Zenobia; or, the Fall of Palmyra

by William Ware

Letter IX.

Several days have elapsed since I last wrote, yet Calpurnius is not arrived. I am filled with apprehensions. I fear lest he may have thought too lightly of the difficulties of an escape, and of the strictness with which he is watched; for while he seems to have held it an easy matter to elude the vigilance of his keepers, common opinion at Ecbatana appears to have judged very differently. Yet, after all, I cannot but rely with much confidence upon the discretion and the cunning of Isaac. I must now relate what has happened in the mean time.

It was the morning after Isaac's letter had been received and read, that Milo presented himself, with a countenance and manner indicative of some inward disturbance.

'And what,' I asked, 'may be the matter?'

'Enough is the matter, both for yourself and me,' he replied. 'Here now has been a wretch of an Arab, a fellow of no appearance, a mere camel-driver, desiring to see you. I told him flatly that you were not to be seen by scum such as he. I advised him to be gone, before he might have to complain of a broken head. And what do you suppose was the burden of his errand? Why truly to ask of the most noble Piso concerning his wife and child! I begged him to consider whether, supposing you did know aught concerning them, you would deign to communicate with a sun-baked beggar of the desert like him. Whereupon he raised a lance longer than a mast, and would have run me through, but for the expertness with which I seized and wrested it from him, and then broke it over his head. 'Twas the same scowling knave whose camels choked the street the first day we entered the city, and who sent his curse after us. Hassan is his name. His eye left a mark on me that's not out yet. A hyena's is nothing to it.'

Thus did he run on. I could have speared him as willingly as Hassan. It was plain that the husband of the woman found in the desert by Isaac, hearing a rumor of intelligence received by me, had been to obtain such information as possibly I might possess of his wife and child. Upon asking my slave where the camel-driver now was, he replied that, 'Truly he did not know; he had been driven from the court-yard with blows, and it was a mercy that his life was left to him. He had been taught how again to curse Romans.'

It was in vain that I assured him once and again that he was no longer in the service of an emperor, and that it was unnecessary to treat me with quite so much deference; his only regret was that the robber had got off so easily. As the only reparation in my power for such stupidity and inhumanity, I ordered Milo instantly to set forth in search of Hassan, in the quarter of the city which the Arabs chiefly frequent, and finding him, to bring him to the house of Gracchus, for I had news for him. This was little relished by Milo, and I could see, by the change of his countenance, that his cowardly soul was ill-inclined to an encounter with the insulted Arab, in the remote parts of the city, and unaccompanied by any of the slaves of the palace. Nevertheless, he started upon his errand--but, as I afterward learned, bribed Hannibal to act as life-guard.

Thinking that I might possibly fall in with him myself, and desirous, moreover, of an occupation that should cause me to forget Calpurnius and my anxieties for a season, I went forth also, taking the paths that first offered themselves. A sort of instinct drew me, as it almost always does, to one of the principal streets of the city, denominated, from the size and beauty of the trees which adorn it, the Street of Palms. This is an avenue which traverses the city in its whole length; and at equal distances from its centre, and also running its whole length, there shoots up a double row of palms, which, far above the roofs of the highest buildings, spread out their broad and massy tufts of leaves, and perfectly protect the throngs below from the rays of the blazing sun. Thus a deep shadow is cast upon the floor of the street, while at the same time, it is unencumbered by the low branches, which on every other kind of tree stretch out in all directions, and obstruct the view, taking away a greater beauty and advantage than they give. This palm is not the date-bearing species, but of another sort, attaining a loftier growth, and adorned with a larger leaf. A pity truly it is, that Rome cannot crown itself with this princely diadem; but even though the bitter blasts from the Appennines did not prevent, a want of taste for what is beautiful would. The Roman is a coarse form of humanity, Curtius, compared with either the Greek or the Palmyrene. Romans will best conquer the world, or defend it; but its adorning should be left to others. Their hands are rude, and they but spoil what they touch. Since the days of Cicero, and the death of the Republic, what has Rome done to advance any cause, save that of slavery and licentiousness? A moral Hercules is needed to sweep it clean of corruptions, which it is amazing have not ere this drawn down the thunder of the gods. Julia would say that Christ is that Hercules. May it be so!

