Quo Vadis: A Narrative of the Time of Nero by Henryk Sienkiewicz (good ebook reader txt) 📖

her from Aulus again. But she knew that I would not pursue her longer; that I had left the way of violence; that, unable to cease loving her or to live without her, I would bring her into my house through a wreathed door, and seat her on a sacred skin at my hearth. Still she fled! Why? Nothing was threatening her. Did she not love me, she might have rejected me. The day before her flight, I made the acquaintance of a wonderful man, a certain Paul of Tarsus, who spoke to me of Christ and His teachings, and spoke with such power that every word of his, without his willing it, turns all the foundations of our society into ashes. That same man visited me after her flight, and said: ‘If God open thy eyes to the light, and take the beam from them as He took it from mine, thou wilt feel that she acted properly; and then, perhaps, thou wilt find her.’ And now I am breaking my head over these words, as if I had heard them from the mouth of the Pythoness at Delphi. I seem to understand something. Though they love people, the Christians are enemies of our life, our gods, and our crimes; hence she fled from me, as from a man who belongs to our society, and with whom she would have to share a life counted criminal by Christians. Thou wilt say that since she might reject me, she had no need to withdraw. But if she loved me? In that case she desired to flee from love. At the very thought of this I wish to send slaves into every alley in Rome, and command them to cry throughout the houses, ‘Return, Lygia!’ But I cease to understand why she fled. I should not have stopped her from believing in her Christ, and would myself have reared an altar to Him in the atrium. What harm could one more god do me? Why might I not believe in him,—I who do not believe overmuch in the old gods? I know with full certainty that the Christians do not lie; and they say that he rose from the dead. A man cannot rise from the dead. That Paul of Tarsus, who is a Roman citizen, but who, as a Jew, knows the old Hebrew writings, told me that the coming of Christ was promised by prophets for whole thousands of years. All these are uncommon things, but does not the uncommon surround us on every side? People have not ceased talking yet of Apollonius of Tyana. Paul’s statement that there is one God, not a whole assembly of them, seems sound to me. Perhaps Seneca is of this opinion, and before him many others. Christ lived, gave Himself to be crucified for the salvation of the world, and rose from the dead. All this is perfectly certain. I do not see, therefore, a reason why I should insist on an opposite opinion, or why I should not rear to Him an altar, if I am ready to rear one to Serapis, for instance. It would not be difficult for me even to renounce other gods, for no reasoning mind believes in them at present. But it seems that all this is not enough yet for the Christians. It is not enough to honor Christ, one must also live according to His teachings; and here thou art on the shore of a sea which they command thee to wade through.

“If I promised to do so, they themselves would feel that the promise was an empty sound of words. Paul told me so openly. Thou knowest how I love Lygia, and knowest that there is nothing that I would not do for her. Still, even at her wish, I cannot raise Soracte or Vesuvius on my shoulders, or place Thrasymene Lake on the palm of my hand, or from black make my eyes blue, like those of the Lygians. If she so desired, I could have the wish, but the change does not lie in my power. I am not a philosopher, but also I am not so dull as I have seemed, perhaps, more than once to thee. I will state now the following: I know not how the Christians order their own lives, but I know that where their religion begins, Roman rule ends, Rome itself ends, our mode of life ends, the distinction between conquered and conqueror, between rich and poor, lord and slave, ends, government ends, Cæsar ends, law and all the order of the world ends; and in place of those appear Christ, with a certain mercy not existent hitherto, and kindness, opposed to human and our Roman instincts. It is true that Lygia is more to me than all Rome and its lordship; and I would let society vanish could I have her in my house. But that is another thing. Agreement in words does not satisfy the Christians; a man must feel that their teaching is truth, and not have aught else in his soul. But that, the gods are my witnesses, is beyond me. Dost understand what that means? There is something in my nature which shudders at this religion; and were my lips to glorify it, were I to conform to its precepts, my soul and my reason would say that I do so through love for Lygia, and that apart from her there is to me nothing on earth more repulsive. And, a strange thing, Paul of Tarsus understands this, and so does that old theurgus Peter, who in spite of all his simplicity and low origin is the highest among them, and was the disciple of Christ. And dost thou know what they are doing? They are praying for me, and calling down something which they call grace; but nothing descends on me, save disquiet, and a greater yearning for Lygia.

“I have written thee that she went away secretly; but when going she left me a cross which she put together from twigs of boxwood. When I woke up, I found it near my bed. I have it now in the lararium, and I approach it yet, I cannot tell why, as if there were something divine in it,—that is, with awe and reverence. I love it because her hand bound it, and I hate it because it divides us. At times it seems to me that there are enchantments of some kind in all this affair, and that the theurgus, Peter, though he declares himself to be a simple shepherd, is greater than Apollonius, and all who preceded him, and that he has involved us all—Lygia, Pomponia, and me—with them.

“Thou hast written that in my previous letter disquiet and sadness are visible. Sadness there must be, for I have lost her again, and there is disquiet because something has changed in me. I tell thee sincerely, that nothing is more repugnant to my nature than that religion, and still I cannot recognize myself since I met Lygia. Is it enchantment, or love? Circe changed people’s bodies by touching them, but my soul has been changed. No one but Lygia could have done that, or rather Lygia through that wonderful religion which she professes. When I returned to my house from the Christians, no one was waiting for me. The slaves thought that I was in Beneventum, and would not return soon; hence there was disorder in the house. I found the slaves drunk, and a feast, which they were giving themselves, in my triclinium. They had more thought of seeing death than me, and would have been less terrified by it. Thou knowest with what a firm hand I hold my house; all to the last one dropped on their knees, and some fainted from terror. But dost thou know how I acted? At the first moment I wished to call for rods and hot iron, but immediately a kind of shame seized me, and, wilt thou lend belief? a species of pity for those wretched people. Among them are old slaves whom my grandfather, Marcus Vinicius, brought from the Rhine in the time of Augustus. I shut myself up alone in the library, and there came stranger thoughts still to my head; namely, that after what I had heard and seen among the Christians, it did not become me to act with slaves as I had acted hitherto—that they too were people. For a number of days they moved about in mortal terror, in the belief that I was delaying so as to invent punishment the more cruel, but I did