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A Book of Golden Deeds
by Charlotte M. Yonge
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THE TWO FRIENDS OF SYRACUSE

B.C. 380 (CIRCA)



Most of the best and noblest of the Greeks held what was called the Pythagorean philosophy. This was one of the many systems framed by the great men of heathenism, when by the feeble light of nature they were, as St. Paul says, 'seeking after God, if haply they might feel after Him', like men groping in the darkness. Pythagoras lived before the time of history, and almost nothing is known about him, though his teaching and his name were never lost. There is a belief that he had traveled in the East, and in Egypt, and as he lived about the time of the dispersion of the Israelites, it is possible that some of his purest and best teaching might have been crumbs gathered from their fuller instruction through the Law and the Prophets. One thing is plain, that even in dealing with heathenism the Divine rule holds good, 'By their fruits ye shall know them'. Golden Deeds are only to be found among men whose belief is earnest and sincere, and in something really high and noble. Where there was nothing worshiped but savage or impure power, and the very form of adoration was cruel and unclean, as among the Canaanites and Carthaginians, there we find no true self-devotion. The great deeds of the heathen world were all done by early Greeks and Romans before yet the last gleams of purer light had faded out of their belief, and while their moral sense still nerved them to energy; or else by such later Greeks as had embraced the deeper and more earnest yearnings of the minds that had become a 'law unto themselves'.

The Pythagoreans were bound together in a brotherhood, the members of which had rules that are not now understood, but which linked them so as to form a sort of club, with common religious observances and pursuits of science, especially mathematics and music. And they were taught to restrain their passions, especially that of anger, and to endure with patience all kinds of suffering; believing that such self-restraint brought them nearer to the gods, and that death would set them free from the prison of the body. The souls of evil-doers would, they thought, pass into the lower and more degraded animals, while those of good men would be gradually purified, and rise to a higher existence. This, though lamentably deficient, and false in some points, was a real religion, inasmuch as it gave a rule of life, with a motive for striving for wisdom and virtue. Two friends of this Pythagorean sect lived at Syracuse, in the end of the fourth century before the Christian era. Syracuse was a great Greek city, built in Sicily, and full of all kinds of Greek art and learning; but it was a place of danger in their time, for it had fallen under the tyranny of a man of strange and capricious temper, though of great abilities, namely Dionysius. He is said to have been originally only a clerk in a public office, but his talents raised him to continually higher situations, and at length, in a great war with the Carthaginians, who had many settlements in Sicily, he became general of the army, and then found it easy to establish his power over the city.

This power was not according to the laws, for Syracuse, like most other cities, ought to have been governed by a council of magistrates; but Dionysius was an exceedingly able man, and made the city much more rich and powerful, he defeated the Carthaginians, and rendered Syracuse by far the chief city in the island, and he contrived to make everyone so much afraid of him that no one durst attempt to overthrow his power. He was a good scholar, and very fond of philosophy and poetry, and he delighted to have learned men around him, and he had naturally a generous spirit; but the sense that he was in a position that did not belong to him, and that everyone hated him for assuming it, made him very harsh and suspicious. It is of him that the story is told, that he had a chamber hollowed in the rock near his state prison, and constructed with galleries to conduct sounds like an ear, so that he might overhear the conversation of his captives; and of him, too, is told that famous anecdote which has become a proverb, that on hearing a friend, named Damocles, express a wish to be in his situation for a single day, he took him at his word, and Damocles found himself at a banquet with everything that could delight his senses, delicious food, costly wine, flowers, perfumes, music; but with a sword with the point almost touching his head, and hanging by a single horsehair! This was to show the condition in which a usurper lived!

Thus Dionysius was in constant dread. He had a wide trench round his bedroom, with a drawbridge that he drew up and put down with his own hands; and he put one barber to death for boasting that he held a razor to the tyrant's throat every morning. After this he made his young daughters shave him; but by and by he would not trust them with a razor, and caused them to singe of his beard with hot nutshells! He was said to have put a man named Antiphon to death for answering him, when he asked what was the best kind of brass, 'That of which the statues of Harmodius and Aristogeiton were made.' These were the two Athenians who had killed the sons of Pisistratus the tyrant, so that the jest was most offensive, but its boldness might have gained forgiveness for it. One philosopher, named Philoxenus, he sent to a dungeon for finding fault with his poetry, but he afterwards composed another piece, which he thought so superior, that he could not be content without sending for this adverse critic to hear it. When he had finished reading it, he looked to Philoxenus for a compliment; but the philosopher only turned round to the guards, and said dryly, 'Carry me back to prison.' This time Dionysius had the sense to laugh, and forgive his honesty.

All these stories may not be true; but that they should have been current in the ancient world shows what was the character of the man of whom they were told, how stern and terrible was his anger, and how easily it was incurred. Among those who came under it was a Pythagorean called Pythias, who was sentenced to death, according to the usual fate of those who fell under his suspicion.

Pythias had lands and relations in Greece, and he entreated as a favor to be allowed to return thither and arrange his affairs, engaging to return within a specified time to suffer death. The tyrant laughed his request to scorn. Once safe out of Sicily, who would answer for his return? Pythias made reply that he had a friend, who would become security for his return; and while Dionysius, the miserable man who trusted nobody, was ready to scoff at his simplicity, another Pythagorean, by name of Damon, came forward, and offered to become surety for his friend, engaging, if Pythias did not return according to promise, to suffer death in his stead.

Dionysius, much astonished, consented to let Pythias go, marveling what would be the issue of the affair. Time went on and Pythias did not appear. The Syracusans watched Damon, but he showed no uneasiness. He said he was secure of his friend's truth and honor, and that if any accident had cause the delay of his return, he should rejoice in dying to save the life of one so dear to him.

Even to the last day Damon continued serene and content, however it might fall out; nay even when the very hour drew nigh and still no Pythias. His trust was so perfect, that he did not even grieve at having to die for a faithless friend who had left him to the fate to which he had unwarily pledged himself. It was not Pythias' own will, but the winds and waves, so he still declared, when the decree was brought and the instruments of death made ready. The hour had come, and a few moments more would have ended Damon's life, when Pythias duly presented himself, embraced his friend, and stood forward himself to receive his sentence, calm, resolute, and rejoiced that he had come in time.

Even the dim hope they owned of a future state was enough to make these two brave men keep their word, and confront death for one another without quailing. Dionysius looked on more struck than ever. He felt that neither of such men must die. He reversed the sentence of Pythias, and calling the two to his judgment seat, he entreated them to admit him as a third in their friendship. Yet all the time he must have known it was a mockery that he should ever be such as they were to each other—he who had lost the very power of trusting, and constantly sacrificed others to secure his own life, whilst they counted not their lives dear to them in comparison with their truth to their word, and love to one another. No wonder that Damon and Pythias have become such a byword that they seem too well known to have their story told here, except that a name in everyone's mouth sometimes seems to be mentioned by those who have forgotten or never heard the tale attached to it.



THE DEVOTION OF THE DECII

B.C. 339



The spirit of self-devotion is so beautiful and noble, that even when the act is performed in obedience to the dictates of a false religion, it is impossible not to be struck with admiration and almost reverence for the unconscious type of the one great act that has hallowed every other sacrifice. Thus it was that Codrus, the Athenian king, has ever since been honored for the tradition that he gave his own life to secure the safety of his people; and there is a touching story, with neither name nor place, of a heathen monarch who was bidden by his priests to appease the supposed wrath of his gods by the sacrifice of the being dearest to him. His young son had been seized on as his most beloved, when his wife rushed between and declared that her son must live, and not by his death rob her of her right to fall, as her husband's dearest. The priest looked at the father; the face that had been sternly composed before was full of uncontrolled anguish as he sprang forward to save the wife rather than the child. That impulse was an answer, like the entreaty of the mother before Solomon; the priest struck the fatal blow ere the king's hand could withhold him, and the mother died with a last look of exceeding joy at her husband's love and her son's safety. Human sacrifices are of course accursed, and even the better sort of heathens viewed them with horror; but the voluntary confronting of death, even at the call of a distorted presage of future atonement, required qualities that were perhaps the highest that could be exercised among those who were devoid of the light of truth.

In the year 339 there was a remarkable instance of such devotion. The Romans were at war with the Latins, a nation dwelling to the south of them, and almost exactly resembling themselves in language, habits, government, and fashions of fighting. Indeed the city of Rome itself was but an offshoot from the old Latin kingdom; and there was not much difference between the two nations even in courage and perseverance. The two consuls of the year were Titus Manlius Torquatus and Publius Decius Mus. They were both very distinguished men. Manlius was a patrician, or one of the high ancient nobles of Rome, and had in early youth fought a single combat with a gigantic Gaul, who offered himself, like Goliath, as a champion of his tribe; had slain him, and taken from him a gold torque, or collar, whence his surname Torquatus. Decius was a plebeian; one of the free though not noble citizens who had votes, but only within a few years had been capable of being chosen to the higher offices of state, and who looked upon every election to the consulship as a victory. Three years previously, when a tribune in command of a legion, Decius had saved the consul, Cornelius Cossus, from a dangerous situation, and enabled him to gain a great victory; and this exploit was remembered, and led to the choice of this well-experienced soldier as the colleague of Manlius.

