Zenobia; or, the Fall of Palmyra by William Ware (mind reading books .TXT) 📕

by disclosures from superior beings, it may be so universally, and death come to be regarded even with affection, as the great deliverer and rewarder. But at present it is very different; I have found no evidence to satisfy me in any of the systems of ancient or modern philosophers, from Pythagoras to Seneca, and our own Longinus, either of the existence of a God, or of the reality of a future life. It seems to me oftentimes in certain frames of mind, but they are transient, as if both were true; they feel true, but that is all. I find no evidence beyond this inward feeling at all complete and sufficient; and this feeling is nothing, it is of the nature of a dream, I cannot rely upon it. So that I have, as I still judge, wisely intrenched myself behind indifference. I have never indulged in idle lamentations over evils that could not be removed, nor do I now. Submission is the law of my life, the sum of my philosophy.'

'The Christians,' I here said, 'seem to possess that which all so much desire, a hope, amounting to a certain expectation, of immortality. They all, so I am informed, the poor and the humble, as well as the rich and the learned, live while they live, as feeling themselves to be only passengers here, and when they die, die as those who pass from one stage of a journey to another. To them death loses its character of death, and is associated rather in their minds with life. It is a beginning rather than an ending; a commencement, not a consummation; being born, not dying.'

'So I have heard; but I have never considered their doctrine. The Christian philosophy or doctrine is almost the only one of all, which lay claim to such distinction, that I have not studied. I have been repelled from that I suppose by seeing it in so great proportion the property of the vulgar. What they so rejoiced in, it has appeared to me, could not at the same time be what would yield me either pleasure or wisdom. At least in other things the vulgar and the refined seek their knowledge and their pleasures from very different sources. I cannot conceive of the same philosophy approving itself to both classes. Do you learn, Piso, when the time for the execution of the prisoners is appointed?'

'To-morrow, as I heard from the jailer.'

'To-morrow. It is well. Yet I marvel that the jailer told not me. I am somewhat more concerned to know the hour than you, yet to you he has imparted what he has withheld from me. He is a partial knave. Have you yet seen Longinus?'

'I have not, but shall visit him in the morning.'

'Do so. He will receive you with pleasure. Tell me if he continues true in his affections for the Queen. His is a great trial, laboring, as at first he did, to turn her from the measures that have come to this end; now dying, because at last, out of friendship for her rather than anything else, he espoused her cause. Yet it is almost the same with me. And for myself, the sweetest feeling of this hour is, that I die for Zenobia, and that perhaps my death is in part the sacrifice that spares her. Incomparable woman! how the hearts of those who have known thee are bound to thee, so that thy very errors and faults are esteemed to be virtues!'

Our conversation here ended, and I turned from the prison, resolved to seek the presence of Aurelian. I did so. He received me with urbanity as before, but neither confirmed my hopes nor my fears. I returned again to the cell of Gracchus, with whom, in various, and to me most instructive conversation, we passed the remainder of the day.

In the morning, with a spirit heavy and sad, burdened indeed with a grief such as I never before had experienced, I turned to seek the apartment of Longinus. It was not far from that of Gracchus. The keeper of the prison readily admitted me, saying, 'that free intercourse was allowed the prisoners with all whom it was their desire to see, and that there were several friends of Longinus already with him.' With these words he let fall a heavy bar, and the door of the cell creaked upon its hinges.

The room into which I passed seemed a dungeon, rather than any thing else or better, for the only light it had, came from a small barred window far above the reach. Longinus was seated near a massy central column, to which he was bound by a chain; his friends were around him, with whom he appeared to have been engaged in earnest conversation, He rose as I approached him, and saluted me with the grace that is natural to him, and which is expressive, not more of his high breeding, than of an inward benevolence that goes forth and embraces all who draw near him.

'Although,' said he, 'I am forsaken of that which men call fortune, yet I am not forgotten by my friends. So that the best things remain. Piso, I rejoice truly to see you. These whom you behold are pupils and friends whom you have often met at my house, if this dim light will allow you to distinguish them.'

'My eyes are not yet so used to darkness as to see with much distinctness, but I recognise well-known faces.'

After mutual salutations, Longinus said, 'Let me now first inquire concerning the daughter of Gracchus, that bright emanation of the Deity. I trust in the gods she is well!'

'I left her,' I replied, 'overwhelmed by sorrow. To lose at once country, parent, and friends, is loss too great I fear for her. Death to Gracchus will be death also to her.'

'The temper of Fausta is too sanguine, her heart too warm: she was designed for a perpetual prosperity. The misfortunes that overtake her friends she makes more than her own. Others' sufferings--her own she could bear--falling upon her so thickly, will, if they leave her life, impart a lasting bitterness to it. It were better perhaps that she died with us. Gracchus you have found altogether Gracchus?'

