Marius the Epicurean, Volume 1 — Manly Amusement

CHAPTER XIV. MANLY AMUSEMENT

During the Eastern war there came a moment when schism in the empire had seemed possible through the defection of Lucius Verus; when to Aurelius it had also seemed possible to confirm his allegiance by no less a gift than his beautiful daughter Lucilla, the eldest of his children—the domnula, probably, of those letters.

The little lady, grown now to strong and stately maidenhood, had been ever something of the good genius, the better soul, to Lucius Verus, by the law of contraries, her somewhat cold and apathetic modesty acting as counterfoil to the young man’s tigrish fervour.

Conducted to Ephesus, she had become his wife by form of civil marriage, the more solemn wedding rites being deferred till their return to Rome.

The ceremony of the Confarreation, or religious marriage, in which bride and bridegroom partook together of a certain mystic bread, was celebrated accordingly, with due pomp, early in the spring; Aurelius himself assisting, with much domestic feeling.

A crowd of fashionable people filled the space before the entrance to the apartments of Lucius on the Palatine hill, richly decorated for the occasion, commenting, not always quite delicately, on the various details of the rite, which only a favoured few succeeded in actually witnessing.

“She comes!

” Marius could hear them say, “escorted by her young brothers: it is the young Commodus who carries the torch of white-thornwood, the little basket of work-things, the toys for the children:”—and then, after a watchful pause, “she is winding the woollen thread round the doorposts.

Ah!

I see the marriage-cake: the bridegroom presents the fire and water.

” Then, in a longer pause, was heard the chorus, Thalassie!

Thalassie!

and for just a few moments, in the strange light of many wax tapers at noonday, Marius could see them both, side by side, while the bride was lifted over the doorstep: Lucius Verus heated and handsome—the pale, impassive Lucilla looking very long and slender, in her closely folded yellow veil, and high nuptial crown.

As Marius turned away, glad to escape from the pressure of the crowd, he found himself face to face with Cornelius, an infrequent spectator on occasions such as this.

It was a relief to depart with him—so fresh and quiet he looked, though in all his splendid equestrian array in honour of the ceremony—from the garish heat of the marriage scene.

The reserve which had puzzled Marius so much on his first day in Rome, was but an instance of many, to him wholly unaccountable, avoidances alike of things and persons, which must certainly mean that an intimate companionship would cost him something in the way of seemingly indifferent amusements.

Some inward standard Marius seemed to detect there (though wholly unable to estimate its nature) of distinction, selection, refusal, amid the various elements of the fervid and corrupt life across which they were moving together:—some secret, constraining motive, ever on the alert at eye and ear, which carried him through Rome as under a charm, so that Marius could not but think of that figure of the white bird in the market-place as undoubtedly made true of him.

And Marius was still full of admiration for this companion, who had known how to make himself very pleasant to him.

Here was the clear, cold corrective, which the fever of his present life demanded.

Without it, he would have felt alternately suffocated and exhausted by an existence, at once so gaudy and overdone, and yet so intolerably empty;

in which people, even at their best, seemed only to be brooding, like the wise emperor himself, over a world’s disillusion.

For with all the severity of Cornelius, there was such a breeze of hopefulness—freshness and hopefulness, as of new morning, about him.

For the most part, as I said, those refusals, that reserve of his, seemed unaccountable.

But there were cases where the unknown monitor acted in a direction with which the judgment, or instinct, of Marius himself wholly concurred;

the effective decision of Cornelius strengthening him further therein, as by a kind of outwardly embodied conscience.

And the entire drift of his education determined him, on one point at least, to be wholly of the same mind with this peculiar friend (they two, it might be, together, against the world!

) when, alone of a whole company of brilliant youth, he had withdrawn from his appointed place in the amphitheatre, at a grand public show, which after an interval of many months, was presented there, in honour of the nuptials of Lucius Verus and Lucilla.

And it was still to the eye, through visible movement and aspect, that the character, or genius of Cornelius made itself felt by Marius; even as on that afternoon when he had girt on his armour, among the expressive lights and shades of the dim old villa at the roadside, and every object of his knightly array had seemed to be but sign or symbol of some other thing far beyond it.

For, consistently with his really poetic temper, all influence reached Marius, even more exclusively than he was aware, through the medium of sense.

From Flavian in that brief early summer of his existence, he had derived a powerful impression of the “perpetual flux”: he had caught there, as in cipher or symbol, or low whispers more effective than any definite language, his own Cyrenaic philosophy, presented thus, for the first time, in an image or person, with much attractiveness, touched also, consequently, with a pathetic sense of personal sorrow:—a concrete image, the abstract equivalent of which he could recognise afterwards, when the agitating personal influence had settled down for him, clearly enough, into a theory of practice.

But of what possible intellectual formula could this mystic Cornelius be the sensible exponent; seeming, as he did, to live ever in close relationship with, and recognition of, a mental view, a source of discernment, a light upon his way, which had certainly not yet sprung up for Marius?