Along the street which I had thus entered I slowly sauntered, observing the people who thronged it, and the shops with their varieties which lined it. I could easily gather from the conversation which now and then fell upon my ear--sometimes as I mingled with those who were observing a fine piece of sculpture or a new picture exposed for sale, or examining the articles which some hawker with much vociferation thrust upon the attention of those who were passing along, or waiting at a fountain, while slaves in attendance served round in vessels of glass, water cooled with snow and flavored with the juice of fruits peculiar to the East--that the arrival of the ambassadors had caused a great excitement among the people, and had turned all thoughts into one channel. Frequently were they gathered together in groups, around some of the larger trees, or at the corners of the streets, or at the entrance of some conspicuous shop, to listen to the news which one had to tell, or to arguments upon the all-engrossing theme with which another sought to bring over those who would listen, to one or another side of the great question. But I must confess that--save in a very few instances--the question was no question at all, and had but one side. Those whom I heard, and who were listened to by any numbers, and with any patience, were zealous patriots, inveighing bitterly against the ambition and tyranny of Rome, and prognosticating national degradation, and ruin, and slavery, if once the policy of concession to her demands was adopted.

'Palmyra,' they said, 'with Zenobia and Longinus at her head, the deserts around her, and Persia to back her, might fearlessly stand against Rome and the world. Empire began in the East: it had only wandered for a while to the West--losing its way. The East was its native seat, and there it would return. Why should not Palmyra be what Assyria and Persia once were? What kingdom of the world, and what age, could ever boast a general like Zabdas, a minister like Longinus, a queen like the great Zenobia?' At such flights, the air would resound with the plaudits of the listening crowd, who would then disperse and pursue their affairs, or presently gather around some new declaimer.

I was greatly moved on several of these occasions, to make a few statements in reply to some of the orators, and which might possibly have let a little light upon minds willing to know the truth; but I doubted whether even the proverbially good-natured and courteous Palmyrenes might not take umbrage at it. As I turned from one of these little knots of politicians, I encountered Otho, a nobleman of Palmyra and one of the Queen's council. 'I was just asking myself,' said I, saluting him, 'whether the temper of your people, even and forbearing as it is, would allow a Roman in their own city to harangue them, who should not so much advocate a side, as aim to impart truth.'

'Genuine Palmyrenes,' he answered, 'would listen with patience and civility. But, in a crowded street, one can never answer for his audience. You see here not only Palmyrenes, but strangers from all parts of the East--people from our conquered provinces and dependences, who feel politically with the Palmyrene, but yet have not the manners of the Palmyrene. There is an Armenian, there a Saracen, there an Arab, there a Cappadocian, there a Jew, and there an Egyptian--politically perhaps with us, but otherwise a part of us not more than the Ethiopian or Scythian. The Senate of Palmyra would hear all you might say--or the Queen's council--but not the street, I fear. Nay, one of these idle boys, but whose patriotism is ever boiling over, might in his zeal and his ignorance do that which should bring disgrace upon our good city. I should rather pray you to forbear. But if you will extend your walk to the Portico which I have just left, you will there find a more select crowd than jostles us where we stand, and perhaps ears ready to hear you. All that you may say to divert the heart of the nation from this mad enterprise, I shall be most grateful for. But any words which you may speak, or which a present god might utter, would avail no more against the reigning frenzy, than would a palm leaf against a whirlwind of the desert.'

As he uttered these words, with a voice somewhat elevated, several had gathered about us, listening with eagerness to what the noble and respected Otho had to say. They heard him attentively, shook their heads, and turned away--some saying: 'He is a good man, but timid.' Others scrupled not to impute to him a 'Roman leaning.' When he had ended, seeing that a number had pressed around, he hastily wished me a happy day, and moved down the street I bent my way toward the Portico, ruminating the while upon the fates of empire.

I soon reached that magnificent structure, with its endless lines of columns. More than the usual crowd of talkers, idlers, strangers, buyers and sellers, thronged its ample pavements. One portion of it seems to be appropriated, at least abandoned, to those who have aught that is rare and beautiful to dispose of. Before one column stands a Jew with antiquities raked from the ruins of Babylon or Thebes--displaying their coins, their mutilated statuary, or half legible inscriptions. At another, you see a Greek with some masterpiece of Zeuxis--nobody less--which he swears is genuine, and to his oaths adds a parchment containing its history, with names of men in Athens, Antioch and Alexandria, who attest it all. At the foot of another, sits a dealer in manuscripts, remarkable either as being the complete works of distinguished authors, or for the perfection of the art of the copyist, or for their great antiquity. Here were Manetho and Sanchoniathon to be had perfect and complete! Not far from these stood others, who offered sculptures, ancient and modern--vases of every beautiful form, from those of Egypt and Etruria, to the freshly-wrought ones of our own Demetrius--and jewelry of the most rare and costly kinds. There is scarce an article of taste, or valuable of any sort whatever, but may be found here, brought from all parts of the world. In Persian, Indian, and Chinese rarities--which in Rome are rarities indeed--I have dealt largely, and shall return with much to show you.

