St. Agnes, Virgin and Martyr.

Published by Benziger Brothers, New York, Cincinnati and St. Louis.

F A B I O L A;
OR,
THE CHURCH OF THE CATACOMBS,

By His Eminence Cardinal Wiseman.

HÆC, SUB ALTARI SITA SEMPITERNO,
LAPSIBUS NOSTRIS VENIAM PRECATUR
TURBA, QUAM SERVAT PROCERUM CREATRIX PURPUREORUM.
Prudentius.

HERE, BENEATH THE ETERNAL ALTAR,
LIES THAT THRONG OF ILLUSTRIOUS MARTYRS,
WHO ASK PARDON FOR OUR SINS,
AND OVER WHOM THE CITY THAT GAVE THEM BIRTH WATCHES.

A Historical Picture
OF THE
SUFFERINGS OF THE EARLY CHURCH
IN PAGAN ROME,
ILLUSTRATING THE

as exemplified in the lives of
The fair young Virgin, St. Agnes; the heroic Soldier, St. Sebastian;
the devoted Youth, St. Pancratius; etc., etc.
ILLUSTRATED EDITION.
WITH A PREFACE BY
Rev. Richard Brennan, LL.D.,
Pastor of St. Rose of Lima’s Church, New York.
NEW YORK, CINCINNATI, AND ST. LOUIS:
B E N Z I G E R B R O T H E R S,
PRINTERS TO THE HOLY APOSTOLIC SEE.
1886.

Copyright, 1885, by Benziger Brothers.

Electrotyped by SMITH & McDOUGAL, New York.

PREFACE
TO THE ILLUSTRATED EDITION.

Although the sun of divine faith had long before begun to warm with its vivifying and sanctifying rays the virgin soil of this western land of ours, yet it had hardly risen above the horizon when dark and threatening clouds of persecution seemed about to obscure its light, promising, instead of a bright and cheerful day for the Church, a night of disappointment and suffering. The good already accomplished by the early missionaries seemed imperilled by the coming storm, and the work at that time in progress was meeting with fierce and even cruel opposition. Then it was that men asked themselves, was it necessary that the founding of Christ’s Church in America should undergo a process similar to that which it had undergone in pagan Rome. Although the Catholics of America thirty years ago had little cause to fear the torch or the axe of the executioner, though they could hardly hope for the blood-stained crown of martyrdom in the public arena, though they heard not the cry, “to the wild beasts with the Christians,” yet they dwelt amid much religious privation, underwent keen mental persecution, and were made the victims of rampant bigotry, furious political partisanship, and humiliating social ostracism. Like the heroic characters so graphically portrayed by the Cardinal’s graceful pen in the history of Fabiola, the Catholics in America professed a faith imperfectly known in the land, or known only to be despised and hated by the great majority of the American people, just as that self-same faith had been misrepresented, detested and persecuted in the early ages, by the misguided citizens of pagan Rome.

In such times, Catholics sorely needed the help of bright examples of courage, zeal and perseverance, to beckon them on in the steady pursuit of their arduous and sometimes perilous task of preserving, practising, and declaring their faith. Such examples they found in Cardinal Wiseman’s beautiful work, models of fidelity to faith, heroes and heroines who in their patient lives and cruel deaths gave testimony unto Christ Jesus, producing such fruits of virtue, and showing forth so beautifully and so powerfully the effects of the true faith, that that faith itself finally triumphed over all opposition; and verifying the words of the Apostle, became a victory that conquered the world: “Haec est victoria, quæ vincit mundum, fides nostra.” “This is the victory which overcometh the world, our faith.”

By the study of these models, as presented in the story of Fabiola, the struggling Catholics of this country learned how to possess their souls in patience. While admiring the heroic fortitude of those martyrs, though not presuming always to imitate their extraordinary ways, our predecessors in the faith felt themselves encouraged to follow in their footsteps, bearing patiently all religious privations and adhering to their faith amid hatred and contempt, and giving bold testimony of it before unbelieving men.

Inspired by the example of these primitive Christians, the priests and people alike of the past generation were strengthened in the conviction that in their poor despised Church, at that time remarkable for its poverty and obscurity, there dwelt the eternal truth brought down to earth from heaven by the Son of the living God, the truth which He had confirmed by miracles and sealed with His precious life’s blood; the truth in whose defence millions of the holiest and greatest men sacrificed their very lives; the truth in whose possession the noblest and most enlightened among the children of Adam had found peace in life and consolation in death. For this truth, they were willing to die.

How opportune, at that time, was the appearance in our midst of a work from a master-hand, presenting to view in a most vivid and realistic light the trials and triumphs of those heroes in the Church who raised the cross of Christ, bedewed with martyr-blood, upon the dome of the Roman Capitol! Like the cheering flambeau borne in the hands of the acolyte of the Catacombs, the story of Fabiola served to brighten and cheer the arduous path of many a despised if not persecuted Catholic, amid the religious wilderness then to a great extent prevailing over our broad land.

But as the primitive Church emerged from her hiding-places, so, thank God, has that same Church in our own country bounded forth from obscurity and contempt into the broad light of day, where she stands confessed in all her truth and beauty, at once the envy and admiration of her recent opponents.

While to-day, protestantism is an enemy that no Catholic need fear, a new and more formidable foe confronts us in the shape of materialism. The contest between truth and error is as fierce as ever, though the tactics are changed. We should arm ourselves for the battle against materialism as our fathers did against protestantism. We can win no laurels in a war against protestantism, for it has been subdued by those ahead of us in the ranks. Such laurels have been gathered by earlier and worthier hands than ours. Nor are there places for us by the side of the martyrs Pancratius, Sebastian, and other heroes of primitive Christianity. Yet a great trust has descended to our hands, and sacred obligations have devolved on the present generation of Catholics. There remains to us a great duty of defence and preservation, and there lies open before us a grand and glorious pursuit to which the religious needs of the times loudly call us. We live in an age of sordid materialism, when it is of vital importance to turn the thoughts of all Christians to the really heroic ages of the Church, and to the lives of men and women who have done honor to principle, glorified God and benefited their fellow-beings by their holy and self-sacrificing lives.

As the story of Fabiola taught our immediate predecessors in the faith to admire and imitate the virtues of the primitive Christians, so should we learn to cherish the names and memories of the devoted ones who, amid hardships, privations and contempt, laid the solid foundations in this land, of that stately and magnificent structure beneath whose hallowed roof it is our happy lot to dwell unmolested in peace and prosperity.

Therefore we gladly welcome this first illustrated edition of Cardinal Wiseman’s “Fabiola.” Viewed in its improved mechanical aspect, it is emblematic of the wondrous development of our Catholic literature, and when contrasted with the simpler and humbler editions which we received thirty years ago, seems like the stately cathedral that has taken the place of the lowly wooden chapel of that period. Its many beautiful engravings will bring more vividly before the reader the scenes of cruel persecution already graphically described, and with its bright examples of constancy and self-sacrifice serve to stimulate and fortify Catholics of the present and future generations in their contest with worldliness, materialism, and, we may say, unmitigated paganism.

R. B.

St. Rose’s Rectory, All Saints’ Day, 1885.

PREFACE.

In proposing this sketch, he added,—perhaps the reader will find indiscreetly,—that he felt half inclined to undertake the first, by way of illustrating the proposed plan. He was taken at his word, and urged strongly to begin the work. After some reflection, he consented; but with an understanding, that it was not to be an occupation, but only the recreation of leisure hours. With this condition, the work was commenced early in this year; and it has been carried on entirely on that principle.

It has, therefore, been written at all sorts of times and in all sorts of places; early and late, when no duty urged, in scraps and fragments of time, when the body was too fatigued or the mind too worn for heavier occupation; in the road-side inn, in the halt of travel, in strange houses, in every variety of situation and circumstances—sometimes trying ones. It has thus been composed bit by bit, in portions varying from ten lines to half-a-dozen pages at most, and generally with few books or resources at hand. But once begun, it has proved what it was taken for,—a recreation, and often a solace and a sedative; from the memories it has revived, the associations it has renewed, the scattered and broken remnants of old studies and early readings which it has combined, and by the familiarity which it has cherished with better times and better things than surround us in our age.

Why need the reader be told all this? For two reasons:

First, this method of composition may possibly be reflected on the work; and he may find it patchy and ill-assorted, or not well connected in its parts. If so, this account will explain the cause.

Secondly, he will thus be led not to expect a treatise or a learned work even upon ecclesiastical antiquities. Nothing would have been easier than to cast an air of erudition over this little book, and fill half of each page with notes and references. But this was never the writer’s idea. His desire was rather to make his reader familiar with the usages, habits, condition, ideas, feeling, and spirit of the early ages of Christianity. This required a certain acquaintance with places and objects connected with the period, and some familiarity, more habitual than learned, with the records of the time. For instance, such writings as the Acts of primitive Martyrs should have been frequently read, so as to leave impressions on the author’s mind, rather than have been examined scientifically and critically for mere antiquarian purposes. And so, such places or monuments as have to be explained should seem to stand before the eye of the describer, from frequently and almost casually seeing them, rather than have to be drawn from books.

Another source of instruction has been freely used. Any one acquainted with the Roman Breviary must have observed, that in the offices of certain saints a peculiar style prevails, which presents the holy persons commemorated in a distinct and characteristic form. This is not the result so much of any continuous narrative, as of expressions put into their mouths, or brief descriptions of events in their lives, repeated often again and again, in antiphons, responsoria to lessons, and even versicles; till they put before us an individuality, a portrait clear and definite of singular excellence. To this class belong the offices of SS. Agnes, Agatha, Cæcilia, and Lucia; and those of St. Clement and St. Martin. Each of these saints stands out before our minds with distinct features; almost as if we had seen and known them.