The two consuls both went out together in command of the forces, each having a separate army, and intending to act in concert. They marched to the beautiful country at the foot of Mount Vesuvius, which was then a harmless mountain clothed with chestnut woods, with spaces opening between, where farms and vineyards rejoiced in the sunshine and the fresh breezes of the lovely blue bay that lay stretched beneath. Those who climbed to the summit might indeed find beds of ashes and the jagged edge of a huge basin or gulf; the houses and walls were built of dark- red and black material that once had flowed from the crater in boiling torrents: but these had long since cooled, and so long was it since a column of smoke had been seen to rise from the mountain top, that it only remained as a matter of tradition that this region was one of mysterious fire, and that the dark cool lake Avernus, near the mountain skirts, was the very entrance to the shadowy realms beneath, that were supposed to be inhabited by the spirits of the dead.

It might be that the neighborhood of this lake, with the dread imaginations connected with it by pagan fancy, influenced even the stout hearts of the consuls; for, the night after they came in sight of the enemy, each dreamt the same dream, namely, that he beheld a mighty form of gigantic height and stature, who told him 'that the victory was decreed to that army of the two whose leader should devote himself to the Dii Manes,' that is, to the deities who watched over the shades of the dead. Probably these older Romans held the old Etruscan belief, which took these 'gods beneath' to be winged beings, who bore away the departing soul, weighted its merits and demerits, and placed it in a region of peace or of woe, according to its deserts. This was part of the grave and earnest faith that gave the earlier Romans such truth and resolution; but latterly they so corrupted it with the Greek myths, that, in after times, they did not even know who the gods of Decius were.

At daybreak the two consuls sought one another out, and told their dreams; and they agreed that they would join their armies in one, Decius leading the right and Manlius the left wing; and that whichever found his troops giving way, should at once rush into the enemy's columns and die, to secure the victory to his colleague. At the same time strict commands were given that no Roman should come out of his rank to fight in single combat with the enemy; a necessary regulation, as the Latins were so like, in every respect, to the Romans, that there would have been fatal confusion had there been any mingling together before the battle. Just as this command had been given out, young Titus Manlius, the son of the consul, met a Latin leader, who called him by name and challenged him to fight hand to hand. The youth was emulous of the honor his father had gained by his own combat at the same age with the Gaul, but forgot both the present edict and that his father had scrupulously asked permission before accepting the challenge. He at once came forward, and after a brave conflict, slew his adversary, and taking his armor, presented himself at his father's tent and laid the spoils at his feet.

But old Manlius turned aside sadly, and collected his troops to hear his address to his son: 'You have transgressed,' he said, 'the discipline which has been the support of the Roman people, and reduced me to the hard necessity of either forgetting myself and mine, or else the regard I owe to the general safety. Rome must not suffer by one fault. We must expiate it ourselves. A sad example shall we be, but a wholesome one to the Roman youth. For me, both the natural love of a father, and that specimen thou hast given of thy valor move me exceedingly; but since either the consular authority must be established by thy death, or destroyed by thy impunity, I cannot think, if thou be a true Manlius, that thou wilt be backward to repair the breach thou hast made in military discipline by undergoing the just meed of thine offence. He then placed the wreath of leaves, the reward of a victor, upon his son's head, and gave the command to the lictor to bind the young man to a stake, and strike off his head. The troops stood round as men stunned, no one durst utter a word; the son submitted without one complaint, since his death was for the good of Rome: and the father, trusting that the doom of the Dii Manes was about to overtake him, beheld the brave but rash young head fall, then watched the corpse covered with the trophies won from the Latins, and made no hindrance to the glorious obsequies with which the whole army honored this untimely death. Strict discipline was indeed established, and no one again durst break his rank; but the younger men greatly hated Manlius for his severity, and gave him no credit for the agony he had concealed while giving up his gallant son to the wellbeing of Rome.

A few days after, the expected battle took place, and after some little time the front rank of Decius' men began to fall back upon the line in their rear. This was the token he had waited for. He called to Valerius, the chief priest of Rome, to consecrate him, and was directed to put on his chief robe of office, the beautiful toga proetexta, to cover his head, and standing on his javelin, call aloud to the 'nine gods' to accept his devotion, to save the Roman legions, and strike terror into his enemies. This done, he commanded his lictors to carry word to his colleague that the sacrifice was accomplished, and then girding his robe round him in the manner adopted in sacrificing to the gods, he mounted his white horse, and rushed like lightning into the thickest of the Latins. At first they fell away on all sides as if some heavenly apparition had come down on them; then, as some recognized him, they closed in on him, and pierced his breast with their weapons; but even as he fell the superstition that a devoted leader was sure to win the field, came full on their minds, they broke and fled. Meanwhile the message came to Manlius, and drew from him a burst of tears—tears that he had not shed for his son—his hope of himself meeting the doom and ending his sorrow was gone; but none the less he nerved himself to complete the advantage gained by Decius' death. Only one wing of the Latins had fled, the other fought long and bravely, and when at last it was defeated, and cut down on the field of battle, both conqueror and conquered declared that, if Manlius had been the leader of the Latins, they would have had the victory. Manlius afterwards completely subdued the Latins, who became incorporated with the Romans; but bravely as he had borne up, his health gave way under his sorrow, and before the end of the year he was unable to take the field.

Forty-five years later, in the year 294, another Decius was consul. He was the son of the first devoted Decius, and had shown himself worthy of his name, both as a citizen and soldier. His first consulate had been in conjunction with one of the most high-spirited and famous Roman nobles, Quintus Fabius, surnamed Maximus, or the Greatest, and at three years' end they were again chosen together, when the Romans had been brought into considerable peril by an alliance between the Gauls and the Samnites, their chief enemies in Italy.

One being a patrician and the other a plebeian, there was every attempt made at Rome to stir up jealousies and dissensions between them; but both were much too noble and generous to be thus set one against the other; and when Fabius found how serious was the state of affairs in Etruria, he sent to Rome to entreat that Decius would come and act with him. 'With him I shall never want forces, nor have too many enemies to deal with.'

The Gauls, since the time of Brennus, had so entirely settled in northern Italy, that it had acquired the name of Cisalpine Gaul, and they were as warlike as ever, while better armed and trained. The united armies of Gauls, Samnites, and their allies, together, are said to have amounted to 143,330 foot and 46,000 horse, and the Roman army consisted of four legions, 24,000 in all, with an unspecified number of horse. The place of battle was at Sentinum, and here for the first time the Gauls brought armed chariots into use,—probably the wicker chariots, with scythes in the midst of the clumsy wooden wheels, which were used by the Kelts in Britain two centuries later. It was the first time the Romans had encountered these barbarous vehicles; they were taken by surprise, the horses started, and could not be brought back to the charge, and the legions were mowed down like corn where the furious Gaul impelled his scythe. Decius shouted in vain, and tried to gather his men and lead them back; but the terror at this new mode of warfare had so mastered them, that they paid no attention to his call. Then, half in policy, half in superstition, he resolved to follow his father in his death. He called the chief priest, Marcus Livius, and standing on his javelin, went through the same formula of self-dedication, and in the like manner threw himself, alone and unarmed, in the midst of the enemy, among whom he soon fell, under many a savage stroke. The priest, himself a gallant soldier, called to the troops that their victory was now secured, and thoroughly believing him, they let him lead them back to the charge, and routed the Gauls; whilst Fabius so well did his part against the other nations, that the victory was complete, and 25,000 enemies were slain. So covered was the body of Decius by the corpses of his enemies, that all that day it could not be found; but on the next it was discovered, and Fabius, with a full heart, pronounced the funeral oration of the second Decius, who had willingly offered himself to turn the tide of battle in favor of his country. It was the last of such acts of dedication—the Romans became more learned and philosophical, and perhaps more reasonable; and yet, mistaken as was the object, it seems a falling off that, 200 years later, Cicero should not know who were the 'nine gods' of the Decii, and should regard their sacrifice as 'heroic indeed, but unworthy of men of understanding'.



REGULUS

B.C. 249



The first wars that the Romans engaged in beyond the bounds of Italy, were with the Carthaginians. This race came from Tyre and Zidon; and were descended from some of the Phoenicians, or Zidonians, who were such dangerous foes, or more dangerous friends, to the Israelites. Carthage had, as some say, been first founded by some of the Canaanites who fled when Joshua conquered the Promised Land; and whether this were so or not, the inhabitants were in all their ways the same as the Tyrians and Zidonians, of whom so much is said in the prophecies of Isaiah and Ezekiel. Like them, they worshipped Baal and Ashtoreth, and the frightful Moloch, with foul and cruel rites; and, like them, they were excellent sailors and great merchants trading with every known country, and living in great riches and splendor at their grand city on the southern shore of the Mediterranean. That they were a wicked and cruel race is also certain; the Romans used to call deceit Punic faith, that is, Phoenician faith, and though no doubt Roman writers show them up in their worst colours, yet, after the time of Hiram, Solomon's ally at Tyre, it is plain from Holy Scripture that their crimes were great.

