Маргарет Олифант
The Makers of Modern Rome, in Four Books
For a moment the susceptible Roman seems to have felt that she had attained the haven of peace after her disturbed and agitated life. Her hand was full and her heart generous: she spread her charities far and wide among poor pilgrims and poor residents with that undoubting liberality which considered almsgiving as one of the first of Christian duties. But whether the little busy society palled after a time, or whether it was the great scare of the rumour that the Huns were coming that frightened Fabiola, we cannot tell, nor precisely how long her stay was. Her coming and going were at least within the space of two years. She was not made to settle down to the revision of manuscripts like her friends, though she had dipped like them into Hebrew and had a pretty show of knowledge. She would seem to have evidenced this however more by curious and somewhat frivolous questions than by any assistance given in the work which was going on. Nothing could be more kind, more paternal, than Jerome to the little band of women round him. He complains, it is true, that Fabiola sometimes propounded problems and did not wait for an answer, and that occasionally he had to reply that he did not know, when she puzzled him with this rapid stream of inquiry. But it is evident also that he did his best sincerely to satisfy her curiosity as if it had been the sincerest thing in the world. For instance, she was seized with a desire to know the symbolical meaning of the costume of the high priest among the Jews: and to gratify this desire Jerome occupied a whole night in dictating to one of his scribes a little treatise on the subject, which probably the fine lady scarcely took time to read. Nothing can be more characteristic than the indications of this bright and charming visitor, throwing out reflections of all that was going on round her, so brilliant that they seemed better than the reality, fluttering upon the surface of their lives, bringing all under her spell.
There seems but little ground however for the supposition of M. Thierry that it was in the interest of Fabiola that Amandus, a priest in Rome, wrote a letter laying before Jerome a case of conscience, that of a woman who had divorced her husband and married again, and who now was troubled in her mind as to her duty; whether the second husband was wholly unlawful, and whether she could remain in full communion with the Church, having made this marriage? If she was the person referred to no one has been able to divulge what the question meant – whether she had a third marriage in her mind, or if a wholly unnecessary fit of compunction had seized her; for as a matter of fact she had never been subjected by the Church to any pains or penalties in consequence of her second marriage. Jerome however, as might have been expected of him, gave forth no uncertain sound in his reply. According to the Church, he said, there could be but one husband, the first. Whatever had been his unworthiness, to replace him by another was to live in sin. Whether it was this answer which decided her action, or whether she had been moved by the powerful fellowship of Bethlehem to renounce the more agitating course of worldly life, at least it is certain that Fabiola's career was changed from this time. Perhaps it was her desire to shake off the second husband which moved her. At all events on her return to Rome she announced to the bishop that she felt herself guilty of a great sin, and that she desired to make public penance for the same.
Accordingly on the eve of Easter, when the penitents assembled under the porch of the great Church of St. John Lateran, amid all the wild and haggard figures appearing there, murderers and criminals of all kinds, the delicate Fabiola, with her hair hanging about her shoulders, ashes on her head and on the dark robe that covered her, her face pale with fasting and tears, stood among them, a sight for the world. Under many aspects had all Rome seen this daughter of the great Fabian race, in the splendour of her worldly espousals, and at all the great spectacles and entertainments of a city given up to display and amusement. Her jewels, her splendid dresses, her fine equipages, were well known. With what curiosity would all her old admirers, her rivals in splendour, those who had envied her luxury and high place, gather to see her now in her voluntary humiliation, descending to the level of the very lowest as she had hitherto been on the very highest apex of society! All Rome we are told was there, gazing, wondering, tracing her movements under the portico, among these unaccustomed companions. Perhaps there might be a supreme fantastic satisfaction to the penitent – with that craving for sensation which the exhaustion of all kinds of triumphs and pleasures brings – in thus stepping from one extreme to the other, a gratification in the thought that Rome which had worshipped her beauty and splendour was now gazing aghast at her bare feet and dishevelled hair. One can have no doubt of the sensation experienced by the Tota urbe spectante Romana. It was worth while frequenting religious ceremonies when such a sight was possible! Fabiola, – once with mincing steps, and gorgeous liveried servants on either hand, descending languidly the great marble steps from her palace to the gilded carriage in which she sank fatigued when that brief course was over, the mitella blazing with gold upon her head, her robe woven with all the tints of the rainbow into metallic splendour of gold and silver threads. And now to see her amid that crowd of ruffians from the Campagna, and unhappy women from the purlieus of the city, her splendid head uncovered, her thin hands crossed in the rough sleeves of the penitent's gown! It might be to some perhaps a salutary sight – moving other great ladies with heavier sins on their heads than Fabiola's to feel the prickings of remorse; though no doubt it is equally possible that they might think they saw through her, and the new form of self-exhibition which attracted all the world to gaze. We are not told whether Fabiola found refuge in the house on the Aventine with Marcella, who had lit the fire of Christian faith in her heart as well as in that of Paula: or whether she remained, like Marcella, in her own house, making it another centre of good works. But at all events her life from this moment was entirely given up to charity and spiritual things. Her kinsfolk and noble neighbours still more or less Pagan, were filled with fury and indignation and that sharp disgust at the loss of so much good money to the world, which had so much to do in embittering opposition: but the Christians were deeply impressed, the homage of such a great lady to the faith, and her recantation of her errors affecting many as a true martyrdom.
