, it is when they freely offer up their lives for their country, and for a cause which, whatever may be their misjudgment in the case, they believe to be the cause of liberty. Man is then greater in his disinterestedness, in the spirit with which he renounces himself, and offers his neck to the axe of the executioner, than he can be clothed in any robe of honor, or sitting upon any throne of power. Which is greater in the present instance, Longinus, Gracchus, Otho--or Aurelian--I cannot doubt for a moment; although I fear that you, Curtius, were I to declare my opinion, would hardly agree with me. Strange that such a sacrifice as this which is about to be made, can be thought to be necessary! It is not necessary; nor can Aurelian himself in his heart deem it so. It is a peace-offering to the blood-thirsty legions, who, well do I know it--for I have been of them--love no sight so well as the dying throes of an enemy. It is, I am told, with an impatience hardly to be restrained within the bounds of discipline, that they wait for the moment, when their eyes shall be feasted with the flowing blood and headless trunks of the brave defenders of Palmyra. I see that this is so, whenever I pass by a group of soldiers, or through the camp. Their conversation seems to turn upon nothing else than the vengeance due to them upon those who have thinned their ranks of one half their numbers, and who, themselves shielded by their walls, looked on and beheld in security the slaughter which they made. They cry out for the blood of every Palmyrene brought across the desert. My hope for Gracchus is small; not more, however, because of this clamor of the legions, than on account of the stern and almost cruel nature of Aurelian himself. He is himself a soldier. He is one of the legions. His sympathies are with them, one of whom he so long has been, and from whom he sprang. The gratifications which he remembers himself so often to have sought and so dearly to have prized, he is willing to bestow upon those who he knows feel as he once did. He may speak of his want of power to resist the will of the soldiers; but I almost doubt his sincerity, since nothing can equal the terror and reverence with which he is regarded throughout the army; reverence for his genius, terror for his passions, which, when excited, rage with the fury of a madman, and wreak themselves upon all upon whom the least suspicion falls, though among his most trusted friends. To this terror, as you well know, his bodily strength greatly adds.
It was my first office to seek the presence of Gracchus. I found, upon inquiry, that both he and Longinus were confined in the same prison, and in the charge of the same keeper. I did not believe that I should experience difficulty in gaining admission to them, and I found it so.
Applying to the jailer for admittance to Gracchus the Palmyrene, I was told that but few were allowed to see him, and such only whose names had been given him. Upon giving him my name, he said that it was one which was upon his list, and I might enter. 'Make the most of your time,' he added, 'for to-morrow is the day set for the general execution.'
'So soon?' I said.
'Aye,' he replied, 'and that is scarce soon enough to keep the soldiers quiet. Since they have lost the Queen, they are suspicious lest the others, or some of them, may escape too,--so that they are well guarded, I warrant you.'
'Is the Queen,' I asked, 'under your guard, and within the same prison?'
'The Queen?' he rejoined, and lowering his tone added, 'she is far enough from here. If others know it not, I know that she is well on her way to Rome. She has let too much Roman blood for her safety within reach of Roman swords, I can tell you--Aurelian notwithstanding. That butchery of the Centurions did neither any good.'
'You say to-morrow is the day appointed for the execution?'
'So I said. But you will scarce believe it when you see the prisoners. They seem rather as if they were for Rome upon a journey of pleasure, than so soon for the axe. But walk in. And when you would be let out, make a signal by drawing the cord which you will find within the inner ward.'
I passed in, and meeting another officer of the prison, was by him shown the door that led to the cell of Gracchus, and the cord by which I was to make the necessary signal.
I unbarred the door and entered. Gracchus, who was pacing to and fro in his apartment, upon seeing who his visiter was, greeted me in his cordial, cheerful way. His first inquiry was,
'Is Fausta well?'
'I left her well; well as her grief would allow her to be.'
