Perpetua. A Tale of Nimes in A.D. 213

“Men and brethren of the good city of Nemausus! I marvel at ye, that ye dare to set at naught the laws of imperial and eternal Rome. Are ye not aware that the god Claudius issued an edict with special application to Gaul, that forever forbade human sacrifices? Has that edict been withdrawn? I have myself seen and read it graven in brass on the steps of the Capitoline Hill at Rome. So long as that law stands unrepealed ye are transgressors.”

“The edict has fallen into desuetude, and desuetude abrogates a law!” called one man.

“Is it so? How many have suffered under Nero, under Caius, because they transgressed laws long forgotten? Let some one inform against the priesthood of Nemausus and carry the case to Rome.”

A stillness fell on the assembly. The priests looked at one another.

“But see!” continued Æmilius, “I call you to witness this day. The god himself rejects such illegal offerings. Did you not perceive how he spurned the virgin from him when ye did impiously cast her into his holy urn? Does he not sustain life with his waters, and not destroy it? Had he desired the sacrifice then would he have gulped it down, and you would have seen the maiden no more. Not so! He rejected her; with his watery arms he repelled her. Every crystal wave he cast up was a rejection. I saw it, and I leaped in to deliver the god from the mortal flesh that he refused. I appeal to you all again. To whom did the silver image cast the apple? Was it to the maiden destined to die? Nay, verily, it was to her who was to live. The golden pippin was a fruit of life, whereby he designated such as he willed to live. Therefore, I say that the god loveth life and not death. Friends and citizens of Nemausus, ye have transgressed the law, and ye have violated the will of the divine Archegos who founded our city and by whose largess of water we live.”

Then one in the crowd shouted: “There is a virgin cast yearly from the bridge over the Rhodanus at Avenio.”

“Aye! and much doth that advantage the bridge and the city. Did not the floods last November carry away an arch and inundate an entire quarter of the town? Was the divine river forgetful that he had received his obligation, or was he ungrateful for the favor? Naught that is godlike can be either.”

“He demanded another life.”

“Nay! He was indignant that the fools of Avenio should continue to treat him as though he were a wild beast that had to be glutted, and not as a god. All you parents that fear for your children! Some of you have already lost your daughters, and have trembled for them; combine, and with one voice proclaim that you will no more suffer this. Look to the urn of the divine Nemausus. See how evenly the ripples run. Dip your fingers in the water and feel how passionless it is. Has he blown forth a blast of seething water and steam like the hot springs of Aquæ Sextiæ? Has his fountain clouded with anger? Was the god powerless to avenge the act when I plunged in? If he had desired the death of the maiden would he have suffered me, a mortal, to pluck her from his gelid lips? Make room on Olympus, O ye gods, and prepare a throne for Common Sense, and let her have domain over the minds of men.”

“There is no such god,” called one in the crowd.

“Ye know her not, so besotted are ye.”

“He blasphemes, he mocks the holy and immortal ones.”

“It is ye who mock them when ye make of them as great clowns as yourselves. The true eternal gods laugh to hear me speak the truth. Look at the sun. Look at the water, with its many twinkling smiles. The gods approve.”

Whilst the young man thus harangued and amused the populace, Baudillas and Quincta, assisted by two female slaves of the latter, removed the drenched, dripping, and half-drowned girl. They bore her with the utmost dispatch out of the crowd down a sidewalk of the city gardens to a bench, on which they laid her, till she had sufficiently recovered to open her eyes and recognize those who surrounded her.

Then said the widow to one of the servants: “Run, Petronella, and bid the steward send porters with a litter. We must convey Perpetua as speedily as possible from hence, lest there be a riot, and the ministers of the devil stir up the people to insist upon again casting her into the water.”

“By your leave, lady,” said Baudillas, “I would advise that, at first, she should not be conveyed to your house, but to mine. It is probable, should that happen which you fear, that the populace may make a rush to your dwelling, in their attempt to get hold of the lady, your daughter. It were well that she remained for a while concealed in my house. Send for the porters to bring the litter later, when falls the night.”

