Indeed, the Romans were a worldly, selfish, Epicurean people, for whom we can feel but little admiration in any age of the republic. They never were finely moulded. They had no sentiment, unless in the earlier ages, it took the form of glory and patriotism. In their prosperity, they were proud and scornful. In adversity, they buried themselves in low excesses. They were not easily moved by softening influences. They had no lofty idealism, like the Greeks; nor were they even social, as they were. They were disgustingly practical. Oui bono?—"who shall show us any good?"—this was their by-word, this the sole principle of their existence. They were jealous of their dignity, and carried away by pomps and show. They were fond of etiquette and ceremony, and were conventional in all their habits. They had very little true intellectual independence, and were slaves of fashion as they were of ceremony and dress. They were inordinately greedy of social position and of social distinctions. They loved titles and surnames and inequalities of rank. They plumed themselves on taking a common-sense view of life, disdaining all lofty standards. They were dazzled by an outside life, and cared but little for the great certitudes on which real dignity and happiness rest. They had no conception of philanthropy. They lived for themselves. Nor had they veneration for ideal worth or beauty or abstract truth. They were reserved and reticent and haughty in social life. They were superstitious, and believed in dreams and omens and talismans. They were hospitable to their friends, but chiefly to display their wealth and pomp. They were coarse and indecent in banquets. They loved money supremely, but squandered it recklessly to gratify vanity. They had no high conceptions of art. They were copyists of the Greeks, and never produced any thing original but jurisprudence. They did not even add to the arts and sciences, which they applied to practical purposes. Their literature never produced a sentimentalist; their philosophy never soared into idealism; their art never ventured upon new creations. Their supreme ambition was to rule, and to rule despotically. They gloried in slavery, and degraded women and trod upon the defenseless. They had no pity, no gentleness, no delicacy of feeling. They could not comprehend a disinterested action. They lived to eat and drink, and wear robes of purple, and ride in chariots of silver, and receive greetings in the market-place, and be attended by an army of sycophants, flatterers, and slaves. What was elevated and what was pure were laughed at as unreal, as dreamy, as transcendental. All science was directed to utilities, and utilities were wines, rare fishes and birds, carpets, silks, cooking, palaces, chariots, horses, pomps. Their supreme idea was conquest, dominion over man, over beast, over seas, over nature—all with a view of becoming rich, comfortable, honorable. This was their Utopia. Epicurus was their god. Sensualism was the convertible term for their utilities, and pervaded their literature, their social life, and their public efforts; extinguishing poetry, friendship, affections, genius, self-sacrifice, lofty sentiments—the real utilities which make up our higher life, and fit man for an ever-expanding felicity. Practically, they were atheists—unbelievers of what is fixed and immutable in the soul, and glorious in the soul's aspirations. They had will and passion, sagacity and the power to rule, by which they became aggrandized; but they were wanting in those elements and virtues which endear their memory to mankind. They were both tyrants and sensualists; fitted to make conquests, unfitted to enjoy them. In an important sense, they were great civilizers, but their civilization pertained to material life. They worshiped the god of the sense, rather than the god of the reason; and, compared with the Greeks, bequeathed but little to our times which we value, except laws and maxims of government, and ideas of centralized power.