The first dispute between Rome and Carthage was about their possession in the island of Sicily; and the war thus begun had lasted eight years when it was resolved to send an army to fight the Carthaginians on their own shores. The army and fleet were placed under the command of the two consuls, Lucius Manlius and Marcus Attilius Regulus. On the way, there was a great sea fight with the Carthaginian fleet, and this was the first naval battle that the Romans ever gained. It made the way to Africa free; but the soldiers, who had never been so far from home before, murmured, for they expected to meet not only human enemies, but monstrous serpents, lions, elephants, asses with horns, and dog-headed monsters, to have a scorching sun overhead, and a noisome marsh under their feet. However, Regulus sternly put a stop to all murmurs, by making it known that disaffection would be punished by death, and the army safely landed, and set up a fortification at Clypea, and plundered the whole country round. Orders here came from Rome that Manlius should return thither, but that Regulus should remain to carry on the war. This was a great grief to him. He was a very poor man, with nothing of his own but a little farm of seven acres, and the person whom he had employed to cultivate it had died in his absence; a hired laborer had undertaken the care of it, but had been unfaithful, and had run away with his tools and his cattle; so that he was afraid that, unless he could return quickly, his wife and children would starve. However, the Senate engaged to provide for his family, and he remained, making expeditions into the country round, in the course of which the Romans really did fall in with a serpent as monstrous as their imagination had depicted. It was said to be 120 feet long, and dwelt upon the banks of the River Bagrada, where it used to devour the Roman soldiers as they went to fetch water. It had such tough scales that they were obliged to attack it with their engines meant for battering city walls, and only succeeded with much difficulty in destroying it.

The country was most beautiful, covered with fertile cornfields and full of rich fruit trees, and all the rich Carthaginians had country houses and gardens, which were made delicious with fountains, trees, and flowers. The Roman soldiers, plain, hardy, fierce, and pitiless, did, it must be feared, cruel damage among these peaceful scenes; they boasted of having sacked 300 villages, and mercy was not yet known to them. The Carthaginian army, though strong in horsemen and in elephants, kept upon the hills and did nothing to save the country, and the wild desert tribes of Numidians came rushing in to plunder what the Romans had left. The Carthaginians sent to offer terms of peace; but Regulus, who had become uplifted by his conquests, made such demands that the messengers remonstrated. He answered, 'Men who are good for anything should either conquer or submit to their betters;' and he sent them rudely away, like a stern old Roman as he was. His merit was that he had no more mercy on himself than on others.

The Carthaginians were driven to extremity, and made horrible offerings to Moloch, giving the little children of the noblest families to be dropped into the fire between the brazen hands of his statue, and grown- up people of the noblest families rushed in of their own accord, hoping thus to propitiate their gods, and obtain safety for their country. Their time was not yet fully come, and a respite was granted to them. They had sent, in their distress, to hire soldiers in Greece, and among these came a Spartan, named Xanthippus, who at once took the command, and led the army out to battle, with a long line of elephants ranged in front of them, and with clouds of horsemen hovering on the wings. The Romans had not yet learnt the best mode of fighting with elephants, namely, to leave lanes in their columns where these huge beasts might advance harmlessly; instead of which, the ranks were thrust and trampled down by the creatures' bulk, and they suffered a terrible defeat; Regulus himself was seized by the horsemen, and dragged into Carthage, where the victors feasted and rejoiced through half the night, and testified their thanks to Moloch by offering in his fires the bravest of their captives.

Regulus himself was not, however, one of these victims. He was kept a close prisoner for two years, pining and sickening in his loneliness, while in the meantime the war continued, and at last a victory so decisive was gained by the Romans, that the people of Carthage were discouraged, and resolved to ask terms of peace. They thought that no one would be so readily listened to at Rome as Regulus, and they therefore sent him there with their envoys, having first made him swear that he would come back to his prison if there should neither be peace nor an exchange of prisoners. They little knew how much more a true- hearted Roman cared for his city than for himself—for his word than for his life.

Worn and dejected, the captive warrior came to the outside of the gates of his own city, and there paused, refusing to enter. 'I am no longer a Roman citizen,' he said; 'I am but the barbarian's slave, and the Senate may not give audience to strangers within the walls.'

His wife Marcia ran out to greet him, with his two sons, but he did not look up, and received their caresses as one beneath their notice, as a mere slave, and he continued, in spite of all entreaty, to remain outside the city, and would not even go to the little farm he had loved so well.

The Roman Senate, as he would not come in to them, came out to hold their meeting in the Campagna.

The ambassadors spoke first, then Regulus, standing up, said, as one repeating a task, 'Conscript fathers, being a slave to the Carthaginians, I come on the part of my masters to treat with you concerning peace, and an exchange of prisoners.' He then turned to go away with the ambassadors, as a stranger might not be present at the deliberations of the Senate. His old friends pressed him to stay and give his opinion as a senator who had twice been consul; but he refused to degrade that dignity by claiming it, slave as he was. But, at the command of his Carthaginian masters, he remained, though not taking his seat.

Then he spoke. He told the senators to persevere in the war. He said he had seen the distress of Carthage, and that a peace would only be to her advantage, not to that of Rome, and therefore he strongly advised that the war should continue. Then, as to the exchange of prisoners, the Carthaginian generals, who were in the hands of the Romans, were in full health and strength, whilst he himself was too much broken down to be fit for service again, and indeed he believed that his enemies had given him a slow poison, and that he could not live long. Thus he insisted that no exchange of prisoners should be made.

It was wonderful, even to Romans, to hear a man thus pleading against himself, and their chief priest came forward, and declared that, as his oath had been wrested from him by force, he was not bound to return to his captivity. But Regulus was too noble to listen to this for a moment. 'Have you resolved to dishonor me?' he said. 'I am not ignorant that death and the extremest tortures are preparing for me; but what are these to the shame of an infamous action, or the wounds of a guilty mind? Slave as I am to Carthage, I have still the spirit of a Roman. I have sworn to return. It is my duty to go; let the gods take care of the rest.'

The Senate decided to follow the advice of Regulus, though they bitterly regretted his sacrifice. His wife wept and entreated in vain that they would detain him; they could merely repeat their permission to him to remain; but nothing could prevail with him to break his word, and he turned back to the chains and death he expected so calmly as if he had been returning to his home. This was in the year B.C. 249.

'Let the gods take care of the rest,' said the Roman; the gods whom alone he knew, and through whom he ignorantly worshipped the true God, whose Light was shining out even in this heathen's truth and constancy. How his trust was fulfilled is not known. The Senate, after the next victory, gave two Carthaginian generals to his wife and sons to hold as pledges for his good treatment; but when tidings arrived that Regulus was dead, Marcia began to treat them both with savage cruelty, though one of them assured her that he had been careful to have her husband well used. Horrible stories were told that Regulus had been put out in the sun with his eyelids cut off, rolled down a hill in a barrel with spikes, killed by being constantly kept awake, or else crucified. Marcia seems to have set about, and perhaps believed in these horrors, and avenged them on her unhappy captives till one had died, and the Senate sent for her sons and severely reprimanded them. They declared it was their mother's doing, not theirs, and thenceforth were careful of the comfort of the remaining prisoner.

It may thus be hoped that the frightful tale of Regulus' sufferings was but formed by report acting on the fancy of a vindictive woman, and that Regulus was permitted to die in peace of the disease brought on far more probably by the climate and imprisonment, than by the poison to which he ascribed it. It is not the tortures he may have endured that make him one of the noblest characters of history, but the resolution that would neither let him save himself at the risk of his country's prosperity, nor forfeit the word that he had pledged.



THE BRAVE BRETHREN OF JUDAH

B.C. 180



It was about 180 years before the Christian era. The Jews had long since come home from Babylon, and built up their city and Temple at Jerusalem. But they were not free as they had been before. Their country belonged to some greater power, they had a foreign governor over them, and had to pay tribute to the king who was their master.

At the time we are going to speak of, this king was Antiochus Epiphanes, King of Syria. He was descended from one of those generals who, upon the death of Alexander the Great, had shared the East between them, and he reigned over all the country from the Mediterranean Sea even into Persia and the borders of India. He spoke Greek, and believed in both the Greek and Roman gods, for he had spent some time at Rome in his youth; but in his Eastern kingdom he had learnt all the self-indulgent and violent habits to which people in those hot countries are especially tempted.

He was so fierce and passionate, that he was often called the 'Madman', and he was very cruel to all who offended him. One of his greatest desires was, that the Jews should leave their true faith in one God, and do like the Greeks and Syrians, his other subjects, worship the same idols, and hold drunken feasts in their honor. Sad to say, a great many of the Jews had grown ashamed of their own true religion and the strict ways of their law, and thought them old-fashioned. They joined in the Greek sports, played games naked in the theatre, joined in riotous processions, carrying ivy in honor of Bacchus, the god of wine, and offered incense to the idols; and the worst of all these was the false high priest, Menelaus, who led the King Antiochus into the Temple itself, even into the Holy of Holies, and told him all that would most desecrate it and grieve the Jews. So a little altar to the Roman god Jupiter was set up on the top of the great brazen altar of burnt offerings, a hog was offered up, and broth of its flesh sprinkled everywhere in the Temple; then all the precious vessels were seized, the shewbread table of gold, the candlesticks, and the whole treasury, and carried away by the king; the walls were thrown down, and the place made desolate.