If it was really compunction for the sin of the second marriage which so moved her, her position would much resemble that of the fine fleur of French society as at present constituted, in its tremendous opposition to the law of divorce, now lawful in France of the nineteenth century as it was in Rome of the fourth – but resisted with a splendid bigotry of feeling, altogether independent of morality or even of reason, by all that is noblest in the country. Fabiola's divorce had been perfectly lawful and according to all the teaching and traditions of her time. The Church had as yet uplifted no voice against it. She had not been shut out from the society even of the most pious, or condemned to any penance or deprivation. Not even Jerome (till forced to give a categorical answer), nor that purest circle of devout women at Bethlehem, had refused her any privilege. Her action was unique and unprecedented as a protest against the existing law of the land, as well as universal custom and tradition. We are not informed whether it had any lasting effect, or formed a precedent for other women. No doubt it encouraged the formation of the laws against divorce which originated in the Church itself but have held through the intervening ages a doubtful sway, broken on every side by Papal dispensations, until now that they have settled down into a bond of iron on the consciences of the devout – chiefly the women, more specially still the gentlewomen – of Catholic Europe, where as in Fabiola's time they are once more against the law of the land.
The unworthy second husband we are informed had died even before Fabiola's public act of penitence; but no further movements towards the world, or the commoner ways of life reveal themselves in her future career. If she returned to life with the veiled head and bare feet of her penitence, or if she resumed, like Marcella, much of the ordinary traffic of society, we have no information. But she was the founder of the first public hospital in Rome, besides the usual monasteries, and built in concert with Pammachius a hospice at Ostia at the mouth of the Tiber, where strangers and travellers from all parts of the world were received, probably on the model of that hospice for pilgrims which Paula had established. And she was herself the foremost nurse in her own hospital, shrinking from no office of charity. The Church has always and in all circumstances encouraged such practical acts of self-devotion.
The ladies of the Aventine and all the friends of Jerome had been disturbed a little before by the arrival of a stranger in Rome, also a pretended friend of Jerome, and at first very willing to shelter himself under that title, Rufinus, who brought with him – after a moment of delusive amiability during which he had almost deceived the very elect themselves – a blast of those wild gales of polemical warfare which had been echoing for some time with sacrilegious force and inappropriateness from the Mount of Olives itself. The excitement which he raised in Rome in respect to the doctrines of Origen caused much commotion in the community, which lived as much by news of the Church and reports of all that was going on in theology as by the daily bread of their charities and kindness. It was to Marcella that Jerome wrote, when, reports having been made to him of all that had happened, he exploded, with the flaming bomb of his furious rhetoric, the fictitious statements of Rufinus, by which he was made to appear a supporter of Origen. Into that hot and fierce controversy we have no need to enter. No one can study the life of Jerome without becoming acquainted with this episode and finding out how much the wrath of a Father of the Church is like the rage of other men, if not more violent; but happily as Rome was not the birthplace of this fierce quarrel it is quite immaterial to our subject or story. It filled the house of Marcella with trouble and doubt for a time, with indignation afterwards when the facts of the controversy were better known; but interesting as it must have been to the eager theologians there, filling their halls with endless discussions and alarms, lest this new agitation should interfere with the repose of their friend, it is no longer interesting except to the student now. Rufinus was finally unmasked, and condemned by the Bishop of Rome, chiefly by the exertions of Marcella, whom Oceanus, coming hot from the scene of the controversy, and Paulinian the brother of Jerome, had instructed in his true character. Events were many at this moment in that little Christian society. The tumult of controversy thus excited and all the heat and passion it brought with it had scarcely blown aside, when the ears of the Roman world were made to tingle with the wonderful story of Fabiola, and the crowd flew to behold in the portico of the Lateran her strange appearance as a penitent; and the commotion of that event had scarcely subsided when another wonderful incident appears in the contemporary history filling the house with lamentation and woe.
