Part 7

The Emperor did not disregard the motives set before him by his revered teacher. The principles that had been impressed on his boyhood, were as a guiding helm amid the cares of state. He carefully improved his time, was moderate in expense, and modest amid pomp and power. Among his public works was a noble bridge over the Danube, whose massy ruins are still seen by the traveller. He adorned the city of Rome with splendid and substantial buildings, and delighted to draw men of merit from obscurity. His faults were, great fondness for war, and persecuting the Christians, which his strong attachment to the heathen ritual in which he had been educated made him consider as a duty, or a proof of sincerity. He died, during an absence from home, of apoplexy, at the age of sixty-three, having reigned nineteen years.

Adrian, the fifteenth Roman Emperor, began his reign in 117. He had received an excellent education. He was an eloquent speaker, and wrote well, both in prose and poetry. One of his greatest virtues was, that he truly loved peace. He treated those who were in humble stations with kindness. He said that the chief ruler of a nation should be "like the sun, giving warmth to the lowly vales as well as to the mountains." He travelled to France, to Germany, and to Holland; not to make war, but to show himself friendly to their inhabitants. From thence he went to England, and built a wall from Cumberland to Northumberland, to assist in protecting that part of the island from the natives of the north, who were unfriendly and barbarous. He visited Spain and Athens, showing kindness to the people, and went also to many parts of Asia and Africa. He made just laws, and favoured men of learning. He had so remarkable a memory, that he could repeat the substance of a book after once reading it, and he knew the name of every soldier in the Roman army. Though he had so many virtues, he had also great faults. He committed some acts of cruelty, and was very unkind to the Jews. He banished them from their beloved city Jerusalem, and forbade them to come even in sight of it, or to enter it, except one day in the year. In his last sickness he became impatient of pain, and even entreated those around him to take away his life. He cried out, "How miserable a thing it is to seek death and not to find it!" Being a heathen, he had not the comfort of hope in another life. Just before he expired, he composed some verses addressed to his soul, expressing uncertainty with regard to its immortality. He died at the age of sixty-two, having reigned twenty-two years.

Titus Antoninus Pius was one of the most faultless of the good emperors. As his father died in his childhood, his mother and grandfather conducted his education. To them, as well as to all aged persons, he habitually paid great respect. In his youth, his temper was so mild and affectionate, that he gained the love of all with whom he associated. After he became Emperor, he distributed among the poor the greater part of the revenue from his own estates. He completed a magnificent tomb for his predecessor Adrian, repaired many of the edifices of ancient Greece, and built a wall in Britain, between the rivers Esk and Tweed. He laboured to prevent wars, and uttered the noble sentiment,

"I had rather save the life of one citizen than to destroy a thousand enemies."

He was friendly to the Christians, and showed them favour. He sought to be a peace-maker between all contending persons, and to set a consistent example of moral excellence. In these respects he has been compared both to Nerva and to Numa, the latter of whom preserved the blessings of peace to the people during his whole reign of forty-three years. Marcus Antoninus reigned somewhat more than half as long, namely, twenty-two years. During a residence at one of his country-seats, he was attacked by a fever which proved fatal to him at the age of seventy-four. He was loved and lamented by the whole empire, over which he had ruled as a father, seeking the welfare of his children.

Marcus Aurelius is a favourite with historians, and has been ranked among the greatest of the good emperors. He made his predecessor, who was his father-in-law, his model in the affairs of government. He took pleasure in praising his virtues, and thus affectionately mentions some of them, in a work of which he was the author:

"I have much observed his meekness, and his constancy without wavering, in those things which after due deliberation he had determined. I remember his freedom from all vanity, his patient industry, his readiness to hear any man that had aught to say tending to the common good. How readily and impartially would he give every man his due. How modestly would he condescend to other men, as though he was an ordinary man himself. How accurately would he examine and consult, and how patiently would he hear others. Neither would he hastily give over the search of difficult matters, or be easily satisfied with sudden notions and opinions. How carefully would he preserve his friends, never treating them with neglect, or growing weary of them.

I love to remember his contented mind, his cheerful countenance, his care to foresee things afar off, and to give orders without noise or clamour. How was all flattery repressed by him, and how carefully did he observe all things necessary to the government, and keep an account of all the common expenses. And when he was reproached by some for this very strictness, how patiently did he bear it. He was neither studious to please men, nor ambitious of popular applause, but sober in all things, every where observant of that which was fitting. In those things which conduce to ease and convenience, of which his great fortune allowed him a plentiful supply, he was without pride or boasting. He freely enjoyed them when they were present, and when they were absent, was never uneasy for the want of them. He was commended as a man that could not endure to be flattered, but was able to govern both himself and others. He honoured all true philosophers, without upbraiding those who were not so. In his conversation he was sociable and delightful. How gently would he yield to those who had any peculiar talent, such as eloquence, or knowledge of the laws, or ancient customs, and how heartily he endeavoured that everyone might, according to their excellence, be regarded and esteemed. How constant was he in his attention to business; and after his great fits of headache, how fresh and vigorous would he return to his wonted affairs. In all things having respect unto men, only as men, and to the equity of things, and not unto the glory that might follow."

