Delphi Complete Works of Walter Pater

by Walter Pater

  From one and all Cornelius had turned away: like the “atheist” of whom Apuleius tells he had never once raised hand to lip in passing image or sanctuary, and had parted from Marius finally when the latter determined to enter the crowded doorway of a temple, on their return into the Forum, below the Palatine hill, where the mothers were pressing in, with a multitude of every sort of children, to touch the lightning-struck image of the wolf-nurse of Romulus — so tender to little ones! — just discernible in its dark shrine, amid a blaze of lights. Marius gazed after his companion of the day, as he mounted the steps to his lodging, singing to himself, as it seemed. Marius failed precisely to catch the words.

  And, as the rich, fresh evening came on, there was heard all over Rome, far above a whisper, the whole town seeming hushed to catch it distinctly, the lively, reckless call to “play,” from the sons and daughters of foolishness, to those in whom their life was still green — Donec virenti canities abest! — Donec virenti canities abest! Marius could hardly doubt how Cornelius would have taken the call. And as for himself, slight as was the burden of positive moral obligation with which he had entered Rome, it was to no wasteful and vagrant affections, such as these, that his Epicureanism had committed him.

  CHAPTER XII: THE DIVINITY THAT DOTH HEDGE A KING

  But ah! Maecenas is yclad in claye,

  And great Augustus long ygoe is dead,

  And all the worthies liggen wrapt in lead,

  That matter made for poets on to playe.

  MARCUS AURELIUS who, though he had little relish for them himself, had ever been willing to humour the taste of his people for magnificent spectacles, was received back to Rome with the lesser honours of the Ovation, conceded by the Senate (so great was the public sense of deliverance) with even more than the laxity which had become its habit under imperial rule, for there had been no actual bloodshed in the late achievement. Clad in the civic dress of the chief Roman magistrate, and with a crown of myrtle upon his head, his colleague similarly attired walking beside him, he passed up to the Capitol on foot, though in solemn procession along the Sacred Way, to offer sacrifice to the national gods. The victim, a goodly sheep, whose image we may still see between the pig and the ox of the Suovetaurilia, filleted and stoled almost like some ancient canon of the church, on a sculptured fragment in the Forum, was conducted by the priests, clad in rich white vestments, and bearing their sacred utensils of massive gold, immediately behind a company of flute-players, led by the great choir-master, or conductor, of the day, visibly tetchy or delighted, according as the instruments he ruled with his tuning-rod, rose, more or less adequately amid the difficulties of the way, to the dream of perfect music in the soul within him. The vast crowd, including the soldiers of the triumphant army, now restored to wives and children, all alike in holiday whiteness, had left their houses early in the fine, dry morning, in a real affection for “the father of his country,” to await the procession, the two princes having spent the preceding night outside the walls, at the old Villa of the Republic. Marius, full of curiosity, had taken his position with much care; and stood to see the world’s masters pass by, at an angle from which he could command the view of a great part of the processional route, sprinkled with fine yellow sand, and punctiliously guarded from profane footsteps.

  The coming of the pageant was announced by the clear sound of the flutes, heard at length above the acclamations of the people — Salve Imperator! — Dii te servent! — shouted in regular time, over the hills. It was on the central figure, of course, that the whole attention of Marius was fixed from the moment when the procession came in sight, preceded by the lictors with gilded fasces, the imperial image-bearers, and the pages carrying lighted torches; a band of knights, among whom was Cornelius in complete military, array, following. Amply swathed about in the folds of a richly worked toga, after a manner now long since become obsolete with meaner persons, Marius beheld a man of about five-and-forty years of age, with prominent eyes — eyes, which although demurely downcast during this essentially religious ceremony, were by nature broadly and benignantly observant. He was still, in the main, as we see him in the busts which represent his gracious and courtly youth, when Hadrian had playfully called him, not Verus, after the name of his father, but Verissimus, for his candour of gaze, and the bland capacity of the brow, which, below the brown hair, clustering thickly as of old, shone out low, broad, and clear, and still without a trace of the trouble of his lips. You saw the brow of one who, amid the blindness or perplexity of the people about him, understood all things clearly; the dilemma, to which his experience so far had brought him, between Chance with meek resignation, and a Providence with boundless possibilities and hope, being for him at least distinctly defined.