The young Paulina, dear on all accounts to the ladies of the Aventine as her mother's daughter, and as her husband's wife (for Pammachius, the friend and schoolfellow of Jerome, was one of the fast friends and counsellors of the community), as well as for her own virtues, died in the flower of life and happiness, a rich and noble young matron exhibiting in her own home and amid the common duties of existence, all the noblest principles of the Christian faith. She had not chosen what these consecrated women considered as the better way: but in her own method, and amid a world lying in wickedness, had unfolded that white flower of a blameless life which even monks and nuns were thankful to acknowledge as capable of existing here and there in the midst of worldly splendours and occupations. She left no children behind her, so that her husband Pammachius was free of the anxieties and troubles, as well as of the joy and pride, of a family to regulate and provide for. His young wife left to him all her property on condition that it should be distributed among the poor, and when he had fulfilled this bequest the sorrowful husband himself retired from life, and entered a convent, in obedience to the strong impulse which swayed so many. Before this occurred however "all Rome" was roused by another great spectacle. The entire city was invited to the funeral of Paulina as if it had been to her marriage, though those who came were not the same wondering circles who crowded round the Lateran gate to see Fabiola in her humiliation. It was the poor of Rome who were called by sound of trumpet in every street, to assemble around the great Church of St. Peter, where were those tombs of the Apostles which every Christian visited as the most sacred of shrines, and where Paulina was laid forth upon her bier, the mistress of the feast. The custom was an old one, and chambers for these funeral repasts were attached to the great catacombs and all places of burial. The funeral feast of Paulina however meant more than ordinary celebrations of the kind, as the place in which it was held was more impressive and imposing than an ordinary sepulchre however splendid. She must have been carried through the streets in solemn procession, from the heights on which stood the palaces of her ancient race, across the bridge, and by the tomb of Hadrian to that great basilica where the Apostles lay, her husband and his friends following the bier: and in all likelihood Marcella and her train were also there, replacing the distant mother. St. Peter's it is unnecessary to say was not the St. Peter's we know; but it was even then a great basilica, with wide extending porticoes and squares, and lofty roof, though the building was scarcely quite detached from the rock out of which the back part of the cathedral had been hewn.
Many strange sights have been seen in that spot which once was the centre of the civilised world, and this which seems to us one of the strangest was in no way unusual or against the traditions of the age in which it occurred. The church itself, and all its surroundings, nave and aisles and porticoes, and the square beyond, were filled with tables, and to these from all the four quarters of Rome, from the circus and the benches of the Colosseum, where the wretched slept and lurked, from the sunny pavements, and all the dens and haunts of the poor by the side of the Tiber, the crowds poured, in those unconceivable yet picturesque rags which clothe the wretchedness of the South. They were ushered solemnly to their seats, the awe of the place, let us hope, quieting the voices of a profane and degraded populace, and overpowering the whispering, rustling, many-coloured multitude. Outside the later comers would be more unrestrained, and the roar, even though subdued, of thronging humanity must have come in strangely to the silence of the great church, and of the mourners, bent upon doing Paulina honour in this curious way. Did she lie there uplifted on her high bier to receive her guests? Or was the heart-broken Pammachius the host, standing pale upon the steps, over the grave of the Apostles? When they were "saturated" with food and wine, the first assembly left their places and were succeeded by another, each as he went away receiving from the hands of Pammachius himself a sum of money and a new garment. "Happy giver, unwearied distributor!" says the record. The livelong day this process went on; a winter day in Rome, not always warm, not always genial, very cold outside in the square under the evening breeze, and no doubt growing more and more noisy as one band continued to succeed another, and the first fed lingered about comparing their gifts, and hoping perhaps for some remnants to be collected at the end from the abundant and oft-renewed meal. There were no doubts in anybody's mind, as we have said, about encouraging pauperism or demoralising the recipients of these gifts; perhaps it would have been difficult to demoralise further that mendicant crowd. But one cannot help wondering how the peace was kept, whether there were soldiers or some manner of classical police about to keep order, or if the disgusted Senators would have to bestir themselves to prevent this wild Christian carnival of sorrow and charity from becoming a danger to the public peace.
