Beacon Lights of History, Volume 04: Imperial Antiquity

Such was the civilization of the Roman world in the time of Marcus Aurelius,–that external grandeur, that outward prosperity, to which Gibbon points with such admiration and pride, and to which he ascribed the highest happiness which the world has ever enjoyed. Far different, probably, would have been the verdict of the good and contemplative emperor who then ruled the civilized world, when he saw the luxury, the pride, the sensuality, the selfishness, the irreligion, the worldliness, which marked all classes; producing vices too horrible to be even named, and undermining the moral health, and secretly and surely preparing the way for approaching violence and ruin.

What, then, is the reverse of the picture which Gibbon admired? What established facts have we as an offset to these gilded material glories? What should be the true judgment of mankind as to this lauded period?

The historian speaks of peace, and the prosperity which naturally flowed from it in the uninterrupted pursuit of the ordinary occupations of life. This is indisputable. There was the increase of wealth, the enjoyment of security, the absence of fears, and the reign of law. Life and property were guarded. A man could travel from one part of the Empire to the other without fear of robbers or assassins. All these things are great blessings. Materially we have no higher civilization. But with peace and prosperity were idleness, luxury, gambling, dissipation, extravagance, and looseness of morals of which we have no conception, and which no subsequent age of the world has seen. It was the age of most scandalous monopolies, and disproportionate fortunes, and abandonment to the pleasures of sense. Any Roman governor could make a fortune in a year; and his fortune was spent in banquets and fêtes and races and costly wines, and enormous retinues of slaves. The theatres, the chariot races, the gladiatorial shows, the circus, and the sports of the amphitheatre were then at their height. The central spring of society was money, since it purchased everything which Epicureanism valued. No dignitary was respected for his office,–only for the salary or gains which his office brought. All professions which were not lucrative gradually fell into disrepute; and provided they were lucrative, it was of no consequence whether or not they were infamous. Dancers, cooks, and play-actors received the highest consideration, since their earnings were large. Scholars, poets, and philosophers–what few there were–pined in attics. Epictetus lived in a miserable cottage with only a straw pallet and a single lamp. Women had no education, and were disgracefully profligate; even the wife of Marcus Aurelius (the daughter of Antoninus Pius) was one of the most abandoned women of the age, notwithstanding all the influence of their teachings and example. Slavery was so great an institution that half of the population were slaves. There were sixty millions of them in the Empire, and they were generally treated with brutal cruelty. The master of Epictetus, himself a scholar and philosopher, broke wantonly the leg of his illustrious slave to see how well he could bear pain. There were no public charities. The poor and miserable and sick were left to perish unheeded and unrelieved. Even the free citizens were fed at the public expense, not as a charity, but to prevent revolts. About two thousand people owned the whole civilized world, and their fortunes were spent in demoralizing it. What if their palaces were grand, and their villas beautiful, and their dresses magnificent, and their furniture costly, if their lives were spent in ignoble and enervating pleasures, as is generally admitted. There was a low religious life, almost no religion at all, and what there was was degrading by its superstition. Everywhere were seen the rites of magical incantations, the pretended virtue of amulets and charms, soothsayers laughing at their own predictions,–nowhere the worship of the one God who created the heaven and the earth, nor even a genuine worship of the Pagan deities, but a general spirit of cynicism and atheism. What does St. Paul say of the Romans when he was a prisoner in the precincts of the imperial palace, and at a time of no greater demoralization? We talk of the glories of jurisprudence; but what was the practical operation of laws when such a harmless man as Paul could be brought to trial, and perhaps execution! What shall we say of the boasted justice, when judgments were rendered on technical points, and generally in favor of those who had the longest purses; so that it was not only expensive to go to law, but so expensive that it was ruinous? What could be hoped of laws, however good, when they were made the channels of extortion, when the occupation of the Bench itself was the great instrument by which powerful men protected their monopolies? We speak of the glories of art; but art was prostituted to please the lower tastes and inflame the passions. The most costly pictures were hung up in the baths, and were disgracefully indecent. Even literature was directed to the flattery of tyrants and rich men. There was no manly protest from literary men against the increasing vices of society,–not even from the philosophers. Philosophy continually declined, like literature and art. Nothing strikes us more forcibly than the absence of genius in the second century. There was no reward for genius except when it flattered and pandered to what was demoralizing. Who dared to utter manly protests in the Senate? Who discussed the principles of government? Who would venture to utter anything displeasing to the imperial masters of the world? In this age of boundless prosperity, where were the great poets, where the historians, where the writers on political economy, where the moralists? For one hundred years there were scarcely ten eminent men in any department of literature whose writings have come down to us. There was the most marked decay in all branches of knowledge, except in that knowledge which could be utilized for making money. The imperial régime cast a dismal shadow over all the efforts of independent genius, on all lofty aspirations, on all individual freedom. Architects, painters, and sculptors there were in abundance, and they were employed and well paid; but where were poets, scholars, sages?–where were politicians even? The great and honored men were the tools of emperors,–the prefects of their guards, the generals of their armies, the architects of their palaces, the purveyors of their banquets. If the emperor happened to be a good administrator of this complicated despotism, he was sustained, like Tiberius, whatever his character. If he was weak or frivolous, he was removed by assassination. It was a government of absolute physical forces, and it is most marvellous that such a man as Marcus Aurelius could have been its representative. And what could he have done with his philosophical inquiries had he not also been a great general and a practical administrator,–a man of business as well as a man of thought?

