Volume 2 — WOMAN'S PART IN RELIGION (continued 7)

The status and condition of women underwent no legal change during this period. Their manner of life remained very much the same, for in those days there were no inventions such as in modern times change the whole aspect of social life within fifty years; but all the time there was passing away from among the people that ancient spirit which we now speak of as classic. Art was depreciating; the old religion was living on its past. Imagination was dead, and consequently creation had ceased. Paganism, that had learned to satisfy itself with the black stone of Elagabalus, had no need of art. Statues were still made, temples were frequently built; but there was no original genius. The Christianity of that early time did not favor art. In literature, the educated had also to depend on the past, except as they were satisfied with productions so inferior that nothing save accident can explain their preservation. The old Roman largeness of life was no more, and even the joyousness which had associated itself with some phases of paganism had departed. The twilight preceding the dark ages was deepening; the cycle of history was again falling toward the lowest point of its orbit.

In the Museum of the Capitol, there is one bust of an empress in which it is easy to fancy that one sees typified the spiritlessness of the life of the woman of the period. It is that of the Empress Salonina, the wife of Gallienus. The face is finely featured, but profoundly sad; it reminds one more of a pictured saint of the Middle Ages than of a pagan Roman empress. The hair, parted in the middle, hangs in a plain loop behind; there is none of that gay and frequently bizarre dressing which characterized the heads of the women of a former time. We can account partly for Salonina's sad demeanor. Her husband brought home one Pipa, the fair-haired daughter of a barbarian king; this Pipa he not only made his concubine, but seated her on the throne, beside the empress. Salonina could only console herself with her empty honors, and occupy her mind with researches into the mazy philosophy of the Neo-platonists. It has been thought, on account of a medal bearing her image and the words in pace, that she became a Christian; but, though undoubtedly she was greatly interested in the tenets of Christianity, and though her husband, it may be by her advice, published a decree of toleration in regard to the growing faith, the Church could not have admitted one who built a temple to a pagan goddess and never abjured the practice of the old religion. The countenance of Salonina is a type of the face of the ancient life, out of which the light has departed and which has not yet become illumined by the hope inherent in the new faith.

Religious ideas were now greatly confused. There were many who were not prepared to abandon the old gods and who were yet impressed with the new doctrine. One lady built a chapel in which she burnt incense before statues of Jesus, Pythagoras, Homer, and others. Frequently, in the persecutions, noble women were obliged to offer sacrifices in order to prove to the judges that they were not Christians. In many cases, the historians of the new religion claimed for adherents those who were only tolerant inquirers. Even in those days, the high position which a lady held made the bishops anxious to claim her as an adherent, before her conduct had become conformed to the Christian requirements.

The ancient deities were ready to take their departure, since even those who consistently supported the State religion retained but little faith in them; but Diocletian proved himself not only a firm ruler but also a lover of the old system. His decree ran: "The Christians oppose themselves to the laws of the State, which enjoin the worship of the gods; let them either sacrifice or suffer the penalty." Even the imperial household was to be put to the test, and it is believed that it was with reluctance that the emperor's wife and daughter burned the grains of incense.

In the province governed by Constantius, however, the edict was carried out with great lukewarmness; and soon the son of Constantius sat on the throne of Diocletian, and by his side was the Christian Helena. In this woman we see the transition from paganism to the new religion. Yet there is no clear record of her conversion; there is no mark in her life to indicate that it was in any moral sense created anew. So it was with Roman society. Women intrigued and took part in sensual indulgence and cruel revenge after Constantine had seen the Cross in the sky, just as they had done before. The new doctrine was a leaven which required many centuries to spread; but in the meantime the ancient paganism, with all its grandeur and all its weakness, had disappeared, just as the ancient type of Roman womanhood had given place to a new womanhood of conglomerate nationality, with more privilege but not more character.

In the days of Valentinian, when the pagan worship was definitely prohibited, the orator Symmachus represented the old religion as an aged matron pleading thus for tolerance: "Most excellent princes, fathers of your country, pity and respect my age, which has hitherto flowed in an uninterrupted course of piety. Since I do not repent, permit me to continue in the practice of my ancient rites. Since I am born free, allow me to enjoy my domestic institutions. This religion has reduced the world under my laws. These rites have repelled Hannibal from the city and the Gauls from the Capitol. Were my gray hairs reserved for such intolerable disgrace? I am ignorant of the new system I am required to adopt; but I am well assured that the correction of old age is always an ungrateful and ignominious office."

The history of the Roman woman we have essayed to recount has run contemporaneously with the life of this worship of the old gods. What she was that religion largely made her. In it she found inspiration for her brave deeds; its ideals were the expression of her love of beauty; it strengthened her fortitude in times of trial; and when we remember her frailties, charity must also remind us that, apart from her own nature and the custom of her time, this religion was all that she had.

CONTENTS

I II III IV V VI VII VIII IX X XI XII XIII XIV PREFACE THE WOMAN OF LEGENDARY ROME NOBLE MATRONS OF THE REPUBLIC WOMAN'S PART IN RELIGION THE PASSING OF OLD ROMAN SIMPLICITY ROMAN MARRIAGE WOMAN UNDER JULIUS CÆSAR THE ROMAN WOMAN IN POLITICS THE ROMAN WOMAN INI LITERATURE WOMAN AT HER WORST THE WOMEN OF DECADENT ROME GOOD WOMEN OF NERO'S REIGN UNDER THE FLAVIANS THE SUNSET GLOW OF PAGANISM THE PASSING OF PAGANISM

LIST OF ILLUSTRATIONS

SUBJECT ARTIST

Tullia, daughter of Servius The Convert The "new" woman in Rome A Roman banquet A Pompeian house The chief vestal E. Hildebrand G. R. C. Boulanger G. R. C. Boulanger Albert Baur From a water-color by M. Hoffbauer, after a restoration by Jules Bouchot from Pliny's description Henri P. Motte