Kitabı oku: «The Last Days of Pompeii», sayfa 13

Chapter III
THE CONGREGATION

FOLLOWED by Apaecides, the Nazarene gained the side of the Sarnus—that river, which now has shrunk into a petty stream, then rushed gaily into the sea, covered with countless vessels, and reflecting on its waves the gardens, the vines, the palaces, and the temples of Pompeii. From its more noisy and frequented banks, Olinthus directed his steps to a path which ran amidst a shady vista of trees, at the distance of a few paces from the river. This walk was in the evening a favorite resort of the Pompeians, but during the heat and business of the day was seldom visited, save by some groups of playful children, some meditative poet, or some disputative philosophers. At the side farthest from the river, frequent copses of box interspersed the more delicate and evanescent foliage, and these were cut into a thousand quaint shapes, sometimes into the forms of fauns and satyrs, sometimes into the mimicry of Egyptian pyramids, sometimes into the letters that composed the name of a popular or eminent citizen. Thus the false taste is equally ancient as the pure; and the retired traders of Hackney and Paddington, a century ago, were little aware, perhaps, that in their tortured yews and sculptured box, they found their models in the most polished period of Roman antiquity, in the gardens of Pompeii, and the villas of the fastidious Pliny.

This walk now, as the noonday sun shone perpendicularly through the chequered leaves, was entirely deserted; at least no other forms than those of Olinthus and the priest infringed upon the solitude. They sat themselves on one of the benches, placed at intervals between the trees, and facing the faint breeze that came languidly from the river, whose waves danced and sparkled before them—a singular and contrasted pair; the believer in the latest—the priest of the most ancient—worship of the world!

'Since thou leftst me so abruptly,' said Olinthus, 'hast thou been happy? has thy heart found contentment under these priestly robes? hast thou, still yearning for the voice of God, heard it whisper comfort to thee from the oracles of Isis? That sigh, that averted countenance, give me the answer my soul predicted.'

'Alas!' answered Apaecides, sadly, 'thou seest before thee a wretched and distracted man! From my childhood upward I have idolized the dreams of virtue! I have envied the holiness of men who, in caves and lonely temples, have been admitted to the companionship of beings above the world; my days have been consumed with feverish and vague desires; my nights with mocking but solemn visions. Seduced by the mystic prophecies of an impostor, I have indued these robes;—my nature (I confess it to thee frankly)—my nature has revolted at what I have seen and been doomed to share in! Searching after truth, I have become but the minister of 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 door was closed, received its only light from a small window cut over the door itself. But, halting at the threshold of this chamber, and knocking at the door, Olinthus said, 'Peace be with you!' A voice from within returned, 'Peace with whom?' 'The Faithful!' answered Olinthus, and the door opened; twelve or fourteen persons were sitting in a semicircle, silent, and seemingly absorbed in thought, and opposite to a crucifix rudely carved in wood.

They lifted up their eyes when Olinthus entered, without speaking; the Nazarene himself, before he accosted them, knelt suddenly down, and by his moving lips, and his eyes fixed steadfastly on the crucifix, Apaecides saw that he prayed inly. This rite performed, Olinthus turned to the congregation—'Men and brethren,' said he, 'start not to behold amongst you a priest of Isis; he hath sojourned with the blind, but the Spirit hath fallen on him—he desires to see, to hear, and to understand.'

'Let him,' said one of the assembly; and Apaecides beheld in the speaker a man still younger than himself, of a countenance equally worn and pallid, of an eye which equally spoke of the restless and fiery operations of a working mind.

'Let him,' repeated a second voice, and he who thus spoke was in the prime of manhood; his bronzed skin and Asiatic features bespoke him a son of Syria—he had been a robber in his youth.

'Let him,' said a third voice; and the priest, again turning to regard the speaker, saw an old man with a long grey beard, whom he recognized as a slave to the wealthy Diomed.

'Let him,' repeated simultaneously the rest—men who, with two exceptions, were evidently of the inferior ranks. In these exceptions, Apaecides noted an officer of the guard, and an Alexandrian merchant.

'We do not,' recommenced Olinthus—'we do not bind you to secrecy; we impose on you no oaths (as some of our weaker brethren would do) not to betray us. It is true, indeed, that there is no absolute law against us; but the multitude, more savage than their rulers, thirst for our lives. So, my friends, when Pilate would have hesitated, it was the people who shouted "Christ to the cross!" But we bind you not to our safety—no! Betray us to the crowd—impeach, calumniate, malign us if you will—we are above death, we should walk cheerfully to the den of the lion, or the rack of the torturer—we can trample down the darkness of the grave, and what is death to a criminal is eternity to the Christian.'