'My room is narrow, Piso, but it offers two seats. Let us sit. This room is not our hall in Palmyra, nor the banqueting room--this window is too small--nay, it is in some sort but a crevice--and this ceiling is too low--and these webs of the spider, the prisoner's friend, are not our purple hangings--but it might all be worse. I am free of chains, I can walk the length of my room and back again, and there is light enough from our chink to see a friend's face by. Yet far as these things are from worst, I trust not to be annoyed or comforted by them long. You have done kindly, Piso, to seek me out thus remote from Palmyra, and death will be lighter for your presence. I am glad to see you.'
'I could not, as you may easily suppose, remain in Palmyra, and you here and thus. For Fausta's sake and my own, I must be here. Although I should not speak a word, nor you, there is a happiness in being near and in seeing.'
'There is. Confinement for a long period of time were robbed of much of its horror, if there were near you but a single human countenance, and that a stranger's, upon which you might look, especially if you might read there pity and affection. Then if this countenance should be that of one known and beloved, it would be almost like living in society, even though speech were prohibited. Tyrants know this--these walls are the proof of it. Aurelian is not a tyrant in this sense. He is not without magnanimity. Are you here with his knowledge?'
'By his express provision. The jailer had been furnished with my name. You are right surely, touching the character of Aurelian. Though rude and unlettered, and severe almost to cruelty, there are generous sentiments within which shed a softening light, if inconstant, upon the darker traits. I would conceal nothing from you, Gracchus; as I would do nothing without your approbation. I know your indifference to life. I know that you would not purchase a day by any unworthy concession, by any doubtful act or word. Relying with some confidence upon the generosity of Aurelian--'
'Why, Lucius, so hesitating and indirect? You would say that you have appealed to Aurelian for my life--and that hope is not extinct in your mind of escape from this appointed death.'
'That is what I would say. The Emperor inclines to spare your life, but wavers. Shall I seek another interview with him? And is there any argument which you would that I should urge?--or--would you rather that I should forbear? It is, Gracchus, because I feared lest I had been doing you a displeasing and undesired service, that I have now spoken.'
'Piso, it is the simple truth when I say that I anticipate the hour and the moment of death with the same indifference and composure that I do any, the most common event. I have schooled myself to patience. Acquiescence in the will of the gods--if gods there are--or which is the same thing, in the order of events, is the temper which, since I have reflected at all, I have cultivated, and to which I can say I have fully attained. I throw myself upon the current of life, unresisting, to be wafted withersoever it will. I look with desire neither to this shore nor the opposite, to one port nor another, but wherever I am borne and permitted to act, I straightway find there and in that my happiness. Not that one allotment is not in itself preferable to another, but that there being so much of life over which man has no control, and cannot, if he would, secure his felicity, I think it wiser to renounce all action and endeavor concerning it--receiving what is sent or happens with joy if it be good, without complaint if it be evil. In this manner have I secured an inward calm, which has been as a fountain of life. My days, whether they have been dark ones or bright, as others term them, have flowed along a smooth and even current. Under misfortune, I believe I have enjoyed more from this my inward frame, than many a son of prosperity has in the very height of his glory. That which so disturbs the peace of multitudes--even of philosophers--the prospect of death, has occasioned me not one moment's disquiet. It is true, I know not what it is--do I know what life is?--but that is no reason why I should fear it. One thing I know, which is this, that it will come, as it comes to all, and that I cannot escape it. It may take me where it will, I shall be content. If it be but a change, and I live again elsewhere, I shall be glad, especially if I am then exempt from evils in my condition which assail me here; if it be extinction of being, it will but resemble those nights when I sleep without dreaming--it will not yield any delights, but it will not bring affright nor torment. I desire not to entertain, and I do not entertain either hope or fear. I am passive. My will is annihilated. The object of my life has been to secure the greatest amount of pleasure--that being the best thing of which we can conceive. This I have done by acting right. I have found happiness, or that which we agree to call so, in acting in accordance with that part of my nature which prescribes the lines of duty: not in any set of philosophical opinions; not in expectations in futurity; not in any fancies or dreams; but in the substantial reality of virtuous action. I have sought to treat both myself and others in such a way, that afterward I should not hear from either a single word of reproach. In this way of life I have for the most part succeeded, as any one can who will apply his powers as he may if he will. I have at this hour, which it may be is the last of my life, no complaints to make or hear against myself. So too in regard to others. At least I know not that there is one living whom I have wronged, and to whom I owe the least reparation. Now therefore by living in the best manner for this life on earth, I have prepared myself in the best manner for death, and for another life, if there be one. If there be none--still what I have enjoyed I have enjoyed, and it has been more than any other manner of life could have afforded. So that in any event, I am like a soldier armed at all points. To me, Piso, to die is no more than to go on to live. Both are events: to both I am alike indifferent; I know nothing about either. As for the pain of death, it is not worthy a moment's thought, even if it were considerable--but it appears to me that it is not. I have many times witnessed it, and it has ever seemed that death, so far from being represented by any word signifying pain, would be better expressed by one that should stand for insensibility. The nearer death the nearer apathy. There is pain which often precedes it, in various forms of sickness; but this is sickness, not death. Such pains we often endure and recover; worse often than apparently are endured by those who die.'