Meantime, the discretion of Cornelius, his energetic clearness and purity, were a charm, rather physical than moral: his exquisite correctness of spirit, at all events, accorded so perfectly with the regular beauty of his person, as to seem to depend upon it.

And wholly different as was this later friendship, with its exigency, its warnings, its restraints, from the feverish attachment to Flavian, which had made him at times like an uneasy slave, still, like that, it was a reconciliation to the world of sense, the visible world.

From the hopefulness of this gracious presence, all visible things around him, even the commonest objects of everyday life—if they but stood together to warm their hands at the same fire—took for him a new poetry, a delicate fresh bloom, and interest.

It was as if his bodily eyes had been indeed mystically washed, renewed, strengthened.

And how eagerly, with what a light heart, would Flavian have taken his place in the amphitheatre, among the youth of his own age!

with what an appetite for every detail of the entertainment, and its various accessories:—the sunshine, filtered into soft gold by the vela, with their serpentine patterning, spread over the more select part of the company; the Vestal virgins, taking their privilege of seats near the empress Faustina, who sat there in a maze of double-coloured gems, changing, as she moved, like the waves of the sea; the cool circle of shadow, in which the wonderful toilets of the fashionable told so effectively around the blazing arena, covered again and again during the many hours’ show, with clean sand for the absorption of certain great red patches there, by troops of white-shirted boys, for whom the good-natured audience provided a scramble of nuts and small coin, flung to them over a trellis-work of silver-gilt and amber, precious gift of Nero, while a rain of flowers and perfume fell over themselves, as they paused between the parts of their long feast upon the spectacle of animal suffering.

During his sojourn at Ephesus, Lucius Verus had readily become a patron, patron or protégé, of the great goddess of Ephesus, the goddess of hunters; and the show, celebrated by way of a compliment to him to-day, was to present some incidents of her story, where she figures almost as the genius of madness, in animals, or in the humanity which comes in contact with them.

The entertainment would have an element of old Greek revival in it, welcome to the taste of a learned and Hellenising society; and, as Lucius Verus was in some sense a lover of animals, was to be a display of animals mainly.

There would be real wild and domestic creatures, all of rare species; and a real slaughter.

On so happy an occasion, it was hoped, the elder emperor might even concede a point, and a living criminal fall into the jaws of the wild beasts.

And the spectacle was, certainly, to end in the destruction, by one mighty shower of arrows, of a hundred lions, “nobly” provided by Aurelius himself for the amusement of his people.

—Tam magnanimus fuit!

The arena, decked and in order for the first scene, looked delightfully fresh, re-inforcing on the spirits of the audience the actual freshness of the morning, which at this season still brought the dew.

Along the subterranean ways that led up to it, the sound of an advancing chorus was heard at last, chanting the words of a sacred song, or hymn to Diana; for the spectacle of the amphitheatre was, after all, a religious occasion.

To its grim acts of blood-shedding a kind of sacrificial character still belonged in the view of certain religious casuists, tending conveniently to soothe the humane sensibilities of so pious an emperor as Aurelius, who, in his fraternal complacency, had consented to preside over the shows.

Artemis or Diana, as she may be understood in the actual development of her worship, was, indeed, the symbolical expression of two allied yet contrasted elements of human temper and experience—man’s amity, and also his enmity, towards the wild creatures, when they were still, in a certain sense, his brothers.

She is the complete, and therefore highly complex, representative of a state, in which man was still much occupied with animals, not as his flock, or as his servants after the pastoral relationship of our later, orderly world, but rather as his equals, on friendly terms or the reverse,—a state full of primeval sympathies and antipathies, of rivalries and common wants—while he watched, and could enter into, the humours of those “younger brothers,” with an intimacy, the “survivals” of which in a later age seem often to have had a kind of madness about them.

Diana represents alike the bright and the dark side of such relationship.

But the humanities of that relationship were all forgotten to-day in the excitement of a show, in which mere cruelty to animals, their useless suffering and death, formed the main point of interest.

People watched their destruction, batch after batch, in a not particularly inventive fashion; though it was expected that the animals themselves, as living creatures are apt to do when hard put to it, would become inventive, and make up, by the fantastic accidents of their agony, for the deficiencies of an age fallen behind in this matter of manly amusement.

It was as a Deity of Slaughter—the Taurian goddess who demands the sacrifice of the shipwrecked sailors thrown on her coasts—the cruel, moonstruck huntress, who brings not only sudden death, but rabies, among the wild creatures that Diana was to be presented, in the person of a famous courtesan.

The aim at an actual theatrical illusion, after the first introductory scene, was frankly surrendered to the display of the animals, artificially stimulated and maddened to attack each other.

And as Diana was also a special protectress of new-born creatures, there would be a certain curious interest in the dexterously contrived escape of the young from their mother’s torn bosoms; as many pregnant animals as possible being carefully selected for the purpose.

The time had been, and was to come again, when the pleasures of the amphitheatre centered in a similar practical joking upon human beings.

