PETRONIUS to VINICIUS:--“Have pity, carissime; imitate not in thy letters the Lacedemonians or Julius Cæsar! Couldst thou, like Julius, write Veni, vidi, vici (I came, I saw, I conquered), I might understand thy brevity. But thy letter means absolutely Veni, vidi, fugi (I came, I saw, I fled). Since such a conclusion of the affair is directly opposed to thy nature, since thou art wounded, and since, finally, uncommon things are happening to thee, thy letter needs explanation. I could not believe my eyes when I read that the Lygian giant killed Croton as easily as a Caledonian dog would kill a wolf in the defiles of Hibernia. That man is worth as much gold as he himself weighs, and it depends on him alone to become a favorite of Cæsar. When I return to the city, I must gain a nearer acquaintance with that Lygian, and have a bronze statue of him made for myself. Ahenobarbus will burst from curiosity, when I tell him that it is from nature. Bodies really athletic are becoming rarer in Italy and in Greece; of the Orient no mention need be made; the Germans, though large, have muscles covered with fat, and are greater in bulk than in strength. Learn from the Lygian if he is an exception, or if in his country there are more men like him. Should it happen sometime to thee or me to organize games officially, it would be well to know where to seek for the best bodies.
“But praise to the gods of the Orient and the Occident that thou hast come out of such hands alive. Thou hast escaped, of course, because thou art a patrician, and the son of a consul; but everything which has happened astonishes me in the highest degree,--that cemetery where thou wert among the Christians, they, their treatment of thee, the subsequent flight of Lygia; finally, that peculiar sadness and disquiet which breathes from thy short letter. Explain, for there are many points which I cannot understand; and if thou wish the truth, I will tell thee plainly, that I understand neither the Christians nor thee nor Lygia. Wonder not that I, who care for few things on earth except my own person, inquire of thee so eagerly. I have contributed to all this affair of thine; hence it is my affair so far. Write soon, for I cannot foresee surely when we may meet. In Bronzebeard’s head plans change, as winds do in autumn. At present, while tarrying in Beneventum, he has the wish to go straightway to Greece, without returning to Rome. Tigellinus, however, advises him to visit the city even for a time, since the people, yearning overmuch for his person (read ‘for games and bread’) may revolt. So I cannot tell how it will be. Should Achæa overbalance, we may want to see Egypt. I should insist with all my might on thy coming, for I think that in thy state of mind travelling and our amusements would be a medicine, but thou mightst not find us. Consider, then, whether in that case repose in thy Sicilian estates would not be preferable to remaining in Rome. Write me minutely of thyself, and farewell. I add no wish this time, except health; for, by Pollux! I know not what to wish thee.”
Vinicius, on receiving this letter, felt at first no desire to reply. He had a kind of feeling that it was not worth while to reply, that an answer would benefit no one in any way, that it would explain nothing. Discontent, and a feeling of the vanity of life, possessed him. He thought, moreover, that Petronius would not comprehend him in any case, and that something had happened which would remove them from each other. He could not come to an agreement with himself, even. When he returned from the Trans-Tiber to his splendid “insula,” he was exhausted, and found for the first days a certain satisfaction in rest and in the comfort and abundance about him. That satisfaction lasted but a short time, however. He felt soon that he was living in vanity; that all which so far had formed the interest of his life either had ceased to exist for him or had shrunk to proportions barely perceptible. He had a feeling as if those ties which hitherto had connected him with life had been cut in his soul, and that no new ones had been formed. At the thought that he might go to Beneventum and thence to Achæa, to swim in a life of luxury and wild excess, he had a feeling of emptiness. “To what end? What shall I gain from it?” These were the first questions which passed through his head. And for the first time in life, also, he thought that if he went, the conversation of Petronius, his wit, his quickness, his exquisite outlining of thought, and his choice of apt phrases for every idea might annoy him.
But solitude, too, had begun to annoy him. All his acquaintances were with Cæsar in Beneventum; so he had to stay at home alone, with a head full of thoughts, and a heart full of feelings which he could not analyze. He had moments, however, in which he judged that if he could converse with some one about everything that took place in him, perhaps he might be able to grasp it all somehow, bring it to order, and estimate it better. Under the influence of this hope, and after some days of hesitation, he decided to answer Petronius; and, though not certain that he would send the answer, he wrote it in the following words:--
“It is thy wish that I write more minutely, agreed then; whether I shall be able to do it more clearly, I cannot tell, for there are many knots which I know not myself how to loosen. I described to thee my stay among the Christians, and their treatment of enemies, among whom they had a right to count both me and Chilo; finally, of the kindness with which they nursed me, and of the disappearance of Lygia. No, my dear friend, I was not spared because of being the son of a consul. Such considerations do not exist for them, since they forgave even Chilo, though I urged them to bury him in the garden. Those are people such as the world has not seen hitherto, and their teaching is of a kind that the world has not heard up to this time. I can say nothing else, and he errs who measures them with our measure. I tell thee that, if I had been lying with a broken arm in my own house, and if my own peoples, even my own family, had nursed me, I should have had more comforts, of course, but I should not have received half the care which I found among them.