When, with some toil, I had won a passage through this busy mart, I mingled with a different crowd. I passed from buyers and sellers among those who were, like myself, brought there merely for the purpose of seeing others, of passing the time, and observing the beautiful effects of this interminable Portico, with its moving and changing crowds robed in a thousand varieties of the richest costume. It was indeed a spectacle of beauty, such as I never had seen before nor elsewhere. I chose out point after point, and stood a silent and rapt observer of the scene. Of the view from one of these points, I have purchased a painting, done with exquisite skill, which I shall send to you, and which will set before you almost the living reality.

To this part of the Portico those resort who wish to hear the opinions of the day upon subjects of politics or literature, or philosophy, or to disseminate their own. He who cherishes a darling theory upon any branch of knowledge, and would promulgate it, let him come here, and he will find hearers at least. As I walked along, I was attracted by a voice declaiming with much earnestness to a crowd of hearers, and who seemed as I drew near to listen with attention, some being seated upon low blocks of marble arranged among the columns of the Portico for this purpose, others leaning against the columns themselves, and others standing on the outside of the circle. The philosopher--for such I perceived him at once to be--was evidently a Greek. He was arrayed in a fashionable garb, with a robe much like our toga thrown over his shoulders, and which he made great use of in his gesticulations. A heavy chain of gold was wound around his neck, and then crossing several times his breast, hung down in artificially-arranged festoons. A general air of effeminacy produced in the hearer at once a state of mind not very favorably disposed to receive his opinions. The first words I caught were these: 'In this manner,' said he, 'did that wonderful genius interpret the universe. 'Tis not credible that any but children and slaves should judge differently. Was there once nothing? Then were there nothing now. But there is something now, We see it. The world is. Then it has always been. It is an eternal Being. It is infinite. Ha! can you escape me now? Say, can there be two infinites? Then where are your gods? The fabled creator or creators--be they many or one--of the universe? Vanished, I fancy, at the touch of my intellectual wand, into thin air. Congratulate yourselves upon your freedom. The Egyptians had gods, and you know what they were. The Greeks had gods, and you know what they were. Those nations grovelled and writhed under their partly childish, partly terrific, and partly disgusting superstitions. Happy that the reality of divine natures can, so easily as I have now done it, be disproved! The superincumbent gloom is dispersed. Light has broken through. And so too, touching the immortality of the soul. Immortality of the soul! Did any one of you ever see a soul? I should like to have that question answered:'--he swung defyingly his robe and paused--'did any one ever see a soul! Yes, and that it was immortal, too! You see a body, and therefore you believe in it. You see that it is mortal and therefore you believe in its mortality. You do not see the soul--therefore you believe in one? Is that your reasoning? How plain the argument is! When the god or gods--suppose their being--shall send down and impart to me the astounding fact that I am not one, as I seem, but two--am not mortal, as I seem, but immortal--do not melt into dust at death, but rise in spirit--then will I believe such things, not otherwise. Have we knowledge of any other existences--elemental existences--than corporeal atoms? None. These constitute the human being. Death is their separation, and that separation means the end of the being they once did constitute. But it may all be summed up in a word. When you can see and touch your own soul, as you do see and touch your body, believe in it. Deny and reject this principle, and the world will continue to suffer from its belief in gorgons, demons, spectres, gods, and monsters; in Tartarean regions and torments of damned spirits. Adopt it, and life flows undisturbed by visionary fears, and death comes as a long and welcome sleep, upon which no terrors and no dreams intrude.'

Such was the doctrine, and such nearly the language of the follower of Epicurus. You will easily judge how far he misrepresented the opinions of that philosopher. As I turned away from this mischievous dealer in Cimmerian darkness, I inquired of one who stood near me who this great man might be.

'What,' said he, in reply, 'do you not know Critias the Epicurean? You must be a stranger in Palmyra. Do you not see, by the quality of his audience, that he leads away with him all the fine spirits of the city? Observe how the greater number of these who hang upon his lips resemble, in their dress and air, the philosopher.'

'I see it is so. It seems as if all the profligates and young rakes of Palmyra--of the nobler sort--were assembled here to receive some new lessons in the art of self-destruction.'

'Many a philosopher of old would, I believe,' he rejoined, 'have prayed that his system might perish with himself, could he have looked forward into futurity, and known how it would be interpreted and set forth by his followers. The temperate and virtuous Epicurus little thought that his name and doctrine would in after times be the rallying point for the licentious and dissolute. His philosophy was crude enough, and mischievous I grant in its principles and tendencies. But it was promulgated, I am sure, with honest intentions, and he himself was not aware of its extreme liability to misapprehension and perversion. How would his ears tingle at what we have now heard!'

'And would after all deserve it,' I replied. 'For he, it seems to me, is too ignorant of human nature, to venture upon the office of teacher of mankind, who believes that the reality of a superintending providence can be denied with safety to the world. A glance at history, and the slightest penetration into human character, would have shown him, that atheism, in any of its forms, is incompatible with the existence of a social state.'