'I perceive then, Gracchus, that I have given you neither pain nor pleasure by any thing I have done.'
'Not that exactly. It has given me pleasure that you have sought to do me a service. For myself, it will weigh but little whether you succeed or fail. Your intercession has not displeased me. It cannot affect my good name. For Fausta's sake--'at her name he paused as if for strength--'and because she wishes it, I would rather live than die. Otherwise my mind is even-poised, inclining neither way.'
'But would it not afford you, Gracchus, a sensible pleasure, if, supposing you are now to die, you could anticipate with certainty a future existence? You are now, you say, in a state of indifference, as to life or death? Above all you are delivered from all apprehensions concerning death and futurity. This is, it cannot be denied, a great felicity. You are able to sit here calm and composed. But it seems to me, if you were possessed of a certain expectation of immortality, you would be very much animated and transported, as it were, with the prospect of the wonderful scenes so soon to be revealed. If, with such a belief, you could turn back your eye upon as faultless and virtuous a life as you have passed, you would cast it forward with feelings far from those of indifference.'
'What you assert is very true: doubtless it would be as you say. I can conceive that death may be approached not only with composure, but with a bursting impatience; just as the youthful traveller pants to leap from the vessel that bears him to a foreign land. This would be the case if we were as secure of another and happier life as we are certain that we live now. In future ages, perhaps through the discoveries of reason, perhaps by disclosures from superior beings, it may be so universally, and death come to be regarded even with affection, as the great deliverer and rewarder. But at present it is very different; I have found no evidence to satisfy me in any of the systems of ancient or modern philosophers, from Pythagoras to Seneca, and our own Longinus, either of the existence of a God, or of the reality of a future life. It seems to me oftentimes in certain frames of mind, but they are transient, as if both were true; they feel true, but that is all. I find no evidence beyond this inward feeling at all complete and sufficient; and this feeling is nothing, it is of the nature of a dream, I cannot rely upon it. So that I have, as I still judge, wisely intrenched myself behind indifference. I have never indulged in idle lamentations over evils that could not be removed, nor do I now. Submission is the law of my life, the sum of my philosophy.'
'The Christians,' I here said, 'seem to possess that which all so much desire, a hope, amounting to a certain expectation, of immortality. They all, so I am informed, the poor and the humble, as well as the rich and the learned, live while they live, as feeling themselves to be only passengers here, and when they die, die as those who pass from one stage of a journey to another. To them death loses its character of death, and is associated rather in their minds with life. It is a beginning rather than an ending; a commencement, not a consummation; being born, not dying.'
'So I have heard; but I have never considered their doctrine. The Christian philosophy or doctrine is almost the only one of all, which lay claim to such distinction, that I have not studied. I have been repelled from that I suppose by seeing it in so great proportion the property of the vulgar. What they so rejoiced in, it has appeared to me, could not at the same time be what would yield me either pleasure or wisdom. At least in other things the vulgar and the refined seek their knowledge and their pleasures from very different sources. I cannot conceive of the same philosophy approving itself to both classes. Do you learn, Piso, when the time for the execution of the prisoners is appointed?'