“You are right,” said Quincta. “It shall be so.”

“As in the Acts of the Blessed Apostles it is related that the craftsmen who lived by making silver shrines for Diana stirred up the people of Ephesus, so may it be now. There are many who get their living by the old religion, many whose position and influence depend on its maintenance, and such will not lightly allow a slight to be cast on their superstitions like as has been offered this day. But by evenfall we shall know the humor of the people. Young lady, lean on my arm and let me conduct thee to my lodging. Thou canst there abide till it is safe for thee to depart.”

Then the brown-habited man took the maiden’s arm.

Baudillas was a deacon of the Church in Nemausus – a man somewhat advanced in life. His humility, and, perhaps, also his lack of scholarship, prevented his aspiring to a higher office; moreover, he was an admirable minister of the Church as deacon, at a period when the office was mainly one of keeping the registers of the sick and poor, and of distributing alms among such as were in need.

The deacon was the treasurer of the Church, and he was a man selected for his business habits and practical turn of mind. By his office he was more concerned with the material than the spiritual distresses of men. Nevertheless, he was of the utmost value to the bishops and presbyters, for he was their feeler, groping among the poorest, entering into the worst haunts of misery and vice, quick to detect tokens of desire for better things, and ready to make use of every opening for giving rudimentary instruction.

Those who occupied the higher grades in the Church, even at this early period, were, for the most part, selected from the cultured and noble classes; not that the Church had respect of persons, but because of the need there was of possessing men who could penetrate into the best houses, and who, being related to the governing classes, might influence the upper strata of society, as well as that which was below. The great houses with their families of slaves in the city, and of servile laborers on their estates, possessed vast influence for good or evil. A believing master could flood a whole population that depended on him with light, and was certain to treat his slaves with Christian humanity. On the other hand, it occasionally happened that it was through a poor slave that the truth reached the heart of a master or mistress.

Baudillas led the girl, now shivering with cold, from the garden, and speedily reached a narrow street. Here the houses on each side were lofty, unadorned, and had windows only in the upper stories, arched with brick and unglazed. In cold weather they were closed with shutters.

The pavement of the street was of cobble-stones and rough. No one was visible; no sound issued from the houses, save only from one whence came the rattle of a loom; and a dog chained at a door barked furiously as the little party went by.

“This is the house,” said Baudillas, and he struck against a door.

After some waiting a bar was withdrawn within, and the door, that consisted of two valves, was opened by an old, slightly lame slave.

“Pedo,” said the deacon, “has all been well?”

“All is well, master,” answered the man.

“Enter, ladies,” said Baudillas. “My house is humble and out of repair, but it was once notable. Enter and rest you awhile. I will bid Pedo search for a change of garments for Perpetua.”

“Hark,” exclaimed Quincta, “I hear a sound like the roar of the sea.”

“It is the voice of the people. It is a roar like that for blood, that goes up from the amphitheater.”

CHAPTER IV

THE UTRICULARES

The singular transformation that had taken place in the presiding deity of the fountain, from being a nymph into a male god, had not been sufficiently complete to alter the worship of the deity. As in the days of Druidism, the sacred source was under the charge of priestesses, and although, with the change of sex of the deity, priests had been appointed to the temple, yet they were few, and occupied a position of subordination to the chief priestess. She was a woman of sagacity and knowledge of human nature. She perceived immediately how critical was the situation. If Æmilius Lentulus were allowed to proceed with his speech he would draw to him the excitable Southern minds, and it was quite possible might provoke a tumult in which the temple would be wrecked. At the least, his words would serve to chill popular devotion.