Some Jews were still faithful to their God, but they were horribly punished and tortured to death before the eyes of the king; and when at last he went away to his own country, taking with him the wicked high priest Menelaus, he left behind him a governor and an army of soldiers stationed in the tower of Acra, which overlooked the Temple hill, and sent for an old man from Athens to teach the people the heathen rites and ceremonies. Any person who observed the Sabbath day, or any other ordinance of the law of Moses, was put to death in a most cruel manner; all the books of the Old Testament Scripture that could be found were either burnt or defiled, by having pictures of Greek gods painted upon them; and the heathen priests went from place to place, with a little brazen altar and image and a guard of soldiers, who were to kill every person who refused to burn incense before the idol. It was the very saddest time that the Jews had ever known, and there seemed no help near or far off; they could have no hope, except in the promises that God would never fail His people, or forsake His inheritance, and in the prophecies that bad times should come, but good ones after them.

The Greeks, in going through the towns to enforce the idol worship, came to a little city called Modin, somewhere on the hills on the coast of the Mediterranean Sea, not far from Joppa. There they sent out, as usual, orders to all the men of the town to meet them in the marketplace; but they were told beforehand, that the chief person in the place was an old man named Mattathias, of a priestly family, and so much respected, that all the other inhabitants of the place were sure to do whatever he might lead them in. So the Greeks sent for him first of all, and he came at their summons, a grand and noble old man, followed by his five sons, Johanan, Simon, Judas, Jonathan, and Eleazar. The Greek priest tried to talk him over. He told him that the high priest had forsaken the Jewish superstition, that the Temple was in ruins, and that resistance was in vain; and exhorted him to obtain gratitude and honor for himself, by leading his countrymen in thus adoring the deities of the king's choice, promising him rewards and treasures if he would comply.

But the old man spoke out with a loud and fearless voice: 'Though all the nations that are under the king's dominion obey him, and fall away every one from the religion of their fathers, and give consent to his commandments; yet will I and my sons and my brethren walk in the covenant of our fathers. God forbid that we should forsake the law and the ordinances! We will not hearken to the king's words, to go from our religion, either on the right hand or the left!'

As he spoke, up came an apostate Jew to do sacrifice at the heathen altar. Mattathias trembled at the sight, and his zeal broke forth. He slew the offender, and his brave sons gathering round him, they attacked the Syrian soldiers, killed the commissioner, and threw down the altar. Then, as they knew that they could not there hold out against the king's power, Mattathias proclaimed throughout the city: 'Whosoever is zealous of the law, and maintaineth the covenant, let him follow me!' With that, he and his five sons, with their families, left their houses and lands, and drove their cattle with them up into the wild hills and caves, where David had once made his home; and all the Jews who wished to be still faithful, gathered around them, to worship God and keep His commandments.

There they were, a handful of brave men in the mountains, and all the heathen world and apostate Jews against them. They used to come down into the villages, remind the people of the law, promise their help, and throw down any idol altars that they found, and the enemy never were able to follow them into their rocky strongholds. But the old Mattathias could not long bear the rude wild life in the cold mountains, and he soon died. First he called all his five sons, and bade them to 'be zealous for the law, and give their lives for the covenant of their fathers'; and he reminded them of all the many brave men who had before served God, and been aided in their extremity. He appointed his son Judas, as the strongest and mightiest, to lead his brethren to battle, and Simon, as the wisest, to be their counsellor; then he blessed them and died; and his sons were able to bury him in the tomb of his fathers at Modin.

Judas was one of the bravest men who ever lived; never dreading the numbers that came against him. He was surnamed Maccabeus, which some people say meant the hammerer; but others think it was made up of the first letters of the words he carried on his banner, which meant 'Who is like unto Thee, among the gods, O Lord?' Altogether he had about six thousand men round him when the Greek governor, Apollonius, came out to fight with him. The Jews gained here their first victory, and Judas killed Apollonius, took his sword, and fought all his other battles with it. Next came a captain called Seron, who went out to the hills to lay hold of the bold rebels that dared to rise against the King of Syria. The place where Judas met him was one to make the Jews' hearts leap with hope and trust. It was on the steep stony broken hillside of Beth-horon, the very place where Joshua had conquered the five kings of the Amorites, in the first battle on the coming in of the children of Israel to Palestine. There was the rugged path where Joshua had stood and called out to the sun to stand still in Gibeon, and the moon in the valley of Ajalon. Miracles were over, and Judas looked for no wonder to help him; but when he came up the mountain road from Joppa, his heart was full of the same trust as Joshua's, and he won another great victory.

By this time King Antiochus began to think the rising of the Jews a serious matter, but he could not come himself against them, because his provinces in Armenia and Persia had refused their tribute, and he had to go in person to reduce them. He appointed, however, a governor, named Lysias, to chastise the Jews, giving him an army of 40,000 foot and 7000 horse. Half of these Lysias sent on before him, with two captains, named Nicanor and Gorgias, thinking that these would be more than enough to hunt down and crush the little handful that were lurking in the hills. And with them came a great number of slave merchants, who had bargained with Nicanor that they should have ninety Jews for one talent, to sell to the Greeks and Romans, by whom Jewish slaves were much esteemed.

There was great terror in Palestine at these tidings, and many of the weaker-minded fell away from Judas; but he called all the faithful together at Mizpeh, the same place where, 1000 years before, Samuel had collected the Israelites, and, after prayer and fasting, had sent them forth to free their country from the Philistines. Shiloh, the sanctuary, was then lying desolate, just as Jerusalem now lay in ruins; and yet better times had come. But very mournful was that fast day at Mizpeh, as the Jews looked along the hillside to their own holy mountain crowned by no white marble and gold Temple flashing back the sunbeams, but only with the tall castle of their enemies towering over the precipice. They could not sacrifice, because a sacrifice could only be made at Jerusalem, and the only book of the Scriptures that they had to read from was painted over with the hateful idol figures of the Greeks. And the huge army of enemies was ever coming nearer! The whole assembly wept, and put on sackcloth and prayed aloud for help, and then there was a loud sounding of trumpets, and Judas stood forth before them. And he made the old proclamation that Moses had long ago decreed, that no one should go out to battle who was building a house, or planting a vineyard, or had just betrothed a wife, or who was fearful and faint- hearted. All these were to go home again. Judas had 6,000 followers when he made this proclamation. He had only 3,000 at the end of the day, and they were but poorly armed. He told them of the former aid that had come to their fathers in extremity, and made them bold with his noble words. Then he gave them for their watchword 'the help of God', and divided the leadership of the band between himself and his brothers, appointing Eleazar, the youngest, to read the Holy Book.

With these valiant men, Judas set up his camp; but tidings were soon brought him that Gorgias, with 5000 foot and 1000 horse, had left the main body to fall on his little camp by night. He therefore secretly left the place in the twilight; so that when the enemy attacked his camp, they found it deserted, and supposing them to be hid in the mountains, proceeded hither in pursuit of them.

But in the early morning Judas and his 3,000 men were all in battle array in the plains, and marching full upon the enemy's camp with trumpet sound, took them by surprise in the absence of Gorgias and his choice troops, and utterly defeated and put them to flight, but without pursuing them, since the fight with Gorgias and his 5,000 might be yet to come. Even as Judas was reminding his men of this, Gorgias's troops were seen looking down from the mountains where they had been wandering all night; but seeing their own camp all smoke and flame, they turned and fled away. Nine thousand of the invaders had been slain, and the whole camp, full of arms and treasures, was in the hands of Judas, who there rested for a Sabbath of glad thanksgiving, and the next day parted the spoil, first putting out the share for the widows and orphans and the wounded, and then dividing the rest among his warriors. As to the slave merchants, they were all made prisoners, and instead of giving a talent for ninety Jews, were sold themselves.

The next year Lysias came himself, but was driven back and defeated at Bethshur, four or five miles south of Bethlehem. And now came the saddest, yet the greatest, day of Judas's life, when he ventured to go back into the holy city and take possession of the Temple again. The strong tower of Acra, which stood on a ridge of Mount Moriah looking down on the Temple rock, was still held by the Syrians, and he had no means of taking it; but he and his men loved the sanctuary too well to keep away from it, and again they marched up the steps and slopes that led up the holy hill. They went up to find the walls broken, the gates burnt, the cloisters and priests' chambers pulled down, and the courts thickly grown with grass and shrubs, the altar of their one true God with the false idol Jupiter's altar in the middle of it. These warriors, who had turned three armies to flight, could not bear the sight. They fell down on their faces, threw dust on their heads, and wept aloud for the desolation of their holy place. But in the midst Judas caused the trumpets to sound an alarm. They were to do something besides grieving. The bravest of them were set to keep watch and ward against the Syrians in the tower, while he chose out the most faithful priests to cleanse out the sanctuary, and renew all that could be renewed, making new holy vessels from the spoil taken in Nicanor's camp, and setting the stones of the profaned altar apart while a new one was raised. On the third anniversary of the great profanation, the Temple was newly dedicated, with songs and hymns of rejoicing, and a festival day was appointed, which has been observed by the Jews ever since. The Temple rock and city were again fortified so as to be able to hold out against their enemies, and this year and the next were the most prosperous of the life of the loyal-hearted Maccabee.