If, for instance, we take the first that we have named, we clearly draw out the following circumstances. She is evidently pursued by some heathen admirer, whose suit for her hand she repeatedly rejects. Sometimes she tells him that he is forestalled by another, to whom she is betrothed; sometimes she describes this object of her choice under various images, representing him even as the object of homage to sun and moon. On another occasion she describes the rich gifts, or the beautiful garlands with which he has adorned her, and the chaste caresses by which he has endeared himself to her. Then at last, as if more importunately pressed, she rejects the love of perishable man, “the food of death,” and triumphantly proclaims herself the spouse of Christ. Threats are used; but she declares herself under the protection of an angel who will shield her.

This history is as plainly written by the fragments of her office, as a word is by scattered letters brought, and joined together. But throughout, one discerns another peculiarity, and a truly beautiful one in her character. It is clearly represented to us, that the saint had ever before her the unseen Object of her love, saw Him, heard Him, felt Him, and entertained, and had returned, a real affection, such as hearts on earth have for one another. She seems to walk in perpetual vision, almost in ecstatic fruition, of her Spouse’s presence. He has actually put a ring upon her finger, has transferred the blood from His own cheek to hers, has crowned her with budding roses. Her eye is really upon Him, with unerring gaze, and returned looks of gracious love.

What writer that introduced the person would venture to alter the character? Who would presume to attempt one at variance with it? Or who would hope to draw a portrait more life-like and more exquisite than the Church has done? For, putting aside all inquiry as to the genuineness of the acts by which these passages are suggested; and still more waving the question whether the hard critical spirit of a former age too lightly rejected such ecclesiastical documents, as Guéranger thinks; it is clear that the Church, in her office, intends to place before us a certain type of high virtue embodied in the character of that saint. The writer of the following pages considered himself therefore bound to adhere to this view.

Whether these objects have been attained, it is for the reader to judge. At any rate, even looking at the amount of information to be expected from a work in this form, and one intended for general reading, a comparison between the subjects introduced, either formally or casually, and those given in any elementary work, such as Fleury’s Manners of the Christians, which embraces several centuries more, will show that as much positive knowledge on the practices and belief of that early period is here imparted, as it is usual to communicate in a more didactic form.

At the same time, the reader must remember that this book is not historical. It takes in but a period of a few months, extended in some concluding chapters. It consists rather of a series of pictures than of a narrative of events. Occurrences, therefore, of different epochs and different countries have been condensed into a small space. Chronology has been sacrificed to this purpose. The date of Dioclesian’s edict has been anticipated by two months; the martyrdom of St. Agnes by a year; the period of St. Sebastian, though uncertain, has been brought down later. All that relates to Christian topography has been kept as accurate as possible. A martyrdom has been transferred from Imola to Fondi.

The Bark of Peter, as found in the Catacombs.

It was necessary to introduce some view of the morals and opinions of the Pagan world, as a contrast to those of Christians. But their worst aspect has been carefully suppressed, as nothing could be admitted here which the most sensitive Catholic eye would shrink from contemplating. It is indeed earnestly desired that this little work, written solely for recreation, be read also as a relaxation from graver pursuits; but that, at the same time, the reader may rise from its perusal with a feeling that his time has not been lost, nor his mind occupied with frivolous ideas. Rather let it be hoped, that some admiration and love may be inspired by it of those primitive times, which an over-excited interest in later and more brilliant epochs of the Church is too apt to diminish or obscure.

CONTENTS.

LIST OF ILLUSTRATIONS.

Interior of a Roman dwelling at Pompeii.

Part First.—Peace.

CHAPTER I.
THE CHRISTIAN HOUSE.

Plan of Pansa’s house, at Pompeii.

But the part of the city to which we wish to conduct our friendly reader is that known by the name of the Campus Martius. It comprised the flat alluvial plain between the seven hills of older Rome and the Tiber. Before the close of the republican period, this field, once left bare for the athletic and warlike exercises of the people, had begun to be encroached upon by public buildings. Pompey had erected in it his theatre; soon after, Agrippa raised the Pantheon and its adjoining baths. But gradually it became occupied by private dwellings; while the hills, in the early empire the aristocratic portion of the city, were seized upon for greater edifices. Thus the Palatine, after Nero’s fire, became almost too small for the Imperial residence and its adjoining Circus Maximus. The Esquiline was usurped by Titus’s baths, built on the ruins of the Golden House, the Aventine by Caracalla’s; and at the period of which we write, the Emperor Dioclesian was covering the space sufficient for many lordly dwellings, by the erection of his Thermæ[1] on the Quirinal, not far from Sallust’s garden, just alluded to.

The particular spot in the Campus Martius to which we will direct our steps, is one whose situation is so definite, that we can accurately describe it to any one acquainted with the topography of ancient or modern Rome. In republican times there was a large square space in the Campus Martius, surrounded by boarding, and divided into pens, in which the Comitia, or meetings of the tribes of the people, were held, for giving their votes. This was called the Septa, or Ovile, from its resemblance to a sheepfold. Augustus carried out a plan, described by Cicero in a letter to Atticus,[2] of transforming this homely contrivance into a magnificent and solid structure. The Septa Julia, as it was thenceforth called, was a splendid portico of 1000 by 500 feet, supported by columns, and adorned with paintings. Its ruins are clearly traceable; and it occupied the space now covered by the Doria and Verospi palaces (running thus along the present Corso), the Roman College, the Church of St. Ignatius, and the Oratory of the Caravita.

The house to which we invite our reader is exactly opposite, and on the east side of this edifice, including in its area the present church of St. Marcellus, whence it extended back towards the foot of the Quirinal hill. It is thus found to cover, as noble Roman houses did, a considerable extent of ground. From the outside it presents but a blank and dead appearance. The walls are plain, without architectural ornament, not high, and scarcely broken by windows. In the middle of one side of this quadrangle is a door, in antis, that is, merely relieved by a tympanum or triangular cornice, resting on two half columns. Using our privilege as “artists of fiction,” of invisible ubiquity, we will enter in with our friend, or “shadow,” as he would have been anciently called. Passing through the porch, on the pavement of which we read with pleasure, in mosaic, the greeting Salve, or Welcome, we find ourselves in the atrium, or first court of the house, surrounded by a portico or colonnade.[3]

Door of Pansa’s house, with the greeting Salve or Welcome.

In the centre of the marble pavement a softly warbling jet of pure water, brought by the Claudian aqueduct from the Tusculan hills, springs into the air, now higher, now lower, and falls into an elevated basin of red marble, over the sides of which it flows in downy waves; and before reaching its lower and wider recipient, scatters a gentle shower on the rare and brilliant flowers placed in elegant vases around. Under the portico we see furniture disposed, of a rich and sometimes rare character; couches inlaid with ivory, and even silver; tables of oriental woods, bearing candelabra, lamps, and other household implements of bronze or silver; delicately chased busts, vases, tripods, and objects of mere art. On the walls are paintings evidently of a former period, still, however, retaining all their brightness of color and freshness of execution. These are separated by niches with statues, representing indeed, like the pictures, mythological or historical subjects; but we cannot help observing that nothing meets the eye which could offend the most delicate mind. Here and there an empty niche, or a covered painting, proves that this is not the result of accident.

Atrium of a Pompeian house.

Atrium of a house in Pompeii.

As outside the columns, the coving roof leaves a large square opening in its centre, called the impluvium, there is drawn across it a curtain, or veil of dark canvas, which keeps out the sun and rain. An artificial twilight therefore alone enables us to see all that we have described; but it gives greater effect to what is beyond. Through an arch, opposite to the one whereby we have entered, we catch a glimpse of an inner and still richer court, paved with variegated marbles, and adorned with bright gilding. The veil of the opening above, which, however, here is closed with thick glass or talc (lapis specularis), has been partly withdrawn, and admits a bright but softened ray from the evening sun on to the place, where we see, for the first time, that we are in no enchanted hall, but in an inhabited house.

Beside a table, just outside the columns of Phrygian marble, sits a matron not beyond the middle of life, whose features, noble yet mild, show traces of having passed through sorrow at some earlier period. But a powerful influence has subdued the recollection of it, or blended it with a sweeter thought; and the two always come together, and have long dwelt united in her heart. The simplicity of her appearance strangely contrasts with the richness of all around her; her hair, streaked with silver, is left uncovered, and unconcealed by any artifice; her robes are of the plainest color and texture, without embroidery, except the purple ribbon sewed on, and called the segmentum, which denotes the state of widowhood; and not a jewel or precious ornament, of which the Roman ladies were so lavish, is to be seen upon her person. The only thing approaching to this is a slight gold cord or chain round her neck, from which apparently hangs some object, carefully concealed within the upper hem of her dress.

At the time that we discover her she is busily engaged over a piece of work, which evidently has no personal use. Upon a long rich strip of gold cloth she is embroidering with still richer gold thread; and occasionally she has recourse to one or another of several elegant caskets upon the table, from which she takes out a pearl, or a gem set in gold, and introduces it into the design. It looks as if the precious ornaments of earlier days were being devoted to some higher purpose.

Clepsydra, or Water-clock, from a bas-relief in the Mattei palace, Rome.

