A.D. 347-404.
WOMAN AS FRIEND.
The subject of this lecture is Paula, an illustrious Roman lady of rank and wealth, whose remarkable friendship for Saint Jerome, in the latter part of the fourth century, has made her historical. If to her we do not date the first great change in the social relations of man with woman, yet she is the most memorable example that I can find of that exalted sentiment which Christianity called out in the intercourse of the sexes, and which has done more for the elevation of society than any other sentiment except that of religion itself.
Female friendship, however, must ever have adorned and cheered the world; it naturally springs from the depths of a woman's soul. However dark and dismal society may have been under the withering influences of Paganism, it is probable that glorious instances could be chronicled of the devotion of woman to man and of man to woman, which was not intensified by the passion of love. Nevertheless, the condition of women in the Pagan world, even with all the influences of civilization, was unfavorable to that sentiment which is such a charm in social life.
The Pagan woman belonged to her husband or her father rather than to herself. As more fully shown in the discussion of Cleopatra, she was universally regarded as inferior to man, and made to be his slave. She was miserably educated; she was secluded from intercourse with strangers; she was shut up in her home; she was given in marriage without her consent; she was guarded by female slaves; she was valued chiefly as a domestic servant, or as an animal to prevent the extinction of families; she was seldom honored; she was doomed to household drudgeries as if she were capable of nothing higher; in short, her lot was hard, because it was unequal, humiliating, and sometimes degrading, making her to be either timorous, frivolous, or artful. Her amusements were trivial, her taste vitiated, her education neglected, her rights violated, her aspirations scorned. The poets represented her as capricious, fickle, and false. She rose only to fall; she lived only to die. She was a victim, a toy, or a slave. Bedizened or burdened, she was either an object of degrading admiration or of cold neglect.
The Jewish women seem to have been more favored and honored than women were in Greece or Rome, even in the highest periods of their civilization. But in Jewish history woman was the coy maiden, or the vigilant housekeeper, or the ambitious mother, or the intriguing wife, or the obedient daughter, or the patriotic song-stress, rather than the sympathetic friend. Though we admire the beautiful Rachel, or the heroic Deborah, or the virtuous Abigail, or the affectionate Ruth, or the fortunate Esther, or the brave Judith, or the generous Shunamite, we do not find in the Rachels and Esthers the hallowed ministrations of the Marys, the Marthas and the Phoebes, until Christianity had developed the virtues of the heart and kindled the loftier sentiments of the soul. Then woman became not merely the gentle nurse and the prudent housewife and the disinterested lover, but a friend, an angel of consolation, the equal of man in character, and his superior in the virtues of the heart and soul. It was not till then that she was seen to have those qualities which extort veneration, and call out the deepest sympathy, whenever life is divested of its demoralizing egotisms. The original beatitudes of the Garden of Eden returned, and man awoke from the deep sleep of four thousand years, to discover, with Adam, that woman was a partner for whom he should resign all the other attachments of life; and she became his star of worship and his guardian angel amid the entanglements of sin and cares of toil.
I would not assert that there were not noble exceptions to the frivolities and slaveries to which women were generally doomed in Pagan Greece and Rome. Paganism records the fascinations of famous women who could allure the greatest statesmen and the wisest moralists to their charmed circle of admirers,--of women who united high intellectual culture with physical beauty. It tells us of Artemisia, who erected to her husband a mausoleum which was one of the wonders of the world; of Telesilla, the poetess, who saved Argos by her courage; of Hipparchia, who married a deformed and ugly cynic, in order that she might make attainments in learning and philosophy; of Phantasia, who wrote a poem on the Trojan war, which Homer himself did not disdain to utilize; of Sappho, who invented a new measure in lyric poetry, and who was so highly esteemed that her countrymen stamped their money with her image; of Volumnia, screening Rome from the vengeance of her angry son; of Servilia, parting with her jewels to secure her father's liberty; of Sulpicia, who fled from the luxuries of Rome to be a partner of the exile of her husband; of Hortensia, pleading for justice before the triumvirs in the market-place; of Octavia, protecting the children of her rival Cleopatra; of Lucretia, destroying herself rather than survive the dishonor of her house; of Cornelia, inciting her sons, the Gracchi, to deeds of patriotism; and many other illustrious women. We read of courage, fortitude, patriotism, conjugal and parental love; but how seldom do we read of those who were capable of an exalted friendship for men, without provoking scandal or exciting rude suspicion? Who among the poets paint friendship without love; who among them extol women, unless they couple with their praises of mental and moral qualities a mention of the delights of sensual charms and of the joys of wine and banquets? Poets represent the sentiments of an age or people; and the poets of Greece and Rome have almost libelled humanity itself by their bitter sarcasms, showing how degraded the condition of woman was under Pagan influences.