The great enemy of the Jews, Antiochus Epiphanes, was in the meantime dying in great agony in Persia, and his son Antiochus Eupator was set on the throne by Lysias, who brought him with an enormous army to reduce the rising in Judea. The fight was again at Bethshur, where Judas had built a strong fort on a point of rock that guarded the road to Hebron. Lysias tried to take this fort, and Judas came to the rescue with his little army, to meet the far mightier Syrian force, which was made more terrific by possessing thirty war elephants imported from the Indian frontier. Each of these creatures carried a tower containing thirty-two men armed with darts and javelins, and an Indian driver on his neck; and they had 1000 foot and 500 horse attached to the special following of the beast, who, gentle as he was by nature, often produced a fearful effect on the enemy; not so much by his huge bulk as by the terror he inspired among men, and far more among horses. The whole host was spread over the mountains and the valleys so that it is said that their bright armor and gold and silver shields made the mountains glisten like lamps of fire.

Still Judas pressed on to the attack, and his brother Eleazar, perceiving that one of the elephants was more adorned than the rest, thought it might be carrying the king, and devoted himself for his country. He fought his way to the monster, crept under it, and stabbed it from beneath, so that the mighty weight sank down on him and crushed him to death in his fall. He gained a 'perpetual name' for valor and self-devotion; but the king was not upon the elephant, and after a hard- fought battle, Judas was obliged to draw off and leave Bethshur to be taken by the enemy, and to shut himself up in Jerusalem.

There, want of provisions had brought him to great distress, when tidings came that another son of Antiochus Epiphanes had claimed the throne, and Lysias made peace in haste with Judas, promising him full liberty of worship, and left Palestine in peace.

This did not, however, last long. Lysias and his young master were slain by the new king, Demetrius, who again sent an army for the subjection of Judas, and further appointed a high priest, named Alcimus, of the family of Aaron, but inclined to favor the new heathen fashions.

This was the most fatal thing that had happened to Judas. Though of the priestly line, he was so much of a warrior, that he seems to have thought it would be profane to offer sacrifice himself; and many of the Jews were so glad of another high priest, that they let Alcimus into the Temple, and Jerusalem was again lost to Judas. One more battle was won by him at Beth-horon, and then finding how hard it was to make head against the Syrians, he sent to ask the aid of the great Roman power. But long before the answer could come, a huge Syrian army had marched in on the Holy Land, 20,000 men, and Judas had again no more than 3000. Some had gone over to Alcimus, some were offended at his seeking Roman alliance, and when at Eleasah he came in sight of the host, his men's hearts failed more than they ever had done before, and, out of the 3000 at first collected, only 800 stood with him, and they would fain have persuaded him to retreat.

'God forbid that I should do this thing,' he said, 'and flee away from them. If our time be come, let us die manfully for our brethren, and let us not stain our honor.'

Sore was the battle, as sore as that waged by the 800 at Thermopylae, and the end was the same. Judas and his 800 were not driven from the field, but lay dead upon it. But their work was done. What is called the moral effect of such a defeat goes further than many a victory. Those lives, sold so dearly, were the price of freedom for Judea.

Judas's brothers Jonathan and Simon laid him in his father's tomb, and then ended the work that he had begun; and when Simon died, the Jews, once so trodden on, were the most prosperous race in the East. The Temple was raised from its ruins, and the exploits of the Maccabees had nerved the whole people to do or die in defense of the holy faith of their fathers.



THE CHIEF OF THE ARVERNI

B.C. 52



We have seen the Gauls in the heart of Rome, we have now to see them showing the last courage of despair, defending their native lands against the greatest of all the conquerors that Rome ever sent forth.

These lands, where they had dwelt for so many years as justly to regard them as their inheritance, were Gaul. There the Celtic race had had their abode ever since history has spoken clearly, and had become, in Gaul especially, slightly more civilized from intercourse with the Greek colony at Massilia, or Marseilles. But they had become borderers upon the Roman dominions, and there was little chance that they would not be absorbed; the tribes of Provence, the first Roman province, were already conquered, others were in alliance with Rome, and some had called in the Romans to help them fight their battles. There is no occasion to describe the seven years' war by which Julius Caesar added Gaul to the provinces claimed by Rome, and when he visited Britain; such conquests are far from being Golden Deeds, but are far worthier of the iron age. It is the stand made by the losing party, and the true patriotism of one young chieftain, that we would wish here to dwell upon.

In the sixth year of the war the conquest seemed to have been made, and the Roman legions were guarding the north and west, while Caesar himself had crossed the Alps. Subjection pressed heavily on the Gauls, some of their chiefs had been put to death, and the high spirit of the nation was stirred. Meetings took place between the warriors of the various tribes, and an oath was taken by those who inhabited the centre of the country, that if they once revolted, they would stand by one another to the last. These Gauls were probably not tall, bony giants, like the pillagers of Rome; their appearance and character would be more like that of the modern Welsh, or of their own French descendants, small, alert, and dark-eyed, full of fire, but, though fierce at the first onset, soon rebuffed, yet with much perseverance in the long run. Their worship was conducted by Druids, like that of the Britons, and their dress was of checked material, formed into a loose coat and wide trousers. The superior chiefs, who had had any dealings with Rome, would speak a little Latin, and have a few Roman weapons as great improvements upon their own. Their fortifications were wonderfully strong. Trunks of trees were laid on the ground at two feet apart, so that the depth of the wall was their full length. Over these another tier of beams was laid crosswise, and the space between was filled up with earth, and the outside faced with large stones; the building of earth and stone was carried up to some height, then came another tier of timbers, crossed as before, and this was repeated again to a considerable height, the inner ends of the beams being fastened to a planking within the wall, so that the whole was of immense compactness. Fire could not damage the mineral part of the construction, nor the battering ram hurt the wood, and the Romans had been often placed in great difficulties by these rude but admirable constructions, within which the Gauls placed their families and cattle, building huts for present shelter. Of late, some attempts had been made at copying the regular streets and houses built round courts that were in use among the Romans, and Roman colonies had been established in various places, where veteran soldiers had received grants of land on condition of keeping the natives in check. A growing taste for arts and civilization was leading to Romans of inferior classes settling themselves in other Gallic cities.

The first rising of the Gauls began by a quarrel at the city we now call Orleans, ending in a massacre of all the Romans there. The tidings were spread through all the country by loud shouts, repeated from one to the other by men stationed on every hill, and thus, what had been done at Orleans at sunrise was known by nine at night 160 miles off among the mountains, which were then the homes of a tribe called by the Romans the Arverni, who have left their name to the province of Auvergne.

Here dwelt a young chieftain, probably really called Fearcuincedorigh, or Man who is chief of a hundred heads, known to us by Caesar's version of his name, as Vercingetorix, a high-spirited youth, who keenly felt the servitude of his country, and who, on receiving these tidings, instantly called on his friends to endeavor to shake off the yoke. His uncle, who feared to provoke Roman vengeance, expelled him from the chief city, Gergovia, the remains of which may be traced on the mountain still called Gergoie, about six miles from Clermont; but he collected all the younger and more high-spirited men, forced a way into the city, and was proclaimed chief of his tribe. All the neighboring tribes joined in the league against the common enemy, and tidings were brought to Caesar that the whole country round the Loire was in a state of revolt.

In the heart of winter he hurried back, and took the Gauls by surprise by crossing the snows that lay thick on the wild waste of the Cebenna, which the Arverni had always considered as their impenetrable barrier throughout the winter. The towns quickly fell into his hands, and he was rapidly recovering all he had lost, when Vercingetorix, collecting his chief supporters, represented to them that their best hope would be in burning all the inhabited places themselves and driving off all the cattle, then lying in wait to cut off all the convoys of provisions that should be sent to the enemy, and thus starving them into a retreat. He said that burning houses were indeed a grievous sight, but it would be more grievous to see their wives and children dragged into captivity. To this all the allies agreed, and twenty towns in one district were burnt in a single day; but when they came to the city of Avaricum, now called Bourges, the tribe of Bituriges, to whom it belonged, entreated on their knees not to be obliged to destroy the most beautiful city in the country, representing that, as it had a river on one side, and a morass everywhere else, except at a very narrow entrance, it might be easily held out against the enemy, and to their entreaties Vercingetorix yielded, though much against his own judgment.

Caesar laid siege to the place, but his army suffered severely from cold and hunger; they had no bread at all, and lived only on the cattle driven in from distant villages, while Vercingetorix hovered round, cutting off their supplies. They however labored diligently to raise a mount against a wall of the town; but as fast as they worked, the higher did the Gauls within raise the stages of their rampart, and for twenty- five days there was a most brave defense; but at last the Romans made their entrance, and slaughtered all they found there, except 800, who escaped to the camp of Vercingetorix. He was not disconcerted by this loss, which he had always expected, but sheltered and clothed the fugitives, and raised a great body of archers and of horsemen, with whom he returned to his own territory in Auvergne. There was much fighting around the city of Gergovia; but at length, owing to the revolt of the Aedui, another Gallic tribe, Caesar was forced to retreat over the Loire; and the wild peaks of volcanic Auvergne were free again.