Marcus Aurelius still further evinced his gratitude and reverence for Antoninus Pius, by erecting to his memory a beautifully sculptured marble column, more than a hundred feet in height, and surmounted by his statue, which may still be seen at Rome, though more than 1700 years old.

He was a lover of knowledge. Through his whole life he laboured to obtain it. After he became an emperor, he used to go, and sometimes on foot, to the house of a man of wisdom, named Apollonius, that he might take lessons of him. He valued intellectual riches more than gold or power. Among all the cares of state, he found time for it, saying that it was his desire to learn as long as he lived.

He was particularly attached to the study of philosophy, and used to call it his mother, to prove his affection. He established schools for it, both at Rome and Athens. He often gave lectures in that science to the people, deeming it no derogation from imperial dignity to instruct and elevate the public mind. Especially, when about to be absent from the city, for any length of time, he thus addressed his people, that if he never returned, their last remembrance of him might be connected with precepts of virtue.

His principal faults were allowing the Christians to be persecuted, and being often engaged in war, though his principles revolted against it, and he considered it a calamity. He died at Vindobona, where the city of Vienna, in Austria, now stands, after the sickness of a week, on March 17th, 180; having lived fifty-nine years, and reigned nineteen. He was so much beloved, that many kept his image or statue in their houses, offering it flowers and incense, as one of their heathen gods.

The two last of these Emperors were called Antonines. Their united periods of sway amounted to forty-one years, and Rome never enjoyed greater happiness than during their sovereignty. Afterwards, it declined both in prosperity and virtue.

The reigns of the five good Emperors extended over a period of eighty-four years, just the length of one of the revolutions of the planet Herschel around the sun. With a single one of his years he measured out the earthly span of all these mighty monarchs. Ere he returned to his annual goal, they had risen, and flourished, and fallen.

A hoary-headed man might have seen the whole of their imperial sway. An aged English statesman, Sir John Mason, outlived five of his own sovereigns. In looking back upon so long a life, he said that he had received favours from them all, and been promoted to many honours, but that religion and hope in heaven were the truest riches, and all things else forsook him, but his God, his duty, and his prayers.

The study of history is salutary to the young mind. To know what has been done in all countries, since man was placed upon the earth, is a laudable curiosity, and an ennobling pursuit. To form a correct opinion of the characters thus presented us, affords useful exercise to the judgment. Those who have delighted only to shed blood, and to build their fame on the misery of mankind, should not be admired though the world may pronounce them heroes.

In reading of the truly wise and good, we should strive to imbibe their spirit and tread in their steps. The highest end of knowledge is to advance in goodness and piety, and to make the heart and life more acceptable to God.

The Ploughing of the Sword.

"They shall beat their swords into Plough-shares." Isaiah, II, 4.

The ploughing of the Sword Breaks up the greensward deep, And stirs the old foundations Where the baleful passions sleep; The quiet beauty of the vales It rudely rends away, And turns the roots of the riven flowers To the scorching eye of day.

And then, they madly sow The seeds of bitter strife, Ambition, wrath, revenge, And stern contempt of life. They wildly scatter o'er the land Dissension, pain, and care, And fright away the birds of peace That fain would carol there.

Now call the reapers forth, With the thundering cannon's roar, Hark! to the rush of an armed host Like the surge on a rocky shore, With tramp and clang, the warrior's heel Doth the red wine-press tread, And heavily roll the loaded wains With their burdens of the dead.

They reap with murderous sickle, Mid the shrill trumpet's cry, Till the mightiest and the lowest, In equal ruin lie. Till the screaming vulture whets his beak, Where the blood-pools blot the green, And the gaunt hyena prowls at night His dire repast to glean.

They store their carnage spoil In History's garner wide, A reeking overflowing crop Of crime, and woe, and pride, The widow's pang, the orphan's tear The exulting tyrant's might, And the cry of souls for ever lost, As they take their fearful flight.

Oh! mourning Mother Earth, Lift up thy heart and pray That the ploughing of the sword Be for ever done away, And thine own meekly-cultur'd fields With nodding corn be dress'd, To feed thy children, ere they take Their slumber in thy breast.