But I cannot enumerate the evils which coexisted with all the boasted prosperity of the Empire, and which were preparing the way for ruin,–evils so disgraceful and universal that Christianity made no impression at all on society at large, and did not modify a law or remove a single object of scandal. Do you call that state of society prosperous and happy when half of the population was in base bondage to cruel masters; when women generally were degraded and slighted; when money was the object of universal idolatry; when the only pleasures were in banquets and races and other demoralizing sports; when no value was placed upon the soul, and infinite value on the body; when there was no charity, no compassion, no tenderness; when no poor man could go to law; when no genius was encouraged unless for utilitarian ends; when genius was not even appreciated or understood, still less rewarded; when no man dared to lift up his voice against any crying evil, especially of a political character; when the whole civilized world was fettered, deceived, and mocked, and made to contribute to the power, pleasure, and pride of a single man and the minions upon whom he smiled? Is all this to be overlooked in our estimate of human happiness? Is there nothing to be considered but external glories which appeal to the senses alone? Shall our eyes be diverted from the operation of moral law and the inevitable consequences of its violation? Shall we blind ourselves to the future condition of our families and our country in our estimate of happiness? Shall we ignore, in the dazzling life of a few favored extortioners, monopolists, and successful gamblers all that Christianity points out as the hope and solace and glory of mankind? Not thus would we estimate human felicity. Not thus would Marcus Aurelius, as he cast his sad and prophetic eye down the vistas of succeeding reigns, and saw the future miseries and wars and violence which were the natural result of egotism and vice, have given his austere judgment on the happiness of his Empire. In all his sweetness and serenity, he penetrated the veil which the eye of the worldly Gibbon could not pierce. He declares that "those things which are most valued are empty, rotten, and trifling,"–these are his very words; and that the real life of the people, even in the days of Trajan, had ceased to exist,–that everything truly precious was lost in the senseless grasp after what can give no true happiness or permanent prosperity.

AUTHORITIES

The "Meditations" of Marcus Aurelius; Epictetus should be read in connection. Renan's Life of Marcus Aurelius. Farrar's Seekers after God. Arnold has also written some interesting things about this emperor. In Smith's Dictionary there is an able article. Gibbon says something, but not so much as we could wish. Tillemont, in his History of the Emperors, says more. I would also refer my readers to my "Old Roman World," to Sismondi's Fall of the Roman Empire, and to Montesquieu's treatise on the Decadence of the Romans. The original Roman authorities which have come down to us are meagre and few.

CONSTANTINE THE GREAT

A.D. 272-337CHRISTIANITY ENTHRONED

One of the links in the history of civilization is the reign of Constantine, not unworthily called the Great, since it would be difficult to find a greater than he among the Roman emperors, after Julius Caesar, while his labors were by far more beneficent. A new era began with his illustrious reign,–the triumph of Christianity as the established religion of the crumbling Empire. Under his enlightened protection the Church, persecuted from the time of Nero, and never fashionable or popular, or even powerful as an institution, arose triumphant, defiant, almost militant, with new passions and interests; ambitious, full of enthusiasm, and with unbounded hope,–a great spiritual power, whose authority even princes and nobles were at last unable to withstand. No longer did the Christians live in catacombs and hiding-places; no longer did they sing their mournful songs over the bleeding and burning bodies of the saints, but arose in the majesty of a new and irresistible power,–temporal as well as spiritual,–breathing vengeance on ancient foes, grasping great dignities, seizing the revenues of princes, and proclaiming the sovereignty of their invisible King. In defence of their own doctrines they became fierce, arrogant, dogmatic, contentious,–not with sword in one hand and crucifix in the other, like the warlike popes and bishops of mediaeval Europe, but with intense theological hatreds, and austere contempt of those luxuries and pleasures which had demoralized society.

