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<h1 id="id00014" style="margin-top: 5em">THE WORKS OF LUCIAN OF SAMOSATA</h1>

<p id="id00015" style="margin-top: 2em">Complete with exceptions specified in the preface</p>

<h4 id="id00016" style="margin-top: 2em">TRANSLATED BY</h4>

<h5 id="id00017">H. W. FOWLER AND F. G. FOWLER</h5>

<h4 id="id00018" style="margin-top: 2em">IN FOUR VOLUMES</h4>

<p id="id00019" style="margin-top: 3em">What work nobler than transplanting foreign thought into the barren
domestic soil? except indeed planting thought of your own, which the
fewest are privileged to do.—<i>Sarlor Resarlus</i>.</p>

<p id="id00020">At each flaw, be this your first thought: the author doubtless said
something quite different, and much more to the point. And then you
may hiss <i>me</i> off, if you will.—LUCIAN, <i>Nigrinus, 9</i>.</p>

<p id="id00021">(LUCIAN) The last great master of Attic eloquence and Attic wit.—
<i>Lord Macaulay</i>.</p>

<h4 id="id00022" style="margin-top: 2em">VOLUME I</h4>

<h2 id="id00023" style="margin-top: 4em">PREFACE</h2>

<p id="id00024" style="margin-top: 2em">The text followed in this translation is that of Jacobitz, Teubner,
1901, all deviations from which are noted.</p>

<p id="id00025">In the following list of omissions, italics denote that the piece is
marked as spurious both by Dindorf and by Jacobitz. The other
omissions are mainly by way of expurgation. In a very few other
passages some isolated words and phrases have been excised; but it has
not been thought necessary to mark these in the texts by asterisks.</p>

<p id="id00026"><i>Halcyon</i>; Deorum Dialogi, iv, v, ix, x, xvii, xxii, xxiii;<br/>

Dialogi Marini, xiii; Vera Historia, I. 22, II. 19; Alexander, 41,42;<br/>

Eunuchus; <i>De Astrologia</i>; <i>Amores</i>; <i>Lucius</i> sive <i>Asinus</i>;<br/>

Rhetorum Preceptor, 23; <i>Hippias</i>; Adversus Indoctum, 23;<br/>

Pseudologista; <i>Longaevi</i>; Dialogi Meretricii, v, vi, x; De Syria<br/>

Dea; <i>Philopatris; Charidemus; Nero</i>; Tragodopodagra; Ocypus;<br/>

Epigrammata.<br/>
</p>

<p id="id00027">A word may be said about four pieces that seem to stand apart from the
rest. Of these, the <i>Trial in the Court of Vowels</i> and <i>A Slip of the
Tongue</i> will be interesting only to those who are familiar with Greek.
The <i>Lexiphanes</i> and <i>A Purist Purized</i>, satirizing the pedants and
euphuists of Lucian's day, almost defy translation, and they must be
accepted at best as an effort to give the general effect of the
original.</p>

<p id="id00028">The <i>Notes explanatory</i> at the end of vol. iv will be used by the
reader at his discretion. Reference is made to them at the foot of the
page only when it is not obvious what name should be consulted.</p>

<p id="id00029">The translators take this opportunity of offering their heartiest
thanks to the Delegates of the Clarendon Press for undertaking this
work; and, in particular, to the Vice-Chancellor of Oxford University,
Dr. Merry, who has been good enough to read the proofs, and to give
much valuable advice both on the difficult subject of excision and on
details of style and rendering. In this connexion, however, it should
be added that for the retention of many modern phrases, which may
offend some readers as anachronistic, responsibility rests with the
translators alone.</p>

<p id="id00030" style="margin-top: 4em">CONTENTS of VOL. 1</p>

<h4 id="id00031" style="margin-top: 2em">PREFACE</h4>

<h5 id="id00032">INTRODUCTION</h5>

<h5 id="id00033">THE VISION</h5>

<h5 id="id00034">A LITERARY PROMETHEUS</h5>

<h5 id="id00035">NIGRINUS</h5>

<h5 id="id00036">TRIAL IN THE COURT OF VOWELS</h5>

<h5 id="id00037">TIMON THE MISANTHROPE</h5>

<h5 id="id00038">PROMETHEUS ON CAUCASUS</h5>

<h5 id="id00039">DIALOGUES OF THE GODS</h5>

<p id="id00040">i, ii, iii, vi, vii, viii, xi, xii, xiii, xiv, xv, xvi, xviii, xix,
xx, xxi, xxiv, xxv, xxvi.</p>

<h5 id="id00041">DIALOGUES OF THE SEA-GODS</h5>

<p id="id00042">i, ii, iii, iv, v, vi, vii, viii, ix, x, xi, xii, xiv, xv.</p>

<h5 id="id00043">DIALOGUES OF THE DEAD</h5>

<h5 id="id00044">I, II, III, IV, V, VI, VII, VIII, IX, X, XI, XII, XIII, XIV, XV, XVI,
XVII, XVIII, XIX, XX, XXI, XXII, XXIII, XXIV, XXV, XXVI, XXVII,
XXVIII, XXIX, XXX.</h5>

<h5 id="id00045">MENIPPUS</h5>

<h5 id="id00046">CHARON</h5>

<h5 id="id00047">OF SACRIFICE</h5>

<h5 id="id00048">SALE OF CREEDS</h5>

<h5 id="id00049">THE FISHER</h5>

<h5 id="id00050">VOYAGE TO THE LOWER WORLD</h5>

<h2 id="id00051" style="margin-top: 4em">INTRODUCTION</h2>

<h4 id="id00052" style="margin-top: 2em">1. LIFE.</h4>

<h5 id="id00053">2. PROBABLE ORDER OF WRITINGS.</h5>

<h5 id="id00054">3. CIRCUMSTANCES OF THE TIME.</h5>

<h5 id="id00055">4. LUCIAN AS A WRITER.</h5>

<p id="id00056">It is not to be understood that all statements here made are either
ascertained facts or universally admitted conjectures. The
introduction is intended merely to put those who are not scholars, and
probably have not books of reference at hand, in a position to
approach the translation at as little disadvantage as may be.
Accordingly, we give the account that commends itself to us, without
discussion or reference to authorities. Those who would like a more
complete idea of Lucian should read Croiset's <i>Essai sur la vie et
les oeuvres de Lucien</i>, on which the first two sections of this
introduction are very largely based. The only objections to the book
(if they are objections) are that it is in French, and of 400 octavo
pages. It is eminently readable.</p>

<h2 id="id00057" style="margin-top: 4em">1. LIFE</h2>

<p id="id00058">With the exception of a very small number of statements, of which the
truth is by no means certain, all that we know of Lucian is derived
from his own writings. And any reader who prefers to have his facts at
first rather than at second hand can consequently get them by reading
certain of his pieces, and making the natural deductions from them.
Those that contain biographical matter are, in the order corresponding
to the periods of his life on which they throw light, <i>The Vision,
Demosthenes, Nigrinus, The Portrait-study</i> and <i>Defence</i> (in which
Lucian is <i>Lycinus</i>), <i>The Way to write History, The double ndictment</i>
(in which he is <i>The Syrian</i>), <i>The Fisher</i> (<i>Parrhesiades</i>), <i>Swans
and Amber, Alexander</i>, Hermotimus_ (<i>Lycinus</i>), <i>Menippus and
Icaromenippus</i> (in which <i>Menippus</i> represents him), <i>A literary
Prometheus, Herodotus, Zeuxis, Harmonides, The Scythian</i>, The Death of
Peregrine, The Book-fancier, Demonax, The Rhetorician's Vade mecum,
Dionysus, Heracles, A Slip of the Tongue, Apology for 'The dependent
Scholar.'_ Of these <i>The Vision</i> is a direct piece of autobiography;
there is intentional but veiled autobiography in several of the other
pieces; in others again conclusions can be drawn from comparison of
his statements with facts known from external sources.</p>

<p id="id00059">Lucian lived from about 125 to about 200 A.D., under the Roman
Emperors Antoninus Pius, M. Aurelius and Lucius Verus, Commodus, and
perhaps Pertinax. He was a Syrian, born at Samosata on the Euphrates,
of parents to whom it was of importance that he should earn his living
without spending much time or money on education. His maternal uncle
being a statuary, he was apprenticed to him, having shown an aptitude
for modelling in the wax that he surreptitiously scraped from his
school writing-tablets. The apprenticeship lasted one day. It is clear
that he was impulsive all through life; and when his uncle corrected
him with a stick for breaking a piece of marble, he ran off home,
disposed already to think he had had enough of statuary. His mother
took his part, and he made up his mind by the aid of a vision that
came to him the same night.</p>

<p id="id00060">It was the age of the rhetoricians. If war was not a thing of the
past, the shadow of the <i>pax Romana</i> was over all the small states,
and the aspiring provincial's readiest road to fame was through words
rather than deeds. The arrival of a famous rhetorician to lecture was
one of the important events in any great city's annals; and Lucian's
works are full of references to the impression these men produced, and
the envy they enjoyed. He himself was evidently consumed, during his
youth and early manhood, with desire for a position like theirs. To
him, sleeping with memories of the stick, appeared two women,
corresponding to <i>Virtue</i> and <i>Pleasure</i> in Prodicus's <i>Choice of
Heracles</i>—the working woman <i>Statuary</i>, and the lady <i>Culture</i>. They
advanced their claims to him in turn; but before <i>Culture</i> had
completed her reply, the choice was made: he was to be a rhetorician.
From her reminding him that she was even now not all unknown to him,
we may perhaps assume that he spoke some sort of Greek, or was being
taught it; but he assures us that after leaving Syria he was still a
barbarian; we have also a casual mention of his offering a lock of his
hair to the Syrian goddess in his youth.</p>

<p id="id00061">He was allowed to follow his bent and go to Ionia. Great Ionian cities
like Smyrna and Ephesus were full of admired sophists or teachers of
rhetoric. But it is unlikely that Lucian's means would have enabled
him to become the pupil of these. He probably acquired his skill to a
great extent by the laborious method, which he ironically deprecates
in <i>The Rhetorician's Vade mecum</i>, of studying exhaustively the old
Attic orators, poets, and historians.</p>

<p id="id00062">He was at any rate successful. The different branches that a
rhetorician might choose between or combine were: (1) Speaking in
court on behalf of a client; (2) Writing speeches for a client to
deliver; (3) Teaching pupils; (4) Giving public displays of his skill.
There is a doubtful statement that Lucian failed in (1), and took to
(2) in default. His surviving rhetorical pieces (<i>The Tyrannicide,
The Disinherited, Phalaris</i>) are declamations on hypothetical cases
which might serve either for (3) or (4); and <i>The Hall, The Fly,
Dipsas</i>, and perhaps <i>Demosthenes</i>, suggest (4). A common form of
exhibition was for a sophist to appear before an audience and let
them propose subjects, of which he must choose one and deliver an
impromptu oration upon it.</p>

<p id="id00063">Whatever his exact line was, he earned an income in Ionia, then in
Greece, had still greater success in Italy, and appears to have
settled for some time in Gaul, perhaps occupying a professorial chair
there. The intimate knowledge of Roman life in some aspects which
appears in <i>The dependent Scholar</i> suggests that he also lived some
time in Rome. He seems to have known some Latin, since he could
converse with boatmen on the Po; but his only clear reference (A Slip
of the Tongue,) implies an imperfect knowledge of it; and there is not
a single mention in all his works, which are crammed with literary
allusions, of any Latin author. He claims to have been during his time
in Gaul one of the rhetoricians who could command high fees; and his
descriptions of himself as resigning his place close about his lady's
(i.e. Rhetoric's) person, and as casting off his wife Rhetoric because
she did not keep herself exclusively to him, show that he regarded
himself, or wished to be regarded, as having been at the head of his
profession.</p>

<p id="id00064">This brings us to about the year 160 A.D. We may conceive Lucian now
to have had some of that yearning for home which he ascribes in the
<i>Patriotism</i> even to the successful exile. He returned home, we
suppose, a distinguished man at thirty-five, and enjoyed impressing
the fact on his fellow citizens in <i>The Vision</i>. He may then have
lived at Antioch as a rhetorician for some years, of which we have a
memorial in <i>The Portrait-study</i>. Lucius Verus, M. Aurelius's
colleague, was at Antioch in 162 or 163 A.D. on his way to the
Parthian war, and <i>The Portrait-study</i> is a panegyric on Verus's
mistress Panthea, whom Lucian saw there.</p>

<p id="id00065">A year or two later we find him migrating to Athens, taking his father
with him, and at Athens he settled and remained many years. It was on
this journey that the incident occurred, which he relates with such a
curious absence of shame in the <i>Alexander</i>, of his biting that
charlatan's hand.</p>

<p id="id00066">This change in his manner of life corresponds nearly with the change
in habit of mind and use of his powers that earned him his
immortality. His fortieth year is the date given by himself for his
abandonment of Rhetoric and, as he calls it, taking up with Dialogue,
or, as we might say, becoming a man of letters. Between Rhetoric and
Dialogue there was a feud, which had begun when Socrates five
centuries before had fought his battles with the sophists. Rhetoric
appeals to the emotions and obscures the issues (such had been
Socrates's position); the way to elicit truth is by short question and
answer. The Socratic method, illustrated by Plato, had become, if not
the only, the accredited instrument of philosophers, who, so far as
they are genuine, are truth-seekers; Rhetoric had been left to the
legal persons whose object is not truth but victory. Lucian's
abandonment of Rhetoric was accordingly in some sort his change from a
lawyer to a philosopher. As it turned out, however, philosophy was
itself only a transitional stage with him.</p>

