Quo Vadis, Henryk Sienkiewicz [fox in socks read aloud .txt] 📗

home; he recollected, however, that when Chrysothemis mentioned Lygia he was offended, and, being drunk, emptied a goblet of Falernian on her head. When he thought of this in soberness, he was angrier still. But a day later Chrysothemis, forgetting evidently the injury, visited him at his house, and took him to the Appian Way a second time. Then she supped at his house, and confessed that not only Petronius, but his lute-player, had grown tedious to her long since, and that her heart was free now. They appeared together for a week, but the relation did not promise permanence. After the Falernian incident, however, Lygia’s name was never mentioned, but Vinicius could not free himself from thoughts of her. He had the feeling always that her eyes were looking at his face, and that feeling filled him, as it were, with fear. He suffered, and could not escape the thought that he was saddening Lygia, or the regret which that thought roused in him. After the first scene of jealousy which Chrysothemis made because of two Syrian damsels whom he purchased, he let her go in rude fashion. He did not cease at once from pleasure and license, it is true, but he followed them out of spite, as it were, toward Lygia. At last he saw that the thought of her did not leave him for an instant; that she was the one cause of his evil activity as well as his good; and that really nothing in the world occupied him except her. Disgust, and then weariness, mastered him. Pleasure had grown loathsome, and left mere reproaches. It seemed to him that he was wretched, and this last feeling filled him with measureless astonishment, for formerly he recognized as good everything which pleased him. Finally, he lost freedom, self-confidence, and fell into perfect torpidity, from which even the news of Caesar’s coming could not rouse him. Nothing touched him, and he did not visit Petronius till the latter sent an invitation and his litter.

On seeing his uncle, though greeted with gladness, he replied to his questions unwillingly; but his feelings and thoughts, repressed for a long time, burst forth at last, and flowed from his mouth in a torrent of words. Once more he told in detail the history of his search for Lygia, his life among the Christians, everything which he had heard and seen there, everything which had passed through his head and heart; and finally he complained that he had fallen into a chaos, in which were lost composure and the gift of distinguishing and judging. Nothing, he said, attracted him, nothing was pleasing; he did not know what to hold to, nor how to act. He was ready both to honor and persecute Christ; he understood the loftiness of His teaching, but he felt also an irresistible repugnance to it. He understood that, even should he possess Lygia, he would not possess her completely, for he would have to share her with Christ. Finally, he was living as if not living⁠—without hope, without a morrow, without belief in happiness; around him was darkness in which he was groping for an exit, and could not find it.

Petronius, during this narrative, looked at his changed face, at his hands, which while speaking he stretched forth in a strange manner, as if actually seeking a road in the darkness, and he fell to thinking. All at once he rose, and, approaching Vinicius, caught with his fingers the hair above his ear.

“Dost know,” asked he, “that thou hast gray hairs on thy temple?”

“Perhaps I have,” answered Vinicius; “I should not be astonished were all my hair to grow white soon.”

Silence followed. Petronius was a man of sense, and more than once he meditated on the soul of man and on life. In general, life, in the society in which they both lived, might be happy or unhappy externally, but internally it was at rest. Just as a thunderbolt or an earthquake might overturn a temple, so might misfortune crush a life. In itself, however, it was composed of simple and harmonious lines, free of complication. But there was something else in the words of Vinicius, and Petronius stood for the first time before a series of spiritual snarls which no one had straightened out hitherto. He was sufficiently a man of reason to feel their importance, but with all his quickness he could not answer the questions put to him. After a long silence, he said at last⁠—

“These must be enchantments.”

“I too have thought so,” answered Vinicius; “more than once it seemed to me that we were enchanted, both of us.”

“And if thou,” said Petronius, “were to go, for example, to the priests of Serapis? Among them, as among priests in general, there are many deceivers, no doubt; but there are others who have reached wonderful secrets.”

He said this, however, without conviction and with an uncertain voice, for he himself felt how empty and even ridiculous that counsel must seem on his lips.

Vinicius rubbed his forehead, and said: “Enchantments! I have seen sorcerers who employed unknown and subterranean powers to their personal profit; I have seen those who used them to the harm of their enemies. But these Christians live in poverty, forgive their enemies, preach submission, virtue, and mercy; what profit could they get from enchantments, and why should they use them?”

Petronius was angry that his acuteness could find no reply; not wishing, however, to acknowledge this, he said, so as to offer an answer of some kind⁠—“That is a new sect.” After a while he added: “By the divine dweller in Paphian groves, how all that injures life! Thou wilt admire the goodness and virtue of those people; but I tell thee that they are bad, for they are enemies of life, as are diseases, and death itself. As things are, we have enough of these enemies; we do not need the Christians in addition. Just count them: diseases, Caesar, Tigellinus, Caesar’s poetry, cobblers who