As to self-observation, I make it a rule, if only to come to terms with that individual with whom I must live up to my last day, but an intimacy of nearly sixty years’ standing leaves still many chances for error. When I seek deep within me for knowledge of myself what I find is obscure, internal, unformulated, and as secret as any complicity. A more impersonal approach yields informations as cool and detached as the theories which I could develop on the science of numbers: I employ what intelligence I have to look from above and afar upon my life, which accordingly becomes the life of another. But these two procedures for gaining knowledge are difficult, and require, the one, a descent into oneself, the other, a departure from self. Out of inertia I tend, like everyone else, to substitute for such methods those of mere habit, thus conceiving of my life partly as the public sees it, with judgments ready-made, that is to say poorly made, like a set pattern to which an unskillful tailor laboriously fits the cloth which we bring him. All this is equipment of unequal value; the tools are more or less dulled; but I have no others: it is with them that I must fashion for myself as well as may be some conception of my destiny as man.
When I consider my life, I am appalled to find it a shapeless mass. A hero’s existence, such as is described to us, is simple; it goes straight to the mark, like an arrow. Most men like to reduce their lives to a formula, whether in boast or lament, but almost always in recrimination; their memories oblingingly construct for them a clear and comprehensible past. My life has contours less firm. As is commonly the case, it is what I have not been which defines me, perhaps, most aptly: a good soldier, but not a great warrior; a lover of art, but not the artist which Nero thought himself to be at his death; capable of crime, but not laden with it. I have come to think that great men are characterized precisely by the extreme position which they take, and that their heroism consists in holding to that extremity throughout their lives. They are our poles, or our antipodes. I have occupied each of the extremes in turn, but have not kept to any one of them; life has always drawn me away. And nevertheless neither can I boast, like some plowman or worthy carter, of a middle-of-the-road existence.
The landscape of my days appears to be composed, like mountainous regions, of varied materials heaped up pell-mell. There I see my nature, itself composite, made up of equal parts of instinct and training. Here and there protrude the granite peaks of the inevitable, but all about is rubble from the landslips of chance. I strive to retrace my life to find in it some plan, following a vein of lead, or of gold, or the course of some subterranean stream, but such devices are only tricks of perspective in the memory. From time to time, in an encounter or an omen, or in a particular series of happenings, I think that I recognize the working of fate, but too many paths lead nowhere at all, and too many sums add up to nothing. To be sure, I perceive in this diversity and disorder the presence of a person; but his form seems nearly always to be shaped by the pressure of circumstances; his features are blurred, like a face reflected in water. I am not of those who say that their actions bear no resemblance to them. Indeed, actions must do so, since they alone give my measure, and are the sole means of engraving me upon the memory of men, or even upon my own memory (and since perhaps the very possibility of continuing to express and modify oneself by action may constitute the real difference between the state of the living and of the dead). But there is between me and these acts which compose me an indefinable hiatus, and the proof of this separation is that I feel constantly the necessity of weighing and explaining what I do, and of giving account of it to myself. In such an evaluation certain works of short duration are surely negligible; yet occupations which have extended over a whole lifetime signify just as little. For example, it seems to me as I write this hardly important to have been emperor.
Besides, a good three-quarters of my life escapes this definition by acts: the mass of my wishes, my desires, and even my projects remains nebulous and fleeting as a phantom; the remainder, the palpable part, more or less authenticated by facts, is barely more distinct, and the sequence of events is as confused as that of dreams. I have a chronology of my own which is wholly unrelated to anything based on the founding of Rome, or on the era of the Olympiads. Fifteen years with the armies have lasted less long than a single morning at Athens; there are people whom I have seen much of throughout my life whom I shall not recognize in Hades. Planes in space overlap likewise: Egypt and the Vale of Tempe are near, indeed, nor am I always in Tibur when I am here. Sometimes my life seems to me so commonplace as to be unworthy even of careful contemplation, let alone writing about it, and is not at all more important, even in my own eyes, than the life of any other person. Sometimes it seems to me unique, and for that very reason of no value, and useless, because it cannot be reduced to the common experience of men. No one thing explains me: neither my vices nor my virtues serve for answer; my good fortune tells more, but only at intervals, without continuity, and above all, without logical reason. Still, the mind of man is reluctant to consider itself as the product of chance, or the passing result of destinies over which no god presides, least of all himself. A part of every life, even a life meriting very little regard, is spent in searching out the reasons for its existence, its starting point, and its source. My own failure to discover these things has sometimes inclined me toward magical explanations, and has led me to seek in the frenzies of the occult for what common sense has not taught me. When all the involved calculations prove false, and the philosophers themselves have nothing more to tell us, it is excusable to turn to the random twitter of birds, or toward the distant mechanism of the stars.