The last great act of Diocletian–one of the ablest and most warlike of the emperors–was an unrelenting and desperate persecution of the Christians, whose religion had been steadily gaining ground for two centuries, in spite of martyrdoms and anathemas; and this was so severe and universal that it seemed to be successful. But he had no sooner retired from the government of the world (A.D. 305) than the faith he supposed he had suppressed forever sprung up with new force, and defied any future attempt to crush it.

The vitality of the new religion had been preserved in ages of unparalleled vices by two things especially,–by martyrdom and by austerities; the one a noble attestation of faith in an age of unbelief, and the other a lofty, almost stoical, disdain of those pleasures which centre in the body.

The martyrs cheerfully and heroically endured physical sufferings in view of the glorious crown of which they were assured in the future world. They lived in the firm conviction of immortality, and that eternal happiness was connected indissolubly with their courage, intrepidity, and patience in bearing testimony to the divine character and mission of Him who had shed his blood for the remission of sins. No sufferings were of any account in comparison with those of Him who died for them. Filled with transports of love for the divine Redeemer, who rescued them from the despair of Paganism, and bound with ties of supreme allegiance to Him as the Conqueror and Saviour of the world, they were ready to meet death in any form for his sake. They had become, by professing Him as their Lord and Sovereign, soldiers of the Cross, ready to endure any sacrifices for his sacred cause.

Thus enthusiasm was kindled in a despairing and unbelieving world. And probably the world never saw, in any age, such devotion and zeal for an invisible power. It was animated by the hope of a glorious immortality, of which Christianity alone, of all ancient religions, inspired a firm conviction. In this future existence were victory and blessedness everlasting,–not to be had unless one was faithful unto death. This sublime faith–this glorious assurance of future happiness, this devotion to an unseen King–made a strong impression on those who witnessed the physical torments which the sufferers bore with unspeakable triumph. There must be, they thought, something in a religion which could take away the sting of death and rob the grave of its victory. The noble attestation of faith in Jesus did perhaps more than any theological teachings towards the conversion of men to Christianity. And persecution and isolation bound the Christians together in bonds of love and harmony, and kept them from the temptations of life There was a sort of moral Freemasonry among the despised and neglected followers of Christ, such as has not been seen before or since. They were in the world but not of the world. They were the precious salt to preserve what was worth preserving in a rapidly dissolving Empire. They formed a new power, which would be triumphant amid the universal destruction of old institutions; for the soul would be saved, and Christianity taught that the soul was everything,–that nothing could be given in exchange for it.

The other influence which seemed to preserve the early Christians from the overwhelming materialism of the times was the asceticism which so early became prevalent. It had not been taught by Jesus, but seemed to arise from the necessities of the times. It was a fierce protest against the luxuries of an enervated age. The passion for dress and ornament, and the indulgence of the appetites and other pleasures which pampered the body, and which were universal, were a hindrance to the enjoyment of that spiritual life which Christianity unfolded. As the soul was immortal and the body was mortal, that which was an impediment to the welfare of what was most precious was early denounced. In order to preserve the soul from the pollution of material pleasures, a strenuous protest was made. Hence that defiance of the pleasures of sense which gave loftiness and independence of character soon became a recognized and cardinal virtue. The Christian stood aloof from the banquets and luxuries which undermined the virtues on which the strength of man is based. The characteristic vices of the Pagan world were unchastity and fondness for the pleasures of the table. To these were added the lesser vices of display and ornaments in dress. From these the Christian fled as fatal enemies to his spiritual elevation. I do not believe it was the ascetic ideas imported from India, such as marked the Brahmins, nor the visionary ideas of the Sufis and the Buddhists, and of other Oriental religionists, which gave the impulse to monastic life and led to the austerities of the Church in the second and third centuries, so much as the practical evils with which every one was conversant, and which were plainly antagonistic to the doctrine that the life is more than meat. The triumph of the mind over the body excited an admiration scarcely less marked than the voluntary sacrifice of life to a sacred cause. Asceticism, repulsive in many of its aspects, and even unnatural and inhuman, drew a cordon around the Christians, and separated them from the sensualities of ordinary life. It was a reproof as well as a protest. It attacked Epicureanism in its most vulnerable point. "How hardly shall they who have riches enter into the kingdom of God?" Hence the voluntary poverty, the giving away of inherited wealth to the poor, the extreme simplicity of living, and even retirement from the habitations of men, which marked the more earnest of the new believers. Hence celibacy, and avoidance of the society of women,–all to resist most dangerous temptation. Hence the vows of poverty and chastity which early entered monastic life,–a life favorable to ascetic virtues. These were indeed perverted. Everything good is perverted in this world. Self-expiations, flagellations, sheepskin cloaks, root dinners, repulsive austerities, followed. But these grew out of the noble desire to keep unspotted from the world. And unless this desire had been encouraged by the leaders of the Church, the Christian would soon have been contaminated with the vices of Paganism, especially such as were fashionable,–as is deplorably the case in our modern times, when it is so difficult to draw the line between those who do not and those who do openly profess the Christian faith. It is quite probable that Christianity would not have triumphed over Paganism, had not Christianity made so strong a protest against those vices and fashions which were peculiar to an Epicurean age and an Epicurean philosophy.

