“It seems wonderful,” Ennia said to her sister later on, “that we should have been dining with the fierce chief of whom we have heard so much, and that he should be as courteous and pleasant and well mannered as any young Roman.”
“A good deal more pleasant than most of them,” Aemilia said, “for he puts on no airs, and is just like a merry, good tempered lad, while if a young Roman had done but a tithe of the deeds he has he would be insufferable. We must get Pollio to take us tomorrow to see the other Britons. They must be giants indeed, when Beric, who says he is but little more than eighteen years, could take Pollio under his arm and walk away with him.”
In the morning, accordingly, Pollio started with his two cousins to the prison, while Beric sat down for a long talk with Norbanus in his study. Beric soon saw that the Roman viewed all the matters on which he spoke from the standpoint of a philosopher without prejudices.
After listening to all that Beric could tell him about the religion of the Britons, he said, “It is remarkable that all people appear to think that they have private deities of their own, who interest themselves specially on their behalf, and aid them to fight their battles. I have found no exception to this rule, and the more primitive the people the more obstinate is this belief. In Rome at present the learned no longer believe in Jupiter and Mars and the rest of the deities, though they still attend the state ceremonies at the temples, holding that a state religion is necessary. The lower class still believe, but then they cannot be said to reason. In Greece scepticism is universal among the upper class, and the same may now be said of Egypt. Our Roman belief is the more unaccountable since we have simply borrowed the religion of the Greeks, the gods and their attributes being the same, with only a change of name; and yet we fancy that these Greek gods are the special patrons of Rome.
“Your religion seems to me the most reasonable of any I have studied, and approaches more nearly than any other to the highest speculations of the Greek philosophers. You believe in one God, who is invisible and impersonal, who pervades all nature; but having formed so lofty an idea of him, you belittle him by making him a special god of your own country, while if he pervades all nature he must surely be universal. The Jews, too, believe in a single God, and in this respect they resemble you in their religion, which is far more reasonable than that of nations who worship a multiplicity of deities; but they too consider that their God confines His attention simply to them, and rules over only the little tract they call their own—a province about a hundred miles long, by thirty or forty wide. From them another religion has sprung. This has made many converts, even in Rome, but has made no way whatever among the learned, seeing that it is more strange and extravagant than any other. It has, however, the advantage that the new God is, they believe, universal, and has an equal interest in all people. I have naturally studied the tenets of this new sect, and they are singularly lofty and pure. They teach among other things that all men are equal in the sight of God—a doctrine which naturally gains for them the approval of slaves and the lower people, but, upon the other hand, brings them into disfavour with those in power.
“They are a peaceful sect, and would harm no one; but as they preach that fighting is wrong, I fear that they will before long come into collision with the state, for, were their doctrines to spread, there would soon be a lack of soldiers. To me it appears that their views are impracticable on this subject. In other respects they would make good citizens, since their religion prescribes respect to the authorities and fair dealing in all respects with other men. They are, too, distinguished by charity and kindness towards each other. One peculiarity of this new religion is, that although springing up in Judaea, it has made less progress among the Jews than elsewhere, for these people, who are of all others the most obstinate and intolerant, accused the Founder of the religion, one Christus, before the Roman courts, and He was put to death, in my opinion most unjustly, seeing that there was no crime whatever alleged against Him, save that He perverted the religion of the Jews, which was in no way a concern of ours, as we are tolerant of the religions of all people.”
“But Suetonius attacked our sacred island and slew the priests on the altars,” Beric objected.
“That is quite true,” Norbanus said, “but this had nothing whatever to do with the religion, but was