We are told that it was the sale of Paulina's jewels, and her splendid toilettes which provided the cost of this extraordinary funeral feast. "The beautiful dresses woven with threads of gold were turned into warm robes of wool to cover the naked; the gems that adorned her neck and her hair filled the hungry with good things." Poor Paulina! She had worn her finery very modestly according to all reports; it had served no purposes of coquetry. The reader feels that something more congenial than that coarse and noisy crowd filling the church with its deformities and loathsomeness might have celebrated her burial. But not so was the feeling of the time; that they were more miserable than words could say, vile, noisome, and unclean, formed their claim of right to all these gifts – a claim from which their noisy and rude profanity, their hoarse blasphemy and ingratitude took nothing away. Charity was more robust in the early centuries than in our fastidious days. "If such had been all the feasts spread for thee by thy Senators," cried Bishop Paulinus, the historian of this episode, "oh Rome thou might'st have escaped the evils denounced against thee in the Apocalypse." We must remember that whatever might have been the opinion later, there was no doubt in any Christian mind in the fourth century that Rome was the Scarlet Woman of the Revelation of St. John, and that a dreadful fate was to overwhelm her luxury and pride.
Pammachius, when he had fulfilled the wishes of his wife in this way, thrilling the hearts of the mourning mother and sister in Bethlehem with sad gratification, and edifying the anxious spectators on the Aventine, carried out her will to its final end by becoming a monk, but with the curious mixture of devotion and independence common at the time, retired to no cloister, but lived in his own house, fulfilling his duties, and appearing even in the Senate in the gown and cowl so unlike the splendid garb of the day. He was no doubt one of the members for the poor in that august but scarcely active assembly, and occupied henceforward all his leisure in works of charity and religious organisations, in building religious houses, and protecting Christians in every necessity of life.
We have said that Rome in these days was as freely identified with the Scarlet Woman of the Apocalypse as ever was done by any Reformer or Puritan in later times. To Jerome she was as much Babylon, and as damnable and guilty in every way as if he had been an Orangeman or Covenanter. Mildness was not general either in speech or thought: it has seldom been so perhaps in religious controversy. It is curious indeed to mark how, so near the fount of Christianity, the Church had already come to rend itself with questions of doctrine, and expend on discussions of philosophical subtlety the force that was wanted for the moral advantage of the world. But that no doubt was one of the defects of the great principle of self-devotion which aimed at emptying the mind of everything worldly and practical, and fixing it entirely upon spiritual subjects, thus substituting them for the ruder obstacles which occupied in common life the ruder forces of nature.