But as time goes on, some little uneasiness may be observed to come over her calm thoughts, hitherto absorbed, to all appearance, in her work. She now occasionally raises her eyes from it towards the entrance; sometimes she listens for footsteps, and seems disappointed. She looks up towards the sun; then perhaps turns her glance towards a clepsydra or water-clock, on a bracket near her, but just as a feeling of more serious anxiety begins to make an impression on her countenance, a cheerful rap strikes the house-door, and she bends forward with a radiant look to meet the welcome visitor.

A Portrait of Christ, from the Catacomb of St. Pontianus.

CHAPTER II.
THE MARTYR’S BOY.

While we have been thus noting him, he has received his mother’s embrace, and has sat himself low by her feet. She gazes upon him for some time in silence, as if to discover in his countenance the cause of his unusual delay, for he is an hour late in his return. But he meets her glance with so frank a look, and with such a smile of innocence, that every cloud of doubt is in a moment dispelled, and she addresses him as follows:

“What has detained you to-day, my dearest boy? No accident, I trust, has happened to you on the way?”

“Oh, none, I assure you, sweetest[5] mother; on the contrary, all has been delightful,—so much so, that I can scarcely venture to tell you.”

A look of smiling expostulation drew from the open-hearted boy a delicious laugh, as he continued:

“Well, I suppose I must. You know I am never happy, and cannot sleep, if I have failed to tell you all the bad and the good of the day about myself.” (The mother smiled again, wondering what the bad was.) “I was reading the other day that the Scythians each evening cast into an urn a white or a black stone, according as the day had been happy or unhappy; if I had to do so, it would serve to mark, in white or black, the days on which I have, or have not, an opportunity of relating to you all that I have done. But to-day, for the first time, I have a doubt, a fear of conscience, whether I ought to tell you all.”

Did the mother’s heart flutter more than usual, as from a first anxiety, or was there a softer solicitude dimming her eye, that the youth should seize her hand and put it tenderly to his lips, while he thus replied?

“Fear nothing, mother most beloved, your son has done nothing that may give you pain. Only say, do you wish to hear all that has befallen me to-day, or only the cause of my late return home?”

“Tell me all, dear Pancratius,” she answered; “nothing that concerns you can be indifferent to me.”

“Well, then,” he began, “this last day of my frequenting school appears to me to have been singularly blessed, and yet full of strange occurrences. First, I was crowned as the successful competitor in a declamation, which our good master Cassianus set us for our work during the morning hours; and this led, as you will hear, to some singular discoveries. The subject was, ‘That the real philosopher should be ever ready to die for truth.’ I never heard anything so cold or insipid (I hope it is not wrong to say so) as the compositions read by my companions. It was not their fault, poor fellows! what truth can they possess, and what inducements can they have, to die for any of their vain opinions? But to a Christian, what charming suggestions such a theme naturally makes! And so I felt it. My heart glowed, and all my thoughts seemed to burn, as I wrote my essay, full of the lessons you have taught me, and of the domestic examples that are before me. The son of a martyr could not feel otherwise. But when my turn came to read my declamation, I found that my feelings had nearly fatally betrayed me. In the warmth of my recitation the word ‘Christian’ escaped my lips instead of ‘philosopher,’ and ‘faith’ instead of ‘truth.’ At the first mistake I saw Cassianus start; at the second, I saw a tear glisten in his eye, as bending affectionately towards me, he said, in a whisper, ‘Beware, my child; there are sharp ears listening.’”

“What, then,” interrupted the mother, “is Cassianus a Christian? I chose his school for you because it was in the highest repute for learning and for morality; and now indeed I thank God that I did so. But in these days of danger and apprehension we are obliged to live as strangers in our own land, scarcely knowing the faces of our brethren. Certainly, had Cassianus proclaimed his faith, his school would soon have been deserted. But go on, my dear boy. Were his apprehensions well grounded?”

“I fear so; for while the great body of my school-fellows, not noticing these slips, vehemently applauded my hearty declamation, I saw the dark eyes of Corvinus bent scowlingly upon me, as he bit his lip in manifest anger.”

“And who is he, my child, that was so displeased, and wherefore?”

“He is the oldest and strongest, but, unfortunately, the dullest boy in the school. But this, you know, is not his fault. Only, I know not why, he seems ever to have had an ill-will and grudge against me, the cause of which I cannot understand.”

“Did he say aught to you, or do?”

“Yes, and was the cause of my delay. For when we went forth from school into the field by the river, he addressed me insultingly in the presence of our companions, and said, ‘Come, Pancratius, this, I understand, is the last time we meet here’ (he laid a particular emphasis on the word); ‘but I have a long score to demand payment of from you. You have loved to show your superiority in school over me and others older and better than yourself; I saw your supercilious looks at me as you spouted your high-flown declamation to-day; ay, and I caught expressions in it which you may live to rue, and that very soon; for my father, you well know, is Prefect of the city’ (the mother slightly started); ‘and something is preparing which may nearly concern you. Before you leave us I must have my revenge. If you are worthy of your name, and it be not an empty word,[6] let us fairly contend in more manly strife than that of the style and tables.[7] Wrestle with me, or try the cestus[8] against me. I burn to humble you as you deserve, before these witnesses of your insolent triumphs.’”

The anxious mother bent eagerly forward as she listened, and scarcely breathed. “And what,” she exclaimed, “did you answer, my dear son?”

“I told him gently that he was quite mistaken; for never had I consciously done anything that could give pain to him or any of my school-fellows; nor did I ever dream of claiming superiority over them. ‘And as to what you propose,’ I added, ‘you know, Corvinus, that I have always refused to indulge in personal combats, which, beginning in a cool trial of skill, end in an angry strife, hatred, and wish for revenge. How much less could I think of entering on them now, when you avow that you are anxious to begin them with those evil feelings which are usually their bad end?’ Our school-mates had now formed a circle round us; and I clearly saw that they were all against me, for they had hoped to enjoy some of the delights of their cruel games; I therefore cheerfully added, ‘And now, my comrades, good-bye, and may all happiness attend you. I part from you, as I have lived with you, in peace.’ ‘Not so,’ replied Corvinus, now purple in the face with fury; ‘but’”—

The boy’s countenance became crimsoned, his voice quivered, his body trembled, and, half choked, he sobbed out, “I cannot go on; I dare not tell the rest!”

“I entreat you, for God’s sake, and for the love you bear your father’s memory,” said the mother, placing her hand upon her son’s head, “conceal nothing from me. I shall never again have rest if you tell me not all. What further said or did Corvinus?”

The boy recovered himself by a moment’s pause and a silent prayer, and then proceeded:

“‘Not so!’ exclaimed Corvinus, ‘not so do you depart, cowardly worshipper of an ass’s head![9] You have concealed your abode from us, but I will find you out; till then bear this token of my determined purpose to be revenged!’ So saying he dealt me a furious blow upon the face, which made me reel and stagger, while a shout of savage delight broke forth from the boys around us.”

He burst into tears, which relieved him, and then went on:

“Oh, how I felt my blood boil at that moment! how my heart seemed bursting within me; and a voice appeared to whisper in my ear scornfully the name of ‘coward!’ It surely was an evil spirit. I felt that I was strong enough—my rising anger made me so—to seize my unjust assailant by the throat, and cast him gasping on the ground. I heard already the shout of applause that would have hailed my victory and turned the tables against him. It was the hardest struggle of my life; never were flesh and blood so strong within me. O God! may they never be again so tremendously powerful!”

“And what did you do, then, my darling boy?” gasped forth the trembling matron.

He replied, “My good angel conquered the demon at my side. I thought of my blessed Lord in the house of Caiphas, surrounded by scoffing enemies, and struck ignominiously on the cheek, yet meek and forgiving. Could I wish to be otherwise?[10] I stretched forth my hand to Corvinus, and said, ‘May God forgive you, as I freely and fully do; and may He bless you abundantly.’ Cassianus came up at that moment, having seen all from a distance, and the youthful crowd quickly dispersed. I entreated him, by our common faith, now acknowledged between us, not to pursue Corvinus for what he had done; and I obtained his promise. And now, sweet mother,” murmured the boy, in soft, gentle accents, into his parent’s bosom, “do you not think I may call this a happy day?”

CHAPTER III.
THE DEDICATION.

But to her this was an hour of still deeper, or, shall we say, sublimer feeling. It was a period looked forward to anxiously for years; a moment prayed for with all the fervor of a mother’s supplication. Many a pious parent has devoted her infant son from the cradle to the holiest and noblest state

Ordination in the Early Ages of the Church.

that earth possesses; has prayed and longed to see him grow up to be, first a spotless Levite, and then a holy priest at the altar; and has watched eagerly each growing inclination, and tried gently to bend the tender thought towards the sanctuary of the Lord of Hosts. And if this was an only child, as Samuel was to Anna, that dedication of all that is dear to her keenest affection, may justly be considered as an act of maternal heroism. What then must be said of ancient matrons,—Felicitas, Symphorosa, or the unnamed mother of the Maccabees,—who gave up or offered their children, not one, but many, yea all, to be victims whole-burnt, rather than priests, to God?