The period when Christianity began to radiate through the Roman world was one when the traditional paganism with its associated rights, that had contented a simpler age, had lost its hold on the thoughtful and cultured. Those who were esteemed the leaders of society mocked at religion, and although they conformed to its ceremonial, did so with ill-disguised contempt. At their tables, before their slaves, they laughed at the sacred myths related of the gods, as absurd and indecent, and the slaves thought it became them to affect the same incredulity as their masters. Sober thinkers endeavored to save some form of religion by explaining away the monstrous legends, and attributing them to the wayward imagination of poets. The existence of the gods they admitted, but argued that the gods were the unintelligent and blind forces of nature; or that, if rational, they stood apart in cold exclusiveness and cared naught for mankind. Many threw themselves into a position of agnosticism. They professed to believe in nothing but what their senses assured them did exist, and asserted that as there was no evidence to warrant them in declaring that there were gods, they could not believe in them; that moreover, as there was no revelation of a moral law, there existed no distinction between right and wrong. Therefore, the only workable maxim on which to rule life was: “Let us eat and drink, for to-morrow we may die.”

Over all men hung the threatening cloud of death. All must undergo the waning of the vital powers, the failure of health, the withering of beauty, the loss of appetite for the pleasure of life, or if not the loss of appetite, at least the faculty for enjoyment.

There was no shaking off the oppressive burden, no escape from the gathering shadow. Yet, just as those on the edge of a precipice throw themselves over, through giddiness, so did men rush on self-destruction in startling numbers and with levity, because weary of life, and these were precisely such as had enjoyed wealth to the full and had run through the whole gamut of pleasures.

What happened after death? Was there any continuance of existence?

Men craved to know. They felt that life was too brief altogether for the satisfaction of the aspirations of their souls. They ran from one pleasure to another without filling the void within.

Consequently, having lost faith in the traditional religion – it was not a creed – itself a composite out of some Latin, some Etruscan, and some Greek myth and cult, they looked elsewhere for what they required. Consciences, agonized by remorse, sought expiation in secret mysteries, only to find that they afforded no relief at all. Minds craving after faith plunged into philosophic speculations that led to nothing but unsolved eternal query. Souls hungering, thirsting after God the Ideal of all that is Holy and pure and lovable, adopted the strange religions imported from the East and South; some became votaries of the Egyptian Isis and Serapis, others of the Persian Mithras – all to find that they had pursued bubbles.

In the midst of this general disturbance of old ideas, in the midst of a widespread despair, Christianity flashed forth and offered what was desired by the earnest, the thoughtful, the down-trodden and the conscience-stricken – a revelation made by the Father of Spirits as to what is the destiny of man, what is the law of right and wrong, what is in store for those who obey the law; how also pardon might be obtained for transgression, and grace to restore fallen humanity.

Christianity meeting a wide-felt want spread rapidly, not only among the poor and oppressed, but extensively among the cultured and the noble. All connected by interest, or prejudiced by association with the dominant and established paganism, were uneasy and alarmed. The traditional religion was honeycombed and tottering to its fall, and how it was to be revived they knew not. That it would be supplanted by the new faith in Christ was what they feared.

The chief priestess of Nemausus knew that in the then condition of minds an act of overt defiance might lead to a very general apostasy. It was to her of sovereign importance to arrest the movement at once, to silence Æmilius, to have him punished for his act of sacrilege, and to recover possession of Perpetua.

She snatched the golden apple from the hand of the image, and, giving it to an attendant, said: “Run everywhere; touch and summon the Cultores Nemausi.”

The girl did as commanded. She sped among the crowd, and, with the pippin, touched one, then another, calling: “Worshippers of Nemausus, to the aid of the god!”

The result was manifest at once. It was as though an electrical shock had passed through the multitude. Those touched and those who had heard the summons at once disengaged themselves from the crush, drew together, and ceased to express their individual opinions. Indeed, such as had previously applauded the sentiments of Æmilius, now assumed an attitude of disapprobation.

Rapidly men rallied about the white-robed priestesses, who surrounded the silver image.

To understand what was taking place it is necessary that a few words should be given in explanation.

The Roman population of the towns – not in Italy only, but in all the Romanized provinces, banded itself in colleges or societies very much like our benefit clubs. Those guilds were very generally under the invocation of some god or goddess, and those who belonged to them were entitled “Cultores” or worshippers of such or such a deity. These clubs had their secretaries and treasurers, their places of meeting, their common chests, their feasts, and their several constitutions. Each society made provision for its members in time of sickness, and furnished a dignified funeral in the club Columbarium, after which all sat down to a funeral banquet in the supper room attached to the cemetery. These colleges or guilds enjoyed great privileges, and were protected by the law.