It was at this period, when Christianity was a great spiritual power, that Constantine arose. He was born at Naissus, in Dacia, A.D. 274, his father being a soldier of fortune, and his mother the daughter of an innkeeper. He was eighteen when his father, Constantius, was promoted by the Emperor Diocletian to the dignity of Caesar,–a sort of lieutenant-emperor,–and early distinguished himself in the Egyptian and Persian wars. He was thirty-one when he joined his father in Britain, whom he succeeded, soon after, in the imperial dignity. Like Theodosius, he was tall, and majestic in manners; gracious, affable, and accessible, like Julius; prudent, cautious, reticent, like Fabius; insensible to the allurements of pleasure, and incredibly active and bold, like Hannibal, Charlemagne, and Napoleon; a politic man, disposed to ally himself with the rising party. The first few years of his reign, which began in A.D. 306, were devoted to the establishment of his power in Britain, where the flower of the Western army was concentrated,–foreseeing a desperate contest with the five rivals who shared between them the Empire which Diocletian had divided; which division, though possibly a necessity in those turbulent times, would yet seem to have been an unwise thing, since it led to civil wars and rivalries, and struggles for supremacy. It is a mistake to divide a great empire, unless mechanism is worn out, and a central power is impossible. The tendency of modern civilization is to a union of States, when their language and interests and institutions are identical. Yet Diocletian was wearied and oppressed by the burdens of State, and retired disgusted, dividing the Empire into two parts, the Eastern and Western. But there were subdivisions in consequence, and civil wars; and had the policy of Diocletian been continued, the Empire might have been subdivided, like Charlemagne's, until central power would have been destroyed, as in the Middle Ages. But Constantine aimed at a general union of the East and West once again, partly from the desire of centralization, and partly from ambition. The military career of Constantine for about seventeen years was directed to the establishment of his power in Britain, to the reunion of the Empire, and the subjugation of his colleagues,–a long series of disastrous civil wars. These wars are without poetic interest,–in this respect unlike the wars between Caesar and Pompey, and that between Octavius and Antony. The wars of Caesar inaugurated the imperial régime when the Empire was young and in full vigor, and when military discipline was carried to perfection; those of Constantine were in the latter days of the Empire, when it was impossible to reanimate it, and all things were tending rapidly to dissolution,–an exceedingly gloomy period, when there were neither statesmen nor philosophers nor poets nor men of genius, of historic fame, outside the Church. Therefore I shall not dwell on these uninteresting wars, brought about by the ambition of six different emperors, all of whom were aiming for undivided sovereignty. There were in the West Maximian, the old colleague of Diocletian, who had resigned with him, but who had reassumed the purple; his son, Maxentius, elevated by the Roman Senate and the Praetorian Guard,–a dissolute and imbecile young man, who reigned over Italy; and Constantine, who possessed Gaul and Britain. In the East were Galerius, who had married the daughter of Diocletian, and who was a general of considerable ability; Licinius, who had the province of Illyricum; and Maximin, who reigned over Syria and Egypt.

The first of these emperors who was disposed of was Maximian, the father of Maxentius and father-in-law of Constantine. He was regarded as a usurper, and on the capture of Marseilles, he under pressure of Constantine committed suicide by strangulation, A.D. 310. Galerius did not long survive, being afflicted with a loathsome disease, the result of intemperance and gluttony, and died in his palace in Nicomedia, in Bithynia, the capital of the Eastern provinces. The next emperor who fell was Maxentius, after a desperate struggle in Italy with Constantine,–whose passage over the Alps, and successive victories at Susa (at the foot of Mont Cenis, on the plains of Turin), at Verona, and Saxa Rubra, nine miles from Rome, from which Maxentius fled, only to perish in the Tiber, remind us of the campaigns of Hannibal and Napoleon. The triumphal arch which the victor erected at Rome to commemorate his victories still remains as a monument of the decline of Art in the fourth century. As a result of the conquest over Maxentius, the Praetorian guards were finally abolished, which gave a fatal blow to the Senate, and left the capital disarmed and exposed to future insults and dangers.