<p id="id00067">Already during his career as a rhetorician, which we may put at
145-164 A.D., he seems both to have had leanings to philosophy, and to
have toyed with dialogue. There is reason to suppose that the
Nigrinus_, with its strong contrast between the noise and vulgarity of
Rome and the peace and culture of Athens, its enthusiastic picture of
the charm of philosophy for a sensitive and intelligent spirit, was
written in 150 A.D., or at any rate described an incident that
occurred in that year; and the <i>Portrait-study</i> and its <i>Defence</i>,
dialogues written with great care, whatever their other merits, belong
to 162 or 163 A.D. But these had been excursions out of his own
province. After settling at Athens he seems to have adopted the
writing of dialogues as his regular work. The <i>Toxaris</i>, a collection
of stories on friendship, strung together by dialogue, the
<i>Anacharsis</i>, a discussion on the value of physical training, and the
<i>Pantomime</i>, a description slightly relieved by the dialogue form, may
be regarded as experiments with his new instrument. There is no trace
in them of the characteristic use that he afterwards made of dialogue,
for the purposes of satire.</p>

<p id="id00068">That was an idea that we may suppose to have occurred to him after the
composition of the <i>Hermotimus</i>. This is in form the most philosophic
of his dialogues; it might indeed be a dialogue of Plato, of the
merely destructive kind; but it is at the same time, in matter, his
farewell to philosophy, establishing that the pursuit of it is
hopeless for mortal man. From this time onward, though he always
professes himself a lover of true philosophy, he concerns himself no
more with it, except to expose its false professors. The dialogue that
perhaps comes next, <i>The Parasite</i>, is still Platonic in form, but
only as a parody; its main interest (for a modern reader is outraged,
as in a few other pieces of Lucian's, by the disproportion between
subject and treatment) is in the combination for the first time of
satire with dialogue.</p>

<p id="id00069">One more step remained to be taken. In the piece called <i>A literary
Prometheus</i>, we are told what Lucian himself regarded as his claim
to the title of an original writer. It was the fusing of Comedy and
Dialogue—the latter being the prose conversation hat had hitherto
been confined to philosophical discussion. The new literary form,
then, was conversation, frankly for purposes of entertainment, as in
Comedy, but to be read and not acted. In this kind of writing he
remains, though he has been often imitated, first in merit as clearly
as in time; and nearly all his great masterpieces took this form. They
followed in rapid succession, being all written, perhaps, between 165
and 175 A.D. And we make here no further comment upon them, except to
remark that they fall roughly into three groups as he drew inspiration
successively from the writers of the New Comedy (or Comedy of ordinary
life) like Menander, from the satires of Menippus, and from writers of
the Old Comedy (or Comedy of fantastic imagination) like Aristophanes.
The best specimens of the first group are <i>The Liar</i> and the
<i>Dialogues of the Hetaerae;</i> of the second, the <i>Dialogues of the
Dead</i> and <i>of the Gods, Menippus</i> and <i>Icaromenippus, Zeus
cross-examined;</i> of the third, <i>Timon, Charon, A Voyage to the lower
World, The Sale of Creeds, The Fisher, Zeus Tragoedus, The Cock, The
double Indictment, The Ship</i>.</p>

<p id="id00070">During these ten or more years, though he lived at Athens, he is to be
imagined travelling occasionally, to read his dialogues to audiences
in various cities, or to see the Olympic Games. And these excursions
gave occasion to some works not of the dialogue kind; the <i>Zeuxis</i> and
several similar pieces are introductions to series of readings away
from Athens; The <i>Way to write History</i>, a piece of literary criticism
still very readable, if out of date for practical purposes, resulted
from a visit to Ionia, where all the literary men were producing
histories of the Parthian war, then in progress (165 A.D.). An
attendance at the Olympic Games of 169 A.D. suggested <i>The Death of
Peregrine</i>, which in its turn, through the offence given to Cynics,
had to be supplemented by the dialogue of <i>The Runaways. The True
History</i>, most famous, but, admirable as it is, far from best of his
works, presumably belongs to this period also, but cannot be
definitely placed. The <i>Book-fancier</i> and <i>The Rhetorician's Vade
mecum</i> are unpleasant records of bitter personal quarrels.</p>

<p id="id00071">After some ten years of this intense literary activity, producing,
reading, and publishing, Lucian seems to have given up both the
writing of dialogues and the presenting of them to audiences, and to
have lived quietly for many years. The only pieces that belong here
are the <i>Life of Demonax</i>, the man whom he held the best of all
philosophers, and with whom he had been long intimate at Athens, and
that of Alexander, the Asiatic charlatan, who was the prince of
impostors as Demonax of philosophers. When quite old, Lucian was
appointed by the Emperor Commodus to a well-paid legal post in Egypt.
We also learn, from the new introductory lectures called <i>Dionysus</i>
and <i>Heracles</i>, that he resumed the practice of reading his dialogues;
but he wrote nothing more of importance. It is stated in Suidas that
he was torn to pieces by dogs; but, as other statements in the article
are discredited, it is supposed that this is the Christian revenge for
Lucian's imaginary hostility to Christianity. We have it from himself
that he suffered from gout in his old age. He solaced himself
characteristically by writing a play on the subject; but whether the
goddess Gout, who gave it its name, was appeased by it, or carried him
off, we cannot tell.</p>

<h2 id="id00072" style="margin-top: 4em">2. PROBABLE ORDER OF WRITINGS</h2>

<p id="id00073" style="margin-top: 2em">The received order in which Lucian's works stand is admitted to be
entirely haphazard. The following arrangement in groups is roughly
chronological, though it is quite possible that they overlap each
other. It is M. Croiset's, put into tabular form. Many details in it
are open to question; but to read in this order would at least be more
satisfactory to any one who wishes to study Lucian seriously than to
take the pieces as they come. The table will also serve as a rough
guide to the first-class and the inferior pieces. The names italicized
are those of pieces rejected as spurious by M. Croiset, and therefore
not placed by him; we have inserted them where they seem to belong; as
to their genuineness, it is our opinion that the objections made (not
by M. Croiset, who does not discuss authenticity) to the <i>Demosthenes</i>
and <i>The Cynic</i> at least are, in view of the merits of these,
unconvincing.</p>

<p id="id00074">(i) About 145 to 160 A.D. Lucian a rhetorician in Ionia, Greece,
Italy, and Gaul.</p>

<p id="id00075">The Tyrannicide, a rhetorical exercise.</p>

<p id="id00076">The Disinherited.</p>

<p id="id00077">Phalaris I &amp; II.</p>

<p id="id00078"><i>Demosthenes</i>, a panegyric.</p>

<p id="id00079">Patriotism, an essay.</p>

<p id="id00080">The Fly, an essay.</p>

<p id="id00081">Swans and Amber, an introductory lecture.</p>

<p id="id00082">Dipsas, an introductory lecture.</p>

<p id="id00083">The Hall, an introductory lecture.</p>

<p id="id00084">Nigrinus, a dialogue on philosophy, 150 A.D.</p>

<p id="id00085">(ii) About 160 to 164 A.D. After Lucian's return to Asia.</p>

<p id="id00086">The Portrait-study, a panegyric in dialogue, 162 A.D.</p>

<p id="id00087">Defence of The Portrait-study, in dialogue.</p>

<p id="id00088">A Trial in the Court of Vowels, a <i>jeu d'esprit</i>.</p>

<p id="id00089">Hesiod, a short dialogue.</p>

<p id="id00090">The Vision, an autobiographical address.</p>

<p id="id00091">(iii) About 165 A.D. At Athens.</p>

<p id="id00092">Pantomime, art criticism in dialogue.</p>

<p id="id00093">Anacharsis, a dialogue on physical training.</p>

<p id="id00094">Toxaris, stories of friendship in dialogue.</p>

<p id="id00095">Slander, a moral essay.</p>

<p id="id00096">The Way to write History, an essay in literary criticism.</p>

<p id="id00097">The next eight groups, iv-xi, belong to the years from about 165 A.D.
to about 175 A.D., when Lucian was at his best and busiest; iv-ix are
to be regarded roughly as succeeding each other in time; x and xi
being independent in this respect. Pieces are assigned to groups
mainly according to their subjects; but some are placed in groups that
do not seem at first sight the most appropriate, owing to specialties
in their treatment; e.g. <i>The Ship</i> might seem more in place with vii
than with ix; but M. Croiset finds in it a maturity that induces him
to put it later.</p>

<p id="id00098">(iv) About 165 A.D.</p>

<p id="id00099">Hermotimus, a philosophic dialogue.</p>

<p id="id00100">The Parasite, a parody of a philosophic dialogue.</p>

<p id="id00101">(v) Influence of the New Comedy writers.</p>

<p id="id00102">The Liar, a dialogue satirizing superstition.</p>

<p id="id00103">A Feast of Lapithae, a dialogue satirizing the manners of
philosophers.</p>

<p id="id00104">Dialogues of the Hetaerae, a series of short dialogues.</p>

<p id="id00105">(vi) Influence of the Menippean satire.</p>

<p id="id00106">Dialogues of the Dead, a series of short dialogues.</p>

<p id="id00107">Dialogues of the Gods, a series of short dialogues.</p>

<p id="id00108">Dialogues of the Sea-Gods, a series of short dialogues.</p>

<p id="id00109">Menippus, a dialogue satirizing philosophy.</p>

<p id="id00110">Icaromenippus, a dialogue satirizing philosophy and religion.</p>

<p id="id00111">Zeus cross-examined, a dialogue satirizing religion.</p>

<p id="id00112"><i>The Cynic</i>, a dialogue against luxury.</p>

<p id="id00113"><i>Of Sacrifice</i>, an essay satirizing religion.</p>

<p id="id00114">Saturnalia, dialogue and letters on the relation of rich and poor.</p>

<p id="id00115">The True History, a parody of the old Greek historians,</p>

<p id="id00116">(vii) Influence of the Old Comedy writers: vanity of human wishes.</p>

<p id="id00117">A Voyage to the Lower World, a dialogue on the vanity of power.</p>

<p id="id00118">Charon, a dialogue on the vanity of all things.</p>

<p id="id00119">Timon, a dialogue on the vanity of riches.</p>

<p id="id00120">The Cock, a dialogue on the vanity of riches and power,</p>

<p id="id00121">(viii) Influence of the Old Comedy writers: dialogues satirizing
religion.</p>

<p id="id00122">Prometheus on Caucasus.</p>

<p id="id00123">Zeus Tragoedus.</p>

<p id="id00124">The Gods in Council.</p>

<p id="id00125">(ix) Influence of the Old Comedy writers: satire on philosophers.</p>

<p id="id00126">The Ship, a dialogue on foolish aspirations.</p>

<p id="id00127">The Life of Peregrine, a narrative satirizing the Cynics, 169 A.D.</p>

<p id="id00128">The Runaways, a dialogue satirizing the Cynics.</p>

<p id="id00129">The double Indictment, an autobiographic dialogue.</p>

<p id="id00130">The Sale of Creeds, a dialogue satirizing philosophers.</p>

<p id="id00131">The Fisher, an autobiographic dialogue satirizing philosophers.</p>

<p id="id00132">(x) 165-175 A.D. Introductory lectures.</p>

<p id="id00133">Herodotus.</p>

<p id="id00134">Zeuxis.</p>

<p id="id00135">Harmonides.</p>

<p id="id00136">The Scythian.</p>

<p id="id00137">A literary Prometheus.</p>

<p id="id00138">(xi) 165-175 A.D. Scattered pieces standing apart from the great
dialogue series, but written during the same period.</p>

<p id="id00139">The Book-fancier, an invective. About 170 A.D.</p>

<p id="id00140"><i>The Purist purized</i>, a literary satire in dialogue.</p>

<p id="id00141">Lexiphanes, a literary satire in dialogue.</p>

<p id="id00142">The Rhetorician's Vade-mecum, a personal satire. About 178 A.D.</p>

<p id="id00143">(xii) After 180 A.D.</p>

<p id="id00144">Demonax, a biography.</p>

<p id="id00145">Alexander, a satirical biography,</p>

<p id="id00146">(xiii) In old age.</p>

<p id="id00147">Mourning, an essay.</p>

<p id="id00148">Dionysus, an introductory lecture.</p>

<p id="id00149">Heracles, an introductory lecture.</p>

<p id="id00150">Apology for 'The dependent Scholar.'</p>

<p id="id00151">A Slip of the Tongue.</p>

<p id="id00152">In conclusion, we have to say that this arrangement of M. Croiset's,
which we have merely tabulated without intentionally departing from it
in any particular, seems to us well considered in its broad lines;
there are a few modifications which we should have been disposed to
make in it; but we thought it better to take it entire than to
exercise our own judgment in a matter where we felt very little
confidence.</p>

<h2 id="id00153" style="margin-top: 4em">3. CIRCUMSTANCES OF THE TIME</h2>

<p id="id00154" style="margin-top: 2em">M. Aurelius has for us moderns this great superiority in interest over
Saint Louis or Alfred, that he lived and acted in a state of society
modern by its essential characteristics, in an epoch akin to our own,
in a brilliant centre of civilization. Trajan talks of "our
enlightened age" just as glibly as <i>The Times</i> talks of it.' M.
Arnold, <i>Essays in Criticism, M. Aurelius</i>.</p>

