English Conferences of Ernest Renan: Rome and Christianity. Marcus AureliusRenan, Ernest
Philosophy
English Conferences of Ernest Renan: Rome and Christianity. Marcus Aurelius
Renan, Ernest
Catholic Church; Church history -- Primitive and early church, ca. 30-600; Marcus Aurelius, Emperor of Rome, 121-180
According to some, he even deceived himself, since, in his intimate
intercourse with the gods, on the borders of the Granicus, speaking of
his unworthy wife, he thanked them for having given him a wife "so
amiable, so affectionate, so pure." I have shown elsewhere that the
patience, or, if one chooses, the weakness, on this point, of Marcus
Aurelius, has been somewhat exaggerated. Faustina had faults: the
greatest one was that she disliked the friends of her husband; and, as
these friends wrote history, she has paid the penalty before posterity.
But a discriminating critic has no trouble in showing the exaggerations
of the legend. Every thing indicates that Faustina at first found
happiness and love in that villa at Lorium, or in that beautiful retreat
at Lanuvium upon the highest points of the Alban mount, which Marcus
Aurelius described to his tutor Fronto as an abode full of the purest
joys. Then she became weary of too much wisdom. Let us tell all: the
beautiful sentences of Marcus Aurelius, his austere virtue, his
perpetual melancholy, might have become tiresome to a young and
capricious woman possessed of an ardent temperament and marvellous
beauty. He understood it, suffered it, and spoke not. Faustina remained
always his "very good and very faithful wife." No one succeeded, even
after her death, in persuading him to give up this pious lie. In a
bas-relief which is still seen in the Museum of the Capitol at Rome,
while Faustina is borne to heaven by a messenger of the gods, the
excellent emperor regards her with a look full of love. It seems that at
last he had deceived himself, and forgotten all. But through what a
struggle he must have passed in order to do this! During long years, a
sickness at heart slowly consumed him. The desperate effort which was
the essence of his philosophy, this frenzy of renunciation, carried
sometimes even to sophism, concealed an immense wound at the bottom. How
necessary it must have been to bid adieu to happiness in order to reach
such an excess! No one will ever understand all that this poor wounded
heart suffered, the bitterness which that pale face concealed, always
calm, always smiling. It is true that the farewell to happiness is the
beginning of wisdom and the surest means of finding peace. There is
nothing so sweet as the return of joy which follows the renunciation of
joy; nothing so keen, so profound, so charming, as the enchantment of
the disenchanted.
Public-domain text, read in full here on John Shaqi.
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