The Historians' History of the World 05

There is no feature of Roman life perhaps which we can regard with so much satisfaction as the tone of habitual intercourse among public men at this period. The daily conflicts at the bar or in the Forum to which they were trained, would have only embittered their feelings towards one another, had they not been accompanied by the humanising influence of social discussion on topics of literature and philosophy. The combination of these two habits seems indeed to form the best discipline of society, imparting to it earnestness without violence, and a masculine courtesy far removed from servility and adulation. The records of Roman debate present us with hardly a single scene of personal altercation, while the private reunions of the most eminent statesmen are described to us as full of modest dignity and kindly forbearance. To this pleasing result every school of philosophy contributed; but none of them perhaps studied so well as the Epicurean the science of making society agreeable. To this school both Cæsar himself and most of his personal friends professed their adherence. The circle of his intimates comprised: Cornelius Balbus, an acute man of business; Asinius Pollio, a devoted student; A. Hirtius, who like his master both fought, wrote, and talked well; C. Oppius, full of gentleness and affection; C. Matius, thoughtful, generous, and disinterested. To these may be added Vibius Pansa, a lounger and a good liver, yet neither incapable of office, nor inexperienced in action. Antony, the gayest of boon companions, has already been mentioned; but under the garb of good fellowship, he hardly concealed the most intense selfishness, and of all Cæsar’s friends he alone stands open to the suspicion of intriguing against the life of his patron. Among these men and others of similar stamp Cæsar unbent from the cares of empire, and often abandoned himself without restraint to the enjoyments of festive mirth. With little wit of his own he was amused by the witticisms of others, even when directed against himself, and treasured up every caustic remark which fell from the lips of Cicero, whose patriotism, relieved from the fear of impending proscription, now exhaled itself in malicious pleasantries against the policy of the dictator. At table indeed, surrounded by companions addicted to the grossest self-indulgence, Cæsar was distinguished for his moderation. Cato had said of him long before, that of all the revolutionists of the day he alone had come sober to the task of destruction. But his amours were numerous, and their character peculiarly scandalous; for his countrymen still professed to regard the corruption of a Roman matron as a public wrong, while his attachment to a foreigner, such as Cleopatra, was denounced as a flagrant violation of religious and social principles.

In religion the Epicureans were sceptics, and Cæsar went farther and openly professed his unbelief. The supreme pontiff of the commonwealth, the head of the college whence issued the decrees which declared the will of the gods, as inferred from the signs of the heavens, the flight of birds, and the entrails of victims, he made no scruple in asserting before the assembled fathers that the dogma of a future state, the foundation of all religion, was a vain chimera. Nor did he hesitate to defy the omens which the priests were especially appointed to observe. He gave battle at Munda in despite of the most adverse auspices, when the sacrifices assured him that no heart was found in the victim. “I will have better omens,” he said, “when I choose.” Yet Cæsar, freethinker as he was, could not escape the general thraldom of superstition. We have seen him crawling on his knees up the steps of the temple to appease an indignant Nemesis. Before the battle of Pharsalia he addressed a prayer to the gods whom he denied in the senate, and derided among his associates. He appealed to the omens before passing the Rubicon. He carried about with him in Africa a certain Cornelius, a man of no personal distinction, but whose name might be deemed auspicious on the battlefields of Scipio and Sulla.