<p id="id00155">The age of M. Aurelius is also the age of Lucian, and with any man of
that age who has, like these two, left us a still legible message we
can enter into quite different relations from those which are possible
with what M. Arnold calls in the same essay 'classical-dictionary
heroes.' A twentieth-century Englishman, a second-century Greek or
Roman, would be much more at home in each other's century, if they had
the gift of tongues, than in most of those which have intervened. It
is neither necessary nor possible to go deeply into the resemblance
here [Footnote: Some words of Sir Leslie Stephen's may be given,
however, describing the welter of religious opinions that prevailed at
both epochs: 'The analogy between the present age and that which
witnessed the introduction of Christianity is too striking to have
been missed by very many observers. The most superficial acquaintance
with the general facts shows how close a parallel might be drawn by a
competent historian. There are none of the striking manifestations of
the present day to which it would not be easy to produce an analogy,
though in some respects on a smaller scale. Now, as then, we can find
mystical philosophers trying to evolve a satisfactory creed by some
process of logical legerdemain out of theosophical moonshine; and
amiable and intelligent persons labouring hard to prove that the old
mythology could be forced to accept a rationalistic interpretation—
whether in regard to the inspection of entrails or prayers for fine
weather; and philosophers framing systems of morality entirely apart
from the ancient creeds, and sufficiently satisfactory to themselves,
while hopelessly incapable of impressing the popular mind; and
politicians, conscious that the basis of social order was being sapped
by the decay of the faith in which it had arisen, and therefore
attempting the impossible task of galvanizing dead creeds into a
semblance of vitality; and strange superstitions creeping out of their
lurking-places, and gaining influence in a luxurious society whose
intelligence was an ineffectual safeguard against the most grovelling
errors; and a dogged adherence of formalists and conservatives to
ancient ways, and much empty profession of barren orthodoxy; and,
beneath all, a vague disquiet, a breaking up of ancient social and
natural bonds, and a blind groping toward some more cosmopolitan creed
and some deeper satisfaction for the emotional needs of mankind.'—
<i>The Religion of all Sensible Men</i> in <i>An Agnostic's Apology</i>, 1893.];
all that need be done is to pass in review those points of it, some
important, and some trifling, which are sure to occur in a detached
way to readers of Lucian.</p>

<p id="id00156">The Graeco-Roman world was as settled and peaceful, as conscious of
its imperial responsibilities, as susceptible to boredom, as greedy of
amusement, could show as numerous a leisured class, and believed as
firmly in money, as our own. What is more important for our purpose,
it was questioning the truth of its religion as we are to-day
questioning the truth of ours. Lucian was the most vehement of the
questioners. Of what played the part then that the Christian religion
plays now, the pagan religion was only one half; the other half was
philosophy. The gods of Olympus had long lost their hold upon the
educated, but not perhaps upon the masses; the educated, ill content
to be without any guide through the maze of life, had taken to
philosophy instead. Stoicism was the prevalent creed, and how noble a
form this could take in a cultivated and virtuous mind is to be seen
in the <i>Thoughts</i> of M. Aurelius. The test of a religion, however, is
not what form it takes in a virtuous mind, but what effects it
produces on those of another sort. Lucian applies the test of results
alike to the religion usually so called, and to its philosophic
substitute. He finds both wanting; the test is not a satisfactory one,
but it is being applied by all sorts and conditions of men to
Christianity in our own time; so is the second test, that of inherent
probability, which he uses as well as the other upon the pagan
theology; and it is this that gives his writings, even apart from
their wit and fancy, a special interest for our own time. Our
attention seems to be concentrated more and more on the ethical, as
opposed to the speculative or dogmatic aspect of religion; just such
was Lucian's attitude towards philosophy.</p>

<p id="id00157">Some minor points of similarity may be briefly noted. As we read the
<i>Anacharsis</i>, we are reminded of the modern prominence of athletics;
the question of football <i>versus</i> drill is settled for us; light is
thrown upon the question of conscription; we think of our Commissions
on national deterioration, and the schoolmaster's wail over the
athletic <i>Frankenstein's</i> monster which, like <i>Eucrates</i> in <i>The
Liar</i>, he has created but cannot control. The 'horsy talk in every
street' of the <i>Nigrinus</i> calls up the London newsboy with his 'All
the winners.' We think of palmists and spiritualists in the
police-courts as we read of Rutilianus and the Roman nobles consulting
the impostor Alexander. This sentence reads like the description of a
modern man of science confronted with the supernatural: 'It was an
occasion for a man whose intelligence was steeled against such
assaults by scepticism and insight, one who, if he could not detect
the precise imposture, would at any rate have been perfectly certain
that, though this escaped him, the whole thing was a lie and an
impossibility.' The upper-class audiences who listened to Lucian's
readings, taking his points with quiet smiles instead of the loud
applause given to the rhetorician, must have been something like
that which listens decorously to an Extension lecturer. When Lucian
bids us mark 'how many there are who once were but cyphers, but whom
words have raised to fame and opulence, ay, and to noble lineage too,'
we remember not only Gibbon's remark about the very Herodes Atticus of
whom Lucian may have been thinking ('The family of Herod, at least
after it had been favoured by fortune, was lineally descended from
Cimon and Miltiades'), but also the modern <i>carriere ouverte aux
talents</i>, and the fact that Tennyson was a lord. There are the
elements of a socialist question in the feelings between rich and poor
described in the <i>Saturnalia</i>; while, on the other hand, the fact
of there being an audience for the <i>Dialogues of the Hetaerae</i> is an
illustration of that spirit of <i>humani nihil a me alienum puto</i> which
is again prevalent today. We care now to realize the thoughts of other
classes besides our own; so did they in Lucian's time; but it is
significant that Francklin in 1780, refusing to translate this series,
says: 'These dialogues exhibit to us only such kind of conversation as
we may hear in the purlieus of Covent Garden—lewd, dull, and
insipid.' The lewdness hardly goes beyond the title; they are full of
humour and insight; and we make no apology for translating most of
them. Lastly, a generation that is always complaining of the modern
over-production of books feels that it would be at home in a state of
society in which our author found that, not to be too singular, he
must at least write about writing history, if he declined writing it
himself, even as Diogenes took to rolling his tub, lest he should be
the only idle man when Corinth was bustling about its defences.</p>

<p id="id00158">As Lucian is so fond of saying, 'this is but a small selection of the
facts which might have been quoted' to illustrate the likeness between
our age and his. It may be well to allude, on the other hand, to a few
peculiarities of the time that appear conspicuously in his writings.</p>

<p id="id00159">The Roman Empire was rather Graeco-Roman than Roman; this is now a
commonplace. It is interesting to observe that for Lucian 'we' is on
occasion the Romans; 'we' is also everywhere the Greeks; while at the
same time 'I' is a barbarian and a Syrian. Roughly speaking, the Roman
element stands for energy, material progress, authority, and the Greek
for thought; the Roman is the British Philistine, the Greek the man of
culture. Lucian is conscious enough of the distinction, and there is
no doubt where his own preference lies. He may be a materialist, so
far as he is anything, in philosophy; but in practice he puts the
things of the mind before the things of the body.</p>

<p id="id00160">If our own age supplies parallels for most of what we meet with in the
second century, there are two phenomena which are to be matched rather
in an England that has passed away. The first is the Cynics, who swarm
in Lucian's pages like the begging friars in those of a historical
novelist painting the middle ages. Like the friars, they began nobly
in the desire for plain living and high thinking; in both cases the
thinking became plain, the living not perhaps high, but the best that
circumstances admitted of, and the class—with its numbers hugely
swelled by persons as little like their supposed teachers as a Marian
or Elizabethan persecutor was like the founder of Christianity—a pest
to society. Lucian's sympathy with the best Cynics, and detestation of
the worst, make Cynicism one of his most familiar themes. The second
is the class so vividly presented in <i>The dependent Scholar</i>—the
indigent learned Greek who looks about for a rich vulgar Roman to buy
his company, and finds he has the worst of the bargain. His
successors, the 'trencher chaplains' who 'from grasshoppers turn
bumble-bees and wasps, plain parasites, and make the Muses mules, to
satisfy their hunger-starved panches, and get a meal's meat,' were
commoner in Burton's days than in our own, and are to be met in
Fielding, and Macaulay, and Thackeray.</p>

<p id="id00161">Two others of Lucian's favourite figures, the parasite and the
legacy-hunter, exist still, no doubt, as they are sure to in every
complex civilization; but their operations are now conducted with more
regard to the decencies. This is worth remembering when we are
occasionally offended by his frankness on subjects to which we are not
accustomed to allude; he is not an unclean or a sensual writer, but
the waters of decency have risen since his time and submerged some
things which were then visible.</p>

<p id="id00162">A slight prejudice, again, may sometimes be aroused by Lucian's trick
of constant and trivial quotation; he would rather put the simplest
statement, or even make his transition from one subject to another, in
words of Homer than in his own; we have modern writers too who show
the same tendency, and perhaps we like or dislike them for it in
proportion as their allusions recall memories or merely puzzle us; we
cannot all be expected to have agreeable memories stirred by
insignificant Homer tags; and it is well to bear in mind by way of
palliation that in Greek education Homer played as great a part as the
Bible in ours. He might be taken simply or taken allegorically; but
one way or the other he was the staple of education, and it might be
assumed that every one would like the mere sound of him.</p>

<p id="id00163">We may end by remarking that the public readings of his own works, to
which the author makes frequent reference, were what served to a great
extent the purpose of our printing-press. We know that his pieces were
also published; but the public that could be reached by hand-written
copies would bear a very small proportion to that which heard them
from the writer's own lips; and though the modern system may have the
advantage on the whole, it is hard to believe that the unapproached
life and naturalness of Lucian's dialogue does not owe something to
this necessity.</p>

<h2 id="id00164" style="margin-top: 4em">4. LUCIAN AS A WRITER</h2>

<p id="id00165" style="margin-top: 2em">With all the sincerity of Lucian in <i>The True History</i>, 'soliciting
his reader's incredulity,' we solicit our reader's neglect of this
appreciation. We have no pretensions whatever to the critical faculty;
the following remarks are to be taken as made with diffidence, and
offered to those only who prefer being told what to like, and why, to
settling the matter for themselves.</p>

<p id="id00166">Goethe, aged fourteen, with seven languages on hand, devised the plan
of a correspondence kept up by seven imaginary brothers scattered over
the globe, each writing in the language of his adopted land. The
stay-at-home in Frankfort was to write Jew-German, for which purpose
some Hebrew must be acquired. His father sent him to Rector Albrecht.
The rector was always found with one book open before him—a
well-thumbed Lucian. But the Hebrew vowel-points were perplexing, and
the boy found better amusement in putting shrewd questions on what
struck him as impossibilities or inconsistencies in the Old-Testament
narrative they were reading. The old gentleman was infinitely amused,
had fits of mingled coughing and laughter, but made little attempt at
solving his pupil's difficulties, beyond ejaculating <i>Er narrischer
Kerl! Er narrischer Junge</i>! He let him dig for solutions, however, in
an English commentary on the shelves, and occupied the time with
turning the familiar pages of his Lucian [Footnote: <i>Wahrheit und
Dichtung</i>, book iv. ]. The wicked old rector perhaps chuckled to think
that here was one who bade fair to love Lucian one day as well as he
did himself.</p>

<p id="id00167">For Lucian too was one who asked questions—spent his life doing
little else; if one were invited to draw him with the least possible
expenditure of ink, one's pen would trace a mark of interrogation.
That picture is easily drawn; to put life into it is a more difficult
matter. However, his is not a complex character, for all the irony in
which he sometimes chooses to clothe his thought; and materials are at
least abundant; he is one of the self-revealing fraternity; his own
personal presence is to be detected more often than not in his work.
He may give us the assistance, or he may not, of labelling a character
<i>Lucian</i> or <i>Lycinus</i>; we can detect him, <i>volentes volentem</i>, under
the thin disguise of <i>Menippus</i> or <i>Tychiades</i> or <i>Cyniscus</i> as well.
And the essence of him as he reveals himself is the questioning
spirit. He has no respect for authority. Burke describes the majority
of mankind, who do not form their own opinions, as 'those whom
Providence has doomed to live on trust'; Lucian entirely refuses to
live on trust; he 'wants to know.' It was the wish of <i>Arthur
Clennam</i>, who had in consequence a very bad name among the <i>Tite
Barnacles</i> and other persons in authority. Lucian has not escaped the
same fate; 'the scoffer Lucian' has become as much a commonplace as
'<i>fidus Achates</i>,' or 'the well-greaved Achaeans,' the reading of him
has been discountenanced, and, if he has not actually lost his place
at the table of Immortals, promised him when he temporarily left the
Island of the Blest, it has not been so 'distinguished' a place as it
was to have been and should have been. And all because he 'wanted to
know.'</p>

<p id="id00168">His questions, of course, are not all put in the same manner. In the
<i>Dialogues of the Gods</i>, for instance, the mark of interrogation is
not writ large; they have almost the air at first of little stories
in dialogue form, which might serve to instruct schoolboys in the
attributes and legends of the gods—a manual charmingly done, yet a
manual only. But we soon see that he has said to himself: Let us put
the thing into plain natural prose, and see what it looks like with
its glamour of poetry and reverence stripped off; the Gods do human
things; why not represent them as human persons, and see what results?
What did result was that henceforth any one who still believed in the
pagan deities might at the cost of an hour's light reading satisfy
himself that his gods were not gods, or, if they were, had no business
to be. Whether many or few did so read and so satisfy themselves, we
have no means of knowing; it is easy to over-estimate the effect such
writing may have had, and to forget that those who were capable of
being convinced by exposition of this sort would mostly be those who
were already convinced without; still, so far as Lucian had any effect
on the religious position, it must have been in discrediting paganism
and increasing the readiness to accept the new faith beginning to make
its way. Which being so, it was ungrateful of the Christian church to
turn and rend him. It did so, partly in error. Lucian had referred in
the <i>Life of Peregrine</i> to the Christians, in words which might seem
irreverent to Christians at a time when they were no longer an obscure
sect; he had described and ridiculed in <i>The Liar</i> certain 'Syrian'
miracles which have a remarkable likeness to the casting out of
spirits by Christ and the apostles; and worse still, the <i>Philopatris</i>
passed under his name. This dialogue, unlike what Lucian had written
in the <i>Peregrine</i> and <i>The Liar</i>, is a deliberate attack on
Christianity. It is clear to us now that it was written two hundred
years after his time, under Julian the Apostate; but there can be no
more doubt of its being an imitation of Lucian than of its not being
his; it consequently passed for his, the story gained currency that he
was an apostate himself, and his name was anathema for the church. It
was only partly in error, however. Though Lucian might be useful on
occasion ('When Tertullian or Lactantius employ their labours in
exposing the falsehood and extravagance of Paganism, they are obliged
to transcribe the eloquence of Cicero or the wit of Lucian' [Footnote:
Gibbon, <i>Decline and Fall</i>, cap. xv.]), the very word heretic is
enough to remind us that the Church could not show much favour to one
who insisted always on thinking for himself. His works survived, but
he was not read, through the Middle Ages. With the Renaissance he
partly came into his own again, but still laboured under the
imputations of scoffing and atheism, which confined the reading of him
to the few.</p>