All things however were now moving swiftly towards one of the great catastrophes of the ages. Though Christianity was young, the entire system of the world's government was old and drawing towards its fall. Rome was dead, or virtually so, and all the old prestige, the old pride and pretension of her race, were perishing miserably in those last vulgarities of luxury and display which were all that was left to her. It is no doubt true that the crumbling of all common ties which took place within her bosom, under the invasion of the monkish missionaries from the East, and the influence of Athanasius, Jerome, and others – had been for some time undermining her unity, and that the rent between that portion of the aristocracy of Rome which still held by the crumbling system of Paganism, and those who had adopted the new faith, was now complete. Rome which had been the seat of empire, the centre from which law and power had gone out over all the earth, the very impersonation of the highest forces of humanity, the pride of life, the eminence of family and blood – now saw her highest names subjected voluntarily to strange new laws of humiliation, whole households trooping silently away in the garb of servants to the desert somewhere, to the Holy Land on pilgrimages, or living a life of hardship and privation and detachment from all public interests, in the very palaces which had once been the seats of authority. Her patricians moved silent about the streets in the rude sandals and mean robes of the monk: her great ladies drove forth no longer resplendent as Venus on her car, but stood like penitent Magdalenes upon the steps of a church; and bridegroom and bride no longer linked with flowery garlands, but with the knotted cord of monastic rule, lived like vestals side by side. What was to come to a society so broken up and undermined, knowing no salvation save in its own complete undoing, preparing unconsciously for some convulsion at hand? The interpreter of the dark sayings of prophecy goes on through one lingering age after another, holding the threats of divine justice as still and always unfulfilled, and will never be content that it is any other than the present economy which is marked with the curse and threatened with the ruin of Apocalyptic denunciations. But no one could doubt that the wine was red in that cup of the wrath of God which the city of so many sins held in her hand. The voice that called "Come out of her, my people," had rung aloud in tones unmistakable, calling the best of her sons and daughters from her side; her natural weapons had fallen from her nerveless hands; she had no longer any heart even to defend herself, she who had once but to lift her hand and the air had tingled to the very boundaries of the known world as if a blazing sword had been drawn. It requires but little imagination to appropriate to the condition of Rome on the eve of the invasion of Alaric every strophe of the magnificent ode in the eighteenth chapter of Revelation. There are reminiscences in that great poem of another, of the rousing of Hell to meet the king of the former Babylon echoing out of the mists of antiquity from the lips of the Hebrew prophet. Once more that cry was in the air – once more the thrill of approaching destruction was like the quiver of heat in the great atmosphere of celestial blue which encircled the white roofs, the shining temples, the old forums as yet untouched, and the new basilicas as yet scarce completed, of Rome. The old order was about to change finally, giving place to the new.
All becomes confused in the velocity and precipitation of descending ruin. We can trace the last hours of Paula dying safe and quiet in her retreat at Bethlehem, and even of the less gentle Melania; but when we attempt to follow the course of the events which overwhelmed the home of early faith on the Aventine, the confusion of storm and sack and horrible sufferings and terror fills the air with blackness. For years there had existed a constant succession of danger and reprieve, of threatening hosts (the so-called friends not much better than the enemies) around the walls of the doomed city, great figures of conquerors with their armies coming and going, now the barbarian, now the Roman general upon the height of the wave of battle, the city escaping by a hair's breadth, then plunged into terror again. And Marcella's house had suffered with the rest. No doubt much of the gaiety, the delightful intellectualism of that pleasant refuge, had departed with the altering time. Age had subdued the liveliness and brightness of a community still full of the correspondences, the much letter-writing which women love. Marcella's companions had died away from her side; life was more quickly exhausted in these days of agitation, and she herself, the young and brilliant founder of that community of Souls, must have been sixty or more when the terrible Alaric, a scourge of God like his predecessor Attila, approached Rome. What had become of the rest we are not told, or if the relics of the community, nameless in their age and lessened importance, were still there: the only one that is mentioned is a young sister called Principia, her adopted child and attendant. Nothing can be more likely than that the remainder of the community had fled, seeking safety, or more likely an unknown death, in less conspicuous quarters of the city than the great palace of the Aventine with its patrician air of wealth and possible treasure. In that great house, so far as appears, remained only its mistress, her soul wound up for any martyrdom, and the girl who clung to her. If they dared to look forth at all from the marble terrace where so often they must have gazed over Rome shining white in the sunshine in all her measured lines and great proportions, her columns and her domes, what a dread scene must have met their eyes, clouds of smoke and wild gleams of flame, and the roar of outcry and slaughter mounting up into the air, soiling the very sky. There the greatest ladies of Rome had come in their grandeur to enjoy the piquant contrast and the still more piquant talk, the philosophies which they loved to penetrate and understand, the learning which went over their heads. There Jerome, surrounded with soft flatteries and provocations, had talked his best, giving forth out of his stores the tales of wonder he had brought from Eastern cells and caves and all the knowledge of the schools, to dazzle the amateurs of the Roman gynæceum. What gay, what thrilling, what happy memories! – mingled with the sweetness of remembrance of gentle Paula who was dead, of Asella dead, of Fabiola in all her fascinations and caprices, dead too so far as appears – and no doubt in those thirty years since first Marcella opened her house to the special service of God, many more; till now that she was left alone, grey-headed, on that height whither the fierce Goths were coming, raging, flashing round them fire and flame, with the girl who would not leave her, the young maiden in her voiceless meekness whom we see only at this awful moment, she who might have a sharper agony than death before her, the most appalling of martyrdoms.
