The Last Days of Pompeii by Baron Edward Bulwer Lytton Lytton (freda ebook reader .TXT) 📗

falsehoods. On the evening in which we last met, I was buoyed by hopes created by that same impostor, whom I ought already to have better known. I have—no matter—no matter! suffice it, I have added perjury and sin to rashness and to sorrow. The veil is now rent for ever from my eyes; I behold a villain where I obeyed a demigod; the earth darkens in my sight; I am in the deepest abyss of gloom; I know not if there be gods above; if we are the things of chance; if beyond the bounded and melancholy present there is annihilation or an hereafter—tell me, then, thy faith; solve me these doubts, if thou hast indeed the power!'

'I do not marvel,' answered the Nazarene, 'that thou hast thus erred, or that thou art thus sceptic. Eighty years ago there was no assurance to man of God, or of a certain and definite future beyond the grave. New laws are declared to him who has ears—a heaven, a true Olympus, is revealed to him who has eyes—heed then, and listen.'

And with all the earnestness of a man believing ardently himself, and zealous to convert, the Nazarene poured forth to Apaecides the assurances of Scriptural promise. He spoke first of the sufferings and miracles of Christ—he wept as he spoke: he turned next to the glories of the Saviour's Ascension—to the clear predictions of Revelation. He described that pure and unsensual heaven destined to the virtuous—those fires and torments that were the doom of guilt.

The doubts which spring up to the mind of later reasoners, in the immensity of the sacrifice of God to man, were not such as would occur to an early heathen. He had been accustomed to believe that the gods had lived upon earth, and taken upon themselves the forms of men; had shared in human passions, in human labours, and in human misfortunes. What was the travail of his own Alcmena's son, whose altars now smoked with the incense of countless cities, but a toil for the human race? Had not the great Dorian Apollo expiated a mystic sin by descending to the grave? Those who were the deities of heaven had been the lawgivers or benefactors on earth, and gratitude had led to worship. It seemed therefore, to the heathen, a doctrine neither new nor strange, that Christ had been sent from heaven, that an immortal had indued mortality, and tasted the bitterness of death. And the end for which He thus toiled and thus suffered—how far more glorious did it seem to Apaecides than that for which the deities of old had visited the nether world, and passed through the gates of death! Was it not worthy of a God to, descend to these dim valleys, in order to clear up the clouds gathered over the dark mount beyond—to satisfy the doubts of sages—to convert speculation into certainty—by example to point out the rules of life—by revelation to solve the enigma of the grave—and to prove that the soul did not yearn in vain when it dreamed of an immortality? In this last was the great argument of those lowly men destined to convert the earth. As nothing is more flattering to the pride and the hopes of man than the belief in a future state, so nothing could be more vague and confused than the notions of the heathen sages upon that mystic subject. Apaecides had already learned that the faith of the philosophers was not that of the herd; that if they secretly professed a creed in some diviner power, it was not the creed which they thought it wise to impart to the community. He had already learned, that even the priest ridiculed what he preached to the people—that the notions of the few and the many were never united. But, in this new faith, it seemed to him that philosopher, priest, and people, the expounders of the religion and its followers, were alike accordant: they did not speculate and debate upon immortality, they spoke of as a thing certain and assured; the magnificence of the promise dazzled him—its consolations soothed. For the Christian faith made its early converts among sinners! many of its fathers and its martyrs were those who had felt the bitterness of vice, and who were therefore no longer tempted by its false aspect from the paths of an austere and uncompromising virtue. All the assurances of this healing faith invited to repentance—they were peculiarly adapted to the bruised and sore of spirit! the very remorse which Apaecides felt for his late excesses, made him incline to one who found holiness in that remorse, and who whispered of the joy in heaven over one sinner that repenteth.

'Come,' said the Nazarene, as he perceived the effect he had produced, 'come to the humble hall in which we meet—a select and a chosen few; listen there to our prayers; note the sincerity of our repentant tears; mingle in our simple sacrifice—not of victims, nor of garlands, but offered by white-robed thoughts upon the altar of the heart. The flowers that we lay there are imperishable—they bloom over us when we are no more; nay, they accompany us beyond the grave, they spring up beneath our feet in heaven, they delight us with an eternal odor, for they are of the soul, they partake of its nature; these offerings are temptations overcome, and sins repented. Come, oh come! lose not another moment; prepare already for the great, the awful journey, from darkness to light, from sorrow to bliss, from corruption to immortality! This is the day of the Lord the Son, a day that we have set apart for our devotions. Though we meet usually at night, yet some amongst us are gathered together even now. What joy, what triumph, will be with us all, if we can bring one stray lamb into the sacred fold!'

There seemed to Apaecides, so naturally pure of heart, something ineffably generous and benign in that spirit of conversation which animated Olinthus—a spirit that found its own bliss in the happiness of others—that sought in its wide sociality to make companions for eternity. He was touched, softened, and subdued. He was not in that mood which can bear to be left alone; curiosity, too, mingled with his purer stimulants—he was anxious to see those rites of which so many dark and contradictory rumours were afloat. He paused a moment, looked over his garb, thought of Arbaces, shuddered with horror, lifted his eyes to the broad brow of the Nazarene, intent, anxious, watchful—but for his benefits, for his salvation! He drew his cloak round him, so as wholly to conceal his robes, and said, 'Lead on, I follow thee.'

Olinthus pressed his hand joyfully, and then descending to the river side, hailed one of the boats that plyed there constantly; they entered it; an awning overhead, while it sheltered them from the sun, screened also their persons from observation: they rapidly skimmed the wave. From one of the boats that passed them floated a soft music, and its prow was decorated with flowers—it was gliding towards the sea.

'So,' said Olinthus, sadly, 'unconscious and mirthful in their delusions, sail the votaries of luxury into the great ocean of storm and shipwreck! we pass them, silent and unnoticed, to gain the land.'

Apaecides, lifting his eyes, caught through the aperture in the awning a glimpse of the face of one of the inmates of that gay bark—it was the face of Ione. The lovers were embarked on the excursion at which we have been made present. The priest sighed, and once more sunk back upon his seat. They reached the shore where, in the suburbs, an alley of small and mean houses stretched towards the bank; they dismissed the boat, landed, and Olinthus, preceding the priest, threaded the labyrinth of lanes, and arrived at last at the closed door of a habitation somewhat larger than its neighbors. He knocked thrice—the door was opened and closed again, as Apaecides followed his guide across the threshold.

They passed a deserted atrium, and gained an inner chamber of moderate size, which, when the