It was some such thought as this which filled the heart of Lucina in that hour; while, with closed eyes, she raised it high to heaven, and prayed for strength. She felt as though called to make a generous sacrifice of what was dearest to her on earth; and though she had long foreseen it and desired it, it was not without a maternal throe that its merit could be gained. And what was passing in that boy’s mind, as he too remained silent and abstracted? Not any thought of a high destiny awaiting him. No vision of a venerable Basilica, eagerly visited 1600 years later by the sacred antiquary and the devout pilgrim, and giving his name, which it shall bear, to the neighboring gate of Rome.[11] No anticipation of a church in his honor to rise in faithful ages on the banks of the distant Thames, which, even after desecration, should be loved and eagerly sought as their last resting-place, by hearts faithful still to his dear Rome.[12] No forethought of a silver canopy or ciborium, weighing 287 lbs., to be placed over the porphyry urn that should contain his ashes, by Pope Honorius I.[13]

No idea that his name would be enrolled in every martyrology, his picture, crowned with rays, hung over many altars, as the boy-martyr of the early Church. He was only the simple-hearted Christian youth, who looked upon it as a matter of course that he must always obey God’s law and His Gospel; and only felt happy that he had that day performed his duty, when it came under circumstances of more than usual trial. There was no pride, no self-admiration in the reflection; otherwise there would have been no heroism in his act.

When he raised again his eyes, after his calm reverie of peaceful thoughts, in the new light which brightly filled the hall, they met his mother’s countenance gazing anew upon him, radiant with a majesty and tenderness such as he never recollected to have seen before. It was a look almost of inspiration; her face was as that of a vision; her eyes what he would have imagined an angel’s to be. Silently, and almost unknowingly, he had changed his position, and was kneeling before her; and well he might; for was she not to him as a guardian spirit, who had shielded him ever from evil; or might he not well see in her the living saint whose virtues had been his model from childhood? Lucina broke the silence, in a tone full of grave emotion.

“The time is at length come, my dear child,” she said, “which has long been the subject of my earnest prayer, which I have yearned for in the exuberance of maternal love. Eagerly have I watched in thee the opening germ of each Christian virtue, and thanked God as it appeared. I have noted thy docility, thy gentleness, thy diligence, thy piety, and thy love of God and man. I have seen with joy thy lively faith, and thy indifference to worldly things, and thy tenderness to the poor. But I have been waiting with anxiety for the hour which should decisively show me whether thou wouldst be content with the poor legacy of thy mother’s weakly virtue, or art the true inheritor of thy martyred father’s nobler gifts. That hour, thank God, has come to-day!”

“What have I done, then, that should thus have changed or raised thy opinion of me?” asked Pancratius.

“Listen to me, my son. This day, which was to be the last of thy school education, methinks that our merciful Lord has been pleased to give thee a lesson worth it all; and to prove that thou hast put off the things of a child, and must be treated henceforth as a man; for thou canst think and speak, yea, and act as one.”

“How dost thou mean, dear mother?”

“What thou hast told me of thy declamation this morning,” she replied, “proves to me how full thy heart must have been of noble and generous thoughts; thou art too sincere and honest to have written, and fervently expressed, that it was a glorious duty to die for the faith, if thou hadst not believed it and felt it.”

“And truly I do believe and feel it,” interrupted the boy. “What greater happiness can a Christian desire on earth?”

“Yes, my child, thou sayest most truly,” continued Lucina. “But I should not have been satisfied with words. What followed afterwards has proved to me that thou canst bear intrepidly and patiently, not merely pain, but what I know it must have been harder for thy young patrician blood to stand, the stinging ignominy of a disgraceful blow, and the scornful words and glances of an unpitying multitude. Nay more; thou hast proved thyself strong enough to forgive and to pray for thine enemy. This day thou hast trodden the higher paths of the mountain, with the cross upon thy shoulders; one step more, and thou wilt plant it on its summit. Thou hast proved thyself the genuine son of the martyr Quintinus. Dost thou wish to be like him?”

“Mother, mother! dearest, sweetest mother!” broke out the panting youth; “could I be his genuine son, and not wish to resemble him? Though I never enjoyed the happiness of knowing him, has not his image been ever before my mind? Has he not been the very pride of my thoughts? When each year the solemn commemoration has been made of him, as of one of the white-robed army that surrounds the Lamb, in whose blood he washed his garments, how have my heart and my flesh exulted in his glory; and how have I prayed to him, in the warmth of filial piety, that he would obtain for me, not fame, not distinction, not wealth, not earthly joy, but what he valued more than all these: nay, that the only thing which he has left on earth may be applied, as I know he now considers it would most usefully and most nobly be.”

“What is that, my son?”

“It is his blood,” replied the youth, “which yet remains flowing in my veins, and in these only. I know he must wish that it too, like what he held in his own, may be poured out in love of his Redeemer, and in testimony of his faith.”

“Enough, enough, my child!” exclaimed the mother, thrilling with a holy emotion; “take from thy neck the badge of childhood, I have a better token to give thee.”

He obeyed, and put away the golden bulla.

“Thou hast inherited from thy father,” spoke the mother, with still deeper solemnity of tone, “a noble name, a high station, ample riches, every worldly advantage. But there is one treasure which I have reserved for thee from his inheritance, till thou shouldst prove thyself worthy of it. I have concealed it from thee till now, though I valued it more than gold and jewels. It is now time that I make it over to thee.”

With trembling hands she drew from her neck the golden chain which hung round it, and for the first time her son saw that it supported a small bag or purse richly embroidered and set with gems. She opened it, and drew from it a sponge, dry indeed, but deeply stained.

“With trembling hands she drew from her neck the golden chain.”

“This, too, is thy father’s blood, Pancratius,” she said, with faltering voice and streaming eyes. “I gathered it myself from his death-wound, as, disguised, I stood by his side, and saw him die from the wounds he had received for Christ.”

She gazed upon it fondly, and kissed it fervently; and her gushing tears fell on it, and moistened it once more. And thus liquefied again, its color glowed bright and warm, as if it had only just left the martyr’s heart.

A piece of a “Gold glass” found in the Catacombs.

The holy matron put it to her son’s quivering lips, and they were empurpled with its sanctifying touch. He venerated the sacred relic with the deepest emotions of a Christian and a son; and felt as if his father’s spirit had descended into him, and stirred to its depths the full vessel of his heart, that its waters might be ready freely to flow. The whole family thus seemed to him once more united. Lucina replaced her treasure in its shrine, and hung it round the neck of her son, saying: “When next it is moistened, may it be from a nobler stream than that which gushes from a weak woman’s eyes!” But heaven thought not so; and the future combatant was anointed, and the future martyr was consecrated, by the blood of his father mingled with his mother’s tears.

CHAPTER IV.
THE HEATHEN HOUSEHOLD.

Fabius himself, the owner of all this treasure and of large estates, was a true specimen of an easy-going Roman, who was determined thoroughly to enjoy this life. In fact, he never dreamt of any other. Believing in nothing, yet worshipping, as a matter of course, on all proper occasions, whatever deity happened to have its turn, he passed for a man as good as his neighbors; and no one had a right to exact more. The greater part of his day was passed at one or other of the great baths, which, besides the purposes implied in their name, comprised in their many adjuncts the equivalents of clubs, reading-rooms, gambling-houses, tennis-courts, and gymnasiums. There he took his bath, gossiped, read, and whiled away his hours; or sauntered for a time into the Forum to hear some orator speaking, or some advocate pleading, or into one of the many public gardens, whither the fashionable world of Rome repaired. He returned home to an elegant supper, not later than our dinner; where he had daily guests, either previously invited, or picked up during the day, among the many parasites on the look-out for good fare.

At home he was a kind and indulgent master. His house was well kept for him by an abundance of slaves; and, as trouble was what most he dreaded, so long as every thing was comfortable, handsome, and well-served about him, he let things go on quietly, under the direction of his freedmen.

It is not, however, so much to him that we wish to introduce our reader, as to another inmate of his house, the sharer of its splendid luxury, and the sole heiress of his wealth. This is his daughter, who, according to Roman usage, bears the father’s name, softened, however, into the diminutive Fabiola.[14] As we have done before, we will conduct the reader at once into her apartment. A marble staircase leads to it from the second court, over the sides of which extends a suite of rooms, opening upon a terrace, refreshed and adorned by a graceful fountain, and covered with a profusion of the rarest exotic plants. In these chambers is concentrated whatever is most exquisite and curious, in native and foreign art. A refined taste directing ample means, and peculiar opportunities, has evidently presided over the collection and arrangement of all around. At this moment, the hour of the evening repast is approaching; and we discover the mistress of this dainty abode engaged in preparing herself, to appear with becoming splendor.

Pompeian Couch.

Table, after a painting in Herculaneum.

She is reclining on a couch of Athenian workmanship, inlaid with silver, in a room of Cyzicene form; that is, having glass windows to the ground, and so opening on to the flowery terrace. Against the wall opposite to her hangs a mirror of polished silver, sufficient to reflect a whole standing figure; on a porphyry-table beside it is a collection of the innumerable rare cosmetics and perfumes, of which the Roman ladies had become so fond, and on which they lavished immense sums.[15] On another, of Indian sandal-wood, was a rich display of jewels and trinkets in their precious caskets, from which to select for the day’s use.

Couch from Herculaneum.

It is by no means our intention, nor our gift, to describe persons or features; we wish more to deal with minds. We will, therefore, content ourselves with saying, that Fabiola, now at the age of twenty, was not considered inferior in appearance to other ladies of her rank, age, and fortune, and had many aspirants for her hand. But she was a contrast to her father in temper and in character. Proud, haughty, imperious, and irritable, she ruled like an empress all that surrounded her, with one or two exceptions, and exacted humble homage from all that approached her. An only child, whose mother had died in giving her birth, she had been nursed and brought up in indulgence by her careless, good-natured father; she had been provided with the best masters, had been adorned with every accomplishment, and allowed to gratify every extravagant wish. She had never known what it was to deny herself a desire.