<p id="id00169">The method followed in the <i>Dialogues of the Gods</i> and similar pieces
is a very indirect way of putting questions. It is done much more
directly in others, the <i>Zeus cross-examined</i>, for instance. Since the
fallen angels</p>

<p id="id00170">  reasoned high<br/>

  Of Providence, Foreknowledge, Will, and Fate—<br/>

  Fixed fate, free will, foreknowledge absolute—<br/>

  And found no end, in wandering mazes lost,<br/>
</p>

<p id="id00171">these subjects have had their share of attention; but the questions
can hardly be put more directly, or more neatly, than in the <i>Zeus
cross-examined</i>, and the thirtieth <i>Dialogue of the Dead</i>.</p>

<p id="id00172">He has many other interrogative methods besides these, which may be
left to reveal themselves in the course of reading. As for answering
questions, that is another matter. The answer is sometimes apparent,
sometimes not; he will not refrain from asking a question just because
he does not know the answer; his <i>role</i> is asking, not answering. Nor
when he gives an answer is it always certain whether it is to be taken
in earnest. Was he a cynic? one would say so after reading <i>The
Cynic</i>; was he an Epicurean? one would say so after reading the
<i>Alexander</i>; was he a philosopher? one would say Yes at a certain
point of the <i>Hermotimus</i>, No at another. He doubtless had his moods,
and he was quite unhampered by desire for any consistency except
consistent independence of judgement. Moreover, the difficulty of
getting at his real opinions is increased by the fact that he was an
ironist. We have called him a self-revealer; but you never quite know
where to have an ironical self-revealer. Goethe has the useful phrase,
'direct irony'; a certain German writer 'makes too free a use of
direct irony, praising the blameworthy and blaming the praiseworthy—a
rhetorical device which should be very sparingly employed. In the long
run it disgusts the sensible and misleads the dull, pleasing only the
great intermediate class to whom it offers the satisfaction of being
able to think themselves more shrewd than other people, without
expending much thought of their own' (<i>Wahrheit und Dichtung</i>, book
vii). Fielding gives us in <i>Jonathan Wild</i> a sustained piece of
'direct irony'; you have only to reverse everything said, and you get
the author's meaning. Lucian's irony is not of that sort; you cannot
tell when you are to reverse him, only that you will have sometimes to
do so. He does use the direct kind; <i>The Rhetorician's Vade mecum</i> and
<i>The Parasite</i> are examples; the latter is also an example (unless a
translator, who is condemned not to skip or skim, is an unfair judge)
of how tiresome it may become. But who shall say how much of irony and
how much of genuine feeling there is in the fine description of the
philosophic State given in the <i>Hermotimus</i> (with its suggestions of
<i>Christian</i> in <i>The Pilgrim's Progress</i>, and of the 'not many wise men
after the flesh, not many mighty, not many noble'), or in the
whimsical extravagance (as it strikes a modern) of the <i>Pantomime</i>, or
in the triumph permitted to the Cynic (against 'Lycinus' too) in the
dialogue called after him? In one of his own introductory lectures he
compares his pieces aptly enough to the bacchante's thyrsus with its
steel point concealed.</p>

<p id="id00173">With his questions and his irony and his inconsistencies, it is no
wonder that Lucian is accused of being purely negative and
destructive. But we need not think he is disposed of in that way, any
more than our old-fashioned literary education is disposed of when it
has been pointed out that it does not equip its <i>alumni</i> with
knowledge of electricity or of a commercially useful modern language;
it may have equipped them with something less paying, but more worth
paying for. Lucian, it is certain, will supply no one with a religion
or a philosophy; but it may be doubted whether any writer will supply
more fully both example and precept in favour of doing one's thinking
for oneself; and it may be doubted also whether any other intellectual
lesson is more necessary. He is <i>nullius addictus iurare in verba
magistri</i>, if ever man was; he is individualist to the core. No
religion or philosophy, he seems to say, will save you; the thing is
to think for yourself, and be a man of sense. 'It was but small
consolation,' says <i>Menippus</i>, 'to reflect that I was in numerous
and wise and eminently sensible company, if I was a fool still, all
astray in my quest for truth.' <i>Vox populi</i> is no <i>vox dei</i> for him;
he is quite proof against majorities; <i>Athanasius contra mundum</i> is
more to his taste. "What is this I hear?" asked Arignotus, scowling
upon me; "you deny the existence of the supernatural, when there is
scarcely a man who has not seen some evidence of it?" "Therein lies my
exculpation," I replied; "I do not believe in the supernatural,
because, unlike the rest of mankind, I do not see it; if I saw, I
should doubtless believe, just as you all do."' That British
schoolboys should have been brought up for centuries on Ovid, and
Lucian have been tabooed, is, in view of their comparative efficacy in
stimulating thought, an interesting example of <i>habent sua fata
libelli</i>.</p>

<p id="id00174">It need not be denied that there is in him a certain lack of feeling,
not surprising in one of his analytic temper, but not agreeable
either. He is a hard bright intelligence, with no bowels; he applies
the knife without the least compunction—indeed with something of
savage enjoyment. The veil is relentlessly torn from family affection
in the <i>Mourning</i>. <i>Solon</i> in the <i>Charon</i> pursues his victory so far
as to make us pity instead of scorning <i>Croesus</i>. <i>Menippus</i> and his
kind, in the shades, do their lashing of dead horses with a
disagreeable gusto, which tempts us to raise a society for the
prevention of cruelty to the Damned. A voyage through Lucian in search
of pathos will yield as little result as one in search of interest in
nature. There is a touch of it here and there (which has probably
evaporated in translation) in the <i>Hermotimus</i>, the <i>Demonax</i>, and the
<i>Demosthenes</i>; but that is all. He was perhaps not unconscious of all
this himself. 'But what is your profession?' asks <i>Philosophy</i>. 'I
profess hatred of imposture and pretension, lying and pride…
However, I do not neglect the complementary branch, in which love
takes the place of hate; it includes love of truth and beauty and
simplicity, and all that is akin to love. <i>But the subjects for this
branch of the profession are sadly few</i>.'</p>

<p id="id00175">Before going on to his purely literary qualities, we may collect here
a few detached remarks affecting rather his character than his skill
as an artist. And first of his relations to philosophy. The statements
in the <i>Menippus</i> and the <i>Icaromenippus</i>, as well as in <i>The Fisher</i>
and <i>The double Indictment</i>, have all the air of autobiography
(especially as they are in the nature of digressions), and give us to
understand that he had spent much time and energy on philosophic
study. He claims <i>Philosophy</i> as his mistress in <i>The Fisher</i>, and in
a case where he is in fact judge as well as party, has no difficulty
in getting his claim established. He is for ever reminding us that he
loves philosophy and only satirizes the degenerate philosophers of his
day. But it <i>will</i> occur to us after reading him through that he has
dissembled his love, then, very well. There is not a passage from
beginning to end of his works that indicates any real comprehension of
any philosophic system. The external characteristics of the
philosophers, the absurd stories current about them, and the popular
misrepresentations of their doctrines—it is in these that philosophy
consists for him. That he had read some of them there is no doubt; but
one has an uneasy suspicion that he read Plato because he liked his
humour and his style, and did not trouble himself about anything
further. Gibbon speaks of 'the philosophic maze of the writings of
Plato, of which the dramatic is perhaps more interesting than the
argumentative part.' That is quite a legitimate opinion, provided you
do not undertake to judge philosophy in the light of it. The
apparently serious rejection of geometrical truth in the <i>Hermotimus</i>
may fairly suggest that Lucian was as unphilosophic as he was
unmathematical. Twice, and perhaps twice only, does he express hearty
admiration for a philosopher. Demonax is 'the best of all
philosophers'; but then he admired him just because he was so little
of a philosopher and so much a man of ordinary common sense. And
Epicurus is 'the thinker who had grasped the nature of things and been
in solitary possession of truth'; but then that is in the <i>Alexander</i>,
and any stick was good enough to beat that dog with. The fact is,
Lucian was much too well satisfied with his own judgement to think
that he could possibly require guidance, and the commonplace test of
results was enough to assure him that philosophy was worthless: 'It is
no use having all theory at your fingers' ends, if you do not conform
your conduct to the right.' There is a description in the <i>Pantomime</i>
that is perhaps truer than it is meant to pass for. 'Lycinus' is
called 'an educated man, and <i>in some sort</i> a student of philosophy.'</p>

<p id="id00176">If he is not a philosopher, he is very much a moralist; it is because
philosophy deals partly with morals that he thinks he cares for it.
But here too his conclusions are of a very commonsense order. The
Stoic notion that 'Virtue consists in being uncomfortable' strikes him
as merely absurd; no asceticism for him; on the other hand, no lavish
extravagance and <i>Persici apparatus</i>; a dinner of herbs with the
righteous—that is, the cultivated Athenian—, a neat repast of Attic
taste, is honestly his idea of good living; it is probable that he
really did sacrifice both money and fame to live in Athens rather than
in Rome, according to his own ideal. That ideal is a very modest one;
when <i>Menippus</i> took all the trouble to get down to Tiresias in Hades
via Babylon, his reward was the information that 'the life of the
ordinary man is the best and the most prudent choice.' So thought
Lucian; and it is to be counted to him for righteousness that he
decided to abandon 'the odious practices that his profession imposes
on the advocate—deceit, falsehood, bluster, clamour, pushing,' for
the quiet life of a literary man (especially as we should probably
never have heard his name had he done otherwise). Not that the life
was so quiet as it might have been. He could not keep his satire
impersonal enough to avoid incurring enmities. He boasts in the
<i>Peregrine</i> of the unfeeling way in which he commented on that
enthusiast to his followers, and we may believe his assurance that his
writings brought general dislike and danger upon him. His moralizing
(of which we are happy to say there is a great deal) is based on
Tiresias's pronouncement. Moralizing has a bad name; but than good
moralizing there is, when one has reached a certain age perhaps, no
better reading. Some of us like it even in our novels, feel more at
home with Fielding and Thackeray for it, and regretfully confess
ourselves unequal to the artistic aloofness of a Flaubert. Well,
Lucian's moralizings are, for those who like such things, of the right
quality; they are never dull, and the touch is extremely light. We may
perhaps be pardoned for alluding to half a dozen conceptions that have
a specially modern air about them. The use that Rome may serve as a
school of resistance to temptation (<i>Nigrinus</i>, 19) recalls Milton's
'fugitive and cloistered virtue, unexercised and unbreathed, that
never sallies out and seeks her adversary.' 'Old age is wisdom's
youth, the day of her glorious flower' (<i>Heracles</i>, 8) might have
stood as a text for Browning's <i>Rabbi ben Ezra</i>. The brands visible on
the tyrant's soul, and the refusal of Lethe as a sufficient punishment
(<i>Voyage to the lower World</i>, 24 and 28), have their parallels in our
new eschatology. The decision of <i>Zeus</i> that <i>Heraclitus</i> and
<i>Democritus</i> are to be one lot that laughter and tears will go
together (<i>Sale of Creeds</i>, l3)—accords with our views of the
emotional temperament. <i>Chiron</i> is impressive on the vanity of
fruition (<i>Dialogues of the Dead</i>, 26). And the figuring of <i>Truth</i> as
'the shadowy creature with the indefinite complexion' (<i>The Fisher</i>,
16) is only one example of Lucian's felicity in allegory.</p>

<p id="id00177">Another weak point, for which many people will have no more
inclination to condemn him than for his moralizing, is his absolute
indifference to the beauties of nature. Having already given him
credit for regarding nothing that is human as beyond his province, it
is our duty to record the corresponding limitation; of everything that
was not human he was simply unconscious; with him it was not so much
that the <i>proper</i> as that the <i>only</i> study of mankind is man. The
apparent exceptions are not real ones. If he is interested in the
gods, it is as the creatures of human folly that he takes them to be.
If he writes a toy essay with much parade of close observation on the
fly, it is to show how amusing human ingenuity can be on an unlikely
subject. But it is worth notice that 'the first of the moderns,'
though he shows himself in many descriptions of pictures quite awake
to the beauty manufactured by man, has in no way anticipated the
modern discovery that nature is beautiful. To readers who have had
enough of the pathetic fallacy, and of the second-rate novelist's
local colour, Lucian's tacit assumption that there is nothing but man
is refreshing. That he was a close enough observer of human nature,
any one can satisfy himself by glancing at the <i>Feast of Lapithae</i>,
the <i>Dialogues of the Hetaerae</i>, some of the <i>Dialogues of the Gods</i>,
and perhaps best of all, <i>The Liar</i>.</p>

<p id="id00178">As it occurs to himself to repel the imputation of plagiarism in <i>A
literary Prometheus</i>, the point must be briefly touched upon. There
is no doubt that Homer preceded him in making the gods extremely, even
comically, human, that Plato showed him an example of prose dialogue,
that Aristophanes inspired his constructive fancy, that Menippus
provided him with some ideas, how far developed on the same lines we
cannot now tell, that Menander's comedies and Herodas's mimes
contributed to the absolute naturalness of his conversation. If any,
or almost any, of these had never existed, Lucian would have been more
or less different from what he is. His originality is not in the least
affected by that; we may resolve him theoretically into his elements;
but he too had the gift, that out of three sounds he framed, not a
fourth sound, but a star. The question of his originality is no more
important—indeed much less so—than that of Sterne's.</p>