VARIUS MULTIPLEX MULTIFORMIS
Marullinus, my grandfather, believed in the stars. This tall old man, emaciated and sallow with age, conceded to me much the same degree of affection, without tenderness or visible sign, and almost without words, that he felt for the animals on his farm and for his lands, or for his collection of stones fallen from the sky. He was descended from a line of ancestors long established in Spain, from the period of the Scipios, and was third of our name to bear senatorial rank; before that time our family had belonged to the equestrian order. Under Titus he had taken some modest part in public affairs. Provincial that he was, he had never learned Greek, and he spoke Latin with a harsh Spanish accent which he passed on to me, and for which I was later ridiculed in Rome. His mind, however, was not wholly uncultivated; after his death they found in his house a trunk full of mathematical instruments and books untouched by him for twenty years. He was learned in his way, with a knowledge half scientific, half peasant, that same mixture of narrow prejudice and ancient wisdom which characterized the elder Cato. But Cato was a man of the Roman Senate all his life, and of the war with Carthage, a true representative of the stern Rome of the Republic. The almost impenetrable hardness of Marullinus came from farther back, and from more ancient times. He was a man of the tribe, the incarnation of a sacred and awe-inspiring world of which I have sometimes found vestiges among our Etruscan soothsayers. He always went bareheaded, as I was criticized for doing later on; his horny feet spurned all use of sandals, and his everyday clothing was hardly distinguishable from that of the aged beggars, or of the grave tenant farmers whom I used to see squatting in the sun. They said that he was a wizard, and the village folk tried to avoid his glance. But over animals he had singular powers. I have watched his grizzled head approaching cautiously, though in friendly wise, toward a nest of adders, and before a lizard have seen his gnarled fingers execute a kind of dance.
On summer nights he took me with him to study the sky from the top of a barren hill. I used to fall asleep in a furrow, tired out from counting meteors. He would stay sitting, gazing upward and turning imperceptibly with the stars. He must have known the systems of Philolaus and of Hipparchus, and that of Aristarchus of Samos which was my choice in later years, but these speculations had ceased to interest him. For him the stars were fiery points in the heavens, objects akin to the stones and slow-moving insects from which he also drew porte
nts, constituent parts of a magic universe in which were combined the will of the gods, the influence of demons, and the lot apportioned to men. He had cast my horoscope. One night (I was eleven years old at the time) he came and shook me from my sleep and announced, with the same grumbling laconism that he would have employed to predict a good harvest to his tenants, that I should rule the world. Then, seized with mistrust, he went to fetch a brand from the small fire of root ends kept going to warm us through the colder hours, held it over my hand, and read in my solid, childish palm I know not what confirmation of lines written in the sky. The world for him was all of a piece; a hand served to confirm the stars. His news affected me less than one might think; a child is ready for anything. Later, I imagine, he forgot his own prophecy in that indifference to both present and future which is characteristic of advanced age. They found him one morning in the chestnut woods on the far edge of his domain, dead and already cold, and torn by birds of prey. Before his death he had tried to teach me his art, but with no success; my natural curiosity tended to jump at once to conclusions without burdening itself under the complicated and somewhat repellent details of his science. But the taste for certain dangerous experiments has remained with me, indeed only too much so.