  That outward serenity, which he valued so highly as a point of manner or expression not unworthy the care of a public minister — outward symbol, it might be thought, of the inward religious serenity it had been his constant purpose to maintain — was increased to-day by his sense of the gratitude of his people; that his life had been one of such gifts and blessings as made his person seem in very deed divine to them. Yet the cloud of some reserved internal sorrow, passing from time to time into an expression of fatigue and effort, of loneliness amid the shouting multitude, might have been detected there by the more observant — as if the sagacious hint of one of his officers, “The soldiers can’t understand you, they don’t know Greek,” were applicable always to his relationships with other people. The nostrils and mouth seemed capable almost of peevishness; and Marius noted in them, as in the hands, and in the spare body generally, what was new to his experience — something of asceticism, as we say, of a bodily gymnastic, by which, although it told pleasantly in the clear blue humours of the eye, the flesh had scarcely been an equal gainer with the spirit. It was hardly the expression of “the healthy mind in the healthy body,” but rather of a sacrifice of the body to the soul, its needs and aspirations, that Marius seemed to divine in this assiduous student of the Greek sages — a sacrifice, in truth, far beyond the demands of their very saddest philosophy of life.

  Dignify thyself with modesty and simplicity for thine ornaments! — had been ever a maxim with this dainty and high-bred Stoic, who still thought manners a true part of morals, according to the old sense of the term, and who regrets now and again that he cannot control his thoughts equally well with his countenance. That outward composure was deepened during the solemnities of this day by an air of pontifical abstraction; which, though very far from being pride — nay, a sort of humility rather — yet gave, to himself, an air of unapproachableness, and to his whole proceeding, in which every minutest act was considered, the character of a ritual. Certainly, there was no haughtiness, social, moral, or even philosophic, in Aurelius, who had realised, under more trying conditions perhaps than any one before, that no element of humanity could be alien from him. Yet, as he walked to-day, the centre of ten thousand observers, with eyes discreetly fixed on the ground, veiling his head at times and muttering very rapidly the words of the “supplications,” there was something many spectators may have noted as a thing new in their experience, for Aurelius, unlike his predecessors, took all this with absolute seriousness. The doctrine of the sanctity of kings, that, in the words of Tacitus, Princes are as Gods — Principes instar deorum esse — seemed to have taken a novel, because a literal, sense. For Aurelius, indeed, the old legend of his descent from Numa, from Numa who had talked with the gods, meant much. Attached in very early years to the service of the altars, like many another noble youth, he was “observed to perform all his sacerdotal functions with a constancy and exactness unusual at that age; was soon a master of the sacred music; and had all the forms and ceremonies by heart.” And now, as the emperor, who had not only a vague divinity about his person, but was actually the chief religious functionary of the state, recited from time to time the forms of invocation, he needed not the help of the prompter, or ceremoniarius, who then approached, to assist him by whispering the appo
inted words in his ear. It was that pontifical abstraction which then impressed itself on Marius as the leading outward characteristic of Aurelius; though to him alone, perhaps, in that vast crowd of observers, it was no strange thing, but a matter he had understood from of old.

  Some fanciful writers have assigned the origin of these triumphal processions to the mythic pomps of Dionysus, after his conquests in the East; the very word Triumph being, according to this supposition, only Thriambos-the Dionysiac Hymn. And certainly the younger of the two imperial “brothers,” who, with the effect of a strong contrast, walked beside Aurelius, and shared the honours of the day, might well have reminded people of the delicate Greek god of flowers and wine. This new conqueror of the East was now about thirty-six years old, but with his scrupulous care for all the advantages of his person, and a soft curling beard powdered with gold, looked many years younger. One result of the more genial element in the wisdom of Aurelius had been that, amid most difficult circumstances, he had known throughout life how to act in union with persons of character very alien from his own; to be more than loyal to the colleague, the younger brother in empire, he had too lightly taken to himself, five years before, then an uncorrupt youth, “skilled in manly exercises and fitted for war.” When Aurelius thanks the gods that a brother had fallen to his lot, whose character was a stimulus to the proper care of his own, one sees that this could only have happened in the way of an example, putting him on his guard against insidious faults. But it is with sincere amiability that the imperial writer, who was indeed little used to be ironical, adds that the lively respect and affection of the junior had often “gladdened” him. To be able to make his use of the flower, when the fruit perhaps was useless or poisonous: — that was one of the practical successes of his philosophy; and his people noted, with a blessing, “the concord of the two Augusti.”