At a time when a political career was closed to all but such as belonged to the governing class, the affairs of these clubs engrossed the attention of the members and evoked great rivalry and controversies. One admirable effect of the clubs was the development of a spirit of fellowship among the members, and another was that it tended in a measure to break down class exclusiveness. Men of rank and wealth, aware of the power exercised by these guilds, eagerly accepted the offices of patron to them, though the clubs might be those of cord-wainers, armorers or sailmakers. And those who were ordinary members of a guild regarded their patrons with affection and loyalty. Now that the signal had been sent round to rally the Cultores Nemausi, every member forgot his private feeling, sank his individual opinion, and fell into rank with his fellows, united in one common object – the maintenance by every available man, and at every sacrifice, of the respect due to the god.

These Cultores Nemausi at once formed into organized bodies under their several officers, in face of a confused crowd that drifted hither and thither without purpose and without cohesion.

Æmilius found himself no longer hearkened to. To him this was a matter of no concern. He had sought to engage attention only so as to withdraw it from Perpetua and leave opportunity for her friends to remove her.

Now that this object was attained, he laughingly leaped from the balustrade and made as though he was about to return home.

But at once the chief priestess saw his object, and cried: “Seize him! He blasphemes the god, founder of the city. He would destroy the college. Let him be conveyed into the temple, that the Holy One may there deal with him as he wills.”

The Prefect of Police, whose duty it was to keep order, now advanced with the few men he had deemed necessary to bring with him, and he said in peremptory tone:

“We can suffer no violence. If he has transgressed the law, let him be impeached.”

“Sir,” answered the priestess, “we will use no violence. He has insulted the majesty of the god. He has snatched from him his destined and devoted victim. Yet we meditate no severe reprisals. All I seek is that he may be brought into the presence of the god in the adytum, where is a table spread with cakes. Let him there sprinkle incense on the fire and eat of the cakes. Then he shall go free. If the god be wroth, he will manifest his indignation. But if, as I doubt not, he be placable, then shall this man depart unmolested.”

“Against this I have naught to advance,” said the prefect.

But one standing by whispered him: “Those cakes are not to be trusted. I have heard of one who ate and fell down in convulsions after eating.”

“That is a matter between the god and Æmilius Varo. I have done my duty.”

Then the confraternity of the Cultores Nemausi spread itself so as to encircle the place and include Æmilius, barring every passage. He might, doubtless, have escaped had he taken to his heels at the first summons of the club to congregate, but he had desired to occupy the attention of the people as long as possible, and it did not comport with his self-respect to run from danger.

Throwing over him the toga which he had cast aside when he leaped into the pond, he thrust one hand into his bosom and leisurely strode through the crowd, waving them aside with the other hand, till he stopped by the living barrier of the worshippers of Nemausus.

“You cannot pass, sir,” said the captain of that party which intercepted his exit. “The chief priestess hath ordered that thou appear before the god in his cella and then do worship and submit thyself to his will.”

“And how is that will to be declared?” asked the young man, jestingly.

“Sir! thou must eat one of the dedicated placenta.”

“I have heard of these same cakes and have no stomach for them.”

“Nevertheless eat thou must.”

“What if I will not?”

“Then constraint will be used. The prefect has given his consent. Who is to deliver thee?”

“Who! Here come my deliverers!”

A tramp of feet was audible.

Instantly Æmilius ran back to the balustrade, leaped upon it, and, waving his arm, shouted:

“To my aid, Utriculares! But use no violence.”

Instantly with a shout a dense body of men that had rolled into the gardens dashed itself against the ring of Cultores Nemausi. They brandished marlin spikes and oars to which were attached inflated goat-skins and bladders. These they whirled around their heads and with them they smote to the left and to the right. The distended skins clashed against such as stood in opposition, and sent them reeling backward; whereat the lusty men wielding the wind-bags thrust their way as a wedge through their ranks. The worshippers of Nemausus swore, screamed, remonstrated, but were unable to withstand the onslaught. They were beaten back and dispersed by the whirling bladders.