'What you say is very true,' replied the Palmyrene; 'I defend only the intentions and personal character of Epicurus, not his real fitness for his office. This Critias, were it not for the odiousness of any interference with men's opinions, I should like to see driven from our city back to his native Athens, Listen now as he lays down the method of a happy life. See how these young idlers drink in the nectarean stream. But enough. I leave them in their own stye. Farewell! Pray invite the philosopher to visit you at Rome, We can spare him.'

Saying this, he turned upon his heel and went his way. I also passed on. Continuing my walk up the Portico, I perceived at a little distance another dark mass of persons, apparently listening with profound attention to one who was addressing them. Hoping to hear some one discoursing upon the condition of the country and its prospects, I joined the circle. But I was disappointed. The orator was a follower of Plato, and a teacher of his philosophy. His aim seemed to be to darken the minds of his hearers by unintelligible refinements, at least such I thought the effect must be. He clothed his thoughts--if thoughts there really were any--in such a many-colored cloud of poetic diction, that the mind, while it was undoubtedly excited, received not a single clear idea, but was left in a pleasing, half-bewildered state, with visions of beautiful divine truth floating before it, which it in vain attempted to arrest, and convert to reality. All was obscure, shadowy, impalpable. Yet was he heard with every testimony of reverence, on the part of his audience. They evidently thought him original and profound, in proportion as he was incomprehensible. I could not help calling to mind the remark of the Palmyrene who had just parted from me. It is difficult to believe that Plato himself labored to be obscure, though some affirm it. I would rather believe that his great mind, always searching after truth at the greatest heights and lowest depths, often but partially seized it, being defeated by its very vastness; yet, ambitious to reveal it to mankind, he hesitated not to exhibit it in the form and with the completeness he best could. It was necessary, therefore, that what he but half knew himself, should be imperfectly and darkly stated, and dimly comprehended by others. For this reason, his writings are obscure--obscure, not because of truths for their vastness beyond the reach of our minds, but because they abound in conceptions but half formed--in inconsequential reasonings--in logic overlaid and buried beneath a poetic phraseology. They will always be obscure, in spite of the labors of the commentators; or, a commentary can make them plain only by substituting the sense of the critic for the no-sense of the original. But Plato did not aim at darkness. And could his spirit have listened to the jargon which I had just heard proclaimed as Platonism, consisting of common-place thoughts, laboriously tortured and involved, till their true semblance was lost, and instead of them a wordy mist--glowing indeed oftentimes with rainbow colors--was presented to the mind of the hearer for him to feed upon, he would at the moment have as heartily despised, as he had formerly gloried in, the name and office of philosopher.

I waited not to learn the results at which this great master of wisdom would arrive, but quickly turned away, and advanced still farther toward the upper termination of the Portico. The numbers of those who frequented this vast pile diminished sensibly at this part of it. Nevertheless, many were still like myself wandering listlessly around. Quite at the extremity of the building I observed however a larger collection than I had noticed before; and, as it appeared to me, deeply absorbed by what they heard. I cared not to make one of them, having had enough of philosophy for the day. But as I stood not far from them, idly watching the labors of the workmen who were carrying up the column of Aurelian--noting how one laid the stone which another brought, and how another bore along and up the dizzy ladders the mortar which others tempered, and how the larger masses of marble were raised to their places by machines worked by elephants, and how all went on in exact order--while I stood thus, the voice of the speaker frequently fell upon my ear, and at last, by its peculiarity, and especially by the unwonted 4 earnestness of the tone, drew me away to a position nearer the listening crowd. By the words which I now distinctly caught, I discovered that it was a Christian who was speaking. I joined the outer circle of hearers, but the preacher--for so the Christians term those who declare their doctrines in public--was concealed from me by a column. I could hear him distinctly, and I could see the faces, with their expressions, of those whom he addressed. The greater part manifested the deepest interest and sympathy with him who addressed them, but upon the countenances of some sat scorn and contempt--ridicule, doubt, and disbelief. As the voice fell upon my ear, in this my nearer position, I was startled. 'Surely,' I said, 'I have heard it before, and yet as surely I never before heard a Christian preach.' The thought of Probus flashed across my mind; and suddenly changing my place--and by passing round the assembly, coming in front of the preacher--I at once recognised the pale and melancholy features of the afflicted Christian. I was surprised and delighted. He had convinced me, at the few interviews I had had with him, that he was no common man, and I had determined to obtain from him, if I should ever meet him again, all necessary knowledge of the Christian institutions and doctrine. Although I had learned much, in the mean time, from both Julia and the Hermit, still there was much left which I felt I could obtain, probably in a more exact mariner, from Probus. I was rejoiced to see him. He was evidently drawing to the close of his address. The words which I first caught, were nearly these:

'Thus have I declared to you, Palmyrenes, Romans, and whoever are here? how Christianity seeks the happiness of man, by securing his virtue. Its object is your greater well-being through the truths it publishes and enforces. It comes to your understandings, not to darken and confound them by words without meaning, but to shed light upon them by a revelation of those few sublime doctrines of which I have now discoursed to you. Has the Greek, the Roman, or the Persian philosophy, furnished your minds with truths like these? Has life a great object, or death an issue of certainty and joy, under either of those systems of faith? Systems of faith! I blush to term them so. I am a Roman, the son of a priest of the temple of Jupiter. Shall I reveal to you the greater and the lesser mysteries of that worship? I see by most expressive signs that it cannot be needful. Why then, if ye yourselves know and despise the popular worship, why will you not consider the claims of Jesus of Nazareth?'

'I despise it not,' cried a voice from the throng, 'I honor it.'

'In every nation,' continued the preacher, 'and among all worshippers, are there those whom God will accept The sincere offering of the heart will never be refused. Socrates, toiling and dying in the cause of truth--though that truth, in the light of the Gospel, were error--is beloved of God. But if God has in these latter days announced new truth, if he has sent a special messenger to teach it, or if it be asserted by persons of intelligence and apparent honesty that he has, ought not every sincere lover of truth and of God, or the gods, to inquire diligently whether it be so or not? Socrates would have done so. Search, men of Palmyra, into the certainty of these things. These many years has the word of Christ been preached in your streets, yet how few followers can as yet be counted of him who came to bless you! Sleep no longer. Close not the ear against the parent voice of the Gospel Fear not that the religion of Jesus comes to reign over aught but your hearts. It asks no dominion over your temporal affairs. It cares not for thrones, nor the sword, nor princely revenues, nor seats of honor. It would serve you, not rule over you. And the ministers of Christ are your servants in spiritual things, seeking not yours, but you.'

'Paul! Paul of Antioch!' shouted several voices at once.

'I defend not Paul of Antioch,' cried Probus, no ways disconcerted. 'Judge Christianity, I pray you, not by me, nor by Paul, but by itself. Because a fool lectures upon the philosophy of Plato, you do not therefore condemn Plato for a fool. Because a disciple of Zeno lives luxuriously, you do not for that take up a judgment against the philosopher himself. Paul of Samosata, not in his doctrine, but in his life, is an alien, a foreigner, an adversary, and no friend or servant of Jesus. Listen, citizens of Palmyra, while I read to you what the founder of Christianity himself says touching this matter!' and he drew from beneath his robe a small parchment roll, and turning to the part he sought, read in a loud voice words of Jesus such as these: 'He that is greatest among you shall be your servant. Whosoever shall exalt himself shall be abased, and he that shall humble himself shall be exalted.' 'This is the doctrine of Christ. According to Jesus, "he among his disciples is greatest, who performs for others the most essential service."' He then turned to another part of the book, and read a long, and as it struck me beautiful passage, in which the author of Christianity was represented as stooping and washing the feet of his disciples, to enforce in a more lively way his doctrine of humility and philanthropy. When he had finished it, a deep silence had fallen upon those who listened. It was broken by the voice of Probus once more saying in low and sorrowful tones: 'I confess--with grief and shame I confess--that pride, and arrogance, and the lust of power, are already among the ministers of Jesus. They are sundering themselves from their master, and thrusting a sword into the life of his Gospel. And if this faith of Christ should ever--as a prophetic eye sees it so sure to do--fill the throne of the world, and sit in Cæsar's place, may the God who gave it appear for it, that it perish not through the encumbering weight of earthly glory. Through tribulation and persecution it has held on its way without swerving. Prosperity begins already to weaken and defile----'

What more Probus would have added, I know not; for at this point an unusual disturbance arose in the streets. Trumpets sent forth their long peal, and a troop of out-riders, as accompanying some great personage, rode rapidly along, followed by the crowd of idle lookers-on. And immediately a chariot appeared, with a single individual seated in it, who seemed to take great pleasure in his own state. No sooner had the pageant arrived over against that part of the Portico where we stood, than one and another of Probus's hearers exclaimed:

'Ha! Paul! Paul of Antioch! Behold a Christian servant!' And the whole throng turned away in confusion to watch the spectacle.

'An unhappy commentary upon the doctrine,' said a Palmyrene to me, as he turned sneeringly away.

'What say you to this?' asked another, of Probus himself, as he descended from his rostrum, and stood gazing with the rest, but with a burning cheek and downcast eye.

'I say,' he replied, 'what I have said before, that yonder bishop, however christianized his head may be is a misbeliever in his heart. He is a true anti-Christ.'

