Antonina; Or, The Fall of Rome. Wilkie Collins Collins
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at once suspected the favoured and ambitious Christians of causing, by poison, the death of their spiritual ruler, might be interesting as a history of the manners of the times, but is immaterial to the object of this chapter. We prefer rather to trace the effect on the mind of Ulpius of his personal and private bereavement; of this loss—irretrievable to him—of the master whom he loved and the guardian whom it was his privilege to revere.
An illness of some months, during the latter part of which his attendants trembled for his life and reason, sufficiently attested the sincerity of the grief of Ulpius for the loss of his protector. During his paroxysms of delirium the priests who watched round his bed drew from his ravings many wise conclusions as to the effects that his seizure and its causes were likely to produce on his future character; but, in spite of all their penetration, they were still far from appreciating to a tithe of its extent the revolution that his bereavement had wrought in his disposition. The boy himself, until the moment of the high priest's death, had never been aware of the depth of his devotion to his second father. Warped as they had been by his natural parent, the affectionate qualities that were the mainspring of his nature had never been entirely destroyed; and they seized on every kind word and gentle action of Macrinus as food which had been grudged them since their birth. Morally and intellectually, Macrinus had been to him the beacon that pointed the direction of his course, the judge that regulated his conduct, the Muse that he looked to for inspiration. And now, when this link which had connected every ramification of his most cherished and governing ideas was suddenly snapped asunder, a desolation sunk down upon his mind which at once paralysed its elasticity and withered its freshness. He glanced back, and saw nothing but a home from whose pleasures and affections his father's ambition had exiled him for ever. He looked forward, and as he thought of his unfitness, both from character and education, to mix in the world as others mixed in it, he saw no guiding star of social happiness for the conduct of his existence to come. There was now no resource left for him but entirely to deliver himself up to those pursuits which had made his home as a strange place to him, which were hallowed by their connection with the lost object of his attachment, and which would confer the sole happiness and distinction that he could hope for in the wide world on his future life.
In addition to this motive for labour in his vocation, there existed in the mind of Ulpius a deep and settled feeling that animated him with unceasing ardour for the prosecution of his cherished occupations. This governing principle was detestation of the Christian sect. The suspicion that others had entertained regarding the death of the high priest was to his mind a certainty. He rejected every idea which opposed his determined persuasion that the jealousy of the Christians had prompted them to the murder, by poison, of the most powerful and zealous of the Pagan priests. To labour incessantly until he attained the influence and position formerly enjoyed by his relative, and to use that influence and position, when once acquired, as the means of avenging Macrinus, by sweeping every vestige of the Christian faith from the face of the earth, were now the settled purposes of his heart. Inspired by his determination with the deliberate wisdom which is in most men the result only of the experience of years, he employed the first days of his convalescence in cautiously maturing his future plans, and impartially calculating his chances of success. This self-examination completed, he devoted himself at once and for ever to his life's great design. Nothing wearied, nothing discouraged, nothing impeded him. Outward events passed by him unnoticed; the city's afflictions and the city's triumphs spoke no longer to his heart. Year succeeded to year, but Time had no tongue for him. Paganism gradually sank, and Christianity imperceptibly rose, but change spread no picture before his eyes. The whole outward world was a void to him, until the moment arrived that beheld him successful in his designs. His preparations for the future absorbed every faculty of his nature, and left him, as to the present, a mere automaton, reflecting no principle, and animated by no event—a machine that moved, but did not perceive—a body that acted, without a mind that thought.
Returning for a moment to the outward world, we find that on the death of Jovian, in 364, Valentinian, the new Emperor, continued the system of toleration adopted by his predecessor. On his death, in 375, Gratian, the successor to the imperial throne, so far improved on the example of the two former potentates as to range himself boldly on the side of the partisans of the new faith. Not content with merely encouraging, both by precept and by example, the growth of Christianity, the Emperor further testified to his zeal for the rising religion by inflicting incessant persecutions upon the rapidly decreasing advocates of the ancient worship; serving, by these acts of his reign, as pioneer to his successor, Theodosius the Great, in the religious revolution which that illustrious opponent of Paganism was destined to effect.
The death of Gratian, in 383, saw Ulpius enrolled among the chief priests of the temple, and pointed out as the next inheritor of the important office once held by the powerful and active Macrinus. Beholding himself thus secure of the distinction for which he had laboured, the aspiring priest found leisure, at length, to look forth upon the affairs of the passing day. From every side desolation darkened the prospect that he beheld. Already, throughout many provinces of the Empire, the temples of the gods had been overthrown by the destructive zeal of the triumphant Christians. Already hosts of the terrified people, fearing that the fate of their idols might ultimately be their own, finding themselves deserted by their disbanded priests, and surrounded by the implacable enemies of the ancient faith, had renounced their worship for the sake of saving their lives and securing their property. On the wide field of Pagan ruin there now rose but one structure entirely unimpaired. The Temple of Serapis still reared its head—unshaken, unbending, unpolluted. Here the sacrifice still prospered and the people still bowed in worship. Before this monument of the religious glories of ages, even the rising power of Christian supremacy quailed in dismay. Though the ranks of its once multitudinous congregations were now perceptibly thinned, though the new churches swarmed with converts, though the edicts from Rome denounced it as a blot on the face of the earth, its gloomy and solitary grandeur was still preserved. No unhallowed foot trod its secret recesses; no destroying hand was raised as yet against its ancient and glorious walls.
Indignation, but not despondency, filled the heart of Ulpius as he surveyed the situation of the Pagan world. A determination nourished as his had been by the reflections of years, and matured by incessant industry of deliberation, is above all those shocks which affect a hasty decision or destroy a wavering intention. Impervious to failure, disasters urge it into action, but never depress it to repose. Its existence is the air that preserves the vitality of the mind—the spring that moves the action of the thoughts. Never for a moment did Ulpius waver in his devotion to his great design, or despair of its ultimate execution and success. Though every succeeding day brought the news of fresh misfortunes for the Pagans and fresh triumphs for the Christians, still, with a few of his more zealous comrades, he persisted in expecting the advent of another Julian, and a day of restoration for the dismantled shrines of the deities that he served. While the Temple of Serapis stood uninjured, to give encouragement to his labours and refuge to his persecuted brethren, there existed for him such an earnest of success as would spur him to any exertion, and nerve him against any peril.
And now, to the astonishment of priests and congregations, the silent, thoughtful, solitary Ulpius suddenly started from his long repose, and stood forth the fiery advocate of the rights of his invaded worship. In a few days the fame of his addresses to the Pagans who still attended the rites of Serapis spread throughout the whole city. The boldest among the Christians, as they passed the temple walls, involuntarily trembled when they heard the vehemence of the applause which arose from the audience of the inspired priest. Addressed to all varieties of age and character, these harangues woke an echo in every breast they reached. To the young they were clothed in all the poetry of the worship for which they pleaded. They dwelt on the altars of Venus that the Christians would lay waste; on the woodlands that the Christians would disenchant of their Dryads; on the hallowed Arts that the Christians would arise and destroy. To the aged they called up remembrances of the glories of the past achieved through the favour of the gods; of ancestors who had died in their service; of old forgotten loves, and joys, and successes that had grown and prospered under the gentle guardianship of the deities of old—while the unvarying burden of their conclusion to all was the reiterated assertion that the illustrious Macrinus had died a victim to the toleration of the Christian sect.
But the efforts of Ulpius were not confined