My father, Aelius Hadrianus Afer, was a man weighed down by his very virtues. His life was passed in the thankless duties of civil administration; his voice hardly counted in the Senate. Contrary to usual practice, his governorship of the province of Africa had not made him richer. At home, in our Spanish township of Italica, he exhausted himself in the settlement of local disputes. Without ambitions and without joy, like many a man who from year to year thus effaces himself more and more, he had come to put a fanatic application into minor matters to which he limited himself. I have myself known these honorable temptations to meticulousness and scruple. Experience had produced in my father a skepticism toward all mankind in which he included me, as yet a child. My success, had he lived to see it, would not have impressed him in the least; family pride was so strong that it would not have been admitted that I could add anything to it. I was twelve when this overburdened man left us. My mother settled down, for the rest of her life, to an austere widowhood; I never saw her again from the day that I set out for Rome, summoned hither by my guardian. My memory of her face, elongated like those of most of our Spanish women and touched with melancholy sweetness, is confirmed by her image in wax on the Wall of Ancestors. She had the dainty feet of the women of Gades, in their close-fitting sandals, nor was the gentle swaying of the hips which marks the dancers of that region alien to this virtuous young matron. I have often reflected upon the error that we commit in supposing that a man or a family necessarily share in the ideas or events of the century in which they happen to exist. The effect of intrigues in Rome barely reached my parents in that distant province of Spain, even though at the time of the revolt against Nero my grandfather had for one night offered hospitality to Galba. We lived on the memory of obscure heroes of archives without renown, of a certain Fabius Hadrianus who was burned alive by the Carthaginians in the siege of Utica, and of a second Fabius, an ill-starred soldier who pursued Mithridates on the roads of Asia Minor. Of the writers of the period my father knew practically nothing: Lucan and Seneca were strangers to him, although like us they were of Spanish origin. My great uncle Aelius, a scholar, confined his reading to the best known authors of the time of Augustus. Such indifference to contemporary fashion kept them from many an error in taste, and especially from falling into turgid rhetoric. Hellenism and the Orient were unknown, or at best regarded frowningly from afar; there was not, I believe, a single good Greek statue in the whole peninsula. Thrift went hand in hand with wealth, and a certain rusticity was always present in our love of pompous ceremony. My sister Paulina was grave, silent, and sullen; she was married young to an old man. The standard of honesty was rigorous, but we were harsh to slaves. There was no curiosity about anything whatsoever; one was careful to think on all subjects what becomes a citizen of Rome. Of these many virtues, if virtues they be, I shall have been the squanderer.
Officially a Roman emperor is said to be born in Rome, but it was in Italica that I was born; it was upon that dry but fertile country that I later superposed so many regions of the world. The official fiction has some merit: it proves that decisions of the mind and of the will do prevail over circumstance. The true birthplace is that wherein for the first time one looks intelligently upon oneself; my first homelands have been books, and to a lesser degree schools. The schools of Spain had suffered from the effects of provincial leisure. Terentius Scaurus’ school, in Rome, gave mediocre instruction in the philosophers and the poets but afforded rather good preparation for the vicissitudes of human existence: teachers exercised a tyranny over pupils which it would shame me to impose upon men; enclosed within the narrow limits of his own learning, each one despised his colleagues, who, in turn, had equally narrow knowledge of something else. These pedants made themselves hoarse in mere verbal disputes. The quarrels over precedence, the intrigues and calumnies, gave me acquaintance with what I was to encounter thereafter in every society in which I have lived, and to such experiences was added the brutality of all childhood. And nevertheless I have loved certain of my masters, and those strangely intimate though elusive relations existing between student and teacher, and the Sirens singing somewhere within the cracked voice of him who is first to reveal to you a masterpiece, or to unveil for you a new idea. The greatest seducer was not Alcibiades, after all; it was Socrates.
The methods of grammarians and rhetoricians are perhaps less absurd than I thought them to be during the years when I was subjected to them. Grammar, with its mixture of logical rule and arbitrary usage, proposes to a young mind a foretaste of what will be offered to him later on by law and ethics, those sciences of human conduct, and by all the systems wherein man has codified his instinctive experience. As for the rhetorical exercises in which we were successively Xerxes and Themistocles, Octavius and Mark Antony, they intoxicated me; I felt like Proteus. They taught me to enter into the thought of each man in turn, and to understand that each makes his own decisions, and lives and dies according to his own laws. The reading of the poets had still more overpowering effects; I am not sure that the discovery of love is necessarily more exquisite than the discovery of poetry. Poetry transformed me: initiation into death itself will not carry me farther along into another world than does a dusk of Virgil. In later years I came to prefer the roughness of Ennius, so close to the sacred origins of our race, or Lucretius’ bitter wisdom; or to Homer’s noble ease the homely parsimony of Hesiod. The most complicated and most obscure poets have pleased me above all; they force my thought to strenuous exercise; I have sought, too, the latest and the oldest, those who open wholly new paths, or help me to find lost trails. But in those days I liked chiefly in the art of verse whatever appealed most directly to the senses, whether the polished metal of Horace, or Ovid’s soft texture, like flesh. Scaurus cast me into despair in assuring me that I should never be more than a mediocre poet; that both the gift and the application were wanting. For a long time I thought he was mistaken; somewhere locked away are a volume or two of my love poems, most of them imitated from Catullus. But it is of little concern to me now whether my personal productions are worthless or not.
