Roman Women

by Alfred Brittain

There must, however, have been some cause for these reports of the empress's conduct, even though they are greatly exaggerated. We may take it for granted that Faustina was not worthy of her noble husband. It is very possible that she had little regard for his philosophical maxims and less liking for his austerities. She may have been more forcibly attracted by the handsome appearance and gay manner of Verus, her husband's colleague in the Empire; but that she was so absolutely wanton as the ancient anecdotists describe requires no contravention of the principles of historical criticism to disbelieve.

The letters of Faustina to Marcus Aurelius were preserved by Vulcatius Gallicanus, and Victor Duruy says they are those of an empress, a wife, and a mother. She often accompanied her husband on his many trying expeditions, and thus gained from the soldiers the title of "Mother of the Camps." It was on such a journey, at the foot of Mount Taurus, that she died. There has been preserved a bas-relief which represents Faustina carried by a winged being in human form from the funeral pyre to heaven; the emperor sits below and points out to his daughter the apotheosis of her mother, while he himself follows the departing figure with affectionate eyes. At the theatre, her statue, formed of gold, was placed in the position which she had been accustomed to occupy. To honor her memory, a new foundation for the support of the daughters of indigent parents was instituted; and at the Villa Albani there is another bas-relief, which represents Faustina surrounded by young girls and distributing among them corn, which they receive in the folds of their dresses.

In the period of the Antonines, paganism was at its best. It was then afforded a magnificent opportunity to show how far in the direction of social progress and moral development the human race could be carried under its influence. It was on its trial before the evolutionary forces of the universe. What is the verdict? That paganism has disappeared cannot be said; for much that was essential to the system is still inherent in the prevailing religion of the civilized world to-day. But how did the ancient system of religion respond to the quest for those influences which make for human happiness, both for the man and the woman--for here there can be no distinction? There is much in the old system, as it answers for itself in the period under discussion, that is extremely satisfactory, much that will compare most favorably with like conditions in modern times. We have seen how a social conscience was evolved, and how most admirable methods were adopted for the purpose of supporting poor girls and boys. It has been noticed how in this period life was secure, happy, and beautiful. The conditions of slavery were ameliorated, so that involuntary servitude became, in some respects, less severe than it was in Christian lands during the last century. Woman's legal position was greatly improved, affording her an independence, all things considered, which she did not enjoy during the Middle Ages. This banner age of paganism was also capable of producing such men as Pliny and the Antonines. Unfortunately, history lacks such records as would reveal the best examples of the women who graced this period. Instead of the noblest, we have only the most conspicuous. We are shown the Faustinas, because they lived in the palace; but, notwithstanding the excellence of the husbands of these women, it is true that a palace is the least promising soil for the cultivation of moral beauty. Yet in Plotina and Lucilla we find such characters as warrant the belief that in humbler walks there were many women whose lives would not have suffered severe criticism if they had been tried by the principles of the modern morality.

Much was accomplished under the ancient system; but the time exhibited the best possibilities of paganism. It could do no better; and it soon prepared to leave the field in the possession of a victor. It could not soften the heart and thus dispense with its cruelties. It could not emancipate all its slaves; it contained in itself no indictment of slavery. It recognized that all men are of one blood, but it did not evolve the idea of universal brotherhood or the Golden Rule. It had no argument for morality which could appeal to the unphilosophic common multitude. In these things it was weighed and found wanting; for these reasons it could not perpetuate itself.

XIV

THE PASSING OF PAGANISM

From the reign of Commodus must be dated the beginning of the Decline. From now on, two influences are at work undermining the structure of the ancient Empire; we see the double process of disintegration and conversion. Pagan civilization had finished its day and must make way for the dawn of a new era. The Roman Empire fell to pieces because the sword, which was the only bond by which its heterogeneous conquests could be held together, became insubordinate to the political authority. After the second century, the army was rarely led to new foreign victories. It became the instrument of revolt; it bartered the Empire, and supported or assassinated adventitious claimants for the throne at its wild caprice. At last, the old Roman spirit having entirely departed, the barbarians made an easy prey of the decaying body.

In the meantime the gods, who, so far as their effective existence was concerned, had been long since discredited, were deposed from the minds of an increasing number of the people, to make room for a new and purer faith. But the rise of Christianity did not follow the brilliant day of paganism without an intervening night. Literature, art, and the science of domestic and social life deteriorated, as European society fell to the rude habits of the dark ages of feudalism. In this closing chapter, it is our purpose to follow the fortunes of pagan woman life down to the time when, under Constantine, Christianity became the State religion.

In the accession of Commodus is seen the return to the rule of that despotism, joined with moral insanity, from which Rome had been free since the days of Domitian. The Empire was again allowed to take care of itself, while the emperor occupied himself with abominable indulgences and murderous executions.