A low and applauding murmur ran through the assembly.

'Thou comest amongst us as an examiner, mayest thou remain a convert! Our religion? you behold it! Yon cross our sole image, yon scroll the mysteries of our Caere and Eleusis! Our morality? it is in our lives!—sinners we all have been; who now can accuse us of a crime? we have baptized ourselves from the past. Think not that this is of us, it is of God. Approach, Medon,' beckoning to the old slave who had spoken third for the admission of Apaecides, 'thou art the sole man amongst us who is not free. But in heaven, the last shall be first: so with us. Unfold your scroll, read and explain.'

Useless would it be for us to accompany the lecture of Medon, or the comments of the congregation. Familiar now are those doctrines, then strange and new. Eighteen centuries have left us little to expound upon the lore of Scripture or the life of Christ. To us, too, there would seem little congenial in the doubts that occurred to a heathen priest, and little learned in the answers they receive from men uneducated, rude, and simple, possessing only the knowledge that they were greater than they seemed.

There was one thing that greatly touched the Neapolitan: when the lecture was concluded, they heard a very gentle knock at the door; the password was given, and replied to; the door opened, and two young children, the eldest of whom might have told its seventh year, entered timidly; they were the children of the master of the house, that dark and hardy Syrian, whose youth had been spent in pillage and bloodshed. The eldest of the congregation (it was that old slave) opened to them his arms; they fled to the shelter—they crept to his breast—and his hard features smiled as he caressed them. And then these bold and fervent men, nursed in vicissitude, beaten by the rough winds of life—men of mailed and impervious fortitude, ready to affront a world, prepared for torment and armed for death—men, who presented all imaginable contrast to the weak nerves, the light hearts, the tender fragility of childhood, crowded round the infants, smoothing their rugged brows and composing their bearded lips to kindly and fostering smiles: and then the old man opened the scroll and he taught the infants to repeat after him that beautiful prayer which we still dedicate to the Lord, and still teach to our children; and then he told them, in simple phrase, of God's love to the young, and how not a sparrow falls but His eye sees it. This lovely custom of infant initiation was long cherished by the early Church, in memory of the words which said, 'Suffer little children to come unto me, and forbid them not'; and was perhaps the origin of the superstitious calumny which ascribed to the Nazarenes the crime which the Nazarenes, when victorious, attributed to the Jew, viz. the decoying children to hideous rites, at which they were secretly immolated.

And the stern paternal penitent seemed to feel in the innocence of his children a return into early life—life ere yet it sinned: he followed the motion of their young lips with an earnest gaze; he smiled as they repeated, with hushed and reverent looks, the holy words: and when the lesson was done, and they ran, released, and gladly to his knee, he clasped them to his breast, kissed them again and again, and tears flowed fast down his cheek—tears, of which it would have been impossible to trace the source, so mingled they were with joy and sorrow, penitence and hope—remorse for himself and love for them!

Something, I say, there was in this scene which peculiarly affected Apaecides; and, in truth, it is difficult to conceive a ceremony more appropriate to the religion of benevolence, more appealing to the household and everyday affections, striking a more sensitive chord in the human breast.

It was at this time that an inner door opened gently, and a very old man entered the chamber, leaning on a staff. At his presence, the whole congregation rose; there was an expression of deep, affectionate respect upon every countenance; and Apaecides, gazing on his countenance, felt attracted towards him by an irresistible sympathy. No man ever looked upon that face without love; for there had dwelt the smile of the Deity, the incarnation of divinest love—and the glory of the smile had never passed away.

'My children, God be with you!' said the old man, stretching his arms; and as he spoke the infants ran to his knee. He sat down, and they nestled fondly to his bosom. It was beautiful to see that mingling of the extremes of life—the rivers gushing from their early source—the majestic stream gliding to the ocean of eternity! As the light of declining day seems to mingle earth and heaven, making the outline of each scarce visible, and blending the harsh mountain-tops with the sky, even so did the smile of that benign old age appear to hallow the aspect of those around, to blend together the strong distinctions of varying years, and to diffuse over infancy and manhood the light of that heaven into which it must so soon vanish and be lost.

'Father,' said Olinthus, 'thou on whose form the miracle of the Redeemer worked; thou who wert snatched from the grave to become the living witness of His mercy and His power; behold! a stranger in our meeting—a new lamb gathered to the fold!'

'Let me bless him,' said the old man: the throng gave way. Apaecides approached him as by an instinct: he fell on his knees before him—the old man laid his hand on the priest's head, and blessed him, but not aloud. As his lips moved, his eyes were upturned, and tears—those tears that good men only shed in the hope of happiness to another—flowed fast down his cheeks.

