Antonina, or The fall of Rome Book by Wilkie Collins

Urged, therefore, by his miserable delusion, he had now entered a city where even his name was unknown, faithful to his frantic project of opposing himself, as a helpless, solitary man, against the people and government of an Empire. During his term of slavery, regardless of his advanced years, he had arranged a series of projects, the gradual execution of which would have demanded the advantages of a long and vigorous life. He no more desired, as in his former attempt at Alexandria, to precipitate at all hazards the success of his designs. He was now prepared to watch, wait, plot, and contrive for years on years; he was resigned to be contented with the poorest and slowest advancement–to be encouraged by the smallest prospect of ultimate triumph. Acting under this determination, he started his project by devoting all that remained of his enfeebled energies to cautiously informing himself, by every means in his power, of the private, political, and religious sentiments of all men of influence in Rome. Wherever there was a popular assemblage, he attended it to gather the scandalous gossip of the day; wherever there was a chance of overhearing a private conversation, he contrived to listen to it unobserved. About the doors of taverns and the haunts of discharged servants he lurked noiseless as a shadow, attentive alike to the careless revelations of intoxication or the scurrility of malignant slaves. Day after day passed on, and still saw him devoted to his occupation (which, servile as it was in itself, was to his eyes ennobled by its lofty end), until at the expiration of some months he found himself in possession of a vague and inaccurate fund of information, which he stored up as a priceless treasure in his mind. He next discovered the name and abode of every nobleman in Rome suspected even of the most careless attachment to the ancient form of worship. He attended Christian churches, mastered the intricacies of different sects, and estimated the importance of contending schisms; gaining this collection of heterogeneous facts under the combined disadvantages of poverty, solitude, and age; dependent for support on the poorest public charities, and for shelter on the meanest public asylums. Every conclusion that he drew from all he learned partook of the sanguine character of the fatal self-deception which had embittered his whole life. He believed that the dissensions which he saw raging in the Church would speedily effect the destruction of Christianity itself; that, when such a period should arrive, the public mind would require but the guidance of some superior intellect to return to its old religious predilections; and that to lay the foundation for effecting in such a manner the desired revolution, it was necessary for him- impossible though it might seem in his present degraded condition–to gain access to the disaffected nobles of Rome, and discover the secret of acquiring such an influence over them as would enable him to infect them with his enthusiasm, and fire them with his determination. Greater difficulties even than these had been overcome by other men. Solitary individuals had, ere this, originated revolutions. The gods would favour him; his own cunning would protect him. Yet a little more patience, a little more determination, and he might still, after all his misfortunes, be assured of success.

It was about this period that he first heard, while pursuing his investigations, of an obscure man who had suddenly arisen to undertake a reformation in the Christian Church, whose declared aim was to rescue the new worship from that very degeneracy on the fatal progress of which rested all his hopes of triumph. It was reported that this man had been for some time devoted to his reforming labours, but that the difficulties attendant on the task that he had appointed for himself had hitherto prevented him from attaining all the notoriety essential to the satisfactory prosecution of his plans. On hearing this rumour, Ulpius immediately joined the few who attended the new orator’s discourses, and there heard enough to convince him that he listened to the most determined zealot for Christianity in the city of Rome. To gain this man’s confidence, to frustrate every effort that he might make in his new vocation, to ruin his credit with his hearers, and to threaten his personal safety by betraying his inmost secrets to his powerful enemies in the Church, were determinations instantly adopted by the Pagan as duties demanded by the exigencies of his creed. From that moment he seized every opportunity of favourably attracting the new reformer’s attention to himself, and, as the reader already knows, he was at length rewarded for his cunning and perseverance by being received into the household of the charitable and unsuspicious Numerian as a pious convert to the Christianity of the early Church.

Once installed under Numerian’s roof, the treacherous Pagan saw in the Christian’s daughter an instrument admirably adapted, in his unscrupulous hands, for forwarding his wild project of obtaining the ear of a Roman of power and station who was disaffected to the established worship. Among the patricians of whose anti-Christian predilections report had informed him, was Numerian’s neighbour, Vetranio the senator. To such a man, renowned for his life of luxury, a girl so beautiful as Antonina would be a bribe rich enough to enable him to extort any promise required as a reward for betraying her while under the protection of her father’s house. In addition to this advantage to be drawn from her ruin, was the certainty that her loss would so affect Numerian as to render him, for a time at least, incapable of pursuing his labours in the cause of Christianity. Fixed then in his detestable purpose, the ruthless priest patiently awaited the opportunity of commencing his machinations. Nor did he watch in vain. The victim innocently fell into the very trap that he had prepared for her when she first listened to the music of Vetranio’s lute, and permitted her treacherous guardian to become the friend who concealed her disobedience from her father’s ear. After that first fatal step every day brought the projects of Ulpius nearer to success. The long-sought interview with the senator was at length obtained; the engagement imperatively demanded on the one side was, as we have already related, carelessly accepted on the other; the day that was to bring success to the schemes of the betrayer, and degradation to the honour of the betrayed, was appointed; and once more the cold heart of the fanatic warmed to the touch of joy. No doubts upon the validity of his engagement with Vetranio ever entered his mind. He never imagined that powerful senator could with perfect impunity deny him the impracticable assistance he had demanded as his reward, and thrust him as an ignorant madman from his palace gates. Firmly and sincerely he believed that Vetranio was so satisfied with his readiness in pandering to his profligate designs, and so dazzled by the prospect of the glory which would attend success in the great enterprise, that he would gladly hold to the performance of his promise whenever it should be required of him. In the meantime the work was begun. Numerian was already, through his agency, watched by the spies of a jealous and unscrupulous Church. Feuds, schisms, treacheries, and dissensions marched bravely onward through the Christian ranks. All things combined to make it certain that the time was near at hand when, through his exertions and the friendly senator’s help, the restoration of Paganism might be assured.

With the widest diversity of pursuit and difference of design, there was still a strange and mysterious analogy between the temporary positions of Ulpius and Numerian. One was prepared to be a martyr for the temple; the other to be a martyr for the Church. Both were enthusiasts in an unwelcome cause; both had suffered more than a life’s wonted share of affliction; and both were old, passing irretrievably from their fading present on earth to the eternal future awaiting them in the unknown spheres beyond.

But here–with their position–the comparison between them ends. The Christian’s principle of action, drawn from the Divinity he served, was love; the Pagan’s, born of the superstition that was destroying him, was hate. The one laboured for mankind; the other for himself. And thus the aspirations of Numerian, founded on the general good, nourished by offices of kindness, and nobly directed to a generous end, might lead him into indiscretion, but could never degrade him into crime–might trouble the serenity of his life, but could never deprive him of the consolation of hope. While, on the contrary, the ambition of Ulpius, originating in revenge and directed to destruction, exacted cruelty from his heart and duplicity from his mind; and, as the reward for his service, mocked him alternately throughout his whole life with delusion and despair.

Chapter 7.

The Bed-Chamber.

It is now time to resume our chronicle of the eventful night which marked the destruction of Antonina’s lute and the conspiracy against Antonina’s honour.