'To-morrow, as I heard from the jailer.'
'To-morrow. It is well. Yet I marvel that the jailer told not me. I am somewhat more concerned to know the hour than you, yet to you he has imparted what he has withheld from me. He is a partial knave. Have you yet seen Longinus?'
'I have not, but shall visit him in the morning.'
'Do so. He will receive you with pleasure. Tell me if he continues true in his affections for the Queen. His is a great trial, laboring, as at first he did, to turn her from the measures that have come to this end; now dying, because at last, out of friendship for her rather than anything else, he espoused her cause. Yet it is almost the same with me. And for myself, the sweetest feeling of this hour is, that I die for Zenobia, and that perhaps my death is in part the sacrifice that spares her. Incomparable woman! how the hearts of those who have known thee are bound to thee, so that thy very errors and faults are esteemed to be virtues!'
Our conversation here ended, and I turned from the prison, resolved to seek the presence of Aurelian. I did so. He received me with urbanity as before, but neither confirmed my hopes nor my fears. I returned again to the cell of Gracchus, with whom, in various, and to me most instructive conversation, we passed the remainder of the day.
In the morning, with a spirit heavy and sad, burdened indeed with a grief such as I never before had experienced, I turned to seek the apartment of Longinus. It was not far from that of Gracchus. The keeper of the prison readily admitted me, saying, 'that free intercourse was allowed the prisoners with all whom it was their desire to see, and that there were several friends of Longinus already with him.' With these words he let fall a heavy bar, and the door of the cell creaked upon its hinges.
The room into which I passed seemed a dungeon, rather than any thing else or better, for the only light it had, came from a small barred window far above the reach. Longinus was seated near a massy central column, to which he was bound by a chain; his friends were around him, with whom he appeared to have been engaged in earnest conversation, He rose as I approached him, and saluted me with the grace that is natural to him, and which is expressive, not more of his high breeding, than of an inward benevolence that goes forth and embraces all who draw near him.
'Although,' said he, 'I am forsaken of that which men call fortune, yet I am not forgotten by my friends. So that the best things remain. Piso, I rejoice truly to see you. These whom you behold are pupils and friends whom you have often met at my house, if this dim light will allow you to distinguish them.'
'My eyes are not yet so used to darkness as to see with much distinctness, but I recognise well-known faces.'
After mutual salutations, Longinus said, 'Let me now first inquire concerning the daughter of Gracchus, that bright emanation of the Deity. I trust in the gods she is well!'
'I left her,' I replied, 'overwhelmed by sorrow. To lose at once country, parent, and friends, is loss too great I fear for her. Death to Gracchus will be death also to her.'
'The temper of Fausta is too sanguine, her heart too warm: she was designed for a perpetual prosperity. The misfortunes that overtake her friends she makes more than her own. Others' sufferings--her own she could bear--falling upon her so thickly, will, if they leave her life, impart a lasting bitterness to it. It were better perhaps that she died with us. Gracchus you have found altogether Gracchus?'
'I have. He is in the prison as he was in his own palace. His thoughts will sometimes wander to his daughter--oftener than he would--and then in the mirror of the face you behold the inward sorrow of the heart, but it is only a momentary ruffling of the surface, and straightway it is calm again. Except this only, and he sits upon his hard seat in the same composure as if at the head of the Senate.'
'Gracchus,' said Longinus in reply, 'is naturally great; he is a giant! the ills of life, the greater and the lesser, which assail and subdue so many, can make nothing of him. He is impenetrable, immovable. Then he has aided nature by the precepts of philosophy. What he wanted of insensibility to evil, he has added from a doctrine, to which he himself clings tenaciously, to which he refers and will refer, as the spring of his highest felicity, but from which I--so variously are we constituted--shrink with unfeigned horror. Doubtless you all know what it is?'
'We do.'