“Know this, too, that Lygia is like the others. Had she been my sister or my wife, she could not have nursed me more tenderly. Delight filled my heart more than once, for I judged that love alone could inspire the like tenderness. More than once I saw love in her look, in her face; and, wilt thou believe me? among those simple people then in that poor chamber, which was at once a culina and a triclinium, I felt happier than ever before. No; she was not indifferent to me--and to-day even I cannot think that she was. Still that same Lygia left Miriam’s dwelling in secret because of me. I sit now whole days with my head on my hands, and think, Why did she do so? Have I written thee that I volunteered to restore her to Aulus? True, she declared that to be impossible at present, because Aulus and Pomponia had gone to Sicily, and because news of her return going from house to house, through slaves, would reach the Palatine, and Cæsar might take her from Aulus again. But she knew that I would not pursue her longer; that I had left the way of violence; that, unable to cease loving her or to live without her, I would bring her into my house through a wreathed door, and seat her on a sacred skin at my hearth. Still she fled! Why? Nothing was threatening her. Did she not love me, she might have rejected me. The day before her flight, I made the acquaintance of a wonderful man, a certain Paul of Tarsus, who spoke to me of Christ and His teachings, and spoke with such power that every word of his, without his willing it, turns all the foundations of our society into ashes. That same man visited me after her flight, and said: ‘If God open thy eyes to the light, and take the beam from them as He took it from mine, thou wilt feel that she acted properly; and then, perhaps, thou wilt find her.’ And now I am breaking my head over these words, as if I had heard them from the mouth of the Pythoness at Delphi. I seem to understand something. Though they love people, the Christians are enemies of our life, our gods, and our crimes; hence she fled from me, as from a man who belongs to our society, and with whom she would have to share a life counted criminal by Christians. Thou wilt say that since she might reject me, she had no need to withdraw. But if she loved me? In that case she desired to flee from love. At the very thought of this I wish to send slaves into every alley in Rome, and command them to cry throughout the houses, ‘Return, Lygia!’ But I cease to understand why she fled. I should not have stopped her from believing in her Christ, and would myself have reared an altar to Him in the atrium. What harm could one more god do me? Why might I not believe in him,--I who do not believe overmuch in the old gods? I know with full certainty that the Christians do not lie; and they say that he rose from the dead. A man cannot rise from the dead. That Paul of Tarsus, who is a Roman citizen, but who, as a Jew, knows the old Hebrew writings, told me that the coming of Christ was promised by prophets for whole thousands of years. All these are uncommon things, but does not the uncommon surround us on every side? People have not ceased talking yet of Apollonius of Tyana. Paul’s statement that there is one God, not a whole assembly of them, seems sound to me. Perhaps Seneca is of this opinion, and before him many others. Christ lived, gave Himself to be crucified for the salvation of the world, and rose from the dead. All this is perfectly certain. I do not see, therefore, a reason why I should insist on an opposite opinion, or why I should not rear to Him an altar, if I am ready to rear one to Serapis, for instance. It would not be difficult for me even to renounce other gods, for no reasoning mind believes in them at present. But it seems that all this is not enough yet for the Christians. It is not enough to honor Christ, one must also live according to His teachings; and here thou art on the shore of a sea which they command thee to wade through.
“If I promised to do so, they themselves would feel that the promise was an empty sound of words. Paul told me so openly. Thou knowest how I love Lygia, and knowest that there is nothing that I would not do for her. Still, even at her wish, I cannot raise Soracte or Vesuvius on my shoulders, or place Thrasymene Lake on the palm of my hand, or from black make my eyes blue, like those of the Lygians. If she so desired, I could have the wish, but the change does not lie in my power. I am not a philosopher, but also I am not so dull as I have seemed, perhaps, more than once to thee. I will state now the following: I know not how the Christians order their own lives, but I know that where their religion begins, Roman rule ends, Rome itself ends, our mode of life ends, the distinction between conquered and conqueror, between rich and poor, lord and slave, ends, government ends, Cæsar ends, law and all the order of the world ends; and in place of those appear Christ, with a certain mercy not existent hitherto, and kindness, opposed to human and our Roman instincts. It is true that Lygia is more to me than all Rome and its lordship; and I would let society vanish could I have her in my house. But that is another thing. Agreement in words does not satisfy the Christians; a man must feel that their teaching is truth, and not have aught else in his soul. But that, the gods are my witnesses, is beyond me. Dost understand what that means? There is something in my nature which shudders at this religion; and were my lips to glorify it, were I to conform to its precepts, my soul and my reason would say that I do so through love for Lygia, and that apart from her there is to me nothing on earth more repulsive. And, a strange thing, Paul of Tarsus understands this, and so does that old theurgus Peter, who in spite of all his simplicity and low origin is the highest among them, and was the disciple of Christ. And dost thou know what they are doing? They are praying for me, and calling down something which they call grace; but nothing descends on me, save disquiet, and a greater yearning for Lygia.