And thou, terrific Sword! Whose ministry accurs'd Doth waste the span of mortal life That was so brief at first, God speed the day when promis'd Peace Shall reign from shore to shore, And thou, into a plough-share beat, Convulse the world no more.

The Good and Bad Emperor.

Marcus Aurelius Antoninus was the seventeenth Emperor of Rome, and began his reign on the 2nd of March, 161 years before the Christian era. Besides these three names, he had several others, _Annius Verus_, after his grandfather; _Elius_, which was given him by the Emperor Adrian; _Verissimus_, from his constant regard to truth; and _Philosophos_, from his love of wisdom.

In early childhood he was instructed by his mother, who took great pains to teach him not to do wrong, or to think unkindly of any person. She would not permit him to be dainty in his food, or to partake in luxuries that might be hurtful to his health; and though he saw much to tempt his taste, he regarded the restrictions of his mother. She also counselled him not to be proud, but to relieve the poor whenever he had opportunity. By his respect and obedience to her, he began life with the elements of virtue and happiness.

His grandfather also conducted a part of his education, in childhood. He listened reverently to his words, and followed all his directions. Thus, he began to honour and love the aged, and to bow down before them. In one of the wise books which he wrote in manhood, the very first sentences are expressive of gratitude to these his earliest teachers.

"Of my grandfather, I learned to be gentle and meek, and to refrain from all anger and passion. Of my mother, I learned to be religious and bountiful, to forbear not only to do, but to intend any evil; to content myself with a spare diet, and to fly all the excesses that come from great wealth."

Not content with the high moral training of his immediate instructors, he was careful to imitate whatever he saw that was praiseworthy in the conduct of others. "Of my brother," he writes, "I have learned to be kind and loving to all of my house and family, bountiful and liberal in the largest measure, always to hope for the best, and to believe that my friends love me."

As he grew older, masters were called in to direct his studies. Two of these were from Greece, and he acquired the language of that classic clime with great accuracy. Junius Rusticus, his instructor in philosophy, he says, "taught me to write letters simply, and without affectation, to be easily reconciled to those who had offended me, as soon as any of them would be content to seek unto me again; also, to read with diligence, and never to be content with light and superficial knowledge."

He was particularly partial to that department of philosophy which teaches the regulation of the temper and conduct. Such excellence did he attain in its principles and their exemplification, that he was permitted to assume, at the age of twelve, the philosophical gown. His rapid progress in knowledge, and preeminence for truth and integrity, gained him the favour of the Emperor Adrian, who was a patron of learning and virtue. Among other distinctions, he appointed him prefect of the city, when only fifteen years old. It was an office of power and importance, comprising the superintendence of buildings, and navigation, and the judging of causes, as a chief magistrate, if the Emperor should be absent from the city. In this responsible station, he acquitted himself with justice and dignity, not at all vain of his elevation, but improving every opportunity to advance in knowledge.

Amid the pressure of his public offices and private studies, he did not overlook the domestic affections. To his sister Annia Corneficia, he showed the utmost tenderness. He liked to impart his knowledge to her, and to have her enjoy the new ideas that he gathered. After the death of their father, he became her watchful protector, and the paternal estate having been left to him, he presented it to her, rejoicing at having it in his power to make her so valuable a gift. His generosity was equalled by his gratitude. When he became Emperor of Rome, he remembered all who had done him services, and recompensed them. Especially to his teachers, his regard was unbounded. His obligations to them he frequently mentioned, and said the knowledge with which they had stored his mind was more precious than the wealth of an empire. While they lived, he loaded them with benefits. When they died, he paid to their memories the tribute of affectionate respect. He laid chaplets of flowers on their tombs, and caused their statues to be made of gold, which he kept in his domestic chapel.

In this feature of attachment to his instructors he resembled Alexander the Great, who was never weary of testifying gratitude to his master, Aristotle. Comparing it to the affection for his father, he said, "I am indebted to Philip for _living_, and to Aristotle for _living well_." He rebuilt and beautified Stagyra, after it had been destroyed, because it was the native place of Aristotle, and enclosed a copy of Homer's poems, to which this beloved preceptor had written notes, in a gold box, carrying it wherever he went with his armies, and laying it under his head every night, when he retired to rest. In a letter to his teacher, he says, "I had rather surpass the rest of men in the knowledge of sublime and excellent things, than in greatness and extent of power."

More truly great was Alexander in this sentiment, than in his renown as a warrior. And surely, in the beautiful sentiment of gratitude to our instructors in knowledge and virtue, we, who are Christians, ought not to suffer ourselves to be surpassed by the followers of false gods.