The children were on either side of the convert; his heart was theirs—he had become as one of them—to enter into the kingdom of Heaven.

Chapter IV
THE STREAM OF LOVE RUNS ON. WHITHER?

DAYS are like years in the love of the young, when no bar, no obstacle, is between their hearts—when the sun shines, and the course runs smooth—when their love is prosperous and confessed. Ione no longer concealed from Glaucus the attachment she felt for him, and their talk now was only of their love. Over the rapture of the present the hopes of the future glowed like the heaven above the gardens of spring. They went in their trustful thoughts far down the stream of time: they laid out the chart of their destiny to come; they suffered the light of to-day to suffuse the morrow. In the youth of their hearts it seemed as if care, and change, and death, were as things unknown. Perhaps they loved each other the more because the condition of the world left to Glaucus no aim and no wish but love; because the distractions common in free states to men's affections existed not for the Athenian; because his country wooed him not to the bustle of civil life; because ambition furnished no counterpoise to love: and, therefore, over their schemes and projects, love only reigned. In the iron age they imagined themselves of the golden, doomed only to live and to love.

To the superficial observer, who interests himself only in characters strongly marked and broadly colored, both the lovers may seem of too slight and commonplace a mould: in the delineation of characters purposely subdued, the reader sometimes imagines that there is a want of character; perhaps, indeed, I wrong the real nature of these two lovers by not painting more impressively their stronger individualities. But in dwelling so much on their bright and birdlike existence, I am influenced almost insensibly by the forethought of the changes that await them, and for which they were so ill prepared. It was this very softness and gaiety of life that contrasted most strongly the vicissitudes of their coming fate. For the oak without fruit or blossom, whose hard and rugged heart is fitted for the storm, there is less fear than for the delicate branches of the myrtle, and the laughing clusters of the vine.

They had now advanced far into August—the next month their marriage was fixed, and the threshold of Glaucus was already wreathed with garlands; and nightly, by the door of Ione, he poured forth the rich libations. He existed no longer for his gay companions; he was ever with Ione. In the mornings they beguiled the sun with music: in the evenings they forsook the crowded haunts of the gay for excursions on the water, or along the fertile and vine-clad plains that lay beneath the fatal mount of Vesuvius. The earth shook no more; the lively Pompeians forgot even that there had gone forth so terrible a warning of their approaching doom. Glaucus imagined that convulsion, in the vanity of his heathen religion, an especial interposition of the gods, less in behalf of his own safety than that of Ione. He offered up the sacrifices of gratitude at the temples of his faith; and even the altar of Isis was covered with his votive garlands—as to the prodigy of the animated marble, he blushed at the effect it had produced on him. He believed it, indeed, to have been wrought by the magic of man; but the result convinced him that it betokened not the anger of a goddess.

Of Arbaces, they heard only that he still lived; stretched on the bed of suffering, he recovered slowly from the effect of the shock he had sustained—he left the lovers unmolested—but it was only to brood over the hour and the method of revenge.

Alike in their mornings at the house of Ione, and in their evening excursions, Nydia was usually their constant, and often their sole companion. They did not guess the secret fires which consumed her—the abrupt freedom with which she mingled in their conversation—her capricious and often her peevish moods found ready indulgence in the recollection of the service they owed her, and their compassion for her affliction. They felt an interest in her, perhaps the greater and more affectionate from the very strangeness and waywardness of her nature, her singular alternations of passion and softness—the mixture of ignorance and genius—of delicacy and rudeness—of the quick humors of the child, and the proud calmness of the woman. Although she refused to accept of freedom, she was constantly suffered to be free; she went where she listed; no curb was put either on her words or actions; they felt for one so darkly fated, and so susceptible of every wound, the same pitying and compliant indulgence the mother feels for a spoiled and sickly child—dreading to impose authority, even where they imagined it for her benefit. She availed herself of this license by refusing the companionship of the slave whom they wished to attend her. With the slender staff by which she guided her steps, she went now, as in her former unprotected state, along the populous streets: it was almost miraculous to perceive how quickly and how dexterously she threaded every crowd, avoiding every danger, and could find her benighted way through the most intricate windings of the city. But her chief delight was still in visiting the few feet of ground which made the garden of Glaucus—in tending the flowers that at least repaid her love. Sometimes she entered the chamber where he sat, and sought a conversation, which she nearly always broke off abruptly—for conversation with Glaucus only tended to one subject—Ione; and that name from his lips inflicted agony upon her. Often she bitterly repented the service she had rendered to Ione: often she said inly, 'If she had fallen, Glaucus could have loved her no longer'; and then dark and fearful thoughts crept into her breast.

