Quo Vadis by Henryk Sienkiewicz (most popular novels of all time .txt) 📕
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Quo Vadis: A Narrative of the Time of Nero was first published in Polish as Quo vadis. Powieść z czasów Nerona. Among Henryk Sienkiewicz’s inspirations was the painting Nero’s Torches (Pochodnie Nerona) by fellow Pole Henryk Siemiradzki; the painting, which depicts cruel persecution of Christians, serves as the cover art for this ebook edition. Sienkiewicz incorporates extensive historical detail into the plot, and notable historical figures serve as prominent characters, including the apostles Simon Peter and Paul of Tarsus, Gaius Petronius Arbiter, Ofonius Tigellinus, and the infamous Nero himself. Sienkiewicz used the historical basis of the novel as an opportunity to describe in detail the lives of the citizenry under Nero’s cruel and erratic rule.
Sienkiewicz was awarded the 1905 Nobel Prize in Literature in part for his authorship of Quo Vadis. The book was exceedingly popular both domestically and internationally: it was translated into more than 50 languages, sold 800,000 copies in the U.S. within a period of eighteenth months, and was the best selling book of 1900 in France.
The plot of Quo Vadis follows the love story of Marcus Vinicius and Lygia. He is a young, charming, up-and-coming Roman patrician; she is a high-ranking hostage, a former princess of a country conquered by Rome. Vinicius’s immediate infatuation with Lygia is complicated by her devout Christianity, a faith barely tolerated in Rome of the time. As the painting that inspired the novel foreshadows, Rome burns in a great fire, and Christians receive the blame. The subsequent persecution of the Christians in Rome serves as the main obstacle between the two lovers.
Sienkiewicz portrays a pro-Christian narrative throughout the book, with the apostles Peter and Paul serving as spiritual mentors to both Vinicius and Lygia. The novel’s title translates to “Where are you going, Lord?”, a quote from the apocryphal Christian text the Acts of Peter, which depicts Peter’s death. The text describes how while fleeing Rome, Peter asks a vision of Jesus the titular question, to which Jesus replies that he is returning to Rome to lead the Christians since Peter, their leader, is deserting them. Peter then realizes he must turn back and remain with his people, despite the cost. Quo Vadis depicts this exchange, along with Paul’s fate and the deaths of Nero and Petronius, Vinicius’s wise and worldly uncle and mentor. Sienkiewicz contrasts Petronius’s and Nero’s hedonism with Vinicius’s and Lygia’s journey to a deeper faith in their God, and with Peter and Paul’s faithful martyrdom, to great effect. As such, the novel is not just a love story, but also a thoughtful reflection on how one’s way of living affects how they see death.
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- Author: Henryk Sienkiewicz
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“In that case no injustice is done thee. But I do not understand the position.”
“True, true!” answered Vinicius, feverishly. “We understand each other no longer.”
Another moment of silence followed.
“May Hades swallow thy Christians!” exclaimed Petronius. “They have filled thee with disquiet, and destroyed thy sense of life. May Hades devour them! Thou art mistaken in thinking that their religion is good, for good is what gives people happiness, namely, beauty, love, power; but these they call vanity. Thou art mistaken in this, that they are just; for if we pay good for evil, what shall we pay for good? And besides, if we pay the same for one and the other, why are people to be good?”
“No, the pay is not the same; but according to their teaching it begins in a future life, which is without limit.”
“I do not enter into that question, for we shall see hereafter if it be possible to see anything without eyes. Meanwhile they are simply incompetents. Ursus strangled Croton because he has limbs of bronze; but these are mopes, and the future cannot belong to mopes.”
“For them life begins with death.”
“Which is as if one were to say, ‘Day begins with night.’ Hast thou the intent to carry off Lygia?”
“No, I cannot pay her evil for good, and I swore that I would not.”
“Dost thou intend to accept the religion of Christ?”
“I wish to do so, but my nature cannot endure it.”
“But wilt thou be able to forget Lygia?”
“No.”
“Then travel.”
At that moment the slaves announced that the repast was ready; but Petronius, to whom it seemed that he had fallen on a good thought, said, on the way to the triclinium—“Thou has ridden over a part of the world, but only as a soldier hastening to his place of destination, and without halting by the way. Go with us to Achaea. Caesar has not given up the journey. He will stop everywhere on the way, sing, receive crowns, plunder temples, and return as a triumphator to Italy. That will resemble somewhat a journey of Bacchus and Apollo in one person. Augustians, male and female, a thousand citharae. By Castor! that will be worth witnessing, for hitherto the world has not seen anything like it!”
Here he placed himself on the couch before the table, by the side of Eunice; and when the slaves put a wreath of anemones on his head, he continued—“What hast thou seen in Corbulo’s service? Nothing. Hast thou seen the Grecian temples thoroughly, as I have—I who was passing more than two years from the hands of one guide to those of another? Hast thou been in Rhodes to examine the site of the Colossus? Hast thou seen in Panopeus, in Phocis, the clay from which Prometheus shaped man; or in Sparta the eggs laid by Leda; or in Athens the famous Sarmatian armor made of horse-hoofs; or in Euboea the ship of Agamemnon; or the cup for whose pattern the left breast of Helen served? Hast thou seen Alexandria, Memphis, the Pyramids, the hair which Isis tore from her head in grief for Osiris? Hast thou heard the shout of Memnon? The world is wide; everything does not end at the Trans-Tiber! I will accompany Caesar, and when he returns I will leave him and go to Cyprus; for it is the wish of this golden-haired goddess of mine that we offer doves together to the divinity in Paphos, and thou must know that whatever she wishes must happen.”
“I am thy slave,” said Eunice.
He rested his garlanded head on her bosom, and said with a smile—“Then I am the slave of a slave. I admire thee, divine one, from feet to head!”
Then he said to Vinicius: “Come with us to Cyprus. But first remember that thou must see Caesar. It is bad that thou hast not been with him yet; Tigellinus is ready to use this to thy disadvantage. He has no personal hatred for thee, it is true; but he cannot love thee, even because thou art my sister’s son. We shall say that thou wert sick. We must think over what thou art to answer should he ask thee about Lygia. It will be best to wave thy hand and say that she was with thee till she wearied thee. He will understand that. Tell him also that sickness kept thee at home; that thy fever was increased by disappointment at not being able to visit Naples and hear his song; that thou wert assisted to health only by the hope of hearing him. Fear no exaggeration. Tigellinus promises to invent, not only something great for Caesar, but something enormous. I am afraid that he will undermine me; I am afraid too of thy disposition.”
“Dost thou know,” said Vinicius, “that there are people who have no fear of Caesar, and who live as calmly as if he were nonexistent?”
“I know whom thou hast in mind—the Christians.”
“Yes; they alone. But our life—what is it if not unbroken terror?”
“Do not mention thy Christians. They fear not Caesar, because he has not even heard of them perhaps; and in every case he knows nothing of them, and they concern him as much as withered leaves. But I tell thee that they are incompetents. Thou feelest this thyself; if thy nature is repugnant to their teaching, it is just because thou feelest their incompetence. Thou art a man of other clay; so trouble not thyself or me with them. We shall be able to live and die, and what more they will be able to do is unknown.”
These words struck Vinicius; and when he returned home, he began to think that in truth, perhaps, the goodness and charity of Christians was a proof of their incompetence of soul. It seemed to him that people of strength and temper could not forgive thus. It came to his head that this must be the real cause of the repulsion which his Roman soul
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