'I grant it thus much; that it steels the mind against pain; that it is unrivalled in its power to sear and harden the soul; and that if it were man's common lot to be exposed to evil, and evil chiefly, it were a philosophy to be greatly coveted. But it is benumbing, deadening in its influences. It oppresses the soul and overlays it; it delivers it by rendering it insensible, not by imparting a new principle of vitality beyond the reach of earthly ill. It does the same service that a stupifying draught does to him who is about to submit to the knife of the surgeon, or the axe of the executioner. But is it not nobler to meet such pains fortified in no other way than by a resolute purpose to bear them as well as the nature the gods have given you will allow? And suppose you shrink or give signs of suffering? that does not impeach the soul. It is rather the gods themselves who cry out through you: you did not; it was your corporeal nature, something beside your proper self. It is to be no subject of humiliation to us, or of grief, that when the prospect of acute suffering is before us; or, still more, when called to endure it, we give many tokens of a keen sensibility; so it be that at the same time we remain unshaken in our principles, and ready to bear what we must.'
'And what,' asked the young Cleoras, a favorite disciple of the philosopher, 'is it in your case that enables you to meet misfortune and death without shrinking? If you take not shelter behind indifference, what other shield do you find to be sufficient?'
'I know,' said Longinus, 'that you ask this question not because you have never heard from me virtually at least its answer, but because you wish to hear from me at this hour, whether I adhere with firmness to the principles I have ever inculcated, respecting death, and whether I myself derive from them the satisfactions I have declared them capable to impart. It is right and well that you do so. And I on my part take pleasure in repeating and re-affirming what I have maintained and taught. But I must be brief in what I say, more so than I have been in replying to your other inquiries, Cleoras and Bassus, for I perceive by the manner in which the rays of the sun shoot through the bars of the window, that it is not long before the executioner will make his appearance. It affords me then, I say, a very especial satisfaction, to declare in the presence of so many worthy friends, my continued attachment and hearty devotion to the truths I have believed and taught, concerning the existence of a God, and the reality of a future and immortal life. Upon these two great points I suffer from no serious doubts, and it is from this belief that I now derive the serenity and peace which you witness. All the arguments which you have often heard from me in support of them, now seem to me to be possessed of a greater strength than ever--I will not repeat them, for they are too familiar to you, but only re-affirm them, and pronounce them, as in my judgment, affording a ground for our assurance in the department of moral demonstration, as solid and sufficient as the reasonings of Euclid afford in the science of geometry. I believe in a supreme God and sovereign ruler of the world, by whose wisdom and power all things and beings have been created, and are sustained, and in whose presence I live and enjoy, as implicitly as I believe the fifth proposition of Euclid's first book. I believe in a future life with the like strength. It is behind these truths, Cleoras, that I entrench myself at this hour; these make the shield which defends me from the assaults of fear and despair, that would otherwise, I am sure, overwhelm me.'
'But how do they defend you, Longinus,' asked Cleoras--'by simply rendering you inaccessible to the shafts which are directed against you, or by any other and higher operation upon the soul?'
'Were it only,' replied the philosopher, 'that truth made me insensible and indifferent, I should pray rather to be left to the tutelage of nature. I both despise and abhor doctrines that can do no more than this. I desire to bless the gods that the philosophy I have received and taught has performed for me a far more essential service. This elevates and expands: it renders nature as it were superior to itself and its condition: it causes the soul to assert its entire supremacy over its companion, the body, and its dwelling-place the earth, and in the perfect possession of itself to inhabit a better world of its own creation: it infinitely increases all its sensibilities, and adds to the constitution received from nature, what may be termed new senses, so vividly does it come to apprehend things, which to those who are unenlightened by this excellent truth, are as if they had no existence, their minds being invested with no faculty or power whereby to discern and esteem them. So far from carrying those who embrace it farther toward insensibility and indifference, which may truly be called a kind of death, it renders them intensely alive, and it is through the transforming energies of this new life that the soul is made not insensible to pain, but superior to it, and to all the greater ills of