'I have. He is in the prison as he was in his own palace. His thoughts will sometimes wander to his daughter--oftener than he would--and then in the mirror of the face you behold the inward sorrow of the heart, but it is only a momentary ruffling of the surface, and straightway it is calm again. Except this only, and he sits upon his hard seat in the same composure as if at the head of the Senate.'

'Gracchus,' said Longinus in reply, 'is naturally great; he is a giant! the ills of life, the greater and the lesser, which assail and subdue so many, can make nothing of him. He is impenetrable, immovable. Then he has aided nature by the precepts of philosophy. What he wanted of insensibility to evil, he has added from a doctrine, to which he himself clings tenaciously, to which he refers and will refer, as the spring of his highest felicity, but from which I--so variously are we constituted--shrink with unfeigned horror. Doubtless you all know what it is?'

'We do.'

'I grant it thus much; that it steels the mind against pain; that it is unrivalled in its power to sear and harden the soul; and that if it were man's common lot to be exposed to evil, and evil chiefly, it were a philosophy to be greatly coveted. But it is benumbing, deadening in its influences. It oppresses the soul and overlays it; it delivers it by rendering it insensible, not by imparting a new principle of vitality beyond the reach of earthly ill. It does the same service that a stupifying draught does to him who is about to submit to the knife of the surgeon, or the axe of the executioner. But is it not nobler to meet such pains fortified in no other way than by a resolute purpose to bear them as well as the nature the gods have given you will allow? And suppose you shrink or give signs of suffering? that does not impeach the soul. It is rather the gods themselves who cry out through you: you did not; it was your corporeal nature, something beside your proper self. It is to be no subject of humiliation to us, or of grief, that when the prospect of acute suffering is before us; or, still more, when called to endure it, we give many tokens of a keen sensibility; so it be that at the same time we remain unshaken in our principles, and ready to bear what we must.'

'And what,' asked the young Cleoras, a favorite disciple of the philosopher, 'is it in your case that enables you to meet misfortune and death without shrinking? If you take not shelter behind indifference, what other shield do you find to be sufficient?'

'I know,' said Longinus, 'that you ask this question not because you have never heard from me virtually at least its answer, but because you wish to hear from me at this hour, whether I adhere with firmness to the principles I have ever inculcated, respecting death, and whether I myself derive from them the satisfactions I have declared them capable to impart. It is right and well that you do so. And I on my part take pleasure in repeating and re-affirming what I have maintained and taught. But I must be brief in what I say, more so than I have been in replying to your other inquiries, Cleoras and Bassus, for I perceive by the manner in which the rays of the sun shoot through the bars of the window, that it is not long before the executioner will make his appearance. It affords me then, I say, a very especial satisfaction, to declare in the presence of so many worthy friends, my continued attachment and hearty devotion to the truths I have believed and taught, concerning the existence of a God, and the reality of a future and immortal life. Upon these two great points I suffer from no serious doubts, and it is from this belief that I now derive the serenity and peace which you witness. All the arguments which you have often heard from me in support of them, now seem to me to be possessed of a greater strength than ever--I will not repeat them, for they are too familiar to you, but only re-affirm them, and pronounce them, as in my judgment, affording a ground for our assurance in the department of moral demonstration, as solid and sufficient as the reasonings of Euclid afford in the science of geometry. I believe in a supreme God and sovereign ruler of the world, by whose wisdom and power all things and beings have been created, and are sustained, and in whose presence I live and enjoy, as implicitly as I believe the fifth proposition of Euclid's first book. I believe in a future life with the like strength. It is behind these truths, Cleoras, that I entrench myself at this hour; these make the shield which defends me from the assaults of fear and despair, that would otherwise, I am sure, overwhelm me.'

'But how do they defend you, Longinus,' asked Cleoras--'by simply rendering you inaccessible to the shafts which are directed against you, or by any other and higher operation upon the soul?'

'Were it only,' replied the philosopher, 'that truth made me insensible and indifferent, I should pray rather to be left to the tutelage of nature. I both despise and abhor doctrines that can do no more than this. I desire to bless the gods that the philosophy I have received and taught has performed for me a far more essential service. This elevates and expands: it renders nature as it were superior to itself and its condition: it causes the soul to assert its entire supremacy over its companion, the body, and its dwelling-place the earth, and in the perfect possession of itself to inhabit a better world of its own creation: it infinitely increases all its sensibilities, and adds to the constitution received from nature, what may be termed new senses, so vividly does it come to apprehend things, which to those who are unenlightened by this excellent truth, are as if they had no existence, their minds being invested with no faculty or power whereby to discern and esteem them. So far from carrying those who embrace it farther toward insensibility and indifference, which may truly be called a kind of death, it renders them intensely alive, and it is through the transforming energies of this new life that the soul is made not insensible to pain, but superior to it, and to all the greater ills of existence.