What more ingenious diversion had stage manager ever contrived than that incident, itself a practical epigram never to be forgottten, when a criminal, who, like slaves and animals, had no rights, was compelled to present the part of Icarus; and, the wings failing him in due course, had fallen into a pack of hungry bears?

For the long shows of the amphitheatre were, so to speak, the novel-reading of that age—a current help provided for sluggish imaginations, in regard, for instance, to grisly accidents, such as might happen to one’s self; but with every facility for comfortable inspection.

Scaevola might watch his own hand, consuming, crackling, in the fire, in the person of a culprit, willing to redeem his life by an act so delightful to the eyes, the very ears, of a curious public.

If the part of Marsyas was called for, there was a criminal condemned to lose his skin.

It might be almost edifying to study minutely the expression of his face, while the assistants corded and pegged him to the bench, cunningly; the servant of the law waiting by, who, after one short cut with his knife, would slip the man’s leg from his skin, as neatly as if it were a stocking—a finesse in providing the due amount of suffering for wrong-doers only brought to its height in Nero’s living bonfires.

But then, by making his suffering ridiculous, you enlist against the sufferer, some real, and all would-be manliness, and do much to stifle any false sentiment of compassion.

The philosophic emperor, having no great taste for sport, and asserting here a personal scruple, had greatly changed all that; had provided that nets should be spread under the dancers on the tight-rope, and buttons for the swords of the gladiators.

But the gladiators were still there.

Their bloody contests had, under the form of a popular amusement, the efficacy of a human sacrifice; as, indeed, the whole system of the public shows was understood to possess a religious import.

Just at this point, certainly, the judgment of Lucretius on pagan religion is without reproach— Tantum religio potuit suadere malorum.

And Marius, weary and indignant, feeling isolated in the great slaughter-house, could not but observe that, in his habitual complaisance to Lucius Verus, who, with loud shouts of applause from time to time, lounged beside him, Aurelius had sat impassibly through all the hours Marius himself had remained there.

For the most part indeed, the emperor had actually averted his eyes from the show, reading, or writing on matters of public business, but had seemed, after all, indifferent.

He was revolving, perhaps, that old Stoic paradox of the Imperceptibility of pain; which might serve as an excuse, should those savage popular humours ever again turn against men and women.

Marius remembered well his very attitude and expression on this day, when, a few years later, certain things came to pass in Gaul, under his full authority; and that attitude and expression defined already, even thus early in their so friendly intercourse, and though he was still full of gratitude for his interest, a permanent point of difference between the emperor and himself—between himself, with all the convictions of his life taking centre to-day in his merciful, angry heart, and Aurelius, as representing all the light, all the apprehensive power there might be in pagan intellect.

There was something in a tolerance such as this, in the bare fact that he could sit patiently through a scene like this, which seemed to Marius to mark Aurelius as his inferior now and for ever on the question of righteousness; to set them on opposite sides, in some great conflict, of which that difference was but a single presentment.

Due, in whatever proportions, to the abstract principles he had formulated for himself, or in spite of them, there was the loyal conscience within him, deciding, judging himself and every one else, with a wonderful sort of authority:—You ought, methinks, to be something quite different from what you are; here!

and here!

Surely Aurelius must be lacking in that decisive conscience at first sight, of the intimations of which Marius could entertain no doubt—which he looked for in others.

He at least, the humble follower of the bodily eye, was aware of a crisis in life, in this brief, obscure existence, a fierce opposition of real good and real evil around him, the issues of which he must by no means compromise or confuse; of the antagonisms of which the “wise” Marcus Aurelius was unaware.

That long chapter of the cruelty of the Roman public shows may, perhaps, leave with the children of the modern world a feeling of self-complacency.

Yet it might seem well to ask ourselves—it is always well to do so, when we read of the slave-trade, for instance, or of great religious persecutions on this side or on that, or of anything else which raises in us the question, “Is thy servant a dog, that he should do this thing?

”—not merely, what germs of feeling we may entertain which, under fitting circumstances, would induce us to the like; but, even more practically, what thoughts, what sort of considerations, may be actually present to our minds such as might have furnished us, living in another age, and in the midst of those legal crimes, with plausible excuses for them: each age in turn, perhaps, having its own peculiar point of blindness, with its consequent peculiar sin—the touch-stone of an unfailing conscience in the select few.

Those cruel amusements were, certainly, the sin of blindness, of deadness and stupidity, in the age of Marius; and his light had not failed him regarding it.

Yes!

what was needed was the heart that would make it impossible to witness all this; and the future would be with the forces that could beget a heart like that.

His chosen philosophy had said,—Trust the eye: Strive to be right always in regard to the concrete experience: Beware of falsifying your impressions.

And its sanction had at least been effective here, in protesting—“This, and this, is what you may not look upon!

” Surely evil was a real thing, and the wise man wanting in the sense of it, where, not to have been, by instinctive election, on the right side, was to have failed in life.

END OF VOL.

I

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