existence. It soars above them. The knowledge and the belief that fill it furnish it with wings by which it is borne far aloft, even at the very time that the body is in the deepest affliction. Gracchus meets death with equanimity, and that is something. It is better than to be convulsed with vulgar and excessive fear. But it is a state of the soul very inferior to what exists in those who truly receive the doctrines which I have taught. I, Cleoras, look upon death as a release, not from a life which has been wholly evil, for I have, through the favor of the gods, enjoyed much, but from the dominion of the body and the appetites which clog the soul and greatly hinder it in its efforts after a perfect virtue and a true felicity. It will open a way for me into those elysian realms in whose reality all men have believed, a very few excepted, though few or none could prove it. Even as the great Roman could call that "O glorious day," that should admit him to the council of the gods, and the society of the great and good who had preceded him, so can I in like manner designate the day and hour which are now present. I shall leave you whom I have known so long; I shall be separated from scenes familiar and beloved through a series of years; the arts and the sciences, which have ministered so largely to my happiness, in these forms of them I shall lose; the very earth itself, venerable to my mind for the events which have passed upon it, and the genius it has nurtured and matured, and beautiful too in its array of forms and colors, I shall be conversant with no more. Death will divide me from them all: but it will bear me to worlds and scenes of a far exceeding beauty: it will introduce me to mansions inconceivably more magnificent than anything which the soul has experience of here; above all it will bring me into the company of the good of all ages, with whom I shall enjoy the pleasures of an uninterrupted intercourse. It will place me where I shall be furnished with ample means for the prosecution of all those inquiries which have engaged me on earth, exposed to none or fewer of the hindrances which have here thronged the way. All knowledge and all happiness will then be attainable. Is death to be called an evil, or is it to be feared or approached with tears and regrets, when such are to be its issues?'
'By no means,' said Cleoras; 'it is rather to be desired. If my philosophy were as deep and secure as yours, Longinus, I should beg to exchange places with you. I should willingly suffer a brief pain to be rewarded so largely. But I find within me no such strong assurance.'
'That,' replied Longinus, 'is for want of reflection. It is only by conversing with itself that the soul rises to any height of faith. Argument from abroad is of but little service in the comparison. I have often discoursed with you concerning these things, and have laid open before you the grounds upon which my convictions rest. But I have ever taught that consciousness was the true source of belief, and that of this you could possess yourselves only through habits of profound attention. What I believe I feel. I cannot communicate the strength of my belief to another, because it is mysteriously generated within, interweaving itself with all my faculties and affections, and abundantly imparting itself to them, but at the same time inseparable from them in such a sense that I can offer it as I can a portion of my reason or my knowledge, to any whom I might desire to benefit. It is in truth in its origin the gift of God, strengthened and exalted infinitely by reflection. It is an instinct. Were it otherwise, why could I not give to you all I possess myself, and possess because I have by labor acquired it? Whereas, though I believe so confidently myself, I find no way in which to bestow the same good upon you. But each one will possess it, I am persuaded, in the proportion in which he prepares himself by a pure life and habitual meditation. It will then reveal itself with new strength every day. So will it also be of service to contemplate the characters and lives of those who have lived illustriously, both for their virtue and their philosophy. To study the character of Plato will be more beneficial in this regard than to ponder the arguments of the Phoedo. Those arguments are trivial, fanciful, and ingenious, rather than convincing. And the great advantage to be derived from the perusal of that treatise is, as it shall be regarded as a sublime expression of the confidence with which its author entertained the hope of immortality. It is as a part of Plato's biography--of the history of his mind--that it is valuable. Through meditation, through inward purity, through the contemplation of bright examples, will the soul be best prepared for the birth of that feeling or conviction that shall set before you with the distinctness and certainty of actual vision the prospect of immortality.'
'But are there, Longinus, after all, no waverings of the mind, no impertinent doubts, no overcasting shadows, which at all disturb your peace, or impair the vividness of your faith? Are you wholly superior to fear--the fear of suffering and death?'