  The younger, certainly, possessed in full measure that charm of a constitutional freshness of aspect which may defy for a long time extravagant or erring habits of life; a physiognomy, healthy-looking, cleanly, and firm, which seemed unassociable with any form of self-torment, and made one think of the muzzle of some young hound or roe, such as human beings invariably like to stroke — a physiognomy, in effect, with all the goodliness of animalism of the finer sort, though still wholly animal. The charm was that of the blond head, the unshrinking gaze, the warm tints: neither more nor less than one may see every English summer, in youth, manly enough, and with the stuff which makes brave soldiers, in spite of the natural kinship it seems to have with playthings and gay flowers. But innate in Lucius Verus there was that more than womanly fondness for fond things, which had made the atmosphere of the old city of Antioch, heavy with centuries of voluptuousness, a poison to him: he had come to love his delicacies best out of season, and would have gilded the very flowers. But with a wonderful power of self-obliteration, the elder brother at the capital had directed his procedure successfully, and allowed him, become now also the husband of his daughter Lucilla, the credit of a “Conquest,” though Verus had certainly not returned a conqueror over himself. He had returned, as we know, with the plague in his company, along with many another strange creature of his folly; and when the people saw him publicly feeding his favourite horse Fleet with almonds and sweet grapes, wearing the animal’s image in gold, and finally building it a tomb, they felt, with some un-sentimental misgiving, that he might revive the manners of Nero. — What if, in the chances of war, he should survive the protecting genius of that elder brother?

  He was all himself to-day: and it was with much wistful curiosity that Marius regarded him. For Lucius Verus was, indeed, but the highly expressive type of a class, — the true son of his father, adopted by Hadrian. Lucius Verus the elder, also, had had the like strange capacity for misusing the adornments of life, with a masterly grace; as if such misusing were, in truth, the quite adequate occupation of an intelligence, powerful, but distorted by cynical philosophy or some disappointment of the heart. It was almost a sort of genius, of which there had been instances in the imperial purple: it was to ascend the throne, a few years later, in the person of one, now a hopeful little lad at home in the palace; and it had its following, of course, among the wealthy youth at Rome, who concentrated no inconsiderable force of shrewdness and tact upon minute details of attire and manner, as upon the one thing needful. Certainly, flowers were pleasant to the eye. Such things had even their sober use, as making the outside of human life superficially attractive, and thereby promoting the first steps towards friendship and social amity. But what precise place could there be for Verus and his peculiar charm, in that Wisdom, that Order of divine Reason “reaching from end to end, strongly and sweetly disposing all things,” from the vision of which Aurelius came down, so tolerant of persons like him? Into such vision Marius too was certainly well-fitted to enter, yet, noting the actual perfection of Lucius Verus after his kind, his undeniable achievement of the select, in all minor things, felt, though with some suspicion of himself, that he entered into, and could understand, this other so dubious sort of character also. There was a voice in the theory he had brought to Rome with him which whispered “nothing is either great nor small;” as there were times when he could have thought that, as the “grammarian’s” or the artist’s ardour of soul may be satisfied by the perfecting of the theory of a sentence, or the adjustment of two colours, so his own life also might have been fulfilled by an enthusiastic quest after perfection — say, in the flowering and folding of a toga.

  The emperors had burned incense before the image of Jupiter, arrayed in its most gorgeous apparel, amid sudden shouts from the people of Salve Imperator! turned now from the living princes to the deity, as they discerned his countenance through the great open doors. The imperial brothers had deposited their crowns of myrtle on the richly embroidered lapcloth of the god; and, with their chosen guests, sat down to a public feast in the temple itself. There followed what was, after all, the great event of the day: — an appropriate discourse, a discourse almost wholly de contemptu mundi, delivered in the presence of the assembled Senate, by the emperor Aurelius, who had thus, on certain rare occasions, condescended to instruct his people, with the double authority of a chief pontiff and a laborious student of philosophy. In those lesser honours of the ovation, there had been no attendant slave behind the emperors, to make mock of their effulgence as they went; and it was as if with the discretion proper to a philosopher, and in fear of a jealous Nemesis, he had determined himself to protest in time against the vanity of all outward success.

