And it was at about this time that I began to feel myself divine. Don’t misunderstand me: I was still, and more than ever, the same man, fed by the fruits and flesh of earth, and giving back to the soil their unconsumed residue, surrendering to sleep with each revolution of the stars, and nearly beside myself when too long deprived of the warming presence of love. My strength and agility, both of mind and of body, had been carefully maintained by purely human disciplines. What more can I say except that all that was lived as godlike experience? The dangerous experiments of youth were over, and its haste to seize the passing hour. At forty-eight I felt free of impatience, assured of myself, and as near perfection as my nature would permit, in fact, eternal. Please realize that all this was wholly on the plane of the intellect; the delirium, if I must use the term, came later on. I was god, to put it simply, because I was man. The titles of divinity which Greece conferred upon me thereafter served only to proclaim what I had long since ascertained for myself. I even believe that I could have felt myself god had I been thrown into one of Domitian’s prisons, or confined to the pits of a mine. If I make bold to such pretensions, it is because the feeling seems to me hardly extraordinary, and in no way unique. Others besides me have felt it, or will do so in time to come.
I have already mentioned that my titles added virtually nothing to this astonishing certitude; on the contrary, the feeling was confirmed in performing the simplest routines of my function as emperor. If Jupiter is brain to the world, then the man who organizes and presides over human affairs can logically consider himself as a part of that all-governing mind. Humanity, rightly or not, has almost always conceived of its god in terms of Providence; my duties forced me to serve as the incarnation of this Providence for one part of mankind. The more the State increases in size and power, extending its strict, cold links from man to man, the more does human faith aspire to exalt the image of a human protector at the end of this mighty chain. Whether I wished it or not, the Eastern populations of the empire already considered me a god. Even in the West, and even in Rome, where we are not officially declared divine till after death, the instinctive piety of the common people tends more and more to deify us while we are still alive. The Parthians, in gratitude to the Roman who had established and maintained peace, were soon to erect temples in my honor; even at Vologasia, in the very heart of that vast world beyond our frontiers, I had my sanctuary. Far from reading in this adoration a risk of arrogant presumption, or madness, for the man who accepts it, I found therein a restraint, and indeed an obligation to model myself upon something eternal, trying to add to my human capacity some part of supreme wisdom. To be god demands more virtues, all things considered, than to be emperor.
I was initiated at Eleusis eighteen months later. In one sense this visit to Osroës had been a turning point in my life. Instead of going back to Rome I had decided to devote some years to the Greek and Oriental provinces of the empire; Athens was coming more and more to be the center of my thought, and my home. I wished to please the Greeks, and also to Hellenize myself as much as possible, but though my motives for this initiation were in part political, it proved nevertheless to be a religious experience without equal. These ancient rites serve only to symbolize what happens in human life, but the symbol has a deeper purport than the act, explaining each of our motions in terms of celestial mechanism. What is taught at Eleusis must remain secret; it has, besides, the less danger of being divulged in that its nature is ineffable. If formulated, it would result only in commonplaces; therein lies its real profundity. The higher degrees which were later conferred upon me in the course of private talks with the Hierophant added almost nothing to that first emotion which I shared in common with the least of the pilgrims who made the same ritual ablutions and drank at the spring. I had heard the discords resolving into harmonies; for one moment I had stood on another sphere and contemplated from afar, but also from close by, that procession which is both human and divine, wherein I, too, had my place, this our world where suffering existed still, but error was no more. From such a perspective our human destiny, that vague design in which the least practiced eye can trace so many flaws, gleamed bright like the patterns of the heavens.
And it is here that I can best speak of a habit which led me throughout my life along paths less secret than those of Eleusis, but after all parallel to them, namely, the study of the stars. I have always been friend to astronomers and client to astrologers. The science of the latter is questionable, but if false in its details it is perhaps true in the total implication; for if man is part and parcel of the universe, and is ruled by the same laws as govern the sky, it is not unreasonable to search the heavens for the patterns of our lives, and for those impersonal attractions which induce our successes and our errors. On autumn evenings I seldom failed to greet Aquarius to the south, that heavenly Cup Bearer and Giver of Gifts under whose sign I was born. Nor did I forget to note in each of their passages Jupiter and Venus, who govern my life, nor to measure the dangerous influence of Saturn.