'That is not, Cleoras, so much to ask whether I still consider my philosophy as sufficient, and whether it be so, as whether or not I am still a man, and therefore a mixed and imperfect being. But if you desire the assurance, I can answer you, and say that I am but a man, and therefore notwithstanding my philosophy subject to infirmity and to assaults from the body, which undoubtedly occasion me some distress. But these seasons are momentary. I can truly affirm, that although there have been and still are conflicts, the soul is ever conqueror, and that too by very great odds. My doubts and fears are mere flitting shadows; my hope, a strong and unchanging beam of light. The body sometimes slips from beyond my control and trembles, but the soul is at the very same time secure in herself and undaunted. I present the same apparent contradiction that the soldier often does upon the field of battle; he trembles and turns pale as he first springs forward to encounter the foe, but his arm is strong and his soul determined at the very same moment, and no death nor suffering in prospect avails to alarm or turn him back. Do not therefore, although I should exhibit signs of fear, imagine that my soul is terrified, or that I am forsaken of those steadfast principles to which I have given in my allegiance for so long a time.'
'We will not, Longinus,' said they all.
Longinus here paused, and seemed for a time buried in meditation. We were all silent--or the silence was broken only by the sobs of those who could not restrain their grief.
'I have spoken to you, my friends,' he at length resumed, 'of the hope of immortality, of the strength it yields, and of its descent from God. But think not that this hope can exist but in the strictest alliance with virtue. The hope of immortality without virtue is a contradiction in terms. The perpetuation of vice, or of any vicious affections or desires, can be contemplated only with horror. If the soul be without virtue, it is better that it should perish. And if deep stained with vice, it is to be feared that the very principle of life may be annihilated. As then you would meet the final hour, not only with calmness, but with pleasant expectations, cherish virtue in your souls; reverence the divinity; do justly by all; obey your instincts, which point out the right and the wrong; keep yourselves pure; subdue the body. As virtue becomes a habit and a choice, and the soul, throughout all its affections and powers, harmonizes with nature and God, will the hope of immortality increase in strength till it shall grow to a confident expectation. Remember that virtue is the golden key, and the only one, that unlocks the gates of the celestial mansions.'
I here asked Longinus if he was conscious of having been influenced in any of his opinions by Christianity. 'I know,' I said, 'that in former conversations you have ever objected to that doctrine. Does your judgment remain the same?'
'I have not read the writings of the Christians, yet am I not wholly ignorant of them, since it were impossible to know with such familiarity the Princess Julia, and not arrive at some just conceptions of what that religion is. But I have not received it. Yet even as a piece of polished metal takes a thousand hues from surrounding objects, so does the mind; and mine may have been unconsciously colored and swayed by the truths of Christianity, which I have heard so often stated and defended. Light may have fallen upon it from that quarter as well as from others. I doubt not that it has. For although I cannot myself admit that doctrine, yet am I now, and have ever been, persuaded of its excellence, and that upon such as can admit it, it must exert a power altogether beneficial. But let us now, for the little time that remains, turn to other things. Piso, know you aught concerning the Queen? I have not seen her since the day of her flight, nor have I heard concerning her that which I could trust.'
I then related at length all that I knew.
'Happy would it have been for her and for all, had my first counsels prevailed! Yet am I glad that fortune spares her. May she live to hear of Palmyra once more restored to opulence and glory. I was happy in her service. I am now happy, if by my death, as by my life, I can avert from her evil that otherwise might overtake her. For her, or for the Princess, there is no extremity I would not endure, as there have been no services I have not rejoiced to perform. The only favor I have asked of Aurelian was, to be permitted a last interview with my great pupils; it did not agree with my opinions of him, that I was denied so reasonable a request.'
'Perhaps,' said I, 'it is in my power to furnish the reason, having been informed, since reaching Emesa, that the Queen, with her attendants and the Princesses, had been sent on secretly toward Rome, that they might be placed beyond the risk of violence on the part of the legions. He himself was doubtful of his power to protect them.'
'For the sake of both am I glad to hear the explanation,' replied Longinus.
As he uttered these words, the sound of steps was heard as of several approaching the door of the room. Then the heavy bar of the door was let fall, and the key turned in the wards of the lock. We knew that the last moments of Longinus had arrived. Although knowing this so well, yet we still were not ready for it, and a horror as of some unlooked-for calamity came over us. Cleoras wept without restraint; and threw himself down before Longinus, embraced his knees, and as the officers entered and drew near, warned them away with threatening language. It was with difficulty that Longinus calmed him. He seemed to have lost the possession of his reason. The jailer, followed by a guard, now came up to Longinus, and informed him that the hour appointed for his execution had arrived.
