Leaning in a window
After the Edict of Milan we have literary references to both pagan and Christian religion. In the second half of the fourth century Ausonius (tutor of the Emperor Gratian) says in his work about the Roman festivals:
Now will I tell of the Games of Apollo held at Tiber's mouth, and of the mysteries of the Megalesian mother. The Dioscures, Castor and Pollux, are mentioned by Ammianus Marcellinus, discussing events taking place in 359 AD:
While these storms were swiftly passing one after the other in the extreme East, the eternal city was fearing the disaster of a coming shortage of grain, and from time to time Tertullus, who was prefect at the time, was assailed by the violent threats of the commons, as they anticipated famine, the worst of all ills; and this was utterly unreasonable, since it was no fault of his that food was not brought at the proper time in the ships, which unusually rough weather at sea and adverse gales of wind drove to the nearest harbours, and by the greatness of the danger kept them from entering the Port of Augustus. Therefore that same prefect, since he had often been disquieted by uprisings, and the common people, in fear of imminent destruction, were now raging still more cruelly, being shut off from all hope of saving his life, as he thought, held out his little sons to the wildly riotous populace, who had however been wont to take a sensible view of such accidents, and said with tears: "Behold your fellow citizens, who with you (but may the gods of heaven avert the omen!) will endure the same fate, unless a happier fortune shine upon us. If therefore you think that by the destruction of these no heavy calamity can befall you, here they are in your power". Through pity at this sight the mob, of their own nature inclined to mercy, was appeased and held its peace, awaiting with patience the fortune that should come. And presently by the will of the divine power that gave increase to Rome from its cradle and promised that it should last forever, while Tertullus was sacrificing in the temple of Castor and Pollux at Ostia, a calm smoothed the sea, the wind changed to a gentle southern breeze, and the ships entered the harbour under full sail and again crammed the storehouses with grain. In the fifth century Aethicus of Istria also mentions the Dioscures, in a description of the Isola Sacra:
With two branches originating from one the Tiber creates an island between the harbour of the city and the city of Ostia, which is visited by the people of Rome together with the Praefectus Urbi or a consul to worship the Dioscures with a happy feast. And indeed, the island, that the river creates between the harbour of the city and the city of Ostia, is so green and lovely, that neither in the summer nor in the winter wonderful vegetation is absent from the pasture; and in the springtime it is filled with so many roses and other flowers, that the island is even called garden of the nourishing Venus, because of the abundant vegetation and wonderful odours.
Behind a small basin near the mouth of the Tiber are the remains of a temple, perhaps of the Dioscures, Castor and Pollux.
Reconstruction: Angelo Coccettini.In 387 AD Ostia was visited by Augustinus, bishop of Hippo Regius (modern Annaba in Algeria), together with his brother, Navigius, and his mother, Monica. A few quotes from his long account must suffice here:
We sought for some place where we might be most useful in our service to Thee, and were going back together to Africa. And when we were at the Tiberine Ostia my mother died.
As the day now approached on which she was to depart this life (which day Thou knewest, we did not), it fell out - Thou, as I believe, by Thy secret ways arranging it - that she and I stood alone, leaning in a certain window, from which the garden of the house we occupied at Ostia could be seen; at which place, removed from the crowd, we were resting ourselves for the voyage, after the fatigues of a long journey. We then were conversing alone very pleasantly; and, "forgetting those things which are behind, and reaching forth unto those things which are before", we were seeking between ourselves in the presence of the Truth, which Thou art, of what nature the eternal life of the saints would be, which eye hath not seen, nor ear heard, neither hath entered into the heart of man. But yet we opened wide the mouth of our heart, after those supernal streams of Thy fountain, "the fountain of life", which is "with Thee"; that being sprinkled with it according to our capacity, we might in some measure weigh so high a mystery.
Scarcely five days after, or not much more, she was prostrated by fever; and while she was sick, she one day sank into a swoon, and was for a short time unconscious of visible things. We hurried up to her, but she soon regained her senses, and gazing on me and my brother as we stood by her, she said to us inquiringly, "Where was I?" Then looking intently at us stupefied with grief, "Here," saith she, "shall you bury your mother". I heard afterwards, too, that at the time we were at Ostia, with a maternal confidence she one day, when I was absent, was speaking with certain of my friends on the contemning of this life, and the blessing of death; and when they - amazed at the courage which Thou hadst given to her, a woman - asked her whether she did not dread leaving her body at such a distance from her own city, she replied, "Nothing is far to God, nor need I fear lest He should be ignorant at the end of the world of the place whence He is to raise me up". On the ninth day, then, of her sickness, the fifty-sixth year of her age, and the thirty-third of mine, was that religious and devout soul set free from the body.
When they heard what we were doing, many brethren and religious women came together; and whilst they whose office it was were, according to custom, making ready for the funeral, I, in a part of the house where I conveniently could, together with those who thought that I ought not to be left alone, discoursed on what was suited to the occasion.
So, when the body was carried forth, we both went and returned without tears. For neither in those prayers which we poured forth unto Thee when the sacrifice of our redemption was offered up unto Thee for her, the dead body being now placed by the side of the grave, as the custom there is, prior to its being laid therein, neither in their prayers did I shed tears.
It appeared to me also a good thing to go and bathe, I having heard that the bath [balneum] took its name from the Greek balaneion, because it drives trouble from the mind.Of course there has been some speculation about the house in which Augustinus was staying, but evidence is lacking (there is a good candidate in the north-west part of the city). Monica was buried near the tomb of Aurea. In 1945 part of her funerary inscription was found near the church, and can today be seen inside. The baths that were visited by Augustinus seem to have been the Terme del Foro. Here a Greek inscription was found mentioning a "loutron alexiponon", "baths that drive away sorrow", a phrase that is reminiscent of the words of Augustinus.
Design drawing for a stained glass window by Hendrik van de Burgt, ca. 1998.
Photo: Library of Congress.The Roman senator Pammachius, a friend of Augustinus, built a xenodochium, a hospice for strangers, in Portus. It has not yet been identified. In a letter written by Hieronymus to Pammachius in 397 AD we read:
I hear that you have erected a hospice for strangers at Portus and that you have planted a twig from the tree of Abraham upon the Ausonian shore. Like Aeneas you are tracing the outlines of a new encampment; only that, whereas he, when he reached the waters of the Tiber, under pressure of want had to eat the square flat cakes which formed the tables spoken of by the oracle, you are able to build a house of bread to rival this little village of Bethlehem wherein I am staying; and here after their long privations you propose to satisfy travellers with sudden plenty. Well done. You have surpassed my poor beginning. In another letter, from 399 AD, Hieronymus wrote:
He [Pammachius] and Fabiola contended for the privilege of setting up a tent like that of Abraham at Portus. The contest which arose between them was for the supremacy in shewing kindness. Each conquered and each was overcome. Both admitted themselves to be at once victors and vanquished, for what each had desired to effect alone both accomplished together. They united their resources and combined their plans, that harmony might forward what rivalry must have brought to nought. No sooner was the scheme broached than it was carried out. A house was purchased to serve as a shelter and a crowd flocked into it. "There was no more travail in Jacob nor distress in Israel". The seas carried voyagers to find a welcome here on landing. Travellers left Rome in haste to take advantage of the mild coast before setting sail. What Publius once did in the island of Malta for one apostle and - not to leave room for gainsaying - for a single ship's crew, Fabiola and Pammachius have done over and over again for large numbers; and not only have they supplied the wants of the destitute, but so universal has been their munificence, that they have provided additional means for those who have something already. The whole world knows that a home for strangers has been established at Portus.
