even into friendship. The young Roman admired the dialectic skill, the eloquence and dignity, with which the old man spoke of lofty themes touching man's destiny, and that of the world. He was struck especially by this, that that dignity was joined to a certain sadness. Later, when they had grown more intimate, Cinna was seized frequently by the wish to inquire of the old sage the cause of that sadness, and to open his own heart to him. In fact, it came to that finally.
CHAPTER III
A certain evening, after animated discussions about the transmigration of souls, they remained alone on the terrace, from which the view was toward the sea. Cinna, taking Timon's hand, declared openly what the great torment of his life was, and why he had striven to approach the scholars and philosophers of the Serapeum.
"I have gained this much at least," said he; "I have learned to know you, O Timon, and I understand now that if you cannot solve my life's riddle, no other man can."
Timon gazed for a time at the smooth surface of the sea, in which the new moon was reflected; then he said, —
"Hast thou seen those flocks of birds, Cinna, which fly past here in winter from northern glooms? Dost thou know what they seek in Egypt?"
"I do. Warmth and light."
"Souls of men also seek warmth, which is love, and light, which means truth. The birds know whither they are flying for their good; but souls are flying over roadless places, in wandering, in sadness, and disquiet."
"Why can they not find the road, noble Timon?"
"Once man's repose was in the gods; to-day, faith in the gods is burnt out, like oil in a lamp. Men thought that to souls philosophy would be the light of truth; to-day, as thou knowest best of all, on its ruins in Rome and in the Academy in Athens, and here, sit Sceptics, to whom it seemed that it was bringing in peace, but it brought in disquiet. For to renounce light and heat is to leave the soul in darkness, which is disquiet. Hence, stretching out our hands before us, we seek an exit in groping."
"Hast thou not found it?"
"I have sought, and I have not found it. Thou hast sought it in pleasure, I in thought; and the same mist encircles us. Know then that not thou alone art suffering, but in thee the soul of the world is tortured. Is it long since thou hast ceased to believe in the gods?"
"At Rome they are honored publicly yet, and even new ones are brought from Asia and Egypt; but no one believes in them sincerely, except dealers in vegetables, who come in the morning from the country to the city."
"And these are the only people who live in peace."
"They are like those who bow down here to cats and onions."
"Just like those, who, in the manner of beasts, ask for nothing beyond sleep after eating."
"But is life worth the living in view of this?"
"Do I know what death will bring?"
"What is the difference, then, between thee and the Sceptics?"
"Sceptics are satisfied with darkness, or feign that they are satisfied, but I suffer in it."
"And thou seest no salvation?"
Timon was silent for a moment, and then answered slowly, as if with hesitation, —
"I wait for it."
"Whence?"
"I know not."
Then he rested his head on the palm of his hand; and as if under the influence of that silence which had settled down on the terrace, he began to speak in a low and measured voice, —
"A wonderful thing; but at times it seems to me that if the world contained nothing beyond that which we know, and if we could be nothing more than we are, this disquiet would not exist in us. So in this sickness I find hope of health. Faith in Olympus and philosophy are dead, but health may be some new truth which I know not."
Beyond expectation, that talk brought great solace to Cinna. When he heard that the whole world was sick, and not he alone, he felt as if some one had taken a great weight from him and distributed it on a thousand shoulders.
CHAPTER IV
From that time the friendship uniting Cinna and the old Greek became still more intimate. They visited each other frequently and exchanged thoughts, like bread in time of a banquet. Besides, Cinna, in spite of experience and the weariness which comes of use, had not reached the age yet when life has ceased to contain the charm of unknown things; and just this charm he found in Antea, Timon's only daughter.
Her fame was not less in Alexandria than the fame of her father. Eminent Romans frequenting Timon's house did her homage, Greeks did her homage, philosophers from the Serapeum did her homage, and so did the people. Timon did not restrict her to the gineceum, after the manner of other women; and he tried to transfer to her everything that he himself knew. When she had passed the years of childhood, he read Greek books with her, and even Latin and Hebrew; for, gifted with an uncommon memory, and reared in many-tongued Alexandria, she learned those languages quickly. She was a companion to him in thoughts; she took frequent part in the discussions which were held in Timon's house during Symposiums. Often in the labyrinth of difficult questions, she was able, like Ariadne, to avoid going astray herself and to extricate others. Her father honored and admired her. The charm of mystery and almost of sacredness surrounded her, besides; for she had prophetic dreams, in which she saw things invisible to common mortals. The old sage loved her as his own soul, and the more for this reason, that he was afraid of losing her; for frequently she said that beings appeared in dreams to her, – ominous beings, – also a certain divine light, and she knew not whether this light was the source of life or death.
Meanwhile she was met only by love. The Egyptians, who frequented Timon's house, called her the Lotus; perhaps because that flower received divine honor on the banks of the Nile, and perhaps also because whoever saw it might forget the whole world besides.
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