Quo Vadis: A Narrative of the Time of Nero by Henryk Sienkiewicz (good novels to read .TXT) 📗

love each other in Christ; for such love there is no separation, no deceit, no change, no old age, no death. For, when youth and beauty pass, when our bodies wither and death comes, love will remain, for the spirit remains. Before my eyes were open to the light I was ready to burn my own house even, for Lygia’s sake; but now I tell thee that I did not love her, for it was Christ who first taught me to love. In Him is the source of peace and happiness. It is not I who say this, but reality itself. Compare thy own luxury, my friend, lined with alarm, thy delights, not sure of a morrow, thy orgies, with the lives of Christians, and thou wilt find a ready answer. But, to compare better, come to our mountains with the odor of thyme, to our shady olive groves on our shores lined with ivy. A peace is waiting for thee, such as thou hast not known for a long time, and hearts that love thee sincerely. Thou, having a noble soul and a good one, shouldst be happy. Thy quick mind can recognize the truth, and knowing it thou wilt love it. To be its enemy, like Cæsar and Tigellinus, is possible, but indifferent to it no one can be. O my Petronius, Lygia and I are comforting ourselves with the hope of seeing thee soon. Be well, be happy, and come to us.”

Petronius received this letter in Cumæ, whither he had gone with other Augustians who were following Cæsar. His struggle of long years with Tigellinus was nearing its end. Petronius knew already that he must fall in that struggle, and he understood why. As Cæsar fell lower daily to the role of a comedian, a buffoon, and a charioteer; as he sank deeper in a sickly, foul, and coarse dissipation,—the exquisite arbiter became a mere burden to him. Even when Petronius was silent, Nero saw blame in his silence; when the arbiter praised, he saw ridicule. The brilliant patrician annoyed his self-love and roused his envy. His wealth and splendid works of art had become an object of desire both to the ruler and the all-powerful minister. Petronius was spared so far in view of the journey to Achæa, in which his taste, his knowledge of everything Greek, might be useful. But gradually Tigellinus explained to Cæsar that Carinas surpassed him in taste and knowledge, and would be better able to arrange in Achæa games, receptions, and triumphs. From that moment Petronius was lost. There was not courage to send him his sentence in Rome. Cæsar and Tigellinus remembered that that apparently effeminate and æsthetic person, who made “day out of night,” and was occupied only in luxury, art, and feasts, had shown amazing industry and energy, when proconsul in Bithynia and later when consul in the capital. They considered him capable of anything, and it was known that in Rome he possessed not only the love of the people, but even of the pretorians. None of Cæsar’s confidants could foresee how Petronius might act in a given case; it seemed wiser, therefore, to entice him out of the city, and reach him in a province.

With this object he received an invitation to go to Cumæ with other Augustians. He went, though suspecting the ambush, perhaps so as not to appear in open opposition, perhaps to show once more a joyful face devoid of every care to Cæsar and the Augustians, and to gain a last victory before death over Tigellinus.

Meanwhile the latter accused him of friendship with the Senator Scevinus, who was the soul of Piso’s conspiracy. The people of Petronius, left in Rome, were imprisoned; his house was surrounded by pretorian guards. When he learned this, he showed neither alarm nor concern, and with a smile said to Augustians whom he received in his own splendid villa in Cumæ,—

“Ahenobarbus does not like direct questions; hence ye will see his confusion when I ask him if it was he who gave command to imprison my ‘familia’ in the capital.”

Then he invited them to a feast “before the longer journey,” and he had just made preparations for it when the letter from Vinicius came.

When he received this letter, Petronius grew somewhat thoughtful, but after a time his face regained its usual composure, and that same evening he answered as follows:—

“I rejoice at your happiness and admire your hearts, for I had not thought that two lovers could remember a third person who was far away. Ye have not only not forgotten me, but ye wish to persuade me to go to Sicily, so that ye may share with me your bread and your Christ, who, as thou writest, has given you happiness so bountifully.

“If that be true, honor Him. To my thinking, however, Ursus had something to do with saving Lygia, and the Roman people also had a little to do with it. But since thy belief is that Christ did the work, I will not contradict. Spare no offerings to Him. Prometheus also sacrificed himself for man; but, alas! Prometheus is an invention of the poets apparently, while people worthy of credit have told me that they saw Christ with their own eyes. I agree with thee that He is the most worthy of the gods.

“I remember the question by Paul of Tarsus, and I think that if Ahenobarbus lived according to Christ’s teaching I might have time to visit you in Sicily. In that case we could converse, in the shade of trees and near fountains, of all the gods and all the truths discussed by Greek philosophers at any time. To-day I must give thee a brief answer.

“I care for two philosophers only: Pyrrho and Anacreon. I am ready to sell the rest to thee cheaply, with all the Greek and Roman Stoics. Truth, Vinicius, dwells somewhere so high that the gods themselves cannot see it from the top of Olympus. To thee, carissime, thy Olympus seems higher still, and, standing there, thou callest to me, ‘Come, thou wilt see such sights as thou hast not seen yet!’ I might. But I answer, ‘I have not feet for the journey.’ And if thou read this letter to the end, thou wilt acknowledge, I think, that I am right.

“No, happy husband of the Aurora princess! thy religion is not for me. Am I to love the Bithynians who carry my litter, the Egyptians who heat my bath? Am I to love Ahenobarbus and Tigellinus? I swear by the white knees of the Graces, that even if I wished to love them I could not. In Rome there are a hundred thousand persons at least who have either crooked shoulders, or big knees, or thin thighs, or staring eyes, or heads that are too large. Dost thou command me to love these too? Where am I to find the love, since it is not in my heart? And if thy God desires me to love such persons, why in His all might did He not give them the forms of Niobe’s children, for example, which thou hast seen on the Palatine? Whoso loves beauty is unable for that very reason to love deformity. One may not believe in our gods, but it is possible to love them, as Phidias, Praxiteles, Miron, Skopas, and Lysias loved.

“Should I wish to go whither thou wouldst lead me, I could not. But since I do not wish, I am doubly unable. Thou believest, like Paul of Tarsus, that on the other side of the Styx thou wilt see thy Christ in certain Elysian fields. Let Him tell thee then Himself whether He would receive me with my gems, my Myrrhene vase, my books published by Sozius, and my golden-haired Eunice. I laugh at this thought; for Paul of Tarsus told me that for Christ’s sake one must give up wreaths of roses, feasts, and luxury. It is true that he promised me other happiness, but I answered that I was too old for new happiness, that my eyes would be delighted