<p id="id00179">When we pass to purely literary matters, the first thing to be
remarked upon is the linguistic miracle presented to us. It is useless
to dwell upon it in detail, since this is an introduction not to
Lucian, but to a translation of Lucian; it exists, none the less. A
Syrian writes in Greek, and not in the Greek of his own time, but in
that of five or six centuries before, and he does it, if not with
absolute correctness, yet with the easy mastery that we expect only
from one in a million of those who write in their mother tongue, and
takes his place as an immortal classic. The miracle may be repeated;
an English-educated Hindu may produce masterpieces of Elizabethan
English that will rank him with Bacon and Ben Jonson; but it will
surprise us, when it does happen. That Lucian was himself aware of the
awful dangers besetting the writer who would revive an obsolete
fashion of speech is shown in the <i>Lexiphanes</i>.</p>

<p id="id00180">Some faults of style he undoubtedly has, of which a word or two should
perhaps be said. The first is the general taint of rhetoric, which is
sometimes positively intolerable, and is liable to spoil enjoyment
even of the best pieces occasionally. Were it not that 'Rhetoric made
a Greek of me,' we should wish heartily that he had never been a
rhetorician. It is the practice of talking on unreal cases, doubtless
habitual with him up to forty, that must be responsible for the self-
satisfied fluency, the too great length, and the perverse ingenuity,
that sometimes excite our impatience. Naturally, it is in the pieces
of inferior subject or design that this taint is most perceptible; and
it must be forgiven in consideration of the fact that without the
toilsome study of rhetoric he would not have been the master of Greek
that he was.</p>

<p id="id00181">The second is perhaps only a special case of the first. Julius Pollux,
a sophist whom Lucian is supposed to have attacked in <i>The
Rhetorician's Vade mecum</i>, is best known as author of an
<i>Onomasticon</i>, or word-list, containing the most important words
relating to certain subjects. One would be reluctant to believe that
Lucian condescended to use his enemy's manual; but it is hard to think
that he had not one of his own, of which he made much too good use.
The conviction is constantly forced on a translator that when Lucian
has said a thing sufficiently once, he has looked at his Onomasticon,
found that there are some words he has not yet got in, and forthwith
said the thing again with some of them, and yet again with the rest.</p>

<p id="id00182">The third concerns his use of illustrative anecdotes, comparisons, and
phrases. It is true that, if his pieces are taken each separately, he
is most happy with all these (though it is hard to forgive Alexander's
bathe in the Cydnus with which <i>The Hall</i> opens); but when they are
read continuously, the repeated appearances of the tragic actor
disrobed, the dancing apes and their nuts, of Zeus's golden cord, and
of the 'two octaves apart,' produce an impression of poverty that
makes us momentarily forget his real wealth.</p>

<p id="id00183">We have spoken of the annoying tendency to pleonasm in Lucian's style,
which must be laid at the door of rhetoric. On the other hand let it
have part of the credit for a thing of vastly more importance, his
choice of dialogue as a form when he took to letters. It is quite
obvious that he was naturally a man of detached mind, with an
inclination for looking at both sides of a question. This was no doubt
strengthened by the common practice among professional rhetoricians of
writing speeches on both sides of imaginary cases. The
level-headedness produced by this combination of nature and training
naturally led to the selection of dialogue. In one of the preliminary
trials of <i>The double Indictment, Drink</i>, being one of the parties,
and consciously incapable at the moment of doing herself justice,
employs her opponent, <i>The Academy</i>, to plead for as well as against
her. There are a good many pieces in which Lucian follows the same
method. In <i>The Hall</i> the legal form is actually kept; in the
<i>Peregrine</i> speeches are delivered by an admirer and a scorner of the
hero; in <i>The Rhetorician's Vade mecum</i> half the piece is an imaginary
statement of the writer's enemy; in the <i>Apology for 'The dependent
Scholar'</i> there is a long imaginary objection set up to be afterwards
disposed of; the <i>Saturnalian Letters</i> are the cases of rich and poor
put from opposite sides. None of these are dialogues; but they are all
less perfect devices to secure the same object, the putting of the two
views that the man of detached mind recognizes on every question. Not
that justice is always the object; these devices, and dialogue still
more, offer the further advantage of economy; no ideas need be wasted,
if the subject is treated from more than one aspect. The choice of
dialogue may be accounted for thus; it is true that it would not have
availed much if the chooser had not possessed the nimble wit and the
endless power of varying the formula which is so astonishing in
Lucian; but that it was a matter of importance is proved at once by
comparing the <i>Alexander</i> with <i>The Liar</i>, or <i>The dependent Scholar</i>
with the <i>Feast of Lapithae</i>. Lucian's non-dialogue pieces (with the
exception of <i>The True History</i>) might have been written by other
people; the dialogues are all his own.</p>

<p id="id00184">About five-and-thirty of his pieces (or sets of pieces) are in
dialogue, and perhaps the greatest proof of his artistic skill is that
the form never palls; so great is the variety of treatment that no one
of them is like another. The point may be worth dwelling on a little.
The main differences between dialogues, apart from the particular
writer's characteristics, are these: the persons may be two only, or
more; they may be well or ill-matched; the proportions and relations
between conversation and narrative vary; and the objects in view are
not always the same. It is natural for a writer to fall into a groove
with some or all of these, and produce an effect of sameness. Lucian,
on the contrary, so rings the changes by permutations and combinations
of them that each dialogue is approached with a delightful uncertainty
of what form it may take. As to number of persons, it is a long step
from the <i>Menippus</i> to the crowded <i>dramatis personae</i> of <i>The Fisher</i>
or the <i>Zeus Tragoedus</i>, in the latter of which there are two
independent sets, one overhearing and commenting upon the other. It is
not much less, though of another kind, from <i>The Parasite</i>, where the
interlocutor is merely a man of straw, to the <i>Hermotimus</i>, where he
has life enough to give us ever fresh hopes of a change in fortune, or
to the <i>Anacharsis</i>, where we are not quite sure, even when all is
over, which has had the best. Then if we consider conversation and
narrative, there are all kinds. <i>Nigrinus</i> has narrative in a setting
of dialogue, <i>Demosthenes</i> vice versa, <i>The Liar</i> reported dialogue
inside dialogue; <i>Icaromenippus</i> is almost a narrative, while <i>The
Runaways</i> is almost a play. Lastly, the form serves in the <i>Toxaris</i>
as a vehicle for stories, in the <i>Hermotimus</i> for real discussion, in
<i>Menippus</i> as relief for narrative, in the <i>Portrait-study</i> for
description, in <i>The Cock</i> to convey moralizing, in <i>The double
Indictment</i> autobiography, in the <i>Lexiphanes</i> satire, and in the
short series it enshrines prose idylls.</p>

<p id="id00185">These are considerations of a mechanical order, perhaps; it may be
admitted that technical skill of this sort is only valuable in giving
a proper chance to more essential gifts; but when those exist, it is
of the highest value. And Lucian's versatility in technique is only a
symbol of his versatile powers in general. He is equally at home in
heaven and earth and hell, with philosophers and cobblers, telling a
story, criticizing a book, describing a picture, elaborating an
allegory, personifying an abstraction, parodying a poet or a
historian, flattering an emperor's mistress, putting an audience into
good temper with him and itself, unveiling an imposture, destroying a
religion or a reputation, drawing a character. The last is perhaps the
most disputable of the catalogue. How many of his personages are
realities to us when we have read, and not mere labels for certain
modes of thought or conduct? Well, characterization is not the first,
but only the second thing with him; what is said matters rather more
than who says it; he is more desirous that the argument should advance
than that the person should reveal himself; nevertheless, nothing is
ever said that is out of character; while nothing can be better of the
kind than some of his professed personifications, his <i>Plutus</i> or his
<i>Philosophy</i>, we do retain distinct impressions of at least an
irresponsible <i>Zeus</i> and a decorously spiteful <i>Hera</i>, a well-meaning,
incapable <i>Helius</i>, a bluff <i>Posidon</i>, a gallant <i>Prometheus</i>, a one-
idea'd <i>Charon</i>; <i>Timon</i> is more than misanthropy, <i>Eucrates</i> than
superstition, <i>Anacharsis</i> than intelligent curiosity, <i>Micyllus</i> than
ignorant poverty, poor <i>Hermotimus</i> than blind faith, and Lucian than
a scoffer.</p>

<h2 id="id00186" style="margin-top: 4em">THE WORKS OF LUCIAN</h2>

<h4 id="id00187" style="margin-top: 2em">THE VISION</h4>

<h5 id="id00188">A CHAPTER OF AUTOBIOGRAPHY</h5>

<p id="id00189" style="margin-top: 2em">When my childhood was over, and I had just left school, my father
called a council to decide upon my profession. Most of his friends
considered that the life of culture was very exacting in toil, time,
and money: a life only for fortune's favourites; whereas our resources
were quite narrow, and urgently called for relief. If I were to take
up some ordinary handicraft, I should be making my own living straight
off, instead of eating my father's meat at my age; and before long my
earnings would be a welcome contribution.</p>

<p id="id00190">So the next step was to select the most satisfactory of the
handicrafts; it must be one quite easy to acquire, respectable,
inexpensive as regards plant, and fairly profitable. Various
suggestions were made, according to the taste and knowledge of the
councillors; but my father turned to my mother's brother, supposed to
be an excellent statuary, and said to him: 'With you here, it would be
a sin to prefer any other craft; take the lad, regard him as your
charge, teach him to handle, match, and grave your marble; he will do
well enough; you know he has the ability.' This he had inferred from
certain tricks I used to play with wax. When I got out of school, I
used to scrape off the wax from my tablets and work it into cows,
horses, or even men and women, and he thought I did it creditably; my
masters used to cane me for it, but on this occasion it was taken as
evidence of a natural faculty, and my modelling gave them good hopes
of my picking up the art quickly.</p>

<p id="id00191">As soon as it seemed convenient for me to begin, I was handed over to
my uncle, and by no means reluctantly; I thought I should find it
amusing, and be in a position to impress my companions; they should
see me chiselling gods and making little images for myself and my
favourites. The usual first experience of beginners followed: my uncle
gave me a chisel, and told me to give a gentle touch to a plaque lying
on the bench: 'Well begun is half done,' said he, not very originally.
In my inexperience I brought down the tool too hard, and the plaque
broke; he flew into a rage, picked up a stick which lay handy, and
gave me an introduction to art which might have been gentler and more
encouraging; so I paid my footing with tears.</p>

<p id="id00192">I ran off, and reached home still howling and tearful, told the story
of the stick, and showed my bruises. I said a great deal about his
brutality, and added that it was all envy: he was afraid of my being a
better sculptor than he. My mother was very angry, and abused her
brother roundly; as for me, I fell asleep that night with my eyes
still wet, and sorrow was with me till the morning.</p>

<p id="id00193">So much of my tale is ridiculous and childish. What you have now to
hear, gentlemen, is not so contemptible, but deserves an attentive
hearing; in the words of Homer,</p>

<p id="id00194">  To me in slumber wrapt a dream divine<br/>

  Ambrosial night conveyed,<br/>
</p>

<p id="id00195">a dream so vivid as to be indistinguishable from reality; after all
these years, I have still the figures of its persons in my eyes, the
vibration of their words in my ears; so clear it all was.</p>

<p id="id00196">Two women had hold of my hands, and were trying vehemently and
persistently to draw me each her way; I was nearly pulled in two with
their contention; now one would prevail and all but get entire
possession of me, now I would fall to the other again, All the time
they were exchanging loud protests: 'He is mine, and I mean to keep
him;' 'Not yours at all, and it is no use your saying he is.' One of
them seemed to be a working woman, masculine looking, with untidy
hair, horny hands, and dress kilted up; she was all powdered with
plaster, like my uncle when he was chipping marble. The other had a
beautiful face, a comely figure, and neat attire. At last they invited
me to decide which of them I would live with; the rough manly one made
her speech first.</p>

<p id="id00197">'Dear youth, I am Statuary—the art which you yesterday began to
learn, and which has a natural and a family claim upon you. Your
grandfather' (naming my mother's father) 'and both your uncles
practised it, and it brought them credit. If you will turn a deaf ear
to this person's foolish cajolery, and come and live with me, I
promise you wholesome food and good strong muscles; you shall never
fear envy, never leave your country and your people to go wandering
abroad, and you shall be commended not for your words, but for your
works.</p>

<p id="id00198">'Let not a slovenly person or dirty clothes repel you; such were the
conditions of that Phidias who produced the Zeus, of Polyclitus who
created the Hera, of the much-lauded Myron, of the admired Praxiteles;
and all these are worshipped with the Gods. If you should come to be
counted among them, you will surely have fame enough for yourself
through all the world, you will make your father the envy of all
fathers, and bring your country to all men's notice.' This and more
said Statuary, stumbling along in a strange jargon, stringing her
arguments together in a very earnest manner, and quite intent on
persuading me. But I can remember no more; the greater part of it has
faded from my memory. When she stopped, the other's turn came.</p>

<p id="id00199">'And I, child, am Culture, no stranger to you even now, though you
have yet to make my closer acquaintance. The advantages that the
profession of a sculptor will bring with it you have just been told;
they amount to no more than being a worker with your hands, your whole
prospects in life limited to that; you will be obscure, poorly and
illiberally paid, mean-spirited, of no account outside your doors;
your influence will never help a friend, silence an enemy, nor impress
your countrymen; you will be just a worker, one of the masses,
cowering before the distinguished, truckling to the eloquent, living
the life of a hare, a prey to your betters. You may turn out a Phidias
or a Polyclitus, to be sure, and create a number of wonderful works;
but even so, though your art will be generally commended, no sensible
observer will be found to wish himself like you; whatever your real
qualities, you will always rank as a common craftsman who makes his
living with his hands.</p>

