In Rome every young man of rank was a pleader, and Julius possessed the eloquence of the Claudian family, united to a competent knowledge of law, and was well qualified to advise his sister on a point so delicate and intricate as that on which she ventured to consult him, though not without dreading his sarcastic censure.
Julius Claudius neither reproved nor annoyed her; he was delighted at her resolution, and praised her courage. He had always regretted a measure that had devoted to joyless celibacy a beautiful and high-born lady, who might, but for that bar, have been the consort of an emperor. He entreated Lucia Claudia to intrust her cause to him, promising her a complete and honourable release from her vows, as the reward of her confidence in his friendship and talents.
Julius Claudius, who intended to give his sister in marriage to the favourite minister of Nero, Nymphidius Sabinus, of whose passion he was the sole confidant, was prepared to exert his eloquence and legal skill in order to render Lucia an agent in his own aggrandizement. He wished to be Curule Ædile, and resolved to purchase that office by the influence of Nymphidius with Nero: Lucia’s hand was to be his bribe to the enamoured prætorian præfect. From Nero he expected no opposition; the emperor had no veneration for Vesta, whose priestess Rubria he had seduced. He was Pontifex Maximus too, and if he did not prosecute Lucia Claudia, no other person could arraign the ex-vestal. Nymphidius insured his concurrence, and Julius undertook his sister’s cause as soon as he knew that the imperial High Priest of Jupiter, the legal guardian of the Vestal College, would sanction the proceeding with his sacerdotal authority. Julius Claudius alleged two points against the legality of his sister’s admission into the feminine priesthood of which she had been such a distinguished member; one of which was based on truth, the other on deliberate falsehood. The first stated that she had not been balloted into the college, but presented against her will by her brother; the second declared her to have been previously contracted to Nymphidius Sabinus during her father’s lifetime, and therefore rendered ineligible for an office which required those who filled it to be free from matrimonial engagements. The assertion was received with murmurs of indignation, but Nero pronounced that Lucia Claudia had ceased to be a vestal, and no member of the sacerdotal colleges dared resist his will. Even the Maxima Cossutia remained silent; but Cornelia Cossi, the second in rank, was less cautious. She denied the pre-engagement of Lucia Claudia, and declared her worthy of the living grave decreed by the laws of Numa as the fitting punishment of the vestal who violated her vows. Nero heard her in sullen silence, but Rubria was observed to tremble. Did no dire presentiment cross with its ominous shadow the haughty priestess who then appealed to Nero in his sacerdotal character to revive a fearful law that long had slept, but was destined to be revived to condemn and destroy her. That night Cornelia dreamed she was Maxima, and that Lucia Claudia was buried alive.
The sister of Julius remained at his Tarentan villa while these proceedings took place in the Vestal College, but the summons of her brother brought her to Rome, where the sight of a garland suspended over the portal of his house on the Palatine Mount informed her that her cause was gained.
Julius, in narrating his legal proceedings, dared not mention the false pretext he had audaciously devised and urged; indeed, he shrank from insulting a noble and chaste Roman virgin with the plea that had virtually compromised her reputation in freeing her from her sacerdotal vow. He left the odious task to the præfect himself, whose daring mind might have scrupled to unveil the fact, if he had not imputed Lucia Claudia’s resignation to motives more in accordance with his views than he had dared to hope; but even Nymphidius Sabinus was abashed by the virtuous indignation manifested by the woman he loved, and dared to claim. Lucia Claudia had expected to meet contempt, reproaches, derision; but for this dreadful blow she was not prepared. She knew that even by the good and virtuous she should be censured; but to become their abhorrence—to be claimed by Nymphidius as his wife—to be perjured thus in the eyes of all men, was worse than death to her high spirit.
Young, fair, and noble, admired, venerated, almost deified by those whose superstitious notions made them regard the vestals as the guardians of Rome, Lucia Claudia was not insensible to the homage paid to her charms and virtue. She gloried in her spotless character, and prized, dearly prized, her popularity. She now experienced the annihilation of all her earthly hopes, and felt the reverse most severely; for those whose idol she had lately been, loaded her with invectives; nay, worse, the dissipated, the vicious, dared to place themselves upon a level with her purity, and insulted her with their congratulations. If she sought refuge in the solitude of her own apartment, Julius Claudius invaded its privacy, either to bring her into society she detested, or to subject her to the suit of the bold profligate man who dared to call her his affianced wife. Lucia found her trial bitterer than death, but she still relied upon the God of Israel, for whose sake she was suffering shame and reproach.
On the ides of March, the anniversary of that festival when the priestesses of Vesta rekindle the sacred flame, an unusual gloom oppressed her mind. The weak spouse of Julius, who had wounded her ear by repeating the idle gossip and malicious comments circulating at her expense among the higher circles of Rome, concluded her oration by advising her to marry Nymphidius, as the only measure likely to restore her reputation.
Lucia abruptly quitted her sister-in-law, and, stealing out of the house, attended by Cornelia, entered the gardens of Lucullus, at that time, she knew, deserted for the temple of Vesta. She was enveloped in the pallium, or large mantle worn by the Roman lady abroad, her face covered with a thick veil, and thus disguised from observation threw herself down by the side of a fountain, under a cypress tree, and, leaning her head on the bosom of Cornelia, wept bitterly. Feminine and gentle as she was, Lucia was not devoid of the lofty pride of her family. A Roman by birth and education, she attached great importance to general opinion, and valued her reputation beyond her life. Her deep sighs, her streaming eyes, betrayed the warfare of her soul. Disgrace and shame hung over her fair fame, and would cleave to it in this world for ever. Yet she blushed at her weakness even while abandoning herself to sorrow, and, suddenly falling upon her knees, prayed for strength and support from that God for whose sake she had given up all earthly distinctions to suffer contempt and obloquy.
The sound of her voice drew the attention of a venerable man who was passing through the garden, who, attracted by its tones as with something familiar, approached the spot, and regarded the kneeling form of Lucia with the deepest interest and compassion. Her veil, falling over her face, partly concealed it from his view, but its elegant outline had left an indelible impression upon his memory. It was that priestess of Vesta who had delivered him from the rage of his enemies,—then high in the esteem of all men, happy, admired, beloved, almost adored; now despised, reviled, forsaken. Full of benevolence and holy love, Linus mildly addressed his preserver, and, taking her hand with a paternal air, said, “Weep not, Lucia Claudia, like those who have no hope. Look unto Jesus Christ, who is strong in salvation, mighty to save, and be comforted.”
Lucia raised her streaming eyes, and recognised the Christian bishop whom she had preserved from martyrdom by claiming her privilege as a vestal priestess, when her womanly heart had led her to pity the Christians as victims of Nero’s cruelty, though without feeling any interest in Him for whose sake “they suffered such things,” or even inquiring into the nature of the doctrines they professed. To her they had only appeared “setters forth of strange gods;” mystics who led inoffensive lives, and held secret worship in honour of some deceased person whom they deified. There was something so compassionate in Linus’ manner, so venerable in his appearance, that, disconsolate and distressed as she was, commanded Lucia’s attention, and compelled her to listen to him.