Having been left so much to herself, she had read much, and especially in profounder books. She had thus become a complete philosopher of the refined, that is, the infidel and intellectual, epicureanism, which had been long fashionable in Rome. Of Christianity she knew nothing, except that she understood it to be something very low, material, and vulgar. She despised it, in fact, too much to think of inquiring into it. And as to paganism, with its gods, its vices, its fables, and its idolatry, she merely scorned it, though outwardly she followed it. In fact, she believed in nothing beyond the present life, and thought of nothing except its refined enjoyment. But her very pride threw a shield over her virtue; she loathed the wickedness of heathen society, as she despised the frivolous youths who paid her jealously exacted attention, for she found amusement in their follies. She was considered cold and selfish, but she was morally irreproachable.

Elaborate Seat from Herculaneum.

If at the beginning we seem to indulge in long descriptions, we trust that our reader will believe that they are requisite, to put him in possession of the state of material and social Rome at the period of our narrative; and will make this the more intelligible. And should he be tempted to think that we describe things as over splendid and refined for an age of decline in arts and good taste, we beg to remind him, that the year we are supposed to visit Rome is not as remote from the better periods of Roman art, for example, that of the Antonines, as our age is from that of Cellini, Raffaele, or Donatello. Yet in how many Italian palaces are still preserved works by these great artists, fully prized, though no longer imitated? So, no doubt, it was with the houses belonging to the old and wealthy families of Rome.

We find, then, Fabiola reclining on her couch, holding in her left hand a silver mirror with a handle, and in the other a strange instrument for so fair a hand. It is a sharp-pointed stiletto, with a delicately carved ivory handle, and a gold ring, to hold it by. This was the favorite weapon with which Roman ladies punished their slaves, or vented their passion on them, upon suffering the least annoyance, or when irritated by pettish anger. Three female slaves are now engaged about their mistress. They belong to different races, and have been purchased at high prices, not merely on account of their appearance, but for some rare accomplishment they are supposed to possess. One is a black; not of the degraded negro stock, but from one of those races, such as the Abyssinians and Numidians, in whom the features are as regular as in the Asiatic people. She is supposed to have great skill in herbs, and their cosmetic and healing properties, perhaps also in more dangerous uses—in compounding philtres, charms, and possibly poisons. She is merely known by her national designation as Afra. A Greek comes next, selected for her taste in dress, and for the elegance and purity of her accent; she is therefore called Graia. The name which the third bears, Syra, tells us that she comes from Asia; and she is distinguished for her exquisite embroidering, and for her assiduous diligence. She is quiet, silent, but completely engaged with the duties which now devolve upon her. The other two are garrulous, light, and make great pretence about any little thing they do. Every moment they address the most extravagant flattery to their young mistress, or try to promote the suit of one or other of the profligate candidates for her hand, who has best or last bribed them.

“How delighted I should be, most noble mistress,” said the black slave, “if I could only be in the triclinium[16] this evening as you enter in, to observe the brilliant effect of this new stibium[17] on your guests! It has cost me many trials before I could obtain it so perfect: I am sure nothing like it has been ever seen in Rome.”

“As for me,” interrupted the wily Greek, “I should not presume to aspire to so high an honor. I should be satisfied to look from outside the door, and see the magnificent effect of this wonderful silk tunic, which came with the last remittance of gold from Asia. Nothing can equal its beauty; nor, I may add, is its arrangement, the result of my study, unworthy of the materials.”

“And you, Syra,” interposed the mistress, with a contemptuous smile, “what would you desire? and what have you to praise of your own doing?”

“Nothing to desire, noble lady, but that you may be ever happy; nothing to praise of my own doing, for I am not conscious of having done more than my duty,” was the modest and sincere reply.

It did not please the haughty lady, who said, “Methinks, slave, that you are not over given to praise. One seldom hears a soft word from your mouth.”

“And what worth would it be from me,” answered Syra; “from a poor servant to a noble dame, accustomed to hear it all day long from eloquent and polished lips? Do you believe it when you hear it from them? Do you not despise it when you receive it from us?”

A look of spite was darted at her from her two companions. Fabiola, too, was angry at what she thought a reproof. A lofty sentiment in a slave!

“Have you yet to learn, then,” she answered haughtily, “that you are mine, and have been bought by me at a high price, that you might serve me as I please? I have as good a right to the service of your tongue as of your arms; and if it please me to be praised, and flattered, and sung to, by you, do it you shall, whether you like it or not. A new idea, indeed, that a slave has to have any will but that of her mistress, when her very life belongs to her!”

“True,” replied the handmaid, calmly but with dignity, “my life belongs to you, and so does all else that ends with life,—time, health, vigor, body, and breath. All this you have bought with your gold, and it has become your property. But I still hold as my own what no emperor’s wealth can purchase, no chains of slavery fetter, no limit of life contain.”

“And pray what is that?”

“A soul.”

“A soul!” re-echoed the astonished Fabiola, who had never before heard a slave claim ownership of such a property. “And pray, let me ask you, what you mean by the word?”

“I cannot speak philosophical sentences,” answered the servant, “but I mean that inward living consciousness within me, which makes me feel to have an existence with, and among, better things than surround me, which shrinks sensitively from destruction, and instinctively from what is allied to it, as disease is to death. And therefore it abhors all flattery, and it detests a lie. While I possess that unseen gift, and die it cannot, either is impossible to me.”

The other two could understand but little of all this; so they stood in stupid amazement at the presumption of their companion. Fabiola too was startled; but her pride soon rose again, and she spoke with visible impatience.

“Where did you learn all this folly? Who has taught you to prate in this manner? For my part, I have studied for many years, and have come to the conclusion, that all ideas of spiritual existences are the dreams of poets, or sophists; and as such I despise them. Do you, an ignorant, uneducated slave, pretend to know better than your mistress? Or do you really fancy, that when, after death, your corpse will be thrown on the heap of slaves who have drunk themselves, or have been scourged, to death, to be burnt in one ignominious pile, and when the mingled ashes have been buried in a common pit, you will survive as a conscious being, and have still a life of joy and freedom to be lived?”

“‘Non omnis moriar,’[18] as one of your poets says,” replied

“Fabiola grasped the style in her right hand, and made an almost blind thrust at the unflinching handmaid.”

modestly, but with a fervent look that astonished her mistress, the foreign slave; “yes, I hope, nay, I intend to survive all this. And more yet; I believe, and know, that out of that charnel-pit which you have so vividly described, there is a hand that will pick out each charred fragment of my frame. And there is a power that will call to reckoning the four winds of heaven, and make each give back every grain of my dust that it has scattered; and I shall be built up once more in this my body, not as yours, or any one’s, bondwoman, but free, and joyful, and glorious, loving for ever, and beloved. This certain hope is laid up in my bosom.”[19]

“What wild visions of an eastern fancy are these, unfitting you for every duty? You must be cured of them. In what school did you learn all this nonsense? I never read of it in any Greek or Latin author.”

“In one belonging to my own land; a school in which there is no distinction known, or admitted, between Greek or barbarian, freeman or slave.”

“What!” exclaimed, with strong excitement, the haughty lady, “without waiting even for that future ideal existence after death; already, even now, you presume to claim equality with me? Nay, who knows, perhaps superiority over me. Come, tell me at once, and without daring to equivocate or disguise, if you do so or not?” And she sat up in an attitude of eager expectation. At every word of the calm reply her agitation increased; and violent passions seemed to contend within her, as Syra said:

“Most noble mistress, far superior are you to me in place, and power, and learning, and genius, and in all that enriches and embellishes life; and in every grace of form and lineament, and in every charm of act and speech, high are you raised above all rivalry, and far removed from envious thought, from one so lowly and so insignificant as I. But if I must answer simple truth to your authoritative question”—she paused, as faltering; but an imperious gesture from her mistress bade her continue—“then I put it to your own judgment, whether a poor slave, who holds an unquenchable consciousness of possessing within her a spiritual and living intelligence, whose measure of existence is immortality, whose only true place of dwelling is above the skies, whose only rightful prototype is the Deity, can hold herself inferior in moral dignity, or lower in greatness of thought, than one who, however gifted, owns that she claims no higher destiny, recognizes in herself no sublimer end, than what awaits the pretty irrational songsters that beat, without hope of liberty, against the gilded bars of that cage.”[20]

Fabiola’s eyes flashed with fury; she felt herself, for the first time in her life, rebuked, humbled by a slave. She grasped the style in her right hand, and made an almost blind thrust at the unflinching handmaid. Syra instinctively put forward her arm to save her person, and received the point, which, aimed upwards from the couch, inflicted a deeper gash than she had ever before suffered. The tears started into her eyes through the smart of the wound, from which the blood gushed in a stream. Fabiola was in a moment ashamed of her cruel, though unintentional, act, and felt still more humbled before her servants.

“Go, go,” she said to Syra, who was stanching the blood with her handkerchief, “go to Euphrosyne, and have the wound dressed. I did not mean to hurt you so grievously. But stay a moment, I must make you some compensation.” Then, after turning over her trinkets on the table, she continued, “Take this ring; and you need not return here again this evening.”

Fabiola’s conscience was quite satisfied; she had made

“He who watched with beaming eye, the alms-coffers of Jerusalem, and noted the widow’s mite, alone saw dropped into the chest, by the bandaged arm of a foreign female slave, a valuable emerald ring.”