The next emperor who disappeared from the field was Maximin, who had embarked in a civil war with Licinius. He died at Tarsus, after an unsuccessful contest, A.D. 313; and there were left only Licinius and Constantine,–the former of whom reigned in the East and the latter in the West. Scarcely a year elapsed before these two emperors embarked in a bloody contest for the sovereignty of the world. Licinius was beaten, but was allowed the possession of Thrace, Asia Minor, Syria, and Egypt. A hollow reconciliation was made between them, which lasted eight years, during which Constantine was engaged in the defence of his empire from the hostile attacks of the Goths in Illyricum. He gained great victories over these barbarians, and chased them beyond the Danube. He then turned against Licinius, and the bloody battle of Adrianople, A.D. 323, when three hundred thousand combatants were engaged, followed by a still more bloody one on the heights of Chrysopolis, A.D. 324, made Constantine supreme master of the Empire thirty-seven years after Diocletian had divided his power with Maximian.

The great events of his reign as sole emperor, with enormous prestige as a general, second only to that of Julius Caesar, were the foundation of Constantinople and the establishment of Christianity as the religion of the Empire.

The ancient Byzantium, which Constantine selected as the new capital of his Empire, had been no inconsiderable city for nearly one thousand years, being founded only ninety-seven years after Rome itself. Yet, notwithstanding its magnificent site,–equally favorable for commerce and dominion,–its advantages were not appreciated until the genius of Constantine selected it as the one place in his vast dominions which combined a central position and capacities for defence against invaders. It was also a healthy locality, being exposed to no malarial poisons, like the "Eternal City." It was delightfully situated, on the confines of Europe and Asia, between the Euxine and the Mediterranean, on a narrow peninsula washed by the Sea of Marmora and the beautiful harbor called the Golden Horn, inaccessible from Asia except by water, while it could be made impregnable on the west. The narrow waters of the Hellespont and the Bosporus, the natural gates of the city, could be easily defended against hostile fleets both from the Euxine and the Mediterranean, leaving the Propontis (the deep, well-harbored body of water lying between the two straits, in modern times called the Sea of Marmora) with an inexhaustible supply of fish, and its shores lined with vineyards and gardens. Doubtless this city is more favored by nature for commerce, for safety, and for dominion, than any other spot on the face of the earth; and we cannot wonder that Russia should cast greedy eyes upon it as one of the centres of its rapidly increasing Empire. This beautiful site soon rivalled the old capital of the Empire in riches and population, for Constantine promised great privileges to those who would settle in it; and he ransacked and despoiled the cities of Italy, Greece, and Asia Minor of what was most precious in Art to make his new capital attractive, and to ornament his new palaces, churches, and theatres. In this Grecian city he surrounded himself with Asiatic pomp and ceremonies. He assumed the titles of Eastern monarchs. His palace was served and guarded with a legion of functionaries that made access to his person difficult. He created a new nobility, and made infinite gradations of rank, perpetuated by the feudal monarchs of Europe. He gave pompous names to his officers, both civil and military, using expressions still in vogue in European courts, like "Your Excellency," "Your Highness," and "Your Majesty,"–names which the emperors who had reigned at Rome had uniformly disdained. He cut himself loose from all the traditions of the past, especially all relics of republicanism. He divided the civil government of the Empire into thirteen great dioceses, and these he subdivided into one hundred and sixteen provinces. He separated the civil from the military functions of governors. He installed eunuchs in his palace, to wait upon his person and perform menial offices. He made his chamberlain one of the highest officers of State. He guarded his person by bodies of cavalry and infantry. He clothed himself in imposing robes; elaborately arranged his hair; wore a costly diadem; ornamented his person with gems and pearls, with collars and bracelets. He lived, in short, more like a Heliogabalus than a Trajan or an Aurelian. All traces of popular liberty were effaced. All dignities and honors and offices emanated from him. The Caesars had been absolute monarchs, but disguised their power. Constantine made an ostentatious display of his. Moreover he increased the burden of taxation throughout the Empire. The last fourteen years of his reign was a period of apparent prosperity, but the internal strength of the Empire and the character of the emperor sadly degenerated. He became effeminate, and committed crimes which sullied his fame. He executed his oldest son on mere suspicion of crime, and on a charge of infidelity even put to death the wife with whom he had lived for twenty years, and who was the mother of future emperors.