'I am disposed to trust you,' rejoined the other. 'I have heard you not without emotion. We have had among us many who have declared the doctrine of Christ. But I have heeded them not, It is different with me now. I am desirous to know what this doctrine of Christ is. I have been impressed by what you recited from the writings of Jesus. How, Christian, shall I apply myself, and where, to learn more than I know now?'

'If thou wilt learn of so humble a teacher as I am,--who yet know somewhat of what Christianity really is--come and hear me at the place of Christian worship in the street that runs behind the great Persian Inn. There, this evening when the sun is down, shall I preach again the truth in Christ.'

'I shall not fail to be there,' said the other, and moved away.

'Nor shall I, Probus,' said I, heartily saluting him.

'Noble Piso!' he cried, his countenance suddenly growing bright as the sun, 'I am glad to meet you at length. And have you too heard a Christian preach? A senator of Rome?'

'I have; and I shall gladly hear more. I am not, however, a Christian, Probus; I profess to be but a seeker after truth, if perhaps it may be found in your faith, having failed to discover it among dead or living philosophers. I shall hear you to-night.'

After many mutual inquiries concerning each other's welfare, we separated.

Upon returning to the house of Gracchus, and finding myself again in the company of Fausta and her father, I said: 'I go to-night to hear a Christian, the Christian Probus, discourse concerning the Christian doctrine. Will you accompany me, Fausta?'

'Not now, Lucius,' she replied; 'my head and heart are too full of the interests and cares of Zenobia, to allow me to think of aught else. No other reason, I assure you, prevents. I have no fears of the opinions of others to hinder me. When our public affairs are once more in a settled state, I shall not be slow to learn more of the religion of which you speak. Julia's attachment to it, of itself, has almost made a convert of me already, so full of sympathy in all things is a true affection. But the heart is a poor logician. It darts to its object, overleaping all reasons, and may as well rest in error as truth. Whatever the purity of Julia and the honesty and vigor of Zenobia accept and worship, I believe I should, without further investigation, though they were the fooleries and gods of Egypt, Did you succeed in your search of the Arab?'

'No: but perhaps Milo has. To tell the truth, I was soon diverted from that object, first by the excitement I found prevailing among the people on the affairs of the kingdom, and afterward by the spectacles of the Portico, and the preaching of Probus, whom I encountered there.'

In the evening, soon as the sun was set, I wound my way to the Christians' place of worship.

It was in a part of the city remote and obscure, indicating very plainly that whatever Christianity may be destined to accomplish in this city, it has done little as yet. Indeed, I do not perceive what principle of strength or power it possesses, sufficient to force its way through the world, and into the hearts of men. It allows not the use of the sword; it resorts not to the civil arm; it is devoid of all that should win upon the senses of the multitude, being, beyond all other forms of faith, remarkable for its simplicity, for its spiritual and intellectual character. Moreover, it is stern and uncompromising in its morality, requiring the strictest purity of life, and making virtue to consist not in the outward act, but in the secret motive which prompts the act. It is at open and unintermitting war with all the vain and vicious inclinations of the heart. It insists upon an undivided sovereignty over the whole character and life of the individual. And in return for such surrender, it bestows no other reward than an inward consciousness of right action, and of the approbation of God, with the hope of immortality. It seems thus to have man's whole nature, and all the institutions of the world, especially of other existing religions, to contend with. If it prevail against such odds, and with such means as it alone employs, it surely will carry along with it its own demonstration of its divinity. But how it shall have power to achieve such conquests, I now cannot see nor conjecture.

Arriving at the place designated by Probus, I found a low building of stone, which seemed to have been diverted from former uses of a different kind, to serve its present purpose as a temple of religious worship. Passing through a door, of height scarce sufficient to admit a person of ordinary stature, I reached a vestibule, from which by a descent of a few steps I entered a large circular apartment, low but not inelegant, with a vaulted ceiling supported by chaste Ionic columns. The assembly was already seated, but the worship not begun. The service consisted of prayers to God, offered in the name of Christ; of reading a portion of the sacred books of the Christians, of preaching, of music sung to religious words, and voluntary offerings of money or other gifts for the poor.