But no gallant resolution could long prevail against the ever-advancing power of Rome, and at length the Gauls were driven into their fortified camp at Alesia, now called Alise [footnote: In Burgundy, between Semur and Dijon.], a city standing on a high hill, with two rivers flowing round its base, and a plain in front about three miles wide. Everywhere else it was circled in by high hills, and here Caesar resolved to shut these brave men in and bring them to bay. He caused his men to begin that mighty system of earthworks by which the Romans carried on their attacks, compassing their victim round on every side with a deadly slowness and sureness, by those broad ditches and terraced ramparts that everywhere mark where their foot of iron was trod. Eleven miles round did this huge rampart extend, strengthened by three-and-twenty redoubts, or places of defense, where a watch was continually kept. Before the lines were complete, Vercingetorix brought out his cavalry, and gave battle, at one time with a hope of success; but the enemy were too strong for him, and his horsemen were driven into the camp. He then resolved to send home all of these, since they could be of no use in the camp, and had better escape before the ditch should have shut them in on every side. He charged them to go to their several tribes and endeavor to assemble all the fighting men to come to his rescue; for, if he were not speedily succored, he and 80,000 of the bravest of the Gauls must fall into the hands of the Romans, since he had only corn for thirty days, even with the utmost saving.

Having thus exhorted them, he took leave of them, and sent them away at nine at night, so that they might escape in the dark where the Roman trench had not yet extended. Then he distributed the cattle among his men, but retained the corn himself, serving it out with the utmost caution. The Romans outside fortified their camp with a double ditch, one of them full of water, behind which was a bank twelve feet high, with stakes forked like the horns of a stag. The space between the ditches was filled with pits, and scattered with iron caltrops or hooked spikes. All this was against the garrison, to prevent them from breaking out; and outside the camp he made another line of ditches and ramparts against the Gauls who might be coming to the rescue.

The other tribes were not deaf to the summons of their friends, but assembled in large numbers, and just as the besieged had exhausted their provisions, an army was seen on the hills beyond the camp. Their commander was Vergosillaunus (most probably Fearsaighan, the Man of the Standard), a near kinsman of Vercingetorix; and all that bravery could do, they did to break through the defenses of the camp from outside, while within, Vercingetorix and his 80,000 tried to fill up the ditches, and force their way out to meet their friends. But Caesar himself commanded the Romans, who were confident in his fortunes, and raised a shout of ecstasy wherever they beheld his thin, marked, eagle face and purple robe, rushing on the enemy with a confidence of victory that did in fact render them invincible. The Gauls gave way, lost seventy-four of their standards, and Vergosillaunus himself was taken a prisoner; and as for the brave garrison within Alesia, they were but like so many flies struggling in vain within the enormous web that had been woven around them. Hope was gone, but the chief of the Arverni could yet do one thing for his countrymen—he could offer up himself in order to obtain better terms for them.

The next day he convened his companions in arms, and told them that he had only fought for the freedom of their country, not to secure his private interest; and that now, since yield they must, he freely offered himself to become a victim for their safety, whether they should judge it best for themselves to appease the anger of the conqueror by putting him to death themselves, or whether they preferred giving him up alive.

It was a piteous necessity to have to sacrifice their noblest and bravest, who had led them so gallantly during the long war; but they had little choice, and could only send messengers to the camp to offer to yield Vercingetorix as the price of their safety. Caesar made it known that he was willing to accept their submission, and drawing up his troops in battle array, with the Eagle standards around him, he watched the whole Gallic army march past him. First, Vercingetorix was placed as a prisoner in his hands, and then each man lay down sword, javelin, or bow and arrows, helmet, buckler and breastplate, in one mournful heap, and proceeded on his way, scarcely thankful that the generosity of their chieftain had purchased for them subjection rather than death.

Vercingetorix himself had become the property of the great man from whom alone we know of his deeds; who could perceive his generous spirit and high qualities as a general, nay, who honored the self-devotion by which he endeavored to save his countrymen. He remained in captivity—six long years sped by—while Caesar passed the Rubicon, fought out his struggle for power at Rome, and subdued Egypt, Pontus, and Northern Africa—and all the time the brave Gaul remained closely watched and guarded, and with no hope of seeing the jagged peaks and wild valleys of his own beautiful Auvergne. For well did he, like every other marked foe of Rome, know for what he was reserved, and no doubt he yielded himself in the full expectation of that fate which many a man, as brave as he, had escaped by self-destruction.

The day came at last. In July, B.C. 45, the victorious Caesar had leisure to celebrate his victories in four grand triumphs, all in one month, and that in honor of the conquest of Gaul came the first. The triumphal gate of Rome was thrown wide open, every house was decked with hangings of silk and tapestry, the household images of every family, dressed with fresh flowers, were placed in their porches, those of the gods stood on the steps of the temples, and in marched the procession, the magistrates first in their robes of office, and then the trumpeters. Next came the tokens of the victory—figures of the supposed gods of the two great rivers, Rhine and Rhone, and even of the captive Ocean, made in gold, were carried along, with pictures framed in citron wood, showing the scenes of victory—the wild waste of the Cevennes, the steep peaks of Auvergne, the mighty camp of Alesia; nay, there too would be the white cliffs of Dover, and the struggle with the Britons on the beach. Models in wood and ivory showed the fortifications of Avaricum, and of many another city; and here too were carried specimens of the olives and vines, and other curious plants of the newly won land; here was the breastplate of British pearls that Caesar dedicated to Venus. A band of flute-players followed, and then came the white oxen that were to be sacrificed, their horns gilded and flowers hung round them, the sacrificing priests with wreathed heads marching with them. Specimens of bears and wolves from the woods and mountains came next in order, and after them waved for the last time the national ensigns of the many tribes of Gaul. Once more Vercingetorix and Vergosillaunus saw their own Arvernian standard, and marched behind it with the noblest of their clan: once more they wore their native dress and well-tried armor. But chains were on their hands and feet, and the men who had fought so long and well for freedom, were the captive gazing-stock of Rome. Long, long was the line of chained Gauls of every tribe, before the four white horses appeared, all abreast, drawing the gilded car, in which stood a slight form in a purple robe, with the bald head and narrow temples encircled with a wreath of bay, the thin cheeks tinted with vermilion, the eager aquiline face and narrow lips gravely composed to Roman dignity, and the quick eye searching out what impression the display was making on the people. Over his head a slave held a golden crown, but whispered, 'Remember that thou too art a man.' And in following that old custom, how little did the victor know that, bay-crowned like himself, there followed close behind, in one of the chariots of the officers, the man whose dagger-thrust would, two years later, be answered by his dying word of reproach! The horsemen of the army followed, and then the legions, every spear wreathed, every head crowned with bay, so that an evergreen grove might have seemed marching through the Roman streets, but for the war songs, and the wild jests, and ribald ballads that custom allowed the soldiers to shout out, often in pretended mockery of their own victorious general, the Imperator.

The victor climbed the Capitol steps, and laid his wreath of bay on Jupiter's knees, the white oxen were sacrificed, and the feast began by torchlight. Where was the vanquished? He was led to the dark prison vault in the side of Capitoline hill, and there one sharp sword-thrust ended the gallant life and long captivity.

It was no special cruelty in Julius Caesar. Every Roman triumph was stained by the slaughter of the most distinguished captives, after the degradation of walking in chains had been undergone. He had spirit to appreciate Vercingetorix, but had not nobleness to spare him from the ordinary fate. Yet we may doubt which, in true moral greatness, was the superior in that hour of triumph, the conqueror who trod down all that he might minister to his own glory, or the conquered, who, when no resistance had availed, had voluntarily confronted shame and death in hopes to win pardon and safety for his comrades.



WITHSTANDING THE MONARCH IN HIS WRATH

A.D. 389



When a monarch's power is unchecked by his people, there is only One to whom he believes himself accountable; and if he have forgotten the dagger of Damocles, or if he be too high-spirited to regard it, then that Higher One alone can restrain his actions. And there have been times when princes have so broken the bounds of right, that no hope remains of recalling them to their duty save by the voice of the ministers of God upon Earth. But as these ministers bear no charmed life, and are subjects themselves of the prince, such rebukes have been given at the utmost risk of liberty and life.

Thus it was that though Nathan, unharmed, showed David his sin, and Elijah, the wondrous prophet of Gilead, was protected from Jezebel's fury, when he denounced her and her husband Ahab for the idolatry of Baal and the murder of Naboth; yet no Divine hand interposed to shield Zachariah, the son of Jehoiada, the high priest, when he rebuked the apostasy of his cousin, Jehoash, King of Judah, and was stoned to death by the ungrateful king's command in that very temple court where Jehoiada and his armed Levites had encountered the savage usurping Athaliah, and won back the kingdom for the child Jehoash. And when 'in the spirit and power of Elijah', St. John the Baptist denounced the sin of Herod Antipas in marrying his brother Philip's wife, he bore the consequences to the utmost, when thrown into prison and then beheaded to gratify the rage of the vindictive woman.

Since Scripture Saints in the age of miracles were not always shielded from the wrath of kings, Christian bishops could expect no special interposition in their favor, when they stood forth to stop the way of the sovereign's passions, and to proclaim that the cause of mercy, purity, and truth is the cause of God.