“I have written thee that she went away secretly; but when going she left me a cross which she put together from twigs of boxwood. When I woke up, I found it near my bed. I have it now in the lararium, and I approach it yet, I cannot tell why, as if there were something divine in it,--that is, with awe and reverence. I love it because her hand bound it, and I hate it because it divides us. At times it seems to me that there are enchantments of some kind in all this affair, and that the theurgus, Peter, though he declares himself to be a simple shepherd, is greater than Apollonius, and all who preceded him, and that he has involved us all--Lygia, Pomponia, and me--with them.
“Thou hast written that in my previous letter disquiet and sadness are visible. Sadness there must be, for I have lost her again, and there is disquiet because something has changed in me. I tell thee sincerely, that nothing is more repugnant to my nature than that religion, and still I cannot recognize myself since I met Lygia. Is it enchantment, or love? Circe changed people’s bodies by touching them, but my soul has been changed. No one but Lygia could have done that, or rather Lygia through that wonderful religion which she professes. When I returned to my house from the Christians, no one was waiting for me. The slaves thought that I was in Beneventum, and would not return soon; hence there was disorder in the house. I found the slaves drunk, and a feast, which they were giving themselves, in my triclinium. They had more thought of seeing death than me, and would have been less terrified by it. Thou knowest with what a firm hand I hold my house; all to the last one dropped on their knees, and some fainted from terror. But dost thou know how I acted? At the first moment I wished to call for rods and hot iron, but immediately a kind of shame seized me, and, wilt thou lend belief? a species of pity for those wretched people. Among them are old slaves whom my grandfather, Marcus Vinicius, brought from the Rhine in the time of Augustus. I shut myself up alone in the library, and there came stranger thoughts still to my head; namely, that after what I had heard and seen among the Christians, it did not become me to act with slaves as I had acted hitherto--that they too were people. For a number of days they moved about in mortal terror, in the belief that I was delaying so as to invent punishment the more cruel, but I did not punish, and did not punish because I was not able. Summoning them on the third day, I said, ‘I forgive you; strive then with earnest service to correct your fault!’ They fell on their knees, covering their faces with tears, stretching forth their hands with groans, and called me lord and father; but I--with shame do I write this--was equally moved. It seemed to me that at that moment I was looking at the sweet face of Lygia, and her eyes filled with tears, thanking me for that act. And, proh pudor! I felt that my lips too were moist. Dost know what I will confess to thee? This--that I cannot do without her, that it is ill for me alone, that I am simply unhappy, and that my sadness is greater than thou wilt admit. But, as to my slaves, one thing arrested my attention. The forgiveness which they received not only did not make them insolent, not only did not weaken discipline, but never had fear roused them to such ready service as has gratitude. Not only do they serve, but they seem to vie with one another to divine my wishes. I mention this to thee because, when, the day before I left the Christians, I told Paul that society would fall apart because of his religion, as a cask without hoops, he answered, ‘Love is a stronger hoop than fear.’ And now I see that in certain cases his opinion may be right. I have verified it also with references to clients, who, learning of my return, hurried to salute me. Thou knowest that I have never been penurious with them; but my father acted haughtily with clients on principle, and taught me to treat them in like manner. But when I saw their worn mantles and hungry faces, I had a feeling something like compassion. I gave command to bring them food, and conversed besides with them,--called some by name, some I asked about their wives and children,--and again in the eyes before me I saw tears; again it seemed to me that Lygia saw what I was doing, that she praised and was delighted. Is my mind beginning to wander, or is love confusing my feelings? I cannot tell. But this I do know; I have a continual feeling that she is looking at me from a distance, and I am afraid to do aught that might trouble or offend her.
“So it is, Caius! but they have changed my soul, and sometimes I feel well for that reason. At times again I am tormented with the thought, for I fear that my manhood and energy are taken from me; that, perhaps, I am useless, not only for counsel, for judgment, for feasts, but for war even. These are undoubted enchantments! And to such a degree am I changed that I tell thee this, too, which came to my head when I lay wounded: that if Lygia were like Nigidia, Poppæa, Crispinilla, and our divorced women, if she were as vile, as pitiless, and as cheap as they, I should not love her as I do at present. But since I love her for that which divides us, thou wilt divine what a chaos is rising in my soul, in what darkness I live, how it is that I cannot see certain roads before me, and how far I am from knowing what to begin. If life may be compared to a spring, in my spring disquiet flows instead of water. I live through the hope that I shall see her, perhaps, and sometimes it seems to me that I shall see her surely. But what will happen to me in a year or two years, I know not, and cannot divine. I shall not leave Rome. I could not endure the society of the Augustians; and besides, the one solace in my sadness and disquiet is the thought that I am near Lygia, that through Glaucus the physician, who promised to visit me, or through Paul of Tarsus, I can learn something of her at times. No; I would not leave Rome, even were ye to offer me the government of Egypt. Know also, that I have ordered the sculptor to make a stone monument for Gulo, whom I slew in anger. Too late did it come to my mind that he had carried me in his arms, and was the first to teach me how to put an arrow on a bow. I know not why it was that a recollection of him rose in me which was sorrow and reproach. If what I write astonish thee, I reply that it astonishes me no less, but I write pure truth.--Farewell.”