<p id="id00200">'Be governed by me, on the other hand, and your first reward shall be
a view of the many wondrous deeds and doings of the men of old; you
shall hear their words and know them all, what manner of men they
were; and your soul, which is your very self, I will adorn with many
fair adornments, with self-mastery and justice and reverence and
mildness, with consideration and understanding and fortitude, with
love of what is beautiful, and yearning for what is great; these
things it is that are the true and pure ornaments of the soul. Naught
shall escape you either of ancient wisdom or of present avail; nay,
the future too, with me to aid, you shall foresee; in a word, I will
instill into you, and that in no long time, all knowledge human and
divine.</p>

<p id="id00201">'This penniless son of who knows whom, contemplating but II now a
vocation so ignoble, shall soon be admired and envied of all, with
honour and praise and the fame of high achievement, respected by the
high-born and the affluent, clothed as I am clothed' (and here she
pointed to her own bright raiment), 'held worthy of place and
precedence; and if you leave your native land, you will be no unknown
nameless wanderer; you shall wear my marks upon you, and every man
beholding you shall touch his neighbour's arm and say, That is he.</p>

<p id="id00202">'And if some great moment come to try your friends or country, then
shall all look to you. And to your lightest word the many shall listen
open-mouthed, and marvel, and count you happy in your eloquence, and
your father in his son. 'Tis said that some from mortal men become
immortal; and I will make it truth in you; for though you depart from
life yourself, you shall keep touch with the learned and hold
communion with the best. Consider the mighty Demosthenes, whose son he
was, and whither I exalted him; consider Aeschines; how came a Philip
to pay court to the cymbal-woman's brat? how but for my sake? Dame
Statuary here had the breeding of Socrates himself; but no sooner
could he discern the better part, than he deserted her and enlisted
with me; since when, his name is on every tongue.</p>

<p id="id00203">'You may dismiss all these great men, and with them all glorious
deeds, majestic words, and seemly looks, all honour, repute, praise,
precedence, power, and office, all lauded eloquence and envied wisdom;
these you may put from you, to gird on a filthy apron and assume a
servile guise; then will you handle crowbars and graving tools,
mallets and chisels; you will be bowed over your work, with eyes and
thoughts bent earthwards, abject as abject can be, with never a free
and manly upward look or aspiration; all your care will be to
proportion and fairly drape your works; to proportioning and adorning
yourself you will give little heed enough, making yourself of less
account than your marble.'</p>

<p id="id00204">I waited not for her to bring her words to an end, but rose up and
spoke my mind; I turned from that clumsy mechanic woman, and went
rejoicing to lady Culture, the more when I thought upon the stick, and
all the blows my yesterday's apprenticeship had brought me. For a time
the deserted one was wroth, with clenched fists and grinding teeth;
but at last she stiffened, like another Niobe, into marble. A strange
fate, but I must request your belief; dreams are great magicians, are
they not?</p>

<p id="id00205">Then the other looked upon me and spoke:—'For this justice done me,'
said she, 'you shall now be recompensed; come, mount this car'—and
lo, one stood ready, drawn by winged steeds like Pegasus—, 'that you
may learn what fair sights another choice would have cost you.' We
mounted, she took the reins and drove, and I was carried aloft and
beheld towns and nations and peoples from the East to the West; and
methought I was sowing like Triptolemus; but the nature of the seed I
cannot call to mind—only this, that men on earth when they saw it
gave praise, and all whom I reached in my flight sent me on my way
with blessings.</p>

<p id="id00206">When she had presented these things to my eyes, and me to my admirers,
she brought me back, no more clad as when my flight began; I returned,
methought, in glorious raiment. And finding my father where he stood
waiting, she showed him my raiment, and the guise in which I came, and
said a word to him upon the lot which they had come so near appointing
for me. All this I saw when scarce out of my childhood; the confusion
and terror of the stick, it may be, stamped it on my memory.</p>

<p id="id00207">'Good gracious,' says some one, before I have done, 'what a longwinded
lawyer's vision!' 'This,' interrupts another, 'must be a winter dream,
to judge by the length of night required; or perhaps it took three
nights, like the making of Heracles. What has come over him, that he
babbles such puerilities? memorable things indeed, a child in bed, and
a very ancient, worn-out dream! what stale frigid stuff! does he take
us for interpreters of dreams?' Sir, I do not. When Xenophon related
that vision of his which you all know, of his father's house on fire
and the rest, was it just by way of a riddle? was it in deliberate
ineptitude that he reproduced it? a likely thing in their desperate
military situation, with the enemy surrounding them! no, the relation
was to serve a useful purpose.</p>

<p id="id00208">Similarly I have had an object in telling you my dream. It is that the
young may be guided to the better way and set themselves to Culture,
especially any among them who is recreant for fear of poverty, and
minded to enter the wrong path, to the ruin of a nature not all
ignoble. Such an one will be strengthened by my tale, I am well
assured; in me he will find an apt example; let him only compare the
boy of those days, who started in pursuit of the best and devoted
himself to Culture regardless of immediate poverty, with the man who
has now come back to you, as high in fame, to put it at the lowest, as
any stonecutter of them all.</p>

<h5 id="id00209">H.</h5>

<h2 id="id00210" style="margin-top: 4em">A LITERARY PROMETHEUS</h2>

<p id="id00211" style="margin-top: 2em">So you will have me a Prometheus? If your meaning is, my good sir,
that my works, like his, are of clay, I accept the comparison and hail
my prototype; potter me to your heart's content, though <i>my</i> clay is
poor common stuff, trampled by common feet till it is little better
than mud. But perhaps it is in exaggerated compliment to my ingenuity
that you father my books upon the subtlest of the Titans; in that case
I fear men will find a hidden meaning, and detect an Attic curl on
your laudatory lips. Where do you find my ingenuity? in what consists
the great subtlety, the Prometheanism, of my writings? enough for me
if you have not found them sheer earth, all unworthy of Caucasian
clay-pits. How much better a claim to kinship with Prometheus have you
gentlemen who win fame in the courts, engaged in real contests; <i>your</i>
works have true life and breath, ay, and the warmth of fire. That is
Promethean indeed, though with the difference, it may be, that you do
not work in clay; your creations are oftenest of gold; [Section: 2] we
on the other hand who come before popular audiences and offer mere
lectures are exhibitors of imitations only. However, I have the
general resemblance to Prometheus, as I said before—a resemblance
which I share with the dollmakers—, that my modelling is in clay; but
then there is no motion, as with him, not a sign of life;
entertainment and pastime is the beginning and the end of my work. So
I must look for light elsewhere; possibly the title is a sort of
<i>lucus a non lucendo</i>, applied to me as to Cleon in the comedy:</p>

<p id="id00212">  Full well Prometheus-Cleon plans—the past.</p>

<p id="id00213">Or again, the Athenians used to call Prometheuses the makers of jars
and stoves and other, clay-workers, with playful reference to the
material, and perhaps to the use of fire in baking the ware. If that
is all your 'Prometheus' means, you have aimed your shaft well enough,
and flavoured your jest with the right Attic tartness; my productions
are as brittle as their pottery; fling a stone, and you may smash them
all to pieces.</p>

<p id="id00214">But here some one offers me a crumb of comfort: 'That was not the
likeness he found between you and Prometheus; he meant to commend your
innovating originality: at a time when human beings did not exist,
Prometheus conceived and fashioned them; he moulded and elaborated
certain living things into agility and beauty; he was practically
their creator, though Athene assisted by putting breath into the clay
and bringing the models to life.' So says my some one, giving your
remark its politest possible turn. Perhaps he has hit the true
meaning; not that I can rest content, however, with the mere credit of
innovation, and the absence of any original to which my work can be
referred; if it is not good as well as original, I assure you I shall
be ashamed of it, bring down my foot and crush it out of existence;
its novelty shall not avail (with me at least) to save its ugliness
from annihilation. If I thought otherwise, I admit that a round dozen
of vultures would be none too many for the liver of a dunce who could
not see that ugliness was only aggravated by strangeness.</p>

<p id="id00215">Ptolemy, son of Lagus, imported two novelties into Egypt; one was a
pure black Bactrian camel, the other a piebald man, half absolutely
black and half unusually white, the two colours evenly distributed; he
invited the Egyptians to the theatre, and concluded a varied show with
these two, expecting to bring down the house. The audience, however,
was terrified by the camel and almost stampeded; still, it <i>was</i>
decked all over with gold, had purple housings and a richly jewelled
bridle, the spoil of Darius' or Cambyses' treasury, if not of Cyrus'
own. As for the man, a few laughed at him, but most shrank as from a
monster. Ptolemy realized that the show was a failure, and the
Egyptians proof against mere novelty, preferring harmony and beauty.
So he withdrew and ceased to prize them; the camel died forgotten, and
the parti-coloured man became the reward of Thespis the fluteplayer
for a successful after-dinner performance.</p>

<p id="id00216">I am afraid my work is a camel in Egypt, and men's admiration limited
to the bridle and purple housings; as to combinations, though the
components may be of the most beautiful (as Comedy and Dialogue in the
present case), that will not ensure a good effect, unless the mixture
is harmonious and well-proportioned; it is possible that the resultant
of two beauties may be bizarre. The readiest instance to hand is the
centaur: not a lovely creature, you will admit, but a savage, if the
paintings of its drunken bouts and murders go for anything. Well, but
on the other hand is it not possible for two such components to result
in beauty, as the combination of wine and honey in superlative
sweetness? That is my belief; but I am not prepared to maintain that
<i>my</i> components have that property; I fear the mixture may only
have obscured their separate beauties.</p>

<p id="id00217">For one thing, there was no great original connexion or friendship
between Dialogue and Comedy; the former was a stay-at-home, spending
his time in solitude, or at most taking a stroll with a few intimates;
whereas Comedy put herself in the hands of Dionysus, haunted the
theatre, frolicked in company, laughed and mocked and tripped it to
the flute when she saw good; nay, she would mount her anapaests, as
likely as not, and pelt the friends of Dialogue with nicknames—
doctrinaires, airy metaphysicians, and the like. The thing she loved
of all else was to chaff them and drench them in holiday impertinence,
exhibit them treading on air and arguing with the clouds, or measuring
the jump of a flea, as a type of their ethereal refinements. But
Dialogue continued his deep speculations upon Nature and Virtue, till,
as the musicians say, the interval between them was two full octaves,
from the highest to the lowest note. This ill-assorted pair it is that
we have dared to unite and harmonize-reluctant and ill—disposed for
reconciliation.</p>

<p id="id00218">And here comes in the apprehension of yet another Promethean analogy:
have I confounded male and female, and incurred the penalty? Or no—
when will resemblances end?—have I, rather, cheated my hearers by
serving them up bones wrapped in fat, comic laughter in philosophic
solemnity? As for stealing—for Prometheus is the thief's patron too—
I defy you there; that is the one fault you cannot find with me: from
whom should I have stolen? if any one has dealt before me in such
forced unions and hybrids, I have never made his acquaintance. But
after all, what am I to do? I have made my bed, and I must lie in it;
Epimetheus may change his mind, but Prometheus, never.</p>

<h5 id="id00219">H.</h5>

<h2 id="id00220" style="margin-top: 4em">NIGRINUS</h2>

<p id="id00221" style="margin-top: 2em">[Lucian to Nigrinus. Health.</p>

<p id="id00222">There is a proverb about carrying 'owls to Athens'—an absurd
undertaking, considering the excellent supply already on the spot. Had
it been my intention, in presenting Nigrinus with a volume of my
composition, to indulge him of all people with a display of literary
skill, I should indeed have been an arrant 'owl-fancier in Athens.' As
however my object is merely to communicate to you my present
sentiments, and the profound impression produced upon me by your
eloquence, I may fairly plead Not Guilty, even to the charge of
Thucydides, that 'Men are bold from ignorance, where mature
consideration would render them cautious.' For I need not say that
devotion to my subject is partly responsible for my present hardihood;
it is not <i>all</i> the work of ignorance. Farewell.]</p>

<h2 id="id00223" style="margin-top: 4em">NIGRINUS</h2>

<h5 id="id00224">A DIALOGUE</h5>

<p id="id00225"><i>Lucian. A Friend</i></p>

<p id="id00226" style="margin-top: 2em"><i>Fr</i>. What a haughty and dignified Lucian returns to us from his
journey! He will not vouchsafe us a glance; he stands aloof, and will
hold no further communion with us. Altogether a supercilious Lucian!
The change is sudden. Might one inquire the cause of this altered
demeanour?</p>

<p id="id00227"><i>Luc</i>. 'Tis the work of Fortune.</p>

<p id="id00228"><i>Fr</i>. Of Fortune!</p>

<p id="id00229"><i>Luc</i>. As an incidental result of my journey, you see in me a happy
man; 'thrice-blest,' as the tragedians have it.</p>

<p id="id00230"><i>Fr</i>. Dear me. What, in this short time?</p>

<p id="id00231"><i>Luc</i>. Even so.</p>

<p id="id00232"><i>Fr</i>. But what does it all mean? What is the secret of your elation? I
decline to rejoice with you in this abridged fashion; I must have
details. Tell me all about it.</p>

<p id="id00233"><i>Luc</i>. What should you think, if I told you that I had exchanged
servitude for freedom; poverty for true wealth; folly and presumption
for good sense?</p>

<p id="id00234"><i>Fr</i>. Extraordinary! But I am not quite clear of your meaning yet.</p>

<p id="id00235"><i>Luc</i>. Why, I went off to Rome to see an oculist—my eyes had been
getting worse—</p>

<p id="id00236"><i>Fr</i>. Yes, I know about that. I have been hoping that you would light
on a good man.</p>