The first of these Christian bishops was Ambrose, the sainted prelate of Milan. It was indeed a Christian Emperor whom he opposed, no other than the great Theodosius, but it was a new and unheard-of thing for any voice to rebuke an Emperor of Rome, and Theodosius had proved himself a man of violent passions.

The fourth century was a time when races and all sorts of shows were the fashion, nay, literally the rage; for furious quarrels used to arise among the spectators who took the part of one or other of the competitors, and would call themselves after their colours, the Blues or the Greens. A favorite chariot driver, who had excelled in these races at Thessalonica, was thrown into prison for some misdemeanor by Botheric, the Governor of Illyria, and his absence so enraged the Thessalonican mob, that they rose in tumult, and demanded his restoration. On being refused, they threw such a hail of stones that the governor himself and some of his officers were slain.

Theodosius might well be displeased, but his rage passed all bounds. He was at Milan at the time, and at first Ambrose so worked on his feelings as to make him promise to temper justice with mercy; but afterwards fresh accounts of the murder, together with the representations of his courtier Rufinus, made him resolve not to relent, and he sent off messengers commanding that there should be a general slaughter of all the race-going Thessalonicans, since all were equally guilty of Botheric's death. He took care that his horrible command should be kept a secret from Ambrose, and the first that the Bishop heard of it was the tidings that 7,000 persons had been killed in the theatre, in a massacre lasting three hours!

There was no saving these lives, but Ambrose felt it his duty to make the Emperor feel his sin, in hopes of saving others. Besides, it was not consistent with the honor of God to receive at his altar a man reeking with innocent blood. The Bishop, however, took time to consider; he went into the country for a few days, and thence wrote a letter to the Emperor, telling him that thus stained with crime, he could not be admitted to the Holy Communion, nor received into church. Still the Emperor does not seem to have believed he could be really withstood by any subject, and on Ambrose's return, he found the imperial procession, lictors, guards, and all, escorting the Emperor as usual to the Basilica or Justice Hall, that had been turned into a church. Then to the door came the Bishop and stood in the way, forbidding the entrance, and announcing that there, at least, sacrilege should not be added to murder.

'Nay,' said the Emperor, 'did not holy King David commit both murder and adultery, yet was he not received again?'

'If you have sinned like him, repent like him,' answered Ambrose.

Theodosius turned away, troubled. He was great enough not to turn his anger against the Bishop; he felt that he had sinned, and that the chastisement was merited, and he went back to his palace weeping, and there spent eight months, attending to his duties of state, but too proud to go through the tokens of penitence that the discipline of the Church had prescribed before a great sinner could be received back into the congregation of the faithful. Easter was the usual time for reconciling penitents, and Ambrose was not inclined to show any respect of persons, or to excuse the Emperor from a penance he would have imposed on any offender. However, Rufinus could not believe in such disregard, and thought all would give way to the Emperor's will. Christmas had come, but for one man at Milan there were no hymns, no shouts of 'glad tidings!' no midnight festival, no rejoicing that 'to us a Child is born; to us a Son is given'. The Basilica was thronged with worshippers and rang with their Amens, resounding like thunder, and their echoing song—the Te Deum—then their newest hymn of praise. But the lord of all those multitudes was alone in his palace. He had not shown good will to man; he had not learnt mercy and peace from the Prince of Peace; and the door was shut upon him. He was a resolute Spanish Roman, a well-tried soldier, a man advancing in years, but he wept, and wept bitterly. Rufinus found him thus weeping. It must have been strange to the courtier that his master did not send his lictors to carry the offending bishop to a dungeon, and give all his court favor to the heretics, like the last empress who had reigned at Milan. Nay, he might even, like Julian the Apostate, have altogether renounced that Christian faith which could humble an emperor below the poorest of his subjects.

But Rufinus contented himself with urging the Emperor not to remain at home lamenting, but to endeavor again to obtain admission into the church, assuring him that the Bishop would give way. Theodosius replied that he did not expect it, but yielded to the persuasions, and Rufinus hastened on before to warn the Bishop of his coming, and represented how inexpedient it was to offend him.

'I warn you,' replied Ambrose, 'that I shall oppose his entrance, but if he chooses to turn his power into tyranny, I shall willingly let him slay me.'

The Emperor did not try to enter the church, but sought Ambrose in an adjoining building, where he entreated to be absolved from his sin.

'Beware,' returned the Bishop, 'of trampling on the laws of God.' 'I respect them,' said the Emperor, 'therefore I have not set foot in the church, but I pray thee to deliver me from these bonds, and not to close against me the door that the Lord hath opened to all who truly repent.'

'What repentance have you shown for such a sin?' asked Ambrose.

'Appoint my penance,' said the Emperor, entirely subdued.

And Ambrose caused him at once to sign a decree that thirty days should always elapse between a sentence of death and its execution. After this, Theodosius was allowed to come into the church, but only to the corner he had shunned all these eight months, till the 'dull hard stone within him' had 'melted', to the spot appointed for the penitents. There, without his crown, his purple robe, and buskins, worked with golden eagles, all laid aside, he lay prostrate on the stones, repeating the verse, 'My soul cleaveth unto the dust; quicken me, O Lord, according to thy word.' This was the place that penitents always occupied, and there fasts and other discipline were also appointed. When the due course had been gone through, probably at the next Easter, Ambrose, in his Master's name, pronounced the forgiveness of Theodosius, and received him back to the full privileges of a Christian. When we look at the course of many another emperor, and see how easily, where the power was irresponsible, justice became severity, and severity, bloodthirstiness, we see what Ambrose dared to meet, and from what he spared Theodosius and all the civilized world under his sway. Who can tell how many innocent lives have been saved by that thirty days' respite?

Pass over nearly 700 years, and again we find a church door barred against a monarch. This time it is not under the bright Italian sky, but under the grey fogs of the Baltic sea. It is not the stately marble gateway of the Milanese Basilica, but the low-arched, rough stone portal of the newly built cathedral of Roskilde, in Zealand, where, if a zigzag surrounds the arch, it is a great effort of genius. The Danish king Swend, the nephew of the well-known Knut, stands before it; a stern and powerful man, fierce and passionate, and with many a Danish axe at his command. Nay, only lately for a few rude jests, he caused some of his chief jarls to be slain without a trial. Half the country is still pagan, and though the king himself is baptized, there is no certainty that, if the Christian faith do not suit his taste, he may not join the heathen party and return to the worship of Thor and Tyr, where deeds of blood would be not blameworthy, but a passport to the rude joys of Valhall. Nevertheless there is a pastoral staff across the doorway, barring the way of the king, and that staff is held against him by an Englishman, William, Bishop of Roskilde, the missionary who had converted a great part of Zealand, but who will not accept Christians who have not laid aside their sins.

He confronts the king who has never been opposed before. 'Go back,' he says, 'nor dare approach the alter of God—thou who art not a king but a murderer.'

Some of the jarls seized their swords and axes, and were about to strike the bishop away from the threshold, but he, without removing his staff, bent his head, and bade them strike, saying he was ready to die in the cause of God. But the king came to a better frame of mind, he called the jarls away, and returning humbly to his palace, took off his royal robes, and came again barefoot and in sackcloth to the church door, where Bishop William met him, took him by the hand, gave him the kiss of peace, and led him to the penitents' place. After three days he was absolved, and for the rest of his life, the bishop and the king lived in the closest friendship, so much so that William always prayed that even in death he might not be divided from his friend. The prayer was granted. The two died almost at the same time, and were buried together in the cathedral at Roskilde, where the one had taught and other learnt the great lesson of mercy.



THE LAST FIGHT IN THE COLISEUM

A.D. 404



As the Romans grew prouder and more fond of pleasure, no one could hope to please them who did not give them sports and entertainments. When any person wished to be elected to any public office, it was a matter of course that he should compliment his fellow citizens by exhibitions of the kind they loved, and when the common people were discontented, their cry was that they wanted panem ac Circenses, 'bread and sports', the only things they cared for. In most places where there has been a large Roman colony, remains can be seen of the amphitheatres, where the citizens were wont to assemble for these diversions. Sometimes these are stages of circular galleries of seats hewn out of the hillside, where rows of spectators might sit one above the other, all looking down on a broad, flat space in the centre, under their feet, where the representations took place. Sometimes, when the country was flat, or it was easier to build than to excavate, the amphitheatre was raised above ground, rising up to a considerable height.

The grandest and most renowned of all these amphitheatres is the Coliseum at Rome. It was built by Vespasian and his son Titus, the conquerors of Jerusalem, in a valley in the midst of the seven hills of Rome. The captive Jews were forced to labour at it; and the materials, granite outside, and softer travertine stone within, are so solid and so admirably built, that still at the end of eighteen centuries it has scarcely even become a ruin, but remains one of the greatest wonders of Rome.

Five acres of ground were enclosed within the oval of its outer wall, which outside rises perpendicularly in tiers of arches one above the other. Within, the galleries of seats projected forwards, each tier coming out far beyond the one above it, so that between the lowest and the outer wall there was room for a great space of chambers, passages, and vaults around the central space, called the arena, from the arena, or sand, with which it was strewn.