  The Senate was assembled to hear the emperor’s discourse in the vast hall of the Curia Julia. A crowd of high-bred youths idled around, or on the steps before the doors, with the marvellous toilets Marius had noticed in the Via Nova; in attendance, as usual, to learn by observation the minute points of senatorial procedure. Marius had already some acquaintance with them, and passing on found himself suddenly in the presence of what was still the most august assembly the world had seen. Under Aurelius, ever full of veneration for this ancient traditional guardian of public religion, the Senate had recovered all its old dignity and independence. Among its members many hundreds in number, visibly the most distinguished of them all, Marius noted the great sophists or rhetoricians of the day, in all their magnificence. The antique character of their attire, and the ancient mode of wearing it, still surviving with them, added to the imposing character of their persons, while they sat, with their staves of ivory in their hands, on their curule chairs — almost the exact pattern of the chair still in use in the Roman church when a Bishop pontificates at the divine offices— “tranquil and unmoved, with a majesty that seemed divine,” as Marius thought, like the old Gaul of the Invasion. The rays of the early November sunset slanted full upon the audience, and made it necessary for the officers of the Court to draw the purple curtains over the windows, adding to the solemnity of the scene. In the depth of those warm shadows, surrounded by her ladies, the empress Faustina was seated to listen. The b
eautiful Greek statue of Victory, which since the days of Augustus had presided over the assemblies of the Senate, had been brought into the hall, and placed near the chair of the emperor; who, after rising to perform a brief sacrificial service in its honour, bowing reverently to the assembled fathers left and right, took his seat and began to speak.

  There was a certain melancholy grandeur in the very simplicity or triteness of the theme: as it were the very quintessence of all the old Roman epitaphs, of all that was monumental in that city of tombs, layer upon layer of dead things and people. As if in the very fervour of disillusion, he seemed to be composing — Hôsper epigraphas chronôn kai holôn ethnôn — the sepulchral titles of ages and whole peoples; nay! the very epitaph of the living Rome itself. The grandeur of the ruins of Rome, — heroism in ruin: it was under the influence of an imaginative anticipation of this, that he appeared to be speaking. And though the impression of the actual greatness of Rome on that day was but enhanced by the strain of contempt, falling with an accent of pathetic conviction from the emperor himself, and gaining from his pontifical pretensions the authority of a religious intimation, yet the curious interest of the discourse lay in this, that Marius, for one, as he listened, seemed to forsee a grass-grown Forum, the broken ways of the Capitol, and the Palatine hill itself in humble occupation. That impression connected itself with what he had already noted of an actual change even then coming over Italian scenery. Throughout, he could trace something of a humour into which Stoicism at all times tends to fall, the tendency to cry, Abase yourselves! There was here the almost inhuman impassibility of one who had thought too closely on the paradoxical aspect of the love of posthumous fame. With the ascetic pride which lurks under all Platonism, resultant from its opposition of the seen to the unseen, as falsehood to truth — the imperial Stoic, like his true descendant, the hermit of the middle age, was ready, in no friendly humour, to mock, there in its narrow bed, the corpse which had made so much of itself in life. Marius could but contrast all that with his own Cyrenaic eagerness, just then, to taste and see and touch; reflecting on the opposite issues deducible from the same text. “The world, within me and without, flows away like a river,” he had said; “therefore let me make the most of what is here and now.”— “The world and the thinker upon it, are consumed like a flame,” said Aurelius, “therefore will I turn away my eyes from vanity: renounce: withdraw myself alike from all affections.” He seemed tacitly to claim as a sort of personal dignity, that he was very familiarly versed in this view of things, and could discern a death’s-head everywhere. Now and again Marius was reminded of the saying that “with the Stoics all people are the vulgar save themselves;” and at times the orator seemed to have forgotten his audience, and to be speaking only to himself.