Now, I select Paula, to show that friendship--the noblest sentiment in woman--was not common until Christianity had greatly modified the opinions and habits of society; and to illustrate how indissolubly connected this noble sentiment is with the highest triumphs of an emancipating religion. Paula was a highly favored as well as a highly gifted woman. She was a descendant of the Scipios and the Gracchi, and was born A.D. 347, at Rome, ten years after the death of the Great Constantine who enthroned Christianity, but while yet the social forces of the empire were entangled in the meshes of Paganism. She was married at seventeen to Toxotius, of the still more illustrious Julian family. She lived on Mount Aventine, in great magnificence. She owned, it is said, a whole city in Italy. She was one of the richest women of antiquity, and belonged to the very highest rank of society in an aristocratic age. Until her husband died, she was not distinguished from other Roman ladies of rank, except for the splendor of her palace and the elegance of her life. It seems that she was first won to Christianity by the virtues of the celebrated Marcella, and she hastened to enroll herself, with her five daughters, as pupils of this learned woman, at the same time giving up those habits of luxury which thus far had characterized her, together with most ladies of her class. On her conversion, she distributed to the poor the quarter part of her immense income,--charity being one of the forms which religion took in the early ages of Christianity. Nor was she contented to part with the splendor of her ordinary life. She became a nurse of the miserable and the sick; and when they died she buried them at her own expense. She sought out and relieved distress wherever it was to be found.
But her piety could not escape the asceticism of the age; she lived on bread and a little oil, wasted her body with fastings, dressed like a servant, slept on a mat of straw, covered herself with haircloth, and denied herself the pleasures to which she had been accustomed; she would not even take a bath. The Catholic historians have unduly magnified these virtues; but it was the type which piety then assumed, arising in part from a too literal interpretation of the injunctions of Christ. We are more enlightened in these times, since modern Christian civilization seeks to solve the problem how far the pleasures of this world may be reconciled with the pleasures of the world to come. But the Christians of the fourth century were more austere, like the original Puritans, and made but little account of pleasures which weaned them from the contemplation of God and divine truth, and chained them to the triumphal car of a material and infidel philosophy. As the great and besetting sin of the Jews before the Captivity was idolatry, which thus was the principal subject of rebuke from the messengers of Omnipotence,--the one thing which the Jews were warned to avoid; as hypocrisy and Pharisaism and a technical and legal piety were the greatest vices to be avoided when Christ began his teachings,--so Epicureanism in life and philosophy was the greatest evil with which the early Christians had to contend, and which the more eminent among them sought to shun, like Athanasius, Basil, and Chrysostom. The asceticism of the early Church was simply the protest against that materialism which was undermining society and preparing the way to ruin; and hence the loftiest type of piety assumed the form of deadly antagonism to the luxuries and self-indulgence which pervaded every city of the empire.
This antagonism may have been carried too far, even as the Puritan made war on many innocent pleasures; but the spectacle of a self-indulgent and pleasure-seeking Christian was abhorrent to the piety of those saints who controlled the opinions of the Christian world. The world was full of misery and poverty, and it was these evils they sought to relieve. The leaders of Pagan society were abandoned to gains and pleasures, which the Christians would fain rebuke by a lofty self-denial,--even as Stoicism, the noblest remonstrance of the Pagan intellect, had its greatest example in an illustrious Roman emperor, who vainly sought to stem the vices which he saw were preparing the way for the conquests of the barbarians. The historian who does not take cognizance of the great necessities of nations, and of the remedies with which good men seek to meet these necessities, is neither philosophical nor just; and instead of railing at the saints,--so justly venerated and powerful,--because they were austere and ascetic, he should remember that only an indifference to the pleasures and luxuries which were the fatal evils of their day could make a powerful impression even on the masses, and make Christianity stand out in bold contrast with the fashionable, perverse, and false doctrines which Paganism indorsed. And I venture to predict, that if the increasing and unblushing materialism of our times shall at last call for such scathing rebukes as the Jewish prophets launched against the sin of idolatry, or such as Christ himself employed when he exposed the hollowness of the piety of the men who took the lead in religious instruction in his day, then the loftiest characters--those whose example is most revered--will again disdain and shun a style of life which seriously conflicts with the triumphs of a spiritual Christianity.