The Last Days of Pompeii by Baron Edward Bulwer Lytton Lytton (best book reader .txt) 📕

the harsh and every-day earth; they belonged of right to the Saturnian age, and the dreams of demigod and nymph. It was as if the poetry of life gathered and fed itself in them, and in their hearts were concentrated the last rays of the sun of Delos and of Greece.

But if Ione was independent in her choice of life, so was her modest pride proportionably vigilant and easily alarmed. The falsehood of the Egyptian was invented by a deep knowledge of her nature. The story of coarseness, of indelicacy, in Glaucus, stung her to the quick. She felt it a reproach upon her character and her career, a punishment above all to her love; she felt, for the first time, how suddenly she had yielded to that love; she blushed with shame at a weakness, the extent of which she was startled to perceive: she imagined it was that weakness which had incurred the contempt of Glaucus; she endured the bitterest curse of noble natures—humiliation! Yet her love, perhaps, was no less alarmed than her pride. If one moment she murmured reproaches upon Glaucus—if one moment she renounced, she almost hated him—at the next she burst into passionate tears, her heart yielded to its softness, and she said in the bitterness of anguish, 'He despises me—he does not love me.'

From the hour the Egyptian had left her she had retired to her most secluded chamber, she had shut out her handmaids, she had denied herself to the crowds that besieged her door. Glaucus was excluded with the rest; he wondered, but he guessed not why! He never attributed to his Ione—his queen—his goddess—that woman—like caprice of which the love-poets of Italy so unceasingly complain. He imagined her, in the majesty of her candour, above all the arts that torture. He was troubled, but his hopes were not dimmed, for he knew already that he loved and was beloved; what more could he desire as an amulet against fear?

At deepest night, then, when the streets were hushed, and the high moon only beheld his devotions, he stole to that temple of his heart—her home; and wooed her after the beautiful fashion of his country. He covered her threshold with the richest garlands, in which every flower was a volume of sweet passion; and he charmed the long summer night with the sound of the Lydian lute: and verses, which the inspiration of the moment sufficed to weave.

But the window above opened not; no smile made yet more holy the shining air of night. All was still and dark. He knew not if his verse was welcome and his suit was heard.

Yet Ione slept not, nor disdained to hear. Those soft strains ascended to her chamber; they soothed, they subdued her. While she listened, she believed nothing against her lover; but when they were stilled at last, and his step departed, the spell ceased; and, in the bitterness of her soul, she almost conceived in that delicate flattery a new affront.

I said she was denied to all; but there was one exception, there was one person who would not be denied, assuming over her actions and her house something like the authority of a parent; Arbaces, for himself, claimed an exemption from all the ceremonies observed by others. He entered the threshold with the license of one who feels that he is privileged and at home. He made his way to her solitude and with that sort of quiet and unapologetic air which seemed to consider the right as a thing of course. With all the independence of Ione's character, his heart had enabled him to obtain a secret and powerful control over her mind. She could not shake it off; sometimes she desired to do so; but she never actively struggled against it. She was fascinated by his serpent eye. He arrested, he commanded her, by the magic of a mind long accustomed to awe and to subdue. Utterly unaware of his real character or his hidden love, she felt for him the reverence which genius feels for wisdom, and virtue for sanctity. She regarded him as one of those mighty sages of old, who attained to the mysteries of knowledge by an exemption from the passions of their kind. She scarcely considered him as a being, like herself, of the earth, but as an oracle at once dark and sacred. She did not love him, but she feared. His presence was unwelcome to her; it dimmed her spirit even in its brightest mood; he seemed, with his chilling and lofty aspect, like some eminence which casts a shadow over the sun. But she never thought of forbidding his visits. She was passive under the influence which created in her breast, not the repugnance, but something of the stillness of terror.

Arbaces himself now resolved to exert all his arts to possess himself of that treasure he so burningly coveted. He was cheered and elated by his conquests over her brother. From the hour in which Apaecides fell beneath the voluptuous sorcery of that fete which we have described, he felt his empire over the young priest triumphant and insured. He knew that there is no victim so thoroughly subdued as a young and fervent man for the first time delivered to the thraldom of the senses.

When Apaecides recovered, with the morning light, from the profound sleep which succeeded to the delirium of wonder and of pleasure, he was, it is true, ashamed—terrified—appalled. His vows of austerity and celibacy echoed in his ear; his thirst after holiness—had it been quenched at so unhallowed a stream? But Arbaces knew well the means by which to confirm his conquest. From the arts of pleasure he led the young priest at once to those of his mysterious wisdom. He bared to his amazed eyes the initiatory secrets of the sombre philosophy of the Nile—those secrets plucked from the stars, and the wild chemistry, which, in those days, when Reason herself was but the creature of Imagination, might well pass for the lore of a diviner magic. He seemed to the young eyes of the priest as a being above mortality, and endowed with supernatural gifts. That yearning and intense desire for the knowledge which is not of earth—which had burned from his boyhood in the heart of the priest—was dazzled, until it confused and mastered his clearer sense. He gave himself to the art which thus addressed at once the two strongest of human passions, that of pleasure and that of knowledge. He was loth to believe that one so wise could err, that one so lofty could stoop to deceive. Entangled in the dark web of metaphysical moralities, he caught at the excuse by which the Egyptian converted vice into a virtue. His pride was insensibly flattered that Arbaces had deigned to rank him with himself, to set him apart from the laws which bound the vulgar, to make him an august participator, both in the mystic studies and the magic fascinations of the Egyptian's solitude. The pure and stern lessons of that creed to which Olinthus had sought to make him convert, were swept away from his memory by the deluge of new passions. And the Egyptian, who was versed in the articles of that true faith, and who soon learned from his pupil the effect which had been produced upon him by its believers, sought, not unskilfully, to undo that effect, by a tone of reasoning, half-sarcastic and half-earnest.

'This faith,' said he, 'is but a borrowed plagiarism from one of the many allegories invented by our priests of old. Observe,' he added, pointing to a hieroglyphical scroll—'observe in these ancient figures the origin of the Christian's Trinity. Here are also three gods—the Deity, the Spirit, and the Son. Observe, that the epithet of the Son is "Saviour"—observe, that the sign by which his human qualities are denoted is the cross.' Note here, too, the mystic history of Osiris, how he put on death; how he lay in the grave; and how, thus fulfilling a solemn atonement, he rose again from the dead! In these stories we but design to paint an allegory from the operations