When the Roman Emperors grew very vain and luxurious, they used to have this sand made ornamental with metallic filings, vermilion, and even powdered precious stones; but it was thought better taste to use the scrapings of a soft white stone, which, when thickly strewn, made the whole arena look as if covered with untrodden snow. Around the border of this space flowed a stream of fresh water. Then came a straight wall, rising to a considerable height, and surmounted by a broad platform, on which stood a throne for the Emperor, curule chairs of ivory and gold for the chief magistrates and senators, and seats for the vestal virgins. Next above were galleries for the equestrian order, the great mass of those who considered themselves as of gentle station, though not of the highest rank; farther up, and therefore farther back, were the galleries belonging to the freemen of Rome; and these were again surmounted by another plain wall with a platform on the top, where were places for the ladies, who were not (except the vestal virgins) allowed to look on nearer, because of the unclothed state of some of the performers in the arena. Between the ladies' boxes, benches were squeezed in where the lowest people could seat themselves; and some of these likewise found room in the two uppermost tiers of porticoes, where sailors, mechanics, and persons in the service of the Coliseum had their post. Altogether, when full, this huge building held no less than 87,000 spectators. It had no roof; but when there was rain, or if the sun was too hot, the sailors in the porticoes unfurled awnings that ran along upon ropes, and formed a covering of silk and gold tissue over the whole. Purple was the favorite color for this velamen, or veil; because, when the sun shone through it, it cast such beautiful rosy tints on the snowy arena and the white purple-edged togas of the Roman citizens.

Long days were spent from morning till evening upon those galleries. The multitude who poured in early would watch the great dignitaries arrive and take their seats, greeting them either with shouts of applause or hootings of dislike, according as they were favorites or otherwise; and when the Emperor came in to take his place under his canopy, there was one loud acclamation, 'Joy to thee, master of all, first of all, happiest of all. Victory to thee for ever!'

When the Emperor had seated himself and given the signal, the sports began. Sometimes a rope-dancing elephant would begin the entertainment, by mounting even to the summit of the building and descending by a cord. Then a bear, dressed up as a Roman matron, would be carried along in a chair between porters, as ladies were wont to go abroad, and another bear, in a lawyer's robe, would stand on his hind legs and go through the motions of pleading a case. Or a lion came forth with a jeweled crown on his head, a diamond necklace round his neck, his mane plaited with gold, and his claws gilded, and played a hundred pretty gentle antics with a little hare that danced fearlessly within his grasp. Then in would come twelve elephants, six males in togas, six females with the veil and pallium; they took their places on couches around an ivory table, dined with great decorum, playfully sprinkled a little rosewater over the nearest spectators, and then received more guests of their unwieldy kind, who arrived in ball dresses, scattered flowers, and performed a dance.

Sometimes water was let into the arena, a ship sailed in, and falling to pieces in the midst, sent a crowd of strange animals swimming in all directions. Sometimes the ground opened, and trees came growing up through it, bearing golden fruit. Or the beautiful old tale of Orpheus was acted; these trees would follow the harp and song of the musician; but—to make the whole part complete—it was no mere play, but real earnest, that the Orpheus of the piece fell a prey to live bears.

For the Coliseum had not been built for such harmless spectacles as those first described. The fierce Romans wanted to be excited and feel themselves strongly stirred; and, presently, the doors of the pits and dens round the arena were thrown open, and absolutely savage beasts were let loose upon one another—rhinoceroses and tigers, bulls and lions, leopards and wild boars—while the people watched with savage curiosity to see the various kinds of attack and defense; or, if the animals were cowed or sullen, their rage would be worked up—red would be shown to the bulls, white to boars, red-hot goads would be driven into some, whips would be lashed at others, till the work of slaughter was fairly commenced, and gazed on with greedy eyes and ears delighted, instead of horror-struck, by the roars and howls of the noble creatures whose courage was thus misused. Sometimes indeed, when some especially strong or ferocious animal had slain a whole heap of victims, the cries of the people would decree that it should be turned loose in its native forest, and, amid shouts of 'A triumph! a triumph!' the beast would prowl round the arena, upon the carcasses of the slain victims. Almost incredible numbers of animals were imported for these cruel sports, and the governors of distant provinces made it a duty to collect troops of lions, elephants, ostriches, leopards—the fiercer or the newer the creature the better—to be thus tortured to frenzy, to make sport in the amphitheatre. However, there was daintiness joined with cruelty: the Romans did not like the smell of blood, though they enjoyed the sight of it, and all the solid stonework was pierced with tubes, through which was conducted the stream of spices and saffron, boiled in wine, that the perfume might overpower the scent of slaughter below.

Wild beasts tearing each other to pieces might, one would think, satisfy any taste of horror; but the spectators needed even nobler game to be set before their favorite monsters—men were brought forward to confront them. Some of these were at first in full armor, and fought hard, generally with success; and there was a revolving machine, something like a squirrel's cage, in which the bear was always climbing after his enemy, and then rolling over by his own weight. Or hunters came, almost unarmed, and gaining the victory by swiftness and dexterity, throwing a piece of cloth over a lion's head, or disconcerting him by putting their fist down his throat. But it was not only skill, but death, that the Romans loved to see; and condemned criminals and deserters were reserved to feast the lions, and to entertain the populace with their various kinds of death. Among these condemned was many a Christian martyr, who witnessed a good confession before the savage-eyed multitude around the arena, and 'met the lion's gory mane' with a calm resolution and hopeful joy that the lookers-on could not understand. To see a Christian die, with upward gaze and hymns of joy on his tongue, was the most strange unaccountable sight the Coliseum could offer, and it was therefore the choicest, and reserved for the last part of the spectacles in which the brute creation had a part.

The carcasses were dragged off with hooks, and bloodstained sand was covered with a fresh clean layer, the perfume wafted in stronger clouds, and a procession came forward—tall, well-made men, in the prime of their strength. Some carried a sword and a lasso, others a trident and a net; some were in light armor, others in the full heavy equipment of a soldier; some on horseback, some in chariots, some on foot. They marched in, and made their obeisance to the Emperor; and with one voice, their greeting sounded through the building, Ave, Caesar, morituri te salutant! 'Hail, Caesar, those about to die salute thee!'

They were the gladiators—the swordsmen trained to fight to the death to amuse the populace. They were usually slaves placed in schools of arms under the care of a master; but sometimes persons would voluntarily hire themselves out to fight by way of a profession: and both these, and such slave gladiators as did not die in the arena, would sometimes retire, and spend an old age of quiet; but there was little hope of this, for the Romans were not apt to have mercy on the fallen.

Fights of all sorts took place—the light-armed soldier and the netsman —the lasso and the javelin—the two heavy-armed warriors—all combinations of single combat, and sometimes a general melee. When a gladiator wounded his adversary, he shouted to the spectators, Hoc habet! 'He has it!' and looked up to know whether he should kill or spare. If the people held up their thumbs, the conquered was left to recover, if he could; if they turned them down, he was to die: and if he showed any reluctance to present his throat for the deathblow, there was a scornful shout, Recipe ferrum! 'Receive the steel!' Many of us must have seen casts of the most touching statue of the wounded man, that called forth the noble lines of indignant pity which, though so often repeated, cannot be passed over here:

'I see before me the Gladiator lie; He leans upon his hand—his manly brow Consents to death, but conquers agony. And his droop'd head sinks gradually low, And through his side the last drops, ebbing slow From the red gash, fall heavy one by one, Like the first of a thunder shower; and now The arena swims around him—he is gone Ere ceased the inhuman shout which hailed the wretch who won.

'He heard it, but he heeded no—this eyes Were with his heart, and that was far away. He reck'd not of the life he lost, nor prize, But where his rude hut by the Danube lay, There were his young barbarians all at play, There was their Dacian mother—he their sire, Butcher'd to make a Roman holiday. All this rush'd with his blood—Shall he expire, And unavenged? Arise ye Goths and glut your ire.'

Sacred vestals, tender mothers, fat, good-humored senators, all thought it fair play, and were equally pitiless in the strange frenzy for exciting scenes to which they gave themselves up, when they mounted the stone stairs of the Coliseum. Privileged persons would even descend into the arena, examine the death agonies, and taste the blood of some specially brave victim ere the corpse was drawn forth at the death gate, that the frightful game might continue undisturbed and unencumbered. Gladiator shows were the great passion of Rome, and popular favor could hardly be gained except by ministering to it. Even when the barbarians were beginning to close in on the Empire, hosts of brave men were still kept for this slavish mimic warfare—sport to the beholders, but sad earnest to the actors.

Christianity worked its way upwards, and at least was professed by the Emperor on his throne. Persecution came to an end, and no more martyrs fed the beasts in the Coliseum. The Christian emperors endeavored to prevent any more shows where cruelty and death formed the chief interest and no truly religious person could endure the spectacle; but custom and love of excitement prevailed even against the Emperor. Mere tricks of beasts, horse and chariot races, or bloodless contests, were tame and dull, according to the diseased taste of Rome; it was thought weak and sentimental to object to looking on at a death scene; the Emperors were generally absent at Constantinople, and no one could get elected to any office unless he treated the citizens to such a show as they best liked, with a little bloodshed and death to stir their feelings; and thus it went on for full a hundred years after Rome had, in name, become a Christian city, and the same custom prevailed wherever there was an amphitheatre and pleasure-loving people.

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