One final triumph however remained for Marcella. By what wonderful means we know not, by her prayers and tears, by supplication on her knees, to the rude Goths who after their sort were Christians, and sometimes spared the helpless victims and sometimes listened to a woman's prayer, she succeeded in saving her young companion from outrage, and in dragging her somehow to the shelter of the nearest church, where they were safe. But she was herself in her age and weakness, tortured, flogged, and treated with the utmost cruelty, that she might disclose the hiding-place in which she had put her treasure. The treasure of the house of the Aventine was not there: it had fed the poor, and supplied the wants of the sick in all the most miserable corners of Rome. The kicks and blows of the baffled plunderers could not bring that long-expended gold and silver together again. But these sufferings were as nothing in comparison to the holy triumph of saving young Principia, which was the last and not the least wonderful work of her life. The very soldiers who had struck and beaten the mistress of the desolate house were overcome by her patience and valour, "Christ softened their hard hearts," says Jerome. "The barbarians conveyed both you and her to the basilica that you might find a place of safety or at least a tomb." Nothing can be more extraordinary in the midst of this awful scene of carnage and rapine than to know that the churches were sanctuaries upon which the rudest assailants dared not to lift a hand, and that the helpless women, half dead of fright and one of them bleeding and wounded with the cruel treatment she had received, were safe as soon as they had been dragged over the sacred threshold.
The church in which Marcella and her young companion found shelter was the great basilica of St. Paul fuori le mura, beyond the Ostian gate. They were conducted there by their captors themselves, some compassionate Gaul or Frank, whose rude chivalry of soul had been touched by the spectacle of the aged lady's struggle for her child. What a terrible flight through the darkness must that have been "in the lost battle borne down by the flying" amid the trains of trembling fugitives all bent on that one spot of safety, the gloom lighted up by the gleams of the burning city behind, the air full of shrieks and cries of the helpless, the Tiber rushing swift and strong by the path to swallow any helpless wayfarer pushed aside by stronger fugitives. The two ladies reached half-dead the great church on the edge of the Campagna, the last refuge of the miserable, into which were crowded the wrecks of Roman society, both Pagan and Christian, patrician and slave, hustled together in the equality of doom. A few days after, in the church itself, or some of its dependencies, Marcella died. Her palace in ruins, her companions dead or fled, she perished along with the old Rome against whose vices she had protested, but which she had loved and would not abandon: whose poor she had fed with her substance, whose society she had attempted to purify, and in which she had led so honourable and noble – may we not also believe amid all her austerities, in the brown gown which was almost a scandal, and the meagre meals that scarcely kept body and soul together? – so happy a life. There is no trace now of the noble mansion which she devoted to so high a purpose, and few of the many pilgrims who love to discover all that is interesting in the relics of Rome, have even heard the name of Marcella – "Illam mitem, illam suavem, illam omni melle et dulcedine dulciorem" – whose example "lured to higher worlds and led the way." But her pleasant memory lingers on the leafy crest of the Aventine where she lived, and where the church of Sta. Sabina now stands: and her mild shadow lies on that great church outside the gates, often destroyed, often restored, the shrine of Paul the Apostle, where, wounded and broken, but always faithful to her trust, she died. The history of the first dedicated household, the first convent, the ecclesia domestica, which was so bright a centre of life in the old Rome, not yet entirely Christian, is thus rounded into a perfect record. It began in 380 or thereabouts, it ended in 410. Its story is but an obscure chapter in the troubled chronicles of the time; but there is none more spotless, and scarcely any so serenely radiant and bright.
