Quo Vadis Henryk Sienkiewicz (sight word readers .TXT) 📖

and a good one; the first Stoic one meets, even such a one as Seneca, who has five hundred tables of lemon-wood, praises moderation, enjoins truth, patience in adversity, endurance in misfortune⁠—and all that is like stale, mouse-eaten grain; but people do not wish to eat it because it smells of age.”

And besides anger, he had a feeling of disappointment, for he expected the discovery of unknown, magic secrets of some kind, and thought that at least he would hear a rhetor astonishing by his eloquence; meanwhile he heard only words which were immensely simple, devoid of every ornament. He was astonished only by the mute attention with which the crowd listened.

But the old man spoke on to those people sunk in listening⁠—told them to be kind, poor, peaceful, just, and pure; not that they might have peace during life, but that they might live eternally with Christ after death, in such joy and such glory, in such health and delight, as no one on earth had attained at any time. And here Vinicius, though predisposed unfavorably, could not but notice that still there was a difference between the teaching of the old man and that of the Cynics, Stoics, and other philosophers; for they enjoin good and virtue as reasonable, and the only thing practical in life, while he promised immortality, and that not some kind of hapless immortality beneath the earth, in wretchedness, emptiness, and want, but a magnificent life, equal to that of the gods almost. He spoke meanwhile of it as of a thing perfectly certain; hence, in view of such a faith, virtue acquired a value simply measureless, and the misfortunes of this life became incomparably trivial. To suffer temporally for inexhaustible happiness is a thing absolutely different from suffering because such is the order of nature. But the old man said further that virtue and truth should be loved for themselves, since the highest eternal good and the virtue existing before ages is God; whoso therefore loves them loves God, and by that same becomes a cherished child of His.

Vinicius did not understand this well, but he knew previously, from words spoken by Pomponia Graecina to Petronius, that, according to the belief of Christians, God was one and almighty; when, therefore, he heard now again that He is all good and all just, he thought involuntarily that, in presence of such a demiurge, Jupiter, Saturn, Apollo, Juno, Vesta, and Venus would seem like some vain and noisy rabble, in which all were interfering at once, and each on his or her own account.

But the greatest astonishment seized him when the old man declared that God was universal love also; hence he who loves man fulfills God’s supreme command. But it is not enough to love men of one’s own nation, for the God-man shed his blood for all, and found among pagans such elect of his as Cornelius the Centurion; it is not enough either to love those who do good to us, for Christ forgave the Jews who delivered him to death, and the Roman soldiers who nailed him to the cross, we should not only forgive but love those who injure us, and return them good for evil; it is not enough to love the good, we must love the wicked also, since by love alone is it possible to expel from them evil.

Chilo at these words thought to himself that his work had gone for nothing, that never in the world would Ursus dare to kill Glaucus, either that night or any other night. But he comforted himself at once by another inference from the teaching of the old man; namely, that neither would Glaucus kill him, though he should discover and recognize him.

Vinicius did not think now that there was nothing new in the words of the old man, but with amazement he asked himself: “What kind of God is this, what kind of religion is this, and what kind of people are these?” All that he had just heard could not find place in his head simply. For him all was an unheard-of medley of ideas. He felt that if he wished, for example, to follow that teaching, he would have to place on a burning pile all his thoughts, habits, and character, his whole nature up to that moment, burn them into ashes, and then fill himself with a life altogether different, and an entirely new soul. To him the science or the religion which commanded a Roman to love Parthians, Syrians, Greeks, Egyptians, Gauls, and Britons, to forgive enemies, to return them good for evil, and to love them, seemed madness. At the same time he had a feeling that in that madness itself there was something mightier than all philosophies so far. He thought that because of its madness it was impracticable, but because of its impracticability it was divine. In his soul he rejected it; but he felt that he was parting as if from a field full of spikenard, a kind of intoxicating incense; when a man has once breathed of this he must, as in the land of the lotus-eaters, forget all things else ever after, and yearn for it only.

It seemed to him that there was nothing real in that religion, but that reality in presence of it was so paltry that it deserved not the time for thought. Expanses of some kind, of which hitherto he had not had a suspicion, surrounded him⁠—certain immensities, certain clouds. That cemetery began to produce on him the impression of a meeting-place for madmen, but also of a place mysterious and awful, in which, as on a mystic bed, something was in progress of birth the like of which had not been in the world so far. He brought before his mind all that, which from the first moment of his speech, the old man had said touching life, truth, love, God; and his thoughts were dazed from the brightness, as the eyes are blinded