I cannot doubt that you are repelled, my Curtius, by this account of a worship of such simplicity as to amount almost to poverty. But I must tell you that never have I been so overwhelmed by emotions of the noblest kind, as when sitting in the midst of these despised Nazarenes, and joining in their devotions; for to sit neuter in such a scene, it was not in my nature to do, nor would it have been in yours, much as you affect to despise this 'superstitious race.' This was indeed worship. It was a true communion of the creature with the Creator. Never before had I heard a prayer. How different from the loud and declamatory harangues of our priests! the full and rich tones of the voice of Probus, expressive of deepest reverence of the Being he addressed, and of profoundest humility on the part of the worshipper, seeming too as if uttered in no part by the usual organs of speech, but as if pronounced by the very heart itself, fell upon the charmed ear like notes from another world. There was a new and strange union, both in the manner of the Christian and in the sentiments he expressed, of an awe such as I never before witnessed in man towards the gods, and a familiarity and child-like confidence, that made me feel as if the God to whom he prayed was a father and a friend, in a much higher sense than we are accustomed to regard the Creator of the universe. It was a child soliciting mercies from a kind and considerate parent--conscious of much frailty and ill desert, but relying too with a perfect trust, both upon the equity and benignity of the God of his faith. I received an impression also from the quiet and breathless silence of the apartment, from the low and but just audible voice of the preacher, of the near neighborhood of gods and men, of the universal presence of the infinite spirit of the Deity, which certainly I had never received before. I could hardly divest myself of the feeling that the God addressed was in truth in the midst of the temple; and I found my eye turning to the ceiling, as if there must be some visible manifestation of his presence. I wish you could have been there. I am sure that after witnessing such devotions, contempt or ridicule would be the last emotions you would ever entertain toward this people. Neither could you any longer apply to them the terms fanatic, enthusiast, or superstitious. You would have seen a calmness, a sobriety, a decency, so remarkable; you would have heard sentiments so rational, so instructive, so exalted, that you would have felt your prejudices breaking away and disappearing without any volition or act of your own. Nay, against your will they would have fallen. And nothing would have been left but the naked question--not is this faith beautiful and worthy--but is this religion true or false?

When the worship had been begun by prayer to God in the name of Christ, then one of the officiating priests opened the book of the Christians, the Gospels, and read from the Greek, in which they are written--changing it into the Palmyrene dialect as he read--diverse passages, some relating to the life of Jesus, and others which were extracts of letters written by apostles of his to individuals or churches, to which I listened with attention and pleasure. When this was over, Probus rose, standing upon a low platform like the rostrums from which our lawyers plead, and first reading a sentence from the sayings of Paul, an apostle of Jesus, of which this was the substance, 'Jesus came into the world, bringing life and immortality to light,' he delivered, with a most winning and persuasive beauty, a discourse, or oration, the purpose of which was to show, that Jesus was sent into the world to bring to light or make plain the true character and end of the life on earth, and also the reality and true nature of a future existence. In doing this, he exposed--but in a manner so full of the most earnest humanity that no one could be offended--the errors of many of the philosophers concerning a happy life, and compared with the greatest force their requisitions with those of the gospel, 'as he termed his religion; showing what unworthy and inadequate conceptions had prevailed as to what constitutes a man truly great, and good, and happy. Then he went on to show, that it was such a life only as he had described that could make a being like man worthy of immortality; that although Jesus had proved the reality of a future and immortal existence, yet he had, with even more importunity, and earnestness, and frequency, laid down his precepts touching a virtuous life on earth. He finally went into the Christian argument in proof of a future existence, and exhorted those who heard him, and who desired to inhabit the Christian's heaven, to live the life which Christ had brought to light, and himself had exemplified on earth, laboring to impress their minds with the fact, that it was a superior goodness which made Jesus what he was, and that it must be by a similar goodness that his followers could fit themselves for the immortality he had revealed. All this was with frequent reference to existing opinions and practices, and with large illustrations drawn from ancient and modern religious history.

What struck me most, after having listened to the discourse of Probus to the end, was the practical aim and character of the religion he preached. It was no fanciful speculation nor airy dream. It was not a plaything of the imagination he had been holding up to our contemplation, but a series of truths and doctrines bearing with eminent directness, and with a perfect adaptation, upon human life, the effect and issue of which, widely and cordially received, must be to give birth to a condition of humanity not now any where to be found on the earth. I was startled by no confounding and overwhelming mysteries; neither my faith nor my reason was burdened or offended; but I was shown, as by a light from heaven, how truly the path which leads to the possession and enjoyment of a future existence coincides with that which conducts to the best happiness of earth. It was a religion addressed to the reason and the affections; and evidence enough was afforded in the representations given of its more important truths, that it was furnished with ample power to convince and exalt the reason, to satisfy and fill the affections. No sooner shall I have returned to the leisure of my home, to my study and my books, than I shall seriously undertake an examination of the Christian argument. It surely becomes those who fill the place in the social state which I do, to make up an intelligent judgment upon a question like this, so that I may stand prepared to defend it, and urge it upon my countrymen, if I am convinced of its truth and of its advantage to my country, or assail and oppose it, if I shall determine it to be what it is so frequently termed, a pernicious and hateful superstition.