But if this strange refraction of human affairs upon the stellar vault preoccupied many of my waking hours, I was still more deeply absorbed in celestial mathematics, the abstract speculations to which those flaming spheres give rise. I was inclined to believe, along with certain of our more daring philosophers, that earth, too, takes part in that daily and nightly round which the sacred processions of Eleusis are intended to reproduce in human terms. In a world which is only a vortex of forces and whirl of atoms, where there is neither high nor low, periphery nor center, I could ill conceive of a globe without motion, or a fixed point which would not move.
At other times I was haunted in my nightly vigils by the problem of precession of the equinoxes, as calculated long ago by Hipparchus of Alexandria. I could see in this passage and return the mathematical demonstration of those same mysteries which Eleusis represents in mere fable and symbol. In our times the Spike of Virgo is no longer at the point of the map where Hipparchus marked it, but such variation itself completes a cycle, and serves to confirm the astronomer’s hypotheses. Slowly, ineluctably, this firmament will become again what it was in Hipparchus’ time; it will be again what it is in the time of Hadrian. Disorder is absorbed in order, and change becomes part of a plan which the astronomer can know in advance; thus the human mind reveals its participation in the universe by formulating such exact theorems about it, just as it does at Eleusis, by ritual outcry and dance. Both the man and the stars which are the objects of his gaze roll inevitably toward their ends, marked somewhere in the sky; but each moment of that descent is a pause, a guide mark, and a segment of a curve itself as solid as a chain of gold. Each movement in space brings us back to a point which, because we happen to be on it, seems to us a center.
From the nights of my childhood, when Marullinus first pointed out to me the constellations above, my curiosity for the world of the spheres has not abated. In the watches of camp life I looked with wonder at the moon as it raced through the clouds of barbarian skies; in later years, in the clear nights of Attica, I listened while Theron of Rhodes, the astronomer, explained his system of the world. In mid-Aegean, lying flat on the deck of a ship, I have followed the slow oscillation of the mast as it moved among the stars, swaying first from the red eye of Taurus to the tears of the Pleiades, then from Pegasus to the Swan. I answered as well as I could the naďve questions so gravely put by the youth gazing with me at that same sky. Here at the Villa I have built an observatory, but I can no longer climb its steps. Once in my life I did a rarer thing. I made sacrifice to the constellations of an entire night. It was after my visit to Osroës, coming back through the Syrian desert: lying on my back, wide awake but abandoning for some hours every human concern, I gave myself up from nightfall to dawn to this world of crystal and flame. That was the most glorious of all my voyages. Overhead shone the great star of the constellation of Lyra, destined to be the polar star for men who will live tens of thousands of years after we have ceased to be. In the last light of
the horizon Castor and Pollux gleamed faintly; the Serpent gave way to the Archer; next the Eagle mounted toward the zenith, wings widespread, and beneath him appeared the constellation at that time unnamed by astronomers, but to which I have since given that most cherished of names.
The night, which is never so black as people think who live and sleep indoors, was at first more dark, and then grew lighter. The fires, left burning to frighten the jackals, went out; their dying coals made me think of my grandfather warming himself as he stood in his vineyard, and of his prophecies, which by then had become the present, and were soon to be the past. I have tried under many a form to join the divine, and have known more than one ecstasy; some of these have been atrocious, others overpoweringly sweet, but the one of the Syrian night was strangely lucid. It inscribed within me the heavenly motions with greater precision than any partial observation would ever have allowed me to attain. I know exactly, at the hour of this writing, what stars are passing here at Tibur above this stuccoed and painted ceiling; and elsewhere, far away, over a tomb. Some years later it was death which was to become the object of my constant contemplation, the thought to which I was to give every faculty of my mind not absorbed by the State. And who speaks of death speaks also of that mysterious world to which, perhaps, we gain access by death. After such long reflection, and so many experiments, some of them reprehensible, I still know nothing of what goes on behind death’s dark curtain. But the Syrian night remains as my conscious experience of immortality.
SAECULUM AUREUM
The summer following my meeting with Osroës was passed in Asia Minor: I made a stop in Bithynia in order to supervise in person the annual felling in the State forests there. At Nicomedia, that lustrous, well-ordered, and learned city, I stayed with the procurator of the province, Cneius Pompeius Proculus, who lived in the ancient palace of King Nicomedus, where voluptuous memories of the young Julius Caesar abound. Breezes from the Propontis fanned those cool, shaded rooms. Proculus was a man of taste; he arranged some readings for my pleasure. Some visiting sophists and several small groups of students and poetry-lovers met together in the gardens, beside a spring consecrated to Pan. From time to time a servant would dip a great jar of porous clay into the cooling waters; even the most limpid verses lacked the sparkle of that clear stream.
One late afternoon we were reading an abstruse work of Lycophron, whom I enjoy for his daring juxtaposition of sounds, figures and allusions, a complex system of echoes and mirrors. A little apart from the others a young boy was listening to those difficult strophes, half attentive, half in dream; I thought at once of some shepherd, deep in the woods, vaguely aware of a strange bird’s cry. He had brought neither tablet nor style. Seated on the edge of the water’s basin he trailed a hand idly over the fair, placid surface. His father, I learned, had held a small post in administration of the vast imperial domains; left young to a grandfather’s care the boy had been sent to study in Nicomedia, and to reside there with a former guest of his parents, a shipowner and builder of the town who seemed rich to that modest family.
I kept him on after the others had gone. He had read little, and knew almost nothing of the world; though childishly trusting, he was also disposed to reflection. I had seen Claudiopolis, his native city, so I led him to speak of his home on the edge of the great pine forests which furnish masts for our ships; of the hilltop temple of Attys, whose strident music he loved; of the superb horses of his country and its strange gods. His voice was low, and his Greek had the accent of Asia. Suddenly aware of my attention, or of my gaze, perhaps, he grew confused, flushed, and fell back into one of those stubborn silences to which I was soon to become accustomed. An intimacy gradually developed. He accompanied me thereafter in all my voyages, and the fabulous years began.
Antinous was Greek; I traced the story of this ancient but little known family back to the time of the first Arcadian settlers along the shores of the Propontis. But Asia had produced its effect upon that rude blood, like the drop of honey which clouds and perfumes a pure wine. I could detect in him mystic superstitions like those of a disciple of Apollonius, and the religious adoration, as well, of an Oriental subject for his monarch. His presence was extraordinarily silent: he followed me like some animal, or a familiar spirit. He had the infinite capacity of a young dog for play and for swift repose, and the same fierceness and trust. This graceful hound, avid both for caresses and commands, took his post at my feet.
I admired his almost haughty indifference for all that was not his delight or his cult; it served him in place of disinterestedness and scruple, and of all virtues painfully acquired. I marveled at his gentleness, which had aspects of hardness, too, and the somber devotion to which he gave his whole being. And yet this submission was not blind; those lids so often lowered in acquiescence or in dream were not always so; the most attentive eyes in the world would sometimes look me straight in the face, and I felt myself judged. But I was judged as is a god by his adorer: my harshness and sudden suspicions (for I had them later on) were patiently and gravely accepted. I have been absolute master but once in my life, and over but one being.
If I have said nothing yet of a beauty so apparent it is not merely because of the reticence of a man too completely conquered. But the faces which we try so desperately to recall escape us: it is only for a moment … I see a head bending under its dark mass of hair, eyes which seemed slanting, so long were the lids, a young face broadly formed, as if for repose. This tender body varied all the time, like a plant, and some of its alterations were those of growth. The boy changed; he grew tall. A week of indolence sufficed to soften him completely; a single afternoon at the hunt made the young athlete firm again, and fleet; an hour’s sun would turn him from jasmine to the color of honey. The boyish limbs lengthened out; the face lost its delicate childish round and hollowed slightly under the high cheekbones; the full chest of the young runner took on the smooth, gleaming curves of a Bacchante’s breast; the brooding lips bespoke a bitter ardor, a sad satiety. In truth this visage changed as if I had molded it night and day.
When I think back on these years I seem to return to the Age of Gold. Trouble was no more: past efforts were repaid by an ease which was almost divine. Travel was play, a pleasure well known, controlled, and skilfully planned. Work, though incessant, was only a form of delight. My life, where everything came late, power and happiness, too, now acquired the splendor of high noon, the luminous glow of siesta time when everything, the objects of the room and the figure lying beside one, bathes in golden shade. Passion satisfied has its innocence, almost as fragile as any other: the remainder of human beauty was relegated to the rank of mere spectacle, and ceased to be game for my pursuit. This adventure, begun casually enough, served to enrich but also to simplify my life: the future was matter for slight concern; I ceased to question the oracles; the stars were no longer anything more than admirable patterns upon the vault of heaven. Never before had I noted with such elation the glimmer of dawn on the distant islands, the coolness of caves sacred to nymphs and haunted by birds of passage, the low flight of quail at dusk. I reread the poets; some seemed better to me than before, but most of them worse. I wrote verses myself which appeared less inadequate than usual.
There was Bithynia and its sea of trees, the forests of cork-oak and pine; and the hunting lodge with latticed galleries where the boy, once again in familiar haunts, would cast off his dagger and belt of gold, scattering his arrows at random to roll with the dogs on the leather divans. The plains had stored up the long summer’s heat; haze rose from the meadows along the Sangarius where herds of wild horses ran. At break of day we used to go down to the river to bathe, brushing tall grass in our path still wet with dew, while above us hung the thin crescent moon which Bithynia takes for her emblem. This country received every privilege and even added my name to its own.
Winter overtook us at Sinope; there, in almost Scythian cold, I officially inaugurated the work of enlarging the port, already begun at my order by the navy�
��s men. On our way to Byzantium, outside each village the local officials had enormous fires built up for my guards to warm themselves. We crossed the Bosphorus in full beauty of storm and snow. Then came long rides in the Thracian Forest, with stinging wind swelling the folds of our cloaks. I remember the steady beat of rain on the leaves and the tent top; the halt at the workers’ camp where Hadrianopolis was to be built, and ovations there from the veterans of the Dacian wars; the soft, wet earth out of which walls and towers soon would rise. In spring an inspection of the Danube garrisons took me back to Sarmizegethusa, which today is no more than a prosperous village; a bracelet of King Decebalus now graced the wrist of the young Bithynian.
The return to Greece was made from the north: I lingered in the valley of Tempe, all splashed as it is with streams; then on to blond Euboea, and Attica’s wine-rose hills. Athens we barely touched, but at Eleusis, for my initiation into the Mysteries, I passed three days and three nights mingled with the pilgrims attending the autumn feast; the only precaution taken for me was to forbid the men to wear their daggers.
I took Antinous to the Arcadia of his ancestors: its forests were still as impenetrable as in the days of those wolf hunters of old. Sometimes, with a crack of the whip, a horseman would startle a viper. On the stony heights the sun burned hot as in summer and the lad, resting against the boulders, head bowed low and his hair lightly stirred by the breeze, would sleep like some daylight Endymion. A hare which my young hunter had tamed with great effort was caught and torn by the hounds, sole woe of shadow-less days. The people of Mantinea uncovered some traces of kinship with that family of Bithynian colonists, hitherto unknown; the city, where the boy was later to have his temples, was enriched by me and adorned. Its immemorial sanctuary of Neptune had fallen in ruins, yet was so venerable that all entrance to it had been forbidden: mysteries more ancient than mankind itself were perpetuated behind those never-opening doors. I built a new temple, far more vast than the old and wholly enclosing the ancient edifice, which will lie hereafter within like the stone at the heart of a fruit. On the road not far from Mantinea I restored the tomb where Epaminondas, slain in the heat of battle, is laid to rest with the young companion struck down at his side; a column whereon a poem is inscribed was erected by my order to commemorate this example of a time when everything, viewed at a distance, seems to have been noble, and simple, too, whether tenderness, glory, or death.
Memoirs of Hadrian Page 14