She had not experienced fully the trials that were in store for her, when she had been thus generous. She had never before been present when Glaucus and Ione were together; she had never heard that voice so kind to her, so much softer to another. The shock that crushed her heart with the tidings that Glaucus loved, had at first only saddened and benumbed—by degrees jealousy took a wilder and fiercer shape; it partook of hatred—it whispered revenge. As you see the wind only agitate the green leaf upon the bough, while the leaf which has lain withered and seared on the ground, bruised and trampled upon till the sap and life are gone, is suddenly whirled aloft—now here—now there—without stay and without rest; so the love which visits the happy and the hopeful hath but freshness on its wings! its violence is but sportive. But the heart that hath fallen from the green things of life, that is without hope, that hath no summer in its fibres, is torn and whirled by the same wind that but caresses its brethren—it hath no bough to cling to—it is dashed from path to path—till the winds fall, and it is crushed into the mire for ever.

The friendless childhood of Nydia had hardened prematurely her character; perhaps the heated scenes of profligacy through which she had passed, seemingly unscathed, had ripened her passions, though they had not sullied her purity. The orgies of Burbo might only have disgusted, the banquets of the Egyptian might only have terrified, at the moment; but the winds that pass unheeded over the soil leave seeds behind them. As darkness, too, favors the imagination, so, perhaps, her very blindness contributed to feed with wild and delirious visions the love of the unfortunate girl. The voice of Glaucus had been the first that had sounded musically to her ear; his kindness made a deep impression upon her mind; when he had left Pompeii in the former year, she had treasured up in her heart every word he had uttered; and when any one told her that this friend and patron of the poor flower-girl was the most brilliant and the most graceful of the young revellers of Pompeii, she had felt a pleasing pride in nursing his recollection. Even the task which she imposed upon herself, of tending his flowers, served to keep him in her mind; she associated him with all that was most charming to her impressions; and when she had refused to express what image she fancied Ione to resemble, it was partly, perhaps, that whatever was bright and soft in nature she had already combined with the thought of Glaucus. If any of my readers ever loved at an age which they would now smile to remember—an age in which fancy forestalled the reason, let them say whether that love, among all its strange and complicated delicacies, was not, above all other and later passions, susceptible of jealousy? I seek not here the cause: I know that it is commonly the fact.

When Glaucus returned to Pompeii, Nydia had told another year of life; that year, with its sorrows, its loneliness, its trials, had greatly developed her mind and heart; and when the Athenian drew her unconsciously to his breast, deeming her still in soul as in years a child—when he kissed her smooth cheek, and wound his arm round her trembling frame, Nydia felt suddenly, and as by revelation, that those feelings she had long and innocently cherished were of love. Doomed to be rescued from tyranny by Glaucus—doomed to take shelter under his roof—doomed to breathe, but for so brief a time, the same air—and doomed, in the first rush of a thousand happy, grateful, delicious sentiments of an overflowing heart, to hear that he loved another; to be commissioned to that other, the messenger, the minister; to feel all at once that utter nothingness which she was—which she ever must be, but which, till then, her young mind had not taught her—that utter nothingness to him who was all to her; what wonder that, in her wild and passionate soul, all the elements jarred discordant; that if love reigned over the whole, it was not the love which is born of the more sacred and soft emotions? Sometimes she dreaded only lest Glaucus should discover her secret; sometimes she felt indignant that it was not suspected: it was a sign of contempt—could he imagine that she presumed so far? Her feelings to Ione ebbed and flowed with every hour; now she loved her because he did; now she hated him for the same cause. There were moments when she could have murdered her unconscious mistress; moments when she could have laid down life for her. These fierce and tremulous alternations of passion were too severe to be borne long. Her health gave way, though she felt it not—her cheek paled—her step grew feebler—tears came to her eyes more often, and relieved her less.

One morning, when she repaired to her usual task in the garden of the Athenian, she found Glaucus under the columns of the peristyle, with a merchant of the town; he was selecting jewels for his destined bride. He had already fitted up her apartment; the jewels he bought that day were placed also within it—they were never fated to grace the fair form of Ione; they may be seen at this day among the disinterred treasures of Pompeii, in the chambers of the studio at Naples.

'Come hither, Nydia; put down thy vase, and come hither. Thou must take this chain from me—stay—there, I have put it on. There, Servilius, does it not become her?'

'Wonderfully!' answered the jeweller; for jewellers were well-bred and flattering men, even at that day. 'But when these ear-rings glitter in the ears of the noble Ione, then, by Bacchus! you will see whether my art adds anything to beauty.'