A Lamp, found in the Catacombs.

what she considered ample atonement for the injury she had inflicted, in the shape of a costly present to a menial dependant. And on the following Sunday, in the title[21] of St. Pastor, not far from her house, among the alms collected for the poor was found a valuable emerald ring, which the good priest Polycarp thought must have been the offering of some very rich Roman lady; but which He who watched, with beaming eye, the alms-coffers of Jerusalem, and noted the widow’s mite, alone saw dropped into the chest by the bandaged arm of a foreign female slave.

CHAPTER V.
THE VISIT.

It was that of a lady, or rather a child not more than twelve or thirteen years old, dressed in pure and spotless white, without a single ornament about her person. In her countenance might be seen united the simplicity of childhood with the intelligence of a maturer age. There not merely dwelt in her eyes that dove-like innocence which the sacred poet describes,[22] but often there beamed from them rather an intensity of pure affection, as though they were looking beyond all surrounding objects, and rested upon one, unseen by all else, but to her really present and exquisitely dear. Her forehead was the very seat of candor, open and bright with undisguising truthfulness; a kindly smile played about the lips, and the fresh, youthful features varied their sensitive expression with guileless earnestness, passing rapidly from one feeling to the other, as her warm and tender heart received it. Those who knew her believed that she never thought of herself, but was divided entirely between kindness to those about her, and affection for her unseen love.

When Syra saw this beautiful vision, like that of an angel, before her, she paused for a moment. But the child took her hand and reverently kissed it, saying, “I have seen all; meet me in the small chamber near the entrance, when I go out.”

She then advanced; and as Fabiola saw her, a crimson blush mantled in her cheek; for she feared the child had been witness of her undignified burst of passion. With a cold wave of her hand she dismissed her slaves, and then greeted her kinswoman, for such she was, with cordial affection. We have said that Fabiola’s temper made a few exceptions in its haughty exercise. One of these was her old nurse and freed-woman Euphrosyne, who directed all her private household, and whose only creed was, that Fabiola was the most perfect of beings, the wisest, most accomplished, most admirable lady in Rome. Another was her young visitor, whom she loved, and ever treated with gentlest affection, and whose society she always coveted.

“This is really kind of you, dear Agnes,” said the softened Fabiola, “to come at my sudden request, to join our table to-day. But the fact is, my father has called in one or two new people to dine, and I was anxious to have some one with whom I could have the excuse of a duty to converse. Yet I own I have some curiosity about one of our new guests. It is Fulvius, of whose grace, wealth, and accomplishments I hear so much; though nobody seems to know who or what he is, or whence he has sprung up.”

“My dear Fabiola,” replied Agnes, “you know I am always happy to visit you, and my kind parents willingly allow me; therefore, make no apologies about that.”

Saint Agnes. From an old vase.

“And so you have come to me as usual,” said the other playfully, “in your own snow-white dress, without jewel or ornament, as if you were every day a bride. You always seem to me to be celebrating one eternal espousal. But, good heavens! what is this? Are you hurt? Or are you aware that there is, right on the bosom of your tunic, a large red spot—it looks like blood. If so, let me change your dress at once.”

“Not for the world, Fabiola; it is the jewel, the only ornament I mean to wear this evening. It is blood, and that of a slave; but nobler, in my eyes, and more generous, than flows in your veins or mine.”

The whole truth flashed upon Fabiola’s mind. Agnes had seen all; and humbled almost to sickening, she said somewhat pettishly, “Do you then wish to exhibit proof to all the world of my hastiness of temper, in over-chastising a forward slave?”

“No, dear cousin, far from it. I only wish to preserve for myself a lesson of fortitude, and of elevation of mind, learnt from a slave, such as few patrician philosophers can teach us.”

“What a strange idea! Indeed, Agnes, I have often thought that you make too much of that class of people. After all, what are they?”

Saint Agnes. From an old vase preserved in the Vatican Museum.

“Human beings as much as ourselves, endowed with the same reason, the same feelings, the same organization. Thus far you will admit, at any rate, to go no higher. Then they form part of the same family; and if God, from whom comes our life, is thereby our Father, He is theirs as much, and consequently they are our brethren.”

“A slave my brother or sister, Agnes? The gods forbid it! They are our property and our goods; and I have no notion of their being allowed to move, to act, to think, or to feel, except as it suits their masters, or is for their advantage.”

“Come, come,” said Agnes, with her sweetest tones, “do not let us get into a warm discussion. You are too candid and honorable not to feel, and to be ready to acknowledge, that to-day you have been outdone by a slave in all that you most admire,—in mind, in reasoning, in truthfulness, and in heroic fortitude. Do not answer me; I see it in that tear. But, dearest cousin, I will save you from a repetition of your pain. Will you grant me my request?”

“Any in my power.”

“Then it is, that you will allow me to purchase Syra—I think that is her name. You will not like to see her about you.”

“You are mistaken, Agnes. I will master pride for once, and own, that I shall now esteem her, perhaps almost admire her. It is a new feeling in me towards one in her station.”

“But I think, Fabiola, I could make her happier than she is.”

“No doubt, dear Agnes; you have the power of making every body happy about you. I never saw such a household as yours. You seem to carry out in practice that strange philosophy which Syra alluded to, in which there is no distinction of freeman and slave. Every body in your house is always smiling, and cheerfully anxious to discharge his duty. And there seems to be no one who thinks of commanding. Come, tell me your secret.” (Agnes smiled.) “I suspect, you little magician, that in that mysterious chamber, which you will never open for me, you keep your charms and potions by which you make every body and every thing love you. If you were a Christian, and were exposed in the amphitheatre, I am sure the very leopards would crouch and nestle at your feet. But why do you look so serious, child? You know I am only joking.”

Agnes seemed absorbed; and bent forward that keen and tender look which we have mentioned, as though she saw before her, nay, as if she heard speaking to her, some one delicately beloved. It passed away, and she gaily said, “Well, well, Fabiola, stranger things have come to pass; and at any rate, if aught so dreadful had to happen, Syra would just be the sort of person one would like to see near one; so you really must let me have her.”

“For heaven’s sake, Agnes, do not take my words so seriously. I assure you they were spoken in jest. I have too high an opinion of your good sense to believe such a calamity possible. But as to Syra’s devotedness, you are right. When last summer you were away, and I was so dangerously ill of contagious fever, it required the lash to make the other slaves approach me; while that poor thing would hardly leave me, but watched by me, and nursed me day and night, and I really believe greatly promoted my recovery.”

“And did you not love her for this?”

“Love her! Love a slave, child! Of course, I took care to reward her generously; though I cannot make out what she does with what I give her. The others tell me she has nothing put by, and she certainly spends nothing on herself. Nay, I have even heard that she foolishly shares her daily allowance of food with a blind beggar-girl. What a strange fancy, to be sure!”

“Dearest Fabiola,” exclaimed Agnes, “she must be mine! You promised me my request. Name your price, and let me take her home this evening.”

“Well, be it so, you most irresistible of petitioners. But we will not bargain together. Send some one to-morrow, to see my father’s steward, and all will be right. And now this great piece of business being settled between us, let us go down to our guests.”

“But you have forgotten to put on your jewels.”

“Never mind them; I will do without them for once; I feel no taste for them to-day.”

CHAPTER VI.
THE BANQUET.

When the two ladies entered the exedra or hall, Fabius, after saluting his daughter, exclaimed, “Why, my child, you have come down, though late, still scarcely fittingly arranged! You have forgotten your usual trinkets.”

Fabiola was confused. She knew not what answer to make: she was ashamed of her weakness about her angry display; and still more of what she now thought a silly way of punishing herself for it. Agnes stepped in to the rescue, and blushingly said: “It is my fault, cousin Fabius, both that she is late and that she is so plainly dressed. I detained her with my gossip, and no doubt she wishes to keep me in countenance by the simplicity of her attire.”

“You, dear Agnes,” replied the father, “are privileged to do as you please. But, seriously speaking, I must say that, even with you, this may have answered while you were a mere child; now that you are marriageable,[23] you must begin to make a little more display, and try to win the affections of some handsome and eligible youth. A beautiful necklace, for instance, such as you have plenty of at home, would not make you less attractive. But you are not attending to me. Come, come, I dare say you have some one already in view.”

During most of this address, which was meant to be thoroughly good-natured, as it was perfectly worldly, Agnes appeared in one of her abstracted moods, her bewitched looks, as Fabiola called them, transfixed, in a smiling ecstasy, as if attending to some one else, but never losing the thread of the discourse, nor saying any thing out of place. She therefore at once answered Fabius: “Oh, yes, most certainly, one who has already pledged me to him by his betrothal-ring, and has adorned me with immense jewels.”[24]

“Really!” asked Fabius, “with what?”

“Why,” answered Agnes, with a look of glowing earnestness, and in tones of artless simplicity, “he has girded my hand and neck with precious gems, and has set in my ears rings of peerless pearls.”[25]

“Goodness! who can it be? Come, Agnes, some day you must tell me your secret. Your first love, no doubt; may it last long and make you happy!”