<p id="id00237"><i>Luc</i>. Well, I got up early one morning with the intention of paying a
long-deferred visit to Nigrinus, the Platonic philosopher. On reaching
his house, I knocked, and was duly announced and admitted to his
presence. I found him with a book in his hand, surrounded by various
statues of the ancient philosophers. Before him lay a tablet, with
geometrical figures described on it, and a globe of reeds, designed
apparently to represent the universe. He greeted me cordially, and
asked after my welfare. I satisfied his inquiries, and demanded, in my
turn, how he did, and whether he had decided on another trip to
Greece. Once on that subject, he gave free expression to his
sentiments; and, I assure you, 'twas a veritable feast of ambrosia to
me. The spells of the Sirens (if ever there were Sirens), of the
Pindaric 'Charmers,' of the Homeric lotus, are things to be forgotten,
after his truly divine eloquence. Led on by his theme, he spoke the
praises of philosophy, and of the freedom which philosophy confers;
and expressed his contempt for the vulgar error which sets a value
upon wealth and renown and dominion and power, upon gold and purple,
and all that dazzles the eyes of the world,—and once attracted my
own! I listened with rapt attention, and with a swelling heart. At the
time, I knew not what had come over me; my feelings were
indescribable. My dearest idols, riches and renown, lay shattered; one
moment I was ready to shed bitter tears over the disillusionment, the
next, I could have laughed for scorn of these very things, and was
exulting in my escape from the murky atmosphere of my past life into
the brightness of the upper air. The result was curious: I forgot all
about my ophthalmic troubles, in the gradual improvement of my
spiritual vision; for till that day I had grovelled in spiritual
blindness. Little by little I came into the condition with which you
were twitting me just now. Nigrinus's words have raised in me a joyous
exaltation of spirit which precludes every meaner thought. Philosophy
seems to have produced the same effect on me as wine is said to have
produced on the Indians the first time they drank it. The mere taste
of such potent liquor threw them into a state of absolute frenzy, the
intoxicating power of the wine being doubled in men so warm-blooded by
nature. This is my case. I go about like one possessed; I am drunk
with the words of wisdom.</p>

<p id="id00238"><i>Fr</i>. This is not drunkenness, but sobriety and temperance. But I
should like to hear what Nigrinus actually said, if that may be. It is
only right that you should take that trouble for me; I am your friend,
and share your interests.</p>

<p id="id00239"><i>Luc</i>. Enough! You urge a willing steed. I was about to bespeak your
attention. You must be my witness to the world, that there is reason
in my madness. Indeed, apart from this, the work of recollection is a
pleasure, and has become a constant practice with me; twice, thrice in
a day I repeat over his words, though there is none to hear. A lover,
in the absence of his mistress, remembers some word, some act of hers,
dwells on it, and beguiles hours of sickness with her feigned
presence. Sometimes he thinks he is face to face with her; words,
heard long since, come again from her lips; he rejoices; his soul
cleaves to the memory of the past, and has no time for present
vexations. It is so with me. Philosophy is far away, but I have heard
a philosopher's words. I piece them together, and revolve them in my
heart, and am comforted. Nigrinus is the beacon-fire on which, far out
in mid-ocean, in the darkness of night, I fix my gaze; I fancy him
present with me in all my doings; I hear ever the same words. At
times, in moments of concentration, I see his very face, his voice
rings in my ears. Of him it may truly be said, as of Pericles,</p>

<p id="id00240">  In every heart he left his sting.</p>

<p id="id00241"><i>Fr</i>. Stay, gentle enthusiast. Take a good breath, and start again; I
am waiting to hear what Nigrinus said. You beat about the bush in a
manner truly exasperating.</p>

<p id="id00242"><i>Luc</i>. True, I must make a start, as you say. And yet… Tell me, did
you never see a tragedy (nay, the comedies fare no better) murdered by
bad acting, and the culprits finally hissed off the stage for their
pains? As often as not the play is a perfectly good one, and has
scored a success.</p>

<p id="id00243"><i>Fr</i>. I know the sort of thing; and what about it?</p>

<p id="id00244"><i>Luc</i>. I am afraid that before I have done you will find that I make
as sad work of it as they do,—jumbling things together pell-mell,
spoiling the whole point sometimes by inadequate expression; and you
will end by damning the play instead of the actor. I could put up with
my own share of the disgrace; but it would vex me indeed, that my
subject should be involved in my downfall; I cannot have <i>it</i>
discredited for my shortcomings. Remember, then: whatever the
imperfections in my speech, the author is not to be called to account;
he sits far aloof from the stage, and knows nothing of what is going
forward. The memory of the actor is all that you are invited to
criticize; I am neither more nor less than the 'Messenger' in a
tragedy. At each flaw in the argument, be this your first thought,
that the author probably said something quite different, and much more
to the point;—and then you may hiss me off if you will.</p>

<p id="id00245"><i>Fr</i>. Bless me; here is quite a professional exordium! You are about
to add, I think, that 'your consultation with your client has been but
brief'; that you 'come into court imperfectly instructed'; that 'it
were to be desired that your client were here to plead his own cause;
as it is, you are reduced to such a meagre and inadequate statement of
the case, as memory will supply.' Am I right? Well then, spare
yourself the trouble, as far as I am concerned. Imagine all these
preliminaries settled. I stand prepared to applaud: but if you keep me
waiting, I shall harbour resentment all through the case, and hiss you
accordingly.</p>

<p id="id00246"><i>Luc</i>. I should, indeed, have been glad to avail myself of the
arguments you mention, and of others too. I might have said, that mine
would be no set speech, no orderly statement such as that I heard;
that is wholly beyond me. Nor can I speak in the person of Nigrinus.
There again I should be like a bad actor, taking the part of
Agamemnon, or Creon, or Heracles' self; he is arrayed in cloth of
gold, and looks very formidable, and his mouth opens tremendously
wide; and what comes out of it? A little, shrill, womanish pipe of a
voice that would disgrace Polyxena or Hecuba! I for my part have no
intention of exposing myself in a mask several sizes too large for me,
or of wearing a robe to which I cannot do credit. Rather than play the
hero's part, and involve him in my discomfiture, I will speak in my
own person.</p>

<p id="id00247"><i>Fr</i>. Will the man never have done with his masks and his stages?</p>

<p id="id00248"><i>Luc</i>. Nay, that is all. And now to my subject. Nigrinus's first words
were in praise of Greece, and in particular of the Athenians. They are
brought up, he said, to poverty and to philosophy. The endeavours,
whether of foreigners or of their own countrymen, to introduce luxury
into their midst, find no favour with them. When a man comes among
them with this view, they quietly set about to correct his tendency,
and by gentle degrees to bring him to a better course of life. He
mentioned the case of a wealthy man who arrived at Athens in all the
vulgar pomp of retinue and gold and gorgeous raiment, expecting that
every eye would be turned upon him in envy of his lot; instead of
which, they heartily pitied the poor worm, and proceeded to take his
education in hand. Not an ill-natured word, not an attempt at direct
interference: it was a free city; he was at liberty to live in it as
he thought fit. But when he made a public nuisance of himself in the
baths or gymnasiums, crowding in with his attendants, and taking up
all the room, someone would whisper, in a sly aside, as if the words
were not meant to reach his ears: 'He is afraid he will never come out
from here alive; yet all is peace; there is no need of such an army.'
The remark would be overheard, and would have its educational effect.
They soon eased him of his embroidery and purple, by playful allusions
to flower and colour. 'Spring is early.'—'How did that peacock get
here?'—'His mother must have lent him that shawl,'—and so on. The
same with the rest, his rings, his elaborate coiffure, and his table
excesses. Little by little he came to his senses, and left Athens very
much the better for the public education he had received.</p>

<p id="id00249">Nor do they scruple to confess their poverty. He mentioned a sentence
which he heard pronounced unanimously by the assembled people at the
Panathenaic festival. A citizen had been arrested and brought before
the Steward for making his appearance in coloured clothes. The
onlookers felt for him, and took his part; and when the herald
declared that he had violated the law by attending the festival in
that attire, they all exclaimed with one voice, as if they had been in
consultation, 'that he must be pardoned for wearing those clothes, as
he had no others.'</p>

<p id="id00250">He further commended the Athenian liberty, and unpretentious style of
living; the peace and learned leisure which they so abundantly enjoy.
To dwell among such men, he declared, is to dwell with philosophy; a
single-hearted man, who has been taught to despise wealth, may here
preserve a pure morality; no life could be more in harmony with the
determined pursuit of all that is truly beautiful. But the man over
whom gold has cast its spell, who is in love with riches, and measures
happiness by purple raiment and dominion, who, living his life among
flatterers and slaves, knows not the sweets of freedom, the blessings
of candour, the beauty of truth; he who has given up his soul to
Pleasure, and will serve no other mistress, whose heart is set on
gluttony and wine and women, on whose tongue are deceit and hypocrisy;
he again whose ears must be tickled with lascivious songs, and the
voluptuous notes of flute and lyre;—let all such (he cried) dwell
here in Rome; the life will suit them. Our streets and market-places
are filled with the things they love best. They may take in pleasure
through every aperture, through eye and ear, nostril and palate; nor
are the claims of Aphrodite forgotten. The turbid stream surges
everlastingly through our streets; avarice, perjury, adultery,—all
tastes are represented. Under that rush of waters, modesty, virtue,
uprightness, are torn from the soul; and in their stead grows the tree
of perpetual thirst, whose flowers are many strange desires.</p>

<p id="id00251">Such was Rome; such were the blessings she taught men to enjoy. 'As
for me,' he continued, 'on returning from my first voyage to Greece, I
stopped short a little way from the city, and called myself to
account, in the words of Homer, for my return.</p>

<p id="id00252" style="margin-left: 2%; margin-right: 2%">  Ah, wretch! and leav'st thou then the light of day—
  the joyous freedom of Greece,
  And wouldst behold—</p>

<p id="id00253">the turmoil of Rome? slander and insolence and gluttony, flatterers
and false friends, legacy-hunters and murderers? And what wilt thou do
here? thou canst not endure these things, neither canst thou escape
them! Thus reasoning, I withdrew myself out of range, as Zeus did
Hector,</p>

<p id="id00254">  Far from the scene of slaughter, blood and strife,</p>

<p id="id00255">and resolved henceforth to keep my house. I lead the life you see—a
spiritless, womanish life, most men would account it—holding converse
with Philosophy, with Plato, with Truth. From my high seat in this
vast theatre, I look down on the scene beneath me; a scene calculated
to afford much entertainment; calculated also to try a man's
resolution to the utmost. For, to give evil its due, believe me, there
is no better school for virtue, no truer test of moral strength, than
life in this same city of Rome. It is no easy thing, to withstand so
many temptations, so many allurements and distractions of sight and
sound. There is no help for it: like Odysseus, we must sail past them
all; and there must be no binding of hands, no stopping of our ears
with wax; that would be but sorry courage: our ears must hear, our
hands must be free,—and our contempt must be genuine. Well may that
man conceive an admiration of philosophy, who is a spectator of so
much folly; well may he despise the gifts of Fortune, who views this
stage, and its multitudinous actors. The slave grows to be master, the
rich man is poor, the pauper becomes a prince, a king; and one is His
Majesty's friend, and another is his enemy, and a third he banishes.
And here is the strangest thing of all: the affairs of mankind are
confessedly the playthings of Fortune, they have no pretence to
security; yet, with instances of this daily before their eyes, men
will reach after wealth and power;—not one of them but carries his
load of hopes unrealized.</p>

<p id="id00256">'But I said that there was entertainment also to be derived from the
scene; and I will maintain it. Our rich men are an entertainment in
themselves, with their purple and their rings always in evidence, and
their thousand vulgarities. The latest development is the <i>salutation
by proxy</i>; [Footnote: The <i>spoken</i> salutation being performed by a
servant.] they favour us with a glance, and that must be happiness
enough. By the more ambitious spirits, an obeisance is expected; this
is not performed at a distance, after the Persian fashion—you go
right up, and make a profound bow, testifying with the angle of your
body to the self-abasement of your soul; you then kiss his hand or
breast—and happy and enviable is he who may do so much! And there
stands the great man, protracting the illusion as long as may be. (I
heartily acquiesce, by the way, in the churlish sentence which
excludes us from a nearer acquaintance with their <i>lips</i>.)</p>

<p id="id00257">'But if these men are amusing, their courtiers and flatterers are
doubly so. They rise in the small hours of the night, to go their
round of the city, to have doors slammed in their faces by slaves, to
swallow as best they may the compliments of "Dog," "Toadeater," and
the like. And the guerdon of their painful circumambulations? A
vulgarly magnificent dinner, the source of many woes! They eat too
much, they drink more than they want, they talk more than they should;
and then they go away, angry and disappointed, grumbling at their
fare, and protesting against the scant courtesy shown them by their
insolent patron. You may see them vomiting in every alley, squabbling
at every brothel. The daylight most of them spend in bed, furnishing
employment for the doctors. Most of them, I say; for with some it has
come to this, that they actually have no time to be ill. My own
opinion is that, of the two parties, the toadies are more to blame,
and have only themselves to thank for their patron's insolence. What
can they expect him to think, after their commendations of his wealth,
their panegyrics on money, their early attendance at his doors, their
servile salutations? If by common consent they would abstain, were it
only for a few days, from this voluntary servitude, the tables must
surely be turned, and the rich come to the doors of the paupers,
imploring them not to leave such blessedness as theirs without a
witness, their fine houses and elegant furniture lying idle for want
of some one to use them. Not wealth, but the envy that waits on
wealth, is the object of their desire. The truth is, gold and ivory
and noble mansions are of little avail to their owner, if there is no
one to admire them. If we would break the power of the rich, and bring
down their pretensions, we must raise up within their borders a
stronghold of Indifference. As it is, their vanity is fostered by the
court that is paid to them. In ordinary men, who have no pretence to
education, this conduct, no doubt, is less to be blamed. But that men
who call themselves philosophers should actually outdo the rest in
degradation,—this, indeed, is the climax. Imagine my feelings, when I
see a brother philosopher, an old man, perhaps, mingling in the herd
of sycophants; dancing attendance on some great man; adapting himself
to the conversational level of a possible host! One thing, indeed,
serves to distinguish him from his company, and to accentuate his
disgrace;—he wears the garb of philosophy. It is much to be regretted
that actors of uniform excellence in other respects will not dress
conformably to their part. For in the achievements of the table, what
toadeater besides can be compared with them? There is an artlessness
in their manner of stuffing themselves, a frankness in their tippling,
which defy competition; they sponge with more spirit than other men,
and sit on with greater persistency. It is not an uncommon thing for
the more courtly sages to oblige the company with a song.'</p>