Longinus replied, 'that he was ready to go with him, but must first, when his chains were taken off, be permitted to address himself to the gods. For,' said he, 'we ought to undertake no enterprise of moment, especially ought we not to venture into any unknown and untried scenes without first asking their guidance, who alone have power to carry us safely through.'
'This we readily grant,' replied the jailer; who then taking his hammer struck off the chain that was bound around the middle of his body.
Longinus then, without moving from where he sat, bent his head, and covering his face with his hands remained a few moments in that posture. The apartment was silent as if no one had been in it. Even Cleoras was by that sight taught to put a restraint upon the expression of his feelings.
When these few moments were ended, Longinus raised his head, and with a bright and smiling countenance said to the jailer that he was now ready.
He then went out in company with the guard and soldiers, we following in sad procession. The place of execution was in front of the camp, all the legions being drawn round to witness it. Aurelian himself was present among them.
Soon as we came in sight of that fatal place, and of the executioner standing with his axe lifted upon his shoulder, Longinus suddenly stopped, his face became pale and his frame trembled. He turned and looked upon us who were immediately behind him, and held up his hands, but without speaking, which was as much as to say, 'you perceive that what I said was very likely to happen has come to pass, and the body has obtained a momentary triumph.' He paused however not long, making then a sign to the soldiers that he was ready to proceed. After a short walk from that spot we reached the block and the executioner.
'Friend,' said he now to the executioner, 'I hope your axe is sharp, and that you are skilful in your art; and yet it is a pity if you have had so much practice as to have become very dexterous in it.'
'Ten years service in Rome,' he replied, 'may well make one so, or he must be born with little wit. Distrust not my arm, for it has never failed yet. One blow, and that a light one, is all I want, if it be as it ought, a little slanting. As for this edge--feel it if thou wilt--it would do for thy beard.'
Longinus had now divested himself of whatever parts of his garments would obstruct the executioner in his duty, and was about to place his head in the prescribed place, when he first turned to us and again held out his hands, which now trembled no longer.
'You see,' said he, in a cheerful voice, 'that the soul is again supreme. Love and cultivate the soul, my good friends, and you will then be universal conquerors, and throughout all ages. It will never betray you. Now, my new friend, open for me the gates of immortality, for you are in truth a celestial porter.' So saying, he placed himself as he was directed to do, and at a single blow, as he had been promised, the head of Longinus was severed from his body.
Neither the head nor the body was delivered to the soldiers, nor allowed to be treated with disrespect. This favor we had obtained of Aurelian. So after the executioner had held up the head of the philosopher, and shown it to the soldiers, it was together with the body given to our care, and by us sent to Palmyra.
On this same day perished Otho, Seleucus, Gabrayas, Nicanor--all, in a word, of the Queen's council, and almost all of the senate. Some were reserved for execution at another time, and among these I found, as I went sadly toward the cell of Gracchus, was the father of Fausta.
The keeper of the prison admitted me with a more cheerful air than before, and with a significant shake of the head. I heeded him but little, pressing on to meet Gracchus.
'So,' I exclaimed, 'it is not to-day'--
'No,' rejoined Gracchus, visibly moved, 'nor to-morrow, Piso. Read here.' And placing a parchment in my hand, turned away.
It contained a full and free remission of punishment, and permission to return immediately to Palmyra.
'The gods be praised! the gods be praised!' I cried as I embraced him, 'Is not this better, Gracchus?'
'It is,' said he, with emphasis. 'It is a great boon. I do not deny it. For Fausta's sake I rejoice--as for myself, all is strictly true which I have said to you. But I forget all now, save Fausta and her joy and renewed life. Would, O would, that Longinus could have returned to Palmyra with me!'--and then, for the first time, Gracchus gave way to grief, and wept aloud.
In the morning we set out for Palmyra. Farewell.