The general mob roared with laughter and cheered the boatmen who formed the attacking party. Cries of “Well done, Utriculares! That is a fine delivery, Wind-bag-men! Ha, ha! A hundred to five on the Utriculares! You are come in the nick of time, afore your patron was made to nibble the poisoned cakes.”

The men armed with air-distended skins did harm to none. Their weapons were calculated to alarm and not to injure. To be banged in the face with a bladder was almost as disconcerting as to be smitten with a cudgel, but it left no bruise, it broke no bone, and the man sent staggering by a wind-bag was received in the arms of those in rear with jibe or laugh and elicited no compassion.

The Utriculares speedily reached Æmilius, gave vent to a cheer; they lifted him on their shoulders, and, swinging the inflated skins and shouting, marched off, out of the gardens, through the Forum, down the main street of the lower town unmolested, under the conduct of Callipodius.

CHAPTER V

THE LAGOONS

The men who carried and surrounded Æmilius proceeded in rapid march, chanting a rhythmic song, through the town till they emerged on a sort of quay beside a wide-spreading shallow lagoon. Here were moored numerous rafts.

“Now, sir,” said one of the men, as Æmilius leaped to the ground, “if you will take my advice, you will allow us to convey you at once to Arelate. This is hardly a safe place for you at present.”

“I must thank you all, my gallant fellows, for your timely aid. But for you I should have been forced to eat of the dedicated cakes, and such as are out of favor with the god – or, rather, with the priesthood that lives by him, as cockroaches and black beetles by the baker – such are liable to get stomach aches, which same stomach aches convey into the land where are no aches and pains. I thank you all.”

“Nay, sir, we did our duty. Are not you patron of the Utriculares?”

“I am your patron assuredly, as you did me the honor to elect me. If I have lacked zeal to do you service in time past, henceforward be well assured I will devote my best energies to your cause.”

“We are beholden to you, sir.”

“I to you – the rather.”

Perhaps the reader will desire to understand who the wind-bag men were who had hurried to the rescue of Æmilius. For the comprehension of this particular, something must be said relative to the physical character of the country.

The mighty Rhône that receives the melted snows of the southern slope of the Bernese Oberland and the northern incline of the opposed Pennine Alps receives also the drain of the western side of the Jura, as well as that of the Graian and Cottian Alps. The Durance pours in its auxiliary flood below Avignon.

After a rapid thaw of snow, or the breaking of charged rain clouds on the mountains, these rivers increase in volume, and as the banks of the Rhône below the junction of the Durance and St. Raphael are low, it overflows and spreads through the flat alluvial delta. It would be more exact to say that it was wont to overflow, rather than that it does so now. For at present, owing to the embankments thrown up and maintained at enormous cost, the Rhône can only occasionally submerge the low-lying land, whereas anciently such floods were periodical and as surely expected as those of the Nile.

The overflowing Rhône formed a vast region of lagoons that extended from Tarascon and Beaucaire to the Gulf of Lyons, and spread laterally over the Crau on one side to Nîmes on the other. Nîmes itself stood on its own river, the Vistre, but this fed marshes and “broads” that were connected with the tangle of lagoons formed by the Rhône.

Arelate, the great emporium of the trade between Gaul and Italy, occupied a rocky islet in the midst of water that extended as far as the eye could reach. This tract of submerged land was some sixty miles in breadth by forty in depth, was sown with islets of more or less elevation and extent. Some were bold, rocky eminences, others were mere rubble and sand-banks formed by the river. Arelate or Arles was accessible by vessels up and down the river or by rafts that plied the lagoons, and by the canal constructed by Marius, that traversed them from Fossoe Marino. As the canal was not deep, and as the current of the river was strong, ships were often unable to ascend to the city through these arteries, and had to discharge their merchandise on the coast upon rafts that conveyed it to the great town, and when the floods permitted, carried much to Nemausus.

As the sheets of water were in places and at periods shallow, the rafts were made buoyant, though heavily laden, by means of inflated skins and bladders placed beneath them.