To my dying day I shall be grateful to Scaurus for having set me early to the study of Greek. I was still a child when for the first time I tried to trace on my tablets those characters of an unknown alphabet: here was a new world and the beginning of my great travels, and also the feeling of a choice as deliberate, but at the same time as involuntary, as that of love. I have loved the language for its flexibility, like that of a supple, perfect body, and for the richness of its vocabulary, in which every word bespeaks direct and varied contact with reality: and because almost everything that men have said best has been said in Greek. There are, I know, other languages, but they are petrified, or have yet to be born. Egyptian priests have sho
wn me their antique symbols; they are signs rather than words, ancient attempts at classification of the world and of things, the sepulchral speech of a dead race. During the Jewish War the rabbi Joshua translated literally for me some texts from Hebrew, that language of sectarians so obsessed by their god that they have neglected the human. In the armies I grew accustomed to the language of the Celtic auxiliaries, and remember above all certain of their songs… . But barbarian jargons are chiefly important as a reserve for human expression, and for all the things which they will doubtless say in time to come. Greek, on the contrary, has its treasures of experience already behind it, experience both of man and of the State. From the Ionian tyrants to the Athenian demagogues, from the austere integrity of an Agesilaus to the excesses of a Dionysius or a Demetrius, from the treason of Demaratus to the fidelity of Philopoemen, everything that any one of us can do to help or to hinder his fellow man has been done, at least once, by a Greek. It is the same with our personal decisions: from cynicism to idealism, from the skepticism of Pyrrho to the mystic dreams of Pythagoras, our refusals or our acceptances have already taken place; our very vices and virtues have Greek models. There is nothing to equal the beauty of a Latin votive or burial inscription: those few words graved on stone sum up with majestic impersonality all that the world need ever know of us. It is in Latin that I have administered the empire; my epitaph will be carved in Latin on the walls of my mausoleum beside the Tiber; but it is in Greek that I shall have thought and lived.
At sixteen I returned to Rome after a stretch of preliminary training in the Seventh Legion, stationed then well into the Pyrenees, in a wild region of Spain very different from the southern part of the peninsula where I had passed my childhood. Acilius Attianus, my guardian, thought it good that some serious study should counterbalance these months of rough living and violent hunting. He allowed himself, wisely, to be persuaded by Scaurus to send me to Athens to the sophist Isaeus, a brilliant man with a special gift for the art of improvisation. Athens won me straightway; the somewhat awkward student, a brooding but ardent youth, had his first taste of that subtle air, those swift conversations, the strolls in the long golden evenings, and that incomparable ease in which both discussions and pleasure are there pursued. Mathematics and the arts, as parallel studies, engaged me in turn; Athens afforded me also the good fortune to follow a course in medicine under Leotychides. The medical profession would have been congenial to me; its principles and methods are essentially the same as those by which I have tried to fulfill my function as emperor. I developed a passion for this science, which is too close to man ever to be absolute, but which, though subject to fad and to error, is constantly corrected by its contact with the immediate and the nude. Leotychides approached things from the most positive and practical point of view; he had developed an admirable system for reduction of fractures. We used to walk together at evening along the shore; this man of universal interests was curious about the structure of shells and the composition of sea mud. But he lacked facilities for experiment and regretted the Museum at Alexandria, where he had studied in his youth, with its laboratories and dissection rooms, its clash of opinions, and its competition between inventive minds. His was a clear, dry intelligence which taught me to value things above words, to mistrust mere formulas, and to observe rather than to judge. It was this bitter Greek who taught me method.
Memoirs of Hadrian Page 3