To-day has Probus been heard; and while others sleep, I resume my pen to describe to you the events of it, as they have occurred.
It was in the banqueting hall of the imperial palace on the Palatine, that Probus was directed to appear, and defend his cause before the Emperor. It is a room of great size, and beautiful in its proportions and decorations. A row of marble pillars adorns each longer side of the apartment. Its lofty ceiling presents to the eye in allegory, and in colors that can never fade, Rome victorious over the world. The great and good of Rome's earlier days stand around, in marble or brass, upon pedestals, or in niches, sunk into the substance of the walls. And where the walls are not thus broken, pictures wrought upon them, set before the beholder many of the scenes in which the patriots of former days achieved or suffered for the cause of their country. Into this apartment, soon as it was thrown open, poured a crowd both of Christians and Pagans, of Romans and of strangers from every quarter of the world. There was scarcely a remote province of the empire that had not there its representative; and from the far East, discernible at once by their costume, were many present, who seemed interested not less than others in the great questions to be agitated. Between the two central columns upon the western side, just beneath the pedestal of a colossal statue of Vespasian, the great military idol of Aurelian, upon a seat slightly raised above the floor, having on his right hand Livia and Julia, sat the Emperor. He was surrounded by his favorite generals and the chief members of the senate, seated, or else standing against the columns or statues which were near him. There too, at the side of, or immediately before, Aurelian, but placed lower, were Porphyrius, Varus, Fronto, and half the priesthood of Rome. A little way in front of the Emperor, and nearly in the centre of the room, stood Probus.
If Aurelian sat in his chair of gold, looking the omnipotent master of all the world, as if no mere mortal force could drive him from the place he held and filled—Probus, on his part, though he wanted all that air of pride and self-confidence written upon every line of Aurelian's face and form, yet seemed like one, who, in the very calmness of an unfaltering trust in a goodness and power above that of earth, was in perfect possession of himself, and fearless of all that man might say or do. His face was pale; but his eye was clear. His air was that of a man mild and gentle, who would not injure willingly the meanest thing endowed with life; but of a man too of that energy and inward strength of purpose, that he would not on the other hand suffer an injury to be done to another, if any power lodged within him could prevent it. It was that of a man to be loved, and yet to be feared; whose compassion you might rely upon; but whose indignation at wrong and injustice might also be relied upon, whenever the weak or the oppressed should cry out for help against the strong and the cruel.
No sooner had Aurelian seated himself, and the thronged apartment become still, than he turned to those who were present and said,
'That the Christians had desired this audience before him and the sacred senate, and he had therefore granted them their request. And he was now here, to listen to whatever they might urge in their behalf. But,' said he, 'I tell them now, as I have told them before, that it can be of no avail. The acts of former Emperors, from Nero to the present hour, have sufficiently declared what the light is in which a true Roman should view the superstition that would supplant the ancient worship of the gods. It is enough for me, that such is the acknowledged aim, and asserted tendency and operation of this Jewish doctrine. No merits of any kind can atone for the least injury it might inflict upon that venerable order of religious worship which, from the time of Romulus, has exercised over us its benignant influence, and, doubtless, by the blessings it has drawn down upon us from the gods, crowned our arms with a glory the world has never known before—putting under our feet every civilized kingdom from the remotest East to the farthest West, and striking terror into the rude barbarians of the German forests. Nevertheless, they shall be heard; and if it is from thee, Christian, that we are to know what thy faith is, let us now hear whatever it is in thy heart to say. There shall no bridle be put upon thee; but thou hast freest leave to utter what thou wilt. There is nothing of worst concerning either Rome or her worship, her rulers or her altars, her priesthood or her gods, but thou mayest pour it forth in such measure as shall please thee, and no one shall say thee nay. Now say on; the day and the night are before thee.'
'I shall require, great Emperor,' replied Probus, 'but little of either; yet I thank thee, and all of our name who are here present thank thee, for the free range which thou hast offered. I thank thee too, and so do we all, for the liberty of frank and undisturbed speech, which thou hast assured to me. Yet shall I not use it to malign either the Romans or their faith. It is not with anger and fierce denunciation, O Emperor, that it becomes the advocate, of what he believes to be a religion from Heaven, to assail the adherents of a religion like this of Rome, descended to the present generation through so many ages, and which all who have believed it in times past, and all who believe it now, do hold to be true and woven into the very life of the state—the origin of its present greatness, and without which it must fall asunder into final ruin, the bond that held it together being gone. If the religion of Rome be false, or really injurious, it is not the generations now living who are answerable for its existence formerly or now, nor for the principles, truths, or rites, which constitute it. They have received it, as they have received a thousand customs which are now among them, by inheritance from the ancestors who bequeathed them, which they received at too early an age to judge concerning their fitness or unfitness, but to which, for the reason of that early reception, they have become fondly attached, even as to parents, brothers, and sisters, from whom they have never been divided. It becomes not the Christian, therefore, to load with reproaches those who are placed where they are, not by their own will, but by the providence of the Great Ruler. Neither does it become you of the Roman faith to reproach us for the faith to which we adhere; because the greater proportion of us also have inherited our religion, as you yours, from parents and a community who professed it before us, and all regard it as heaven-descended, and so proved to be divine, that without inexpiable guilt we may not refuse to accept it. It must be in the face of reason, then, and justice, in the face of what is both wise and merciful, if either should judge harshly of the other.
'Besides, what do I behold in this wide devotion of the Roman people to the religion of their ancestors, but a testimony, beautiful for the witness it bears, to the universality of that principle or feeling, which binds the human heart to some god or gods, in love and worship? The worship may be wrong, or greatly imperfect, and sometimes injurious; the god or gods may be so conceived of, as to act with hurtful influences upon human character and life; still it is religion; it is a sentiment that raises the thoughts of the humble and toilworn from the earthly and the perishing, to the heavenly and the eternal. And this, though accompanied by some or many rites shocking to humanity, and revolting to reason, is better than that men were, in this regard, no higher nor other than brutes; but received their being as they do theirs, they know not whence, and when they lose it, depart like them, they know not and care not whither. In the religious character of the Roman people—for religious in the earlier ages of this empire they eminently were, and they are religious now, though in less degree—I behold and acknowledge the providence of God, who has so framed us that our minds tend by resistless force to himself; satisfied at first with low and crude conceptions, but ever aspiring after those that shall be worthier and worthier.
'And now, O Emperor, for the same reason that we believe God the creator did implant in us all, of all tribes and tongues, this deep desire to know, worship, and enjoy him, so that no people have ever been wholly ignorant of him, do we believe that he has, in these latter years, declared himself to mankind more plainly than he did in the origin of things, or than he does through our own reason, so that men may, by such better knowledge of himself and of all necessary truth which he has imparted, be raised to a higher virtue on earth, and made fit for a more exalted life in heaven. We believe that he has thus declared himself by him whom you have heard named as the Master and Lord of the Christian, and after whom they are called, Jesus Christ. Him, God the creator, we believe, sent into the world to teach a better religion than the world had; and to break down and forever destroy, through the operation of his truth, a thousand injurious forms of false belief. It is this religion which we would extend, and impart to those who will open their minds to consider its claims, and their hearts to embrace its truths, when they have once been seen to be divine. This has been our task and our duty in Rome, to beseech you not blindly to receive, but strictly to examine, and, if found to be true, then humbly and gratefully to adopt this new message from above—'
'By the gods, Aurelian,' exclaimed Porphyrius, 'these Christians are kindly disposed! their benevolence and their philosophy are alike. We are obliged to them—'