When Marcus Aurelius was raised to the highest office in the Empire, he felt it incumbent on him to be the father of his people. He strove to do good to all. He laboured to frame just laws. He directed the courts to take a longer time for the transaction of business, that they might not be tempted, through haste, to neglect the causes of the poor. So great was his own industry and patience, that he not unfrequently gave ten days to the study of a case whose decision was important or difficult.

He showed great respect for the opinion of the Senate, and never took any portion of the revenue for public expenses without their permission. He evinced much prudence in the use of what they entrusted to him. Once, when the claims of the nation were peculiarly pressing, he said to his wife, the Empress Faustina,

"I will sell the furniture of my palace, and you can dispose of your richest clothing, rather than burden our people to part with more than they can spare."

He was anxious for the improvement of the young, and appointed a magistrate to whom minors might apply, who needed protection or assistance. He was careful to add an example of morality to the precepts that he impressed on others. Though he had power to punish, it was his practice to forgive those who had done him personal injuries. He had a foe, named Avidius, whose slanders he generously pardoned. Afterwards, hearing that Avidius had destroyed his own life, he said, "Ah! I have now lost the opportunity of changing an enemy into a friend."

He also cultivated the virtue of patience with the infirmities of others. "If we cannot make them in all things as we wish them to be," he used to say, "we must take them as they are, and do the best with them that lies in our power." This principle of forbearance was strongly put to the test by Lucius Verus, his colleague during the earlier part of his reign. This person rendered little aid in the cares of the government, whose authority he partook. He led an idle life, and selfishly regarded only his own wishes. He possessed much vanity, and coveted popular applause, though he did nothing to deserve it. He liked the pomp and pageantry of war, but not its hardships. Though he was forward to promote it, yet he threw its toils upon others, and when in distant countries with the Roman armies, spent his time in indolence or unmanly sports. He was addicted to indulgence in wine, and a luxurious table. Hence he injured his health, and probably shortened his days, dying suddenly in a fit, ere he was forty years old.

The efforts that Marcus Aurelius made for his improvement and reformation, were like those of a kind father, anxious for his erring son. He mildly reasoned with him, and faithfully advised him, and laboured to excuse his faults, even when the whole nation was exasperated.

The command over his passions, which was so conspicuous in Marcus Aurelius, he derived from long study and practice of that Philosophy to which he was so much attached, as to call it his "mother." He made choice of the sect of the Stoics, who were sometimes called scholars of the Portico, because their master gave his lectures in a portico adorned with pictures, at Athens, in Greece. Zeno, the founder of this school of philosophers, discouraged luxury, and the pride of wealth. He set an example of great simplicity of life, dressing plainly, and being frugal in all his expenses. Bread, figs, and honey, were his principal diet, and when the most distinguished men sat at his table, he made no change in its provisions. He was modest in the estimation of himself, and amid any concourse of people, sought the humblest and lowest place. To poor men of merit, he paid the same respect as if they had been rich. He had many opposers, but never lost his temper through their provocations. He taught that virtue was the true good, that happiness existed in the mind and not in outward circumstances, and that men should be unmoved either by pleasure or pain. His temperance and tranquil spirit were probably favourable to longevity, as he died on the verge of ninety-nine, two hundred and sixty-four years before the Christian era.

Marcus Aurelius embodied some of the precepts of his philosophy in a book which has been praised by wise and learned men. As a specimen of its style, I will extract some of his sentiments on the diligent improvement of time.

"In the morning, if thou feelest reluctant to rise, consider how much work thou hast to do. Say to thy heart, Am I unwilling to go about that for which I was born, and brought into this world? Was I made to please myself idly, in a warm bed?

"Wert thou born only to enjoy pleasure? Was it not rather that thou mightest be always busy, and in action? Seest thou not how every tree and plant, how sparrows and ants, spiders and bees, are industrious and intent to perform what belongs unto them? And wilt not thou hasten to do that which thy nobler nature doth require?"

In his Meditations he thus reasons on the firmness with which this mortal existence should be resigned; and his argument is as strong as any that philosophy, unenlightened by the Gospel, could furnish.

"Thou hast taken ship. Thou hast sailed. Thou hast come to land. Get out of the ship into another life. The Gods are there."

Yet this good Emperor, who seemed as perfect as it was possible for pagan morality and belief to make any human being, still had faults. One of the most prominent of these was persecuting the Christians. That a man so habitually mild should have been thus severe, can only be explained on the principle that he believed himself to be doing right. Thus the Apostle Paul, when he imprisoned and punished the followers of Christ, and consented to the stoning of Stephen, "calling upon God," persuaded himself that he was discharging a sacred duty.