When the discourse was ended, of the power and various beauty of which I cannot pretend properly to acquaint you, another prayer longer and more general was offered, to parts of which there were responses by the hearers. Then, as a regular part of the service, voluntary offerings and gifts were made by those present for the poor. More than once, as a part of the worship, hymns were sung to some plain and simple air, in which all the assembly joined. Sometimes, to the services which I witnessed, Probus informed me there is added a further ceremony, called the 'Lord's supper,' being a social service, during which bread and wine are partaken of, in memory of Jesus Christ. This was the occasion, in former times, of heavy charges against the Christians of rioting and intemperance, and even of more serious crimes. But Probus assures me that the last were even then groundless, and that now nothing can be more blameless than this simple spiritual repast.

The worship being ended, and Probus having descended from his seat, I accosted him, giving him what I am certain were very sincere thanks for the information I had obtained from his oration, concerning the primary articles of the Christian faith.

'It has been,' said he in reply, 'with utmost satisfaction, that I beheld a person of your rank and intelligence among my hearers. The change of the popular belief throughout the Roman empire, which must come, will be a less tumultuous one, in proportion as we can obtain even so much as a hearing from those who sit at the head of society in rank and intelligence. Let me make a sincere convert of a Roman emperor, and in a few years the temples of Paganism would lie even with the ground. Believe me, Christianity has penetrated deeper and farther, than you in the seats of power dream of. While you are satisfied with things as they are, and are content to live on and enjoy the leisure and honors the gods crown you with, the classes below you, less absorbed by the things of the world--because perhaps having fewer of them,--give their thoughts to religion and the prospects which it holds out of a happier existence after the present. Having little here, they are less tied to the world than others, and more solicitous concerning the more and the better, of which Christianity speaks.'

'I am not insensible,' I replied, 'to the truth of what you say. The cruelties, moreover, exercised by the emperors toward the Christians, the countless examples of those who have died in torments for the truth of this religion, have drawn largely and deeply upon the sympathy of the general heart, and disposed it favorably toward belief. In Rome, surrounded by ancient associations, embosomed in a family remarkable for its attachment to the ancient order of things; friends of power, of letters, and philosophy, I hardly was conscious of the existence of such a thing as Christianity. The name was never heard where I moved. Portia, my noble mother, with a heart beating warm for every thing human, instinctively religious beyond any whom I have ever seen or known, of the Christian or any other faith, living but to increase the happiness of all around her, was yet--shall I say it?--a bigot to the institutions of her country. The government and the religion under which all the Pisos had lived and flourished, which had protected the rights and nursed the virtues of her great husband and his family, were good enough for her, for her children, and for all. Her ear was closed against the sound of Christianity, as naturally as an adder's against all sound. She could not, and never did hear it. From her I received my principles and first impressions. Not even the history, nor so much as a word of the sufferings, of the Christians ever fell on my ear. I grew up in all things a Piso; the true child of my mother, in all save her divine virtues. And it was not till a few years since, when I broke loose from domestic and Roman life, and travelled to Greece and Egypt, and now to the East, that I became practically aware of the existence of such a people as the Christians; and my own is, I suppose, but a specimen of the history of my order. I now perceive, that while we have slept, truth has been advancing its posts, till the very citadel of the world is about to be scaled. The leaven of Christianity is cast into the lump, and will work its necessary end. It now, I apprehend, will matter but little what part the noble and the learned shall take, or even the men in power. The people have taken theirs, and the rest must follow, at least submit. Do I over-estimate the inroads of the religion upon the mind and heart of the world?'

'I am persuaded you do not,' replied the Christian. Give me, as I said before, one Roman emperor for a convert, and I will insure the immediate and final triumph of Christianity. But in the mean time, another Nero, another Domitian, another Decius, may arise, and the bloody acts of other persecutions stain the annals of our guilty empire.'

'The gods forbid!' said I; yet who shall say it may not be! Much as I honor Aurelian for his many virtues, I feel not sure that in the right hands he might not be roused to as dark deeds as any before him--darker they would be--inasmuch as his nature for sternness and severity has not, I think, been equalled. If the mild and just Valerian could be so wrought upon by the malignant Macrianus, what security have we in the case of Aurelian? He is naturally superstitious.'

'O that in Aurelian,' said the Christian, 'were lodged the woman's heart of Zenobia!--we then could trust to-morrow as well as enjoy to-day. Here no laws seal the lips of the Christian: he may tell his tale to as many as choose to hear. I learn, since my arrival, that the Princess Julia is favorably inclined toward the Christian cause. Dost thou know what the truth may be?'

'It is certain that she admires greatly the character and the doctrine of Christ, and I should think, believes; but she does not as yet openly confess herself a follower of the Nazarene. She is perhaps as much a Christian as Zenobia is a Jewess.'

'I may well rejoice in that,' replied the Christian, 'yes, and do.'

The lights of the apartment were now extinguished, and we parted.

If I am ever again in Rome, my Curtius, it shall be my care to bring to your acquaintance and Lucilia's, the Christian Probus. Farewell!