Such was imperial Rome, in all the internal relations of life, and amid all the trophies and praises which resulted from universal conquest. I cannot understand the enthusiasm of Gibbon for such a people, or for such an empire,—a grinding and resistless imperial despotism, a sensual and proud aristocracy, a debased and ignorant populace, disproportionate fortunes, slavery flourishing to a state unprecedented in the world's history, women the victims and the toys of men, lax sentiments of public morality, a whole people given over to demoralizing sports and spectacles, pleasure the master passion of the people, money the mainspring of society, all the vices which lead to violence and prepare the way for the total eclipse of the glory of man. What was a cultivated face of nature, or palaces, or pomps, or a splendid material civilization, or great armies, or a numerous population, or the triumph of energy and skill, when the moral health was completely undermined? The external grandeur was nothing amid so much vice and wickedness and wretchedness. A world, therefore, as fair and glorious as our own, must needs crumble away. There were no proper conservative forces. The poison had descended to the extremities of the social system. A corrupt body must die when vitality had fled. The soul was gone. Principle, patriotism, virtue, had all passed away. The barbarians were advancing to conquer and desolate. There was no power to resist them, but enervated and timid legions, with the accumulated vices of all the nations of the earth, which they had been learning for four hundred years. Society must needs resolve itself into its original elements when men would not make sacrifices, and so few belonged to their country. The machine was sure to break up at the first great shock. No state could stand with such an accumulation of wrongs, with such complicated and fatal diseases eating out the vitals of the empire. The house was built upon the sands. The army may have rallied under able generals, in view of the approaching catastrophe; philosophy may have gilded the days of a few indignant citizens; good emperors may have attempted to raise barriers against corruption; and even Christianity may have converted by thousands: still nothing, according to natural laws, could save the empire. It was doomed. Retributive justice must march on in its majestic course. The empire had accomplished its mission. The time came for it to die. The Sibylline oracle must needs be fulfilled: "O haughty Rome, the divine chastisement shall come upon thee; the fire shall consume thee; thy wealth shall perish; foxes and wolves shall dwell among thy ruins: and then what land that thou hast enslaved shall be thy ally, and which of thy gods shall save thee? for there shall be confusion over the face of the whole earth, and the fall of cities shall come." [Footnote: If any one thinks this general description of Roman life and manners exaggerated, he can turn from such poets as Juvenal and Martial, and read what St. Pani says in the first chapter of the Epistle to the Romans.]
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REFERENCES.—Mr. Merivale has written most fully of modern writers on the condition of the empire. Gibbon has occasional paragraphs which show the condition of Roman society. Lyman's Life of the Emperors should be read, and also DeQuincy's Lives of the Caesars. See, also, Niebuhr, Arnold, and Mommsen, though these writers have chiefly confined themselves to republican Rome. But, if one would get the truest and most vivid description, he must read the Roman poets, especially Juvenal and Martial. The work of Petronius is too indecent to be read. Ammianus Marcellinus gives us some striking pictures of the latter Romans. Suetonius, in his Lives of the Caesars, furnishes many facts. Becker's Gallus is a fine description of Roman habits and customs. Smith's Dictionary of Antiquities should be consulted, as it is a great thesaurus of important facts. Lucian does not describe Roman manners, but he aims his sarcasms on the hollowness of Roman life, as do the great satirists generally. Tillemont is the basis of Gibbon's history, so far as pertains to the emperors.
CHAPTER XI.
THE FALL OF THE EMPIRE.
We have contemplated the grandeur and the glory of the Roman empire; and we have also seen, in connection with the magnificent triumphs of art, science, literature, and philosophy, a melancholy degradation of society, so fatal and universal, that all strength was undermined, and nothing was left but worn-out mechanisms and lifeless forms to resist the pressure of external enemies. So vast, so strong, so proud was this empire, that no one dreamed it could ever be subverted. With all the miseries of the people, with that hateful demoralization which pervaded all classes and orders and interests, there was still a splendid external, which called forth general panegyrics, and the idea of public danger was derided or discredited. If Rome, in the infancy of the republic, had resisted the invading Gauls, what was there to fear from the half-naked barbarians who lived beyond the boundaries of the empire? The long-continued peace and prosperity had engendered not merely the vices of self-interest, those destructive cankers which ever insure a ruin, but a general feeling of security and self-exaggeration. The eternal city was still prosperous and proud, the centre of all that was grand in the civilization of the ancient world. Provincial cities vied with the capital in luxuries, in pomps, in sports, and in commercial wealth. The cultivated face of nature betokened universal prosperity. Nothing was wanting but energy, genius, and virtue among the people.
[Sidenote: Prosperity deceptive.]
But all this prosperity was deceptive. All was rotten and hollow at heart; and, had there not been universal delusion, it would have been apparent that the machine would break up at the first great shock. There was no spring in the splendid mechanism. It was broken, and society had really been retrograding from the time of Trajan—from the moment that it had completed its task of conquest. There was a strange torpor everywhere, so soon as external antagonism had ceased, and if the barbarians had not come the empire would have been disintegrated, and would scarcely have lasted two centuries longer.
[Sidenote: The empire had fulfilled its mission.]