“For ever!” was her reply, as she turned to join Fabiola, and enter with her into the dining-room. It was well she had not overheard this dialogue, or she would have been hurt to the quick, as thinking that Agnes had concealed the most important thought of her age, as she would have considered it, from her most loving friend. But while Agnes was defending her, she had turned away from her father, and had been attending to the other guests. One was a heavy, thick-necked Roman sophist, or dealer in universal knowledge, named Calpurnius; another, Proculus, a mere lover of good fare, often at the house. Two more remain, deserving further notice. The first of them, evidently a favorite both with Fabiola and Agnes, was a tribune, a high officer of the imperial or prætorian guard. Though not above thirty years of age, he had already distinguished himself by his valor, and enjoyed the highest favor with the emperors Dioclesian in the East, and Maximian Herculius in Rome. He was free from all affectation in manner or dress, though handsome in person; and though most engaging in conversation, he manifestly scorned the foolish topics which generally occupied society. In short, he was a perfect specimen of a noble-hearted youth, full of honor and generous thoughts; strong and brave, without a particle of pride or display in him.

Quite a contrast to him was the last guest, already alluded to by Fabiola, the new star of society, Fulvius. Young, and almost effeminate in look, dressed with most elaborate elegance, with brilliant rings on every finger and jewels in his dress, affected in his speech, which had a slightly foreign accent, overstrained in his courtesy of manners, but apparently good-natured and obliging, he had in a short time quietly pushed his way into the highest society of Rome. This was, indeed, owing partly to his having been seen at the imperial court, and partly to the fascination of his manner. He had arrived in Rome accompanied by a single elderly attendant, evidently deeply attached to him; whether slave, freedman, or friend, nobody well knew. They spoke together always in a strange tongue, and the swarthy features, keen fiery eye, and unamiable expression of the domestic, inspired a certain degree of fear in his dependants; for Fulvius had taken an apartment in what was called an insula, or house let out in parts, had furnished it luxuriously, and had peopled it with a sufficient bachelor’s establishment of slaves. Profusion rather than abundance distinguished all his domestic arrangements; and, in the corrupted and degraded circle of pagan Rome, the obscurity of his history, and the suddenness of his apparition, were soon forgotten in the evidence of his riches, and the charm of his loose conversation. A shrewd observer of character, however, would soon notice a wandering restlessness of eye, and an eagerness of listening attention for all sights and sounds around him, which betrayed an insatiable curiosity; and in moments of forgetfulness, a dark scowl under his knit brows, from his flashing eyes, and a curling of the upper lip, which inspired a feeling of mistrust, and gave an idea that his exterior softness only clothed a character of feline malignity.

Banquet Table, from a Pompeian painting.

The guests were soon at table; and as ladies sat, while men reclined on couches during the repast, Fabiola and Agnes were together on one side, the two younger guests last described were opposite, and the master, with his two elder friends, in the middle—if these terms can be used to describe their position about three parts of a round table; one side being left unencumbered by the sigma,[26] or semi-circular couch, for the convenience of serving. And we may observe, in passing, that a table-cloth, a luxury unknown in the times of Horace, was now in ordinary use.

When the first claims of hunger, or the palate, had been satisfied, conversation grew more general.

“What news to-day at the baths?” asked Calpurnius; “I have no leisure myself to look after such trifles.”

“Very interesting news indeed,” answered Proculus. “It seems quite certain that orders have been received from the divine Dioclesian, to finish his Thermæ in three years.”

“Impossible!” exclaimed Fabius. “I looked in at the works the other day, on my way to Sallust’s gardens, and found them very little advanced in the last year. There is an immense deal of heavy work to be done, such as carving marbles and shaping columns.”

“True,” interposed Fulvius; “but I know that orders have been sent to all parts, to forward hither all prisoners, and all persons condemned to the mines in Spain, Sardinia, and even Chersonesus, who can possibly be spared, to come and labor at the Thermæ. A few thousand Christians, thus set to the work, will soon finish it.”

“And why Christians better than other criminals?” asked, with some curiosity, Fabiola.

“Why, really,” said Fulvius, with his most winning smile, “I can hardly give a reason for it; but the fact is so. Among fifty workmen so condemned, I would engage to pick out a single Christian.”

“Indeed!” exclaimed several at once; “pray how?”

“Ordinary convicts,” answered he, “naturally do not love their work, and they require the lash at every step to compel them to perform it; and when the overseer’s eye is off them, no work is done. And, moreover, they are, of course, rude, sottish, quarrelsome, and querulous. But the Christians, when condemned to these public works, seem, on the contrary, to be glad, and are always cheerful and obedient. I have seen young patricians so occupied in Asia, whose hands had never before handled a pickaxe, and whose weak shoulders had never borne a weight, yet working hard, and as happy, to all appearance, as when at home. Of course, for all that, the overseers apply the lash and the stick very freely to them; and most justly; because it is the will of the divine emperors that their lot should be made as hard as possible; but still they never complain.”

“I cannot say that I admire this sort of justice,” replied Fabiola; “but what a strange race they must be! I am most curious to know what can be the motive or cause of this stupidity, or unnatural insensibility, in these Christians?”

Proculus replied, with a facetious look: “Calpurnius here no doubt can tell us; for he is a philosopher, and I hear could declaim for an hour on any topic, from the Alps to an ant-hill.”

Calpurnius, thus challenged, and thinking himself highly complimented, solemnly gave mouth: “The Christians,” said he, “are a foreign sect, the founder of which flourished many ages ago in Chaldea. His doctrines were brought to Rome at the time of Vespasian by two brothers named Peter and Paul. Some maintain that these were the same twin brothers as the Jews call Moses and Aaron, the second of whom sold his birthright to his brother for a kid, the skin of which he wanted to make chirothecæ[27] of. But this identity I do not admit; as it is recorded in the mystical books of the Jews, that the second of these brothers, seeing the other’s victims give better omens of birds than his own, slew him, as our Romulus did Remus, but with the jaw-bone of an ass; for which he was hung by King Mardochæus of Macedon, upon a gibbet fifty cubits high, at the suit of their sister Judith. However, Peter and Paul coming, as I said, to Rome, the former was discovered to be a fugitive slave of Pontius Pilate, and was crucified by his master’s orders on the Janiculum. Their followers, of whom they had many, made the cross their symbol, and adore it; and they think it the greatest honor to suffer stripes, and even ignominious death, as the best means of being like their teachers, and, as they fancy, of going to them in a place somewhere among the clouds.”[28]

This lucid explanation of the origin of Christianity was listened to with admiration by all except two. The young officer gave a piteous look towards Agnes, which seemed to say, “Shall I answer the goose, or shall I laugh outright?” But she put her finger on her lips, and smiled imploringly for silence.

“Well, then, the upshot of it is,” observed Proculus, “that the Thermæ will be finished soon, and we shall have glorious sport. Is it not said Fulvius, that the divine Dioclesian will himself come to the dedication?”

“It is quite certain; and so will there be splendid festivals and glorious games. But we shall not have to wait so long; already, for other purposes, have orders been sent to Numidia for an unlimited supply of lions and leopards to be ready before winter.” Then turning round sharp to his neighbor, he said, bending a keen eye upon his countenance: “A brave soldier like you, Sebastian, must be delighted with the noble spectacles of the amphitheatre, especially when directed against the enemies of the august emperors, and of the republic.”

The officer raised himself upon his couch, looked on his interrogator with an unmoved, majestic countenance, and answered calmly:

“Fulvius, I should not deserve the title which you give me, could I contemplate with pleasure, in cold blood, the struggle, if it deserve the name, between a brute beast and a helpless child or woman, for such are the spectacles which you call noble. No, I will draw my sword willingly against any enemy of the princes or the state; but I would as readily draw it against the lion or the leopard that should rush, even by imperial order, against the innocent and defenceless.” Fulvius was starting up; but Sebastian placed his strong hand upon his arm, and continued: “Hear me out. I am not the first Roman, nor the noblest, who has thought thus before me. Remember the words of Cicero: ‘Magnificent are these games, no doubt; but what delight can it be to a refined mind to see either a feeble man torn by a most powerful beast, or a noble animal pierced through by a javelin?’[29] I am not ashamed of agreeing with the greatest of Roman orators.”

“Then shall we never see you in the amphitheatre, Sebastian?” asked Fulvius, with a bland but taunting tone.

“If you do,” the soldier replied, “depend upon it, it will be on the side of the defenceless, not on that of the brutes that would destroy them.”

David with his Sling, from the Catacomb of St. Petronilla.

“Sebastian is right,” exclaimed Fabiola, clapping her hands, “and I close the discussion by my applause. I have never heard Sebastian speak, except on the side of generous and high-minded sentiments.”

Fulvius bit his lip in silence, and all rose to depart.

CHAPTER VII.
POOR AND RICH.

But we must leave our nobler guests for more humble scenes, and follow Syra from the time that she left her young mistress’s apartment. When she presented herself to Euphrosyne, the good-natured nurse was shocked at the cruel wound, and uttered an exclamation of pity. But immediately recognizing in it the work of Fabiola, she was divided between two contending feelings. “Poor thing!” she said, as she went on first washing, then closing and dressing, the gash; “it is a dreadful cut! What did you do to deserve it? How it must have hurt you, my poor girl! But how wicked you must have been to bring it upon yourself! It is a savage wound, yet inflicted by the gentlest of creatures! (You must be faint from loss of blood; take this cordial to support you): and no doubt she found herself obliged to strike.”

“No doubt,” said Syra, amused, “it was all my fault; I had no business to argue with my mistress.”

“Argue with her!—argue!—O ye gods! who ever heard before of a slave arguing with a noble mistress, and such a learned one! Why, Calpurnius himself would be afraid of disputing with her. No wonder, indeed, she was so—so agitated as not to know that she was hurting you. But this must be concealed; it must not be known that you have been so wrong. Have you no scarf or nice veil that we could throw round the arm, as if for ornament? All the others I know have plenty, given or bought; but you never seem to care for these pretty things. Let us look.”