<p id="id00258">All this he treated as a jest. But he had much to say on the subject
of those paid philosophers, who hawk about virtue like any other
marketable commodity. 'Hucksters' and 'petty traders' were his words
for them. A man who proposes to teach the contempt of wealth, should
begin (he maintained) by showing a soul above fees. And certainly he
has always acted on this principle himself. He is not content with
giving his services gratis to all comers, but lends a helping hand to
all who are in difficulties, and shows an absolute disregard for
riches. So far is he from grasping at other men's goods, that he could
anticipate without concern the deterioration of his own property. He
possessed an estate at no great distance from the city, on which for
many years he had never even set foot. Nay, he disclaimed all right of
property in it; meaning, I suppose, that we have no natural claim to
such things; law, and the rights of inheritance, give us the use of
them for an indefinite period, and for that time we are styled
'owners'; presently our term lapses, and another succeeds to the
enjoyment of a name.</p>

<p id="id00259">There are other points in which he sets an admirable example to the
serious followers of philosophy: his frugal life, his systematic
habits of bodily exercise, his modest bearing, his simplicity of
dress, but above all, gentle manners and a constant mind. He urges his
followers not to postpone the pursuit of good, as so many do, who
allow themselves a period of grace till the next great festival, after
which they propose to eschew deceit and lead a righteous life; there
must be no shilly-shallying, when virtue is the goal for which we
start. On the other hand, there are philosophers whose idea of
inculcating virtue in their youthful disciples is to subject them to
various tests of physical endurance; whose favourite prescription is
the strait waistcoat, varied with flagellations, or the enlightened
process of scarification. Of these Nigrinus evidently had no opinion.
According to him, our first care should be to inure the <i>soul</i> to
pain and hardship; he who aspired to educate men aright must reckon
with soul as well as body, with the age of his pupils, and with their
previous training; he would then escape the palpable blunder of
overtasking them. Many a one (he affirmed) had succumbed under the
unreasonable strain put upon him; and I met with an instance myself,
of a man who had tasted the hardships of those schools, but no sooner
heard the words of true wisdom, than he fled incontinently to
Nigrinus, and was manifestly the better for the change.</p>

<p id="id00260">Leaving the philosophers to themselves, he reverted to more general
subjects: the din and bustle of the city, the theatres, the
race-course, the statues of charioteers, the nomenclature of horses,
the horse-talk in every side-street. The rage for horses has become a
positive epidemic; many persons are infected with it whom one would
have credited with more sense.</p>

<p id="id00261">Then the scene changed to the pomp and circumstance attendant upon
funerals and testamentary dispositions. 'Only once in his life' (he
observed) 'does your thoroughbred Roman say what he means; and then,'
meaning, in his will, 'it comes too late for him to enjoy the credit
of it.' I could not help laughing when he told me how they thought it
necessary to carry their follies with them to the grave, and to leave
the record of their inanity behind them in black and white; some
stipulating that their clothes or other treasures should be burnt with
them, others that their graves should be watched by particular
servants, or their monuments crowned with flowers;—sapient end to a
life of sapience! 'Of their doings in this world,' said he, 'you may
form some idea from their injunctions with reference to the next.
These are they who will pay a long price for an entree; whose floors
are sprinkled with wine and saffron and spices; who in midwinter
smother themselves in roses, ay, for roses are scarce, and out of
season, and altogether desirable; but let a thing come in its due
course, and oh, 'tis vile, 'tis contemptible. These are they whose
drink is of costly essences.' He had no mercy on them here. 'Very
bunglers in sensuality, who know not her laws, and confound her
ordinances, flinging down their souls to be trampled beneath the heels
of luxury! As the play has it, Door or window, all is one to them.
Such pleasures are rank solecism.' One observation of his in the same
spirit fairly caps the famous censure of Momus. Momus found fault with
the divine artificer for not putting his bull's horns in front of the
eyes. Similarly, Nigrinus complained that when these men crown
themselves in their banquets, they put the garlands in the wrong
place; if they are so fond of the smell of violets and roses, they
should tie on their garlands as close as may be under their nostrils;
they could then snuff up the smell to their hearts' content.</p>

<p id="id00262">Proceeding to the gentlemen who make such a serious work of their
dinner, he was exceedingly merry over their painful elaborations of
sauce and seasoning. 'Here again,' he cried, 'these men are sore put
to it, to procure the most fleeting of enjoyments. Grant them four
inches of palate apiece—'tis the utmost we can allow any man—and I
will prove to you that they have four inches of gratification for
their trouble. Thus: there is no satisfaction to be got out of the
costliest viands before consumption; and after it a full stomach is
none the better for the price it has cost to fill it. <i>Ergo</i>, the
money is paid for the pleasure snatched <i>in transitu</i>. But what are we
to expect? These men are too grossly ignorant to discern those truer
pleasures with which Philosophy rewards our resolute endeavours.'</p>

<p id="id00263">The Baths proved a fertile topic, what with the insolence of the
masters and the jostlings of their men;—'they will not stand without
the support of a slave; it is much that they retain enough vitality to
get away on their own legs at all.' One practice which obtains in the
streets and Baths of Rome seemed to arouse his particular resentment.
Slaves have to walk on ahead of their masters, and call out to them to
'look to their feet,' whenever there is a hole or a lump in their way;
it has come to this, that men must be <i>reminded that they are
walking</i>. 'It is too much,' he cried; 'these men can get through their
dinner with the help of their own teeth and fingers; they can hear
with their own ears: yet they must have other men's eyes to see for
them! They are in possession of all their faculties: yet they are
content to be spoken to in language which should only be addressed to
poor maimed wretches! And this goes on in broad daylight, in our
public places; and among the sufferers are men who are responsible for
the welfare of cities!'</p>

<p id="id00264">This he said, and much more to the same effect. At length he was
silent. All the time I had listened in awestruck attention, dreading
the moment when he should cease. And when it was all over, my
condition was like that of the Phaeacians. For a long time I gazed
upon him, spellbound; then I was seized with a violent attack of
giddiness; I was bathed in perspiration, and when I attempted to
speak, I broke down; my voice failed, my tongue stammered, and at last
I was reduced to tears. Mine was no surface wound from a random shaft.
The words had sunk deep into a vital part; had come with true aim, and
cleft my soul asunder. For (if I may venture to philosophize on my own
account) I conceive the case thus:-A well-conditioned human soul is
like a target of some soft material. As life goes on, many archers
take aim thereat; and every man's quiver is full of subtle and varied
arguments, but not every man shoots aright. Some draw the bow too
tight, and let fly with undue violence. These hit the true direction,
but their shafts do not lodge in the mark; their impetus carries them
right through the soul, and they pass on their way, leaving only a
gaping wound behind them. Others make the contrary mistake: their bows
are too slack, and their shafts never reach their destination; as
often as not their force is spent at half distance, and they drop to
earth. Or if they reach the mark, they do but graze its surface; there
can be no deep wound, where the archer lacks strength. But a good
marksman, a Nigrinus, begins with a careful examination of the mark,
in case it should be particularly soft,—or again too hard; for there
are marks which will take no impression from an arrow. Satisfied on
this point, he dips his shaft, not in the poisons of Scythia or Crete,
but in a certain ointment of his own, which is sweet in flavour and
gentle in operation; then, without more ado, he lets fly. The shaft
speeds with well-judged swiftness, cleaves the mark right through, and
remains lodged in it; and the drug works its way through every part.
Thus it is that men hear his words with mingled joy and grief; and
this was my own case, while the drug was gently diffusing itself
through my soul. Hence I was moved to apostrophize him in the words of
Homer:</p>

<p id="id00265">  So aim; and thou shalt bring (to some) salvation.</p>

<p id="id00266">For as it is not every man that is maddened by the sound of the
Phrygian flute, but only those who are inspired of Cybele, and by
those strains are recalled to their frenzy,—so too not every man who
hears the words of the philosophers will go away possessed, and
stricken at heart, but only those in whose nature is something akin to
philosophy.</p>

<p id="id00267"><i>Fr</i>. These are fearful and wonderful words; nay, they are divine. All
that you said of ambrosia and lotus is true; I little knew how
sumptuous had been your feast. I have listened to you with strange
emotion, and now that you have ceased, I feel oppressed, nay, in your
own language, 'sore stricken.' This need not surprise you. A person
who has been bitten by a mad dog not only goes mad himself, you know,
but communicates his madness to any one whom he bites whilst he is in
that state, so that the infection may be carried on by this means
through a long succession of persons.</p>

<p id="id00268"><i>Luc</i>. Ah, then you confess to a tenderness?</p>

<p id="id00269"><i>Fr</i>. I do; and beg that you will think upon some medicine for both
our wounded breasts.</p>

<p id="id00270"><i>Luc</i>. We must take a hint from Telephus.</p>

<p id="id00271"><i>Fr</i>. What is that?</p>

<p id="id00272"><i>Luc</i>. We want a hair of the dog that bit us.</p>

<h5 id="id00273">F.</h5>

<h2 id="id00274" style="margin-top: 4em">TRIAL IN THE COURT OF VOWELS</h2>

<p id="id00275" style="margin-top: 2em">Archon, Aristarchus of Phalerum. Seventh Pyanepsion. Court of the<br/>

Seven Vowels. Action for assault with robbery. Sigma <i>v</i>. Tau.<br/>

Plaintiff's case—that the words in-pp-are wrongfully withheld from<br/>

him.<br/>
</p>

<p id="id00276">Vowels of the jury.—For some time this Mr. Tau's trespasses and
encroachments on my property were of minor importance; I made no claim
for damages, and affected unconsciousness of what I heard; my
conciliatory temper both you and the other letters have reason to
know. His covetousness and folly, however, have now so puffed him up,
that he is no longer content with my habitual concessions, but insists
on more; I accordingly find myself compelled to get the matter settled
by you who know both sides of it. The fact is, I am in bodily fear,
owing to the crushing to which I am subjected. This evergrowing
aggression will end by ousting me completely from my own; I shall be
almost dumb, lose my rank as a letter, and be degraded to a mere
noise.</p>

<p id="id00277">Justice requires then that not merely you, the jury in this case, but
the other letters also, should be on your guard against such attempts.
If any one who chooses is to be licensed to leave his own place and
usurp that of others, with no objection on your part (whose
concurrence is an indispensable condition of all writing), I fail to
see how combinations are to have their ancient constitutional rights
secured to them. But my first reliance is upon you, who will surely
never be guilty of the negligence and indifference which permits
injustice; and even if you decline the contest, I have no intention of
sitting down under that injustice myself.</p>

<p id="id00278">It is much to be regretted that the assaults of other letters were not
repelled when they first began their lawless practices; then we should
not be watching the still pending dispute between Lambda and Rho for
possession of <i>kephalalgia</i> or <i>kephalargia</i>, <i>kishlis</i> or <i>kishris</i>:
Gamma would not have had to defend its rights over <i>gyaphalla</i>,
constantly almost at blows with Kappa in the debatable land, and <i>per
contra</i> it would itself have dropped its campaign against Lambda (if
indeed it is more dignified than petty larceny) for converting <i>molis</i>
to <i>mogis</i>: in fact lawless confusion generally would have been nipped
in the bud. And it is well to abide by the established order; such
trespasses betray a revolutionary spirit.</p>

<p id="id00279">Now our first legislators—Cadmus the islander, Palamedes, son of
Nauplius, or Simonides, whom some authorities credit with the
measure—were not satisfied with determining merely our order of
precedence in the alphabet; they also had an eye to our individual
qualities and faculties. You, Vowels of the jury, constitute the first
Estate, because you can be uttered independently; the semi-vowels,
requiring support before they can be distinctly heard, are the second;
and the lowest Estate they declared to consist of those nine which
cannot be sounded at all by themselves. The vowels are accordingly the
natural guardians of our laws.</p>

<p id="id00280">But this—this Tau—I would give him a worse designation, but that is
a manifest impossibility; for without the assistance of two good
presentable members of your Estate, Alpha and Upsilon, he would be a
mere nonentity—he it is that has dared to outdo all injuries that I
have ever known, expelling me from the nouns and verbs of my
inheritance, and hunting me out of my conjunctions and prepositions,
till his rapacity has become quite unbearable. I am now to trace
proceedings from the beginning.</p>

<p id="id00281">I was once staying at Cybelus, a pleasant little town, said to be an
Athenian colony; my travelling companion was the excellent Rho, best
of neighbours. My host was a writer of comedies, called Lysimachus; he
seems to have been a Boeotian by descent, though he represented
himself as coming from the interior of Attica. It was while with him
that I first detected Tau's depredations [Footnote: For the probably
corrupt passage Section 7 fin.—Section 8 init. I accept Dindorf's
rearrangement as follows: mechr men gar oligois epecheirei,
tettarakonta legein axioun, eti de taemeron kai ta homoia epispomenon,
sunaetheian thmaen idia tauti legein, kai oiston aen moi to akousma
kai ou panu ti edaknomaen ep autois. 8. hupote d ek touton arxamenon
etolmaese kattiteron eipein kai kattuma kai pittan, eita aperuthriasan
kai basilitgan onomazein, aposteroun me ton suggegenaemenun moi kai
suntethrammenun grammatun, ou metrius ipi toutois aganaktu.]. For some
earlier occasional attempts (as when he took to tettaroakonta for
tessarakonta, taemeron for saemeron, with little pilferings of that
sort) I had explained as a trick and peculiarity of pronunciation; I
had tolerated the sound without letting it annoy me seriously.</p>

<p id="id00