A.D. 161
Marcus Aurelius did no dishonour to the discernment of his friend and adoptive father Antoninus Pius. Studying philosophy and practising self-command, he emulated and surpassed the virtues of the self-denying leaders of his sect, and only broke through the rule he imposed on himself of clemency and mildness, when he found philosophy in danger of being counted a vain deceit, and the active duties of human brotherhood preferred to the theoretic rhapsodies on the same subject with which his works were filled. Times began to change. Men were dissatisfied with the unsubstantial dream of Platonist and Stoic. There were symptoms of an approaching alteration in human affairs, which perplexed the thoughtful and gave promise of impunity to the bad. Perhaps a man who, clothed in the imperial purple, bestowed so much study on the intellectual niceties of the Sophists, and endeavoured to keep his mind in a fit state for abstract speculation by scourging and starving his body, was not so fitted for the approaching crisis as a rougher and less contemplative nature would have been. Britain was in commotion, there were tumults on the Rhine, and in Armenia the Parthians cut the Roman legions to pieces. And scarcely were those troubles settled and punished, when a worse calamity befell the Roman empire. Its inviolability became a boast of the past. The fearful passions for conquest and rapine of the border-barbarians were roused. Barbaric cohorts encamped on the fields of Italy, and the hosts of wild men from the forests of the North pillaged the heaped-up treasures of the garden of the world. The emperor flew to the scene of danger, but the fatal word had been said. Italy was accessible from the Alps and from the sea; and, though a bloody defeat at Aquileia flung back the invaders, disordered and dispirited, over the mountains they had descended with such hopes, the struggle was but begun. The barbarians felt their power, and the old institutions of Rome were insufficient to resist future attacks. But to the aid of the old Roman institutions a new institution came, an institution which was destined to repel the barbarians by overcoming barbarism itself, and save the dignity of Rome by giving it the protection of the Cross. But at present—that is, during the reign of the philosophic Marcus Aurelius—a persecution raged against the Christians which seemed to render hopeless all chance of their success. The mild laws of Trajan and Adrian, and the favourable decrees of Antoninus Pius, were set aside by the contemptuous enmity of this explorer of the mysterious heights of virtue, which occasionally carried him out of sight of the lower but more important duties of life. An unsocial tribe the Christians were, who rigorously shut their eyes to the beauties of abstract perfection, and preferred the plain orders of the gospel to the most ambitious periods of the emperor. But the persecution of a sect so small and so obscure as the Christian was at that time, is scarcely perceptible as a diminution of the sum of human happiness secured to the world by the gentleness and equity which regulated all his actions. Here is an example of the way in which he treated rebels against his authority. An insurrection broke out in Syria and the East, headed by a pretended descendant of the patriot Cassius, who had conspired against Julius Cæsar. The emperor hurried to meet him—some say to resign the empire into his hands, to prevent the effusion of blood; but the usurper died in an obscure commotion, and nothing was left but to take vengeance on his adherents. This is the letter the conqueror wrote to the Senate:—“I beseech you, conscript Fathers! not to punish the guilty with too much rigour. Let no Senator be put to death. Let the banished return to their country. I wish I could give back their lives to those who have died in this quarrel. Revenge is unworthy of an emperor. You will pardon, therefore, the children of Cassius, his son-in-law, and his wife. Pardon, did I say? Ah! what crime have they committed? Let them live in safety, let them retain all that Cassius possessed. Let them live in whatever place they choose, to be a monument of your clemency and mine.”
In such hands as these the fortune of mankind was safe. A pity that the father’s feelings got the better of his judgment in the choice of his successor. It is the one blot on his otherwise perfect disinterestedness. In dying, with such a monster as Commodus ready to leap into his seat, he must have felt how inexpressibly valuable his life would be to the Roman people. He perhaps saw the danger to which he exposed the world; for he committed his son to the care of his wisest counsellors, and begged him to continue the same course of government he had pursued. Perhaps he was tired of life, perhaps he sought refuge in his self-denying philosophy from the prospect he saw before him of a state of perpetual struggle and eventual overthrow. When the Tribune came for the last time to ask the watchword of the day, “Go to the rising sun,” he said; “for me, I am just going to set.”
And here the history of the Second Century should close. It is painful to go back again to the hideous scenes of anarchy and crime from which we have been delivered so long. What must the sage counsellors, the chosen companions and equals in age of the Antonines, have thought when all at once the face of affairs, which they must have believed eternal, was changed?—when the noblest and wisest in the land were again thrown heedlessly into the arena without trial?—when spies watched every meal, and the ferocious murderer on the throne seemed to gloat over the struggles of his victims? Yet, if they had reflected on the inevitable course of events, they must have seen that a government depending on the character of one man could never be relied on. Where, indeed, could any element of security be found? The very ground-work of society was overthrown. There was no independent body erect amid the general prostration at the footstool of the emperor. Local self-government had ceased except in name. All the towns which hitherto had been subordinate to Rome, but endowed at the same time with privileges which were worth defending, had been absorbed into the great whirlpool of imperial centralization, and were admitted to the rights of Roman citizenship—now of little value, since it embraced every quarter of the empire. Jupiter and Juno, and the herd of effete gods and goddesses, if they had ever held any practical influence over the minds of men, had long sunk into contempt, except in so far as their rich establishments were defended by persons interested in their maintenance, and the processions and gaudy display of a foul and meretricious worship were pleasing to the depraved taste of the mob. But the religious principle, as a motive of action, or as a point of combination, was at an end. Augurs were still appointed, and laughed at the uselessness of their office; oracles were still uttered, and ridiculed as the offspring of ignorance and imposture; conflicting deities fought for pre-eminence, or compromised their differences by an amalgamation of their altars, and perhaps a division of their estates. It was against this state of society the early Fathers directed their warnings and denunciations. The world did certainly lie in darkness, and it was indispensable to warn the followers of Christ not to be conformed to the fashion of that fleeting time. Some, to escape the contagion of this miserable condition, when men were without hope, and without even the wretched consolation which a belief in a false god would have given them, fled to the wilds and caves. Hermits escaped equally the perils of sin and the hostility of the heathen. Believers were exhorted to flee from contamination, and some took the words in their literal meaning. But not all. Many remained, and fought the good fight in the front of the battle, as became