She went into the maid-slave’s dormitory, which was within her room, opened Syra’s capsa or box, and after turning over in vain its scanty contents, she drew forth from the bottom a square kerchief of richest stuff, magnificently embroidered, and even adorned with pearls. Syra blushed deeply, and entreated not to be obliged to wear this most disproportioned piece of dress, especially as it was a token of better days, long and painfully preserved. But Euphrosyne, anxious to hide her mistress’s fault, was inexorable; and the rich scarf was gracefully fastened round the wounded arm.

This operation performed, Syra proceeded to the little parlor opposite the porter’s room, where the higher slaves could see their friends. She held in her hand a basket covered with a napkin. The moment she entered the door a light step came bounding across the room to meet her. It was that of a girl of about sixteen or seventeen, dressed in the poorest attire, but clean and neat, who threw her arms round Syra’s neck with such a bright countenance and such hearty glee, that a bystander would hardly have supposed that her sightless eyes had never communed with the outer world.

“Sit down, dear Cæcilia,” said Syra, with a most affectionate tone, and leading her to a seat; “to-day I have brought you a famous feast; you will fare sumptuously.”

“How so? I think I do every day.”

“No, but to-day my mistress has kindly sent me out a dainty dish from her table, and I have brought it here for you.”

“How kind of her; yet how much kinder of you, my sister! But why have you not partaken of it yourself? It was meant for you and not for me.”

“Why, to tell the truth, it is a greater treat to me, to see you enjoy any thing, than to enjoy it myself.”

“No, dear Syra, no; it must not be. God has wished me to be poor, and I must try to do His will. I could no more think of eating the food, than I could of wearing the dress, of the rich, so long as I can obtain that of the poor. I love to share with you your pulmentum,[30] which I know is given me in charity by one poor like myself. I procure for you the merit of alms-deeds; you give me the consolation of feeling that I am, before God, still only a poor blind thing. I think He will love me better thus, than if feeding on luxurious fare. I would rather be with Lazarus at the gate, than with Dives at the table.”

“How much better and wiser you are than I, my good child! It shall be as you wish. I will give the dish to my companions, and, in the meantime, here I set before you your usual humble fare.”

“Thanks, thanks, dear sister; I will await your return.”

Syra went to the maids’ apartment, and put before her jealous but greedy companions the silver dish. As their mistress occasionally showed them this little kindness, it did not much surprise them. But the poor servant was weak enough to feel ashamed of appearing before her comrades with the rich scarf round her arm. She took it off before she entered; then, not wishing to displease Euphrosyne, replaced it as well as she could with one hand, on coming out. She was in the court below, returning to her blind friend, when she saw one of the noble guests of her mistress’s table alone, and, with a mortified look, crossing towards the door, and she stepped behind a column to avoid any possible, and not uncommon, rudeness. It was Fulvius; and no sooner did she, unseen, catch a glimpse of him, than she stood for a moment as one nailed to the spot. Her heart beat against her bosom, then quivered as if about to cease its action; her knees struck against one another, a shiver ran through her frame, while perspiration started on her brow. Her eyes, wide open, were fascinated, like the bird’s before the snake. She raised her hand to her breast, made upon it the sign of life, and the spell was broken. She fled in an instant, still unnoticed, and had hardly stepped noiselessly behind a curtain that closed the stairs, when Fulvius, with downcast eyes, reached the spot on which she had stood. He started back a step, as if scared by something lying before him. He trembled violently; but recovering himself by a sudden effort, he looked around him and saw that he was alone. There was no eye upon him—except One which he did not heed, but which read his evil heart in that hour. He gazed again upon the object, and stooped to pick it up, but drew back his hand, and that more than once. At last he heard footsteps approaching, he recognized the martial tread of Sebastian, and hastily he snatched up from the ground the rich scarf which had dropped from Syra’s arm. He shook as he folded it up; and when, to his horror, he found upon it spots of fresh blood, which had oozed through the bandages, he reeled like a drunken man to the door, and rushed to his lodgings.

Pale, sick, and staggering, he went into his chamber, repulsing roughly the officious advances of his slaves; and only beckoned to his faithful domestic to follow him, and then signed to him to bar the door. A lamp was burning brightly by the table, on which Fulvius threw the embroidered scarf in silence, and pointed to the stains of blood. That dark man said nothing; but his swarthy countenance was blanched, while his master’s was ashy and livid.

“It is the same, no doubt,” at length spoke the attendant in their foreign tongue; “but she is certainly dead.”

“Art thou quite sure, Eurotas?” asked the master, with the keenest of his hawk’s looks.

“As sure as man can be of what he has not seen himself. Where didst thou find this? And whence this blood?”

“I will tell thee all to-morrow; I am too sick to-night. As to those stains, which were liquid when I found it, I know not whence they came, unless they are warnings of vengeance—nay, a vengeance themselves, deep as the Furies could meditate, fierce as they could launch. That blood has not been shed now.”

“Tut, tut! this is no time for dreams or fancies. Did any one see thee pick the—the thing up?”

“No one, I am sure.”

“Then we are safe; better in our hands than in others’. A good night’s rest will give us better counsel.”

“True, Eurotus; but do thou sleep this night in my chamber.”

Both threw themselves on their couches; Fulvius on a rich bed, Eurotus on a lowly pallet, from which, raised upon his elbow, with dark but earnest eye, he long watched, by the lamp’s light, the troubled slumbers of the youth—at once his devoted guardian and his evil genius. Fulvius tossed about and moaned in his sleep, for his dreams were gloomy and heavy. First he sees before him a beautiful city in a distant land, with a river of crystal brightness flowing through it. Upon it is a galley weighing anchor, with a figure on deck, waving towards him, in farewell, an embroidered scarf. The scene changes; the ship is in the midst of the sea, battling with a furious storm, while on the summit of the mast the same scarf streams out, like a pennant, unruffled and uncrumpled by the breeze. The vessel is now dashed upon a rock, and all with a dreadful shriek are buried in the deep. But the topmast stands above the billows, with its calm and brilliant flag; till, amidst the sea-birds that shriek around, a form with a torch in her hand, and black flapping wings, flies by, snatches it from the staff, and with a look of stern anger displays it, as in her flight she pauses before him. He reads upon it, written in fiery letters, Nemesis.[31]

But it is time to return to our other acquaintances in the house of Fabius.

After Syra had heard the door close on Fulvius she paused to compose herself, offered up a secret prayer, and returned to her blind friend. She had finished her frugal meal, and was waiting patiently the slave’s return. Syra then commenced her daily duties of kindness and hospitality; she brought water, washed her hands and feet in obedience to Christian practice, and combed and dressed her hair, as if the poor creature had been her own child. Indeed, though not much older, her look was so tender, as she hung over her poor friend, her tones were so soft, her whole action so motherly, that one would have thought it was a parent ministering to her daughter, rather than a slave serving a beggar. And this beggar, too, looked so happy, spoke so cheerily, and said such beautiful things, that Syra lingered over her work to listen to her, and gaze on her.

It was at this moment that Agnes came for her appointed interview, and Fabiola insisted on accompanying her to the door. But when Agnes softly raised the curtain, and caught a sight of the scene before her, she beckoned to Fabiola to look in, enjoining silence by her gesture. The blind girl was opposite, and her voluntary servant on one side, unconscious of witnesses. The heart of Fabiola was touched; she had never imagined that there was such a thing as disinterested love on earth between strangers; as to charity, it was a word unknown to Greece or Rome. She retreated quietly, with a tear in her eye, and said to Agnes, as she took leave:

“I must retire; that girl, as you know, proved to me this afternoon that a slave may have a head; she has now shown me that she may have a heart. I was amazed, when, a few hours ago, you asked me if I did not love a slave. I think, now, I could almost love Syra. I half regret that I have agreed to part with her.”

As she went back into the court, Agnes entered the room, and laughing, said:

“So, Cæcilia, I have found out your secret at last. This is the friend whose food you have always said was so much better than mine, that you would never eat at my house. Well, if the dinner is not better, at any rate I agree that you have fallen in with a better hostess.”

“Oh, don’t say so, sweet Lady Agnes,” answered the blind girl: “it is the dinner indeed that is better. You have plenty of opportunities for exercising charity; but a poor slave can only do so by finding some one still poorer, and helpless, like me. That thought makes her food by far the sweetest.”

“Well, you are right,” said Agnes, “and I am not sorry to have you present, to hear the good news I bring to Syra. It will make you happy too. Fabiola has allowed me to become your mistress, Syra, and to take you with me. To-morrow you shall be free, and a dear sister to me.”

Cæcilia clapped her hands with joy, and throwing her arms round Syra’s neck, exclaimed: “Oh, how good! How happy you will now be, dear Syra!”

But Syra was deeply troubled, and replied with faltering voice, “O good and gentle lady, you have been kind indeed, to think so much about one like me. But pardon me if I entreat you to remain as I am; I assure you, dear Cæcilia, I am quite happy here.”

“But why wish to stay?” asked Agnes.

“Because,” rejoined Syra, “it is most perfect to abide with God, in the state wherein we have been called.[32] I own this is not the one in which I was born; I have been brought to it by others.” A burst of tears interrupted her for a moment, and then she went on. “But so much the more clear is it to me, that God has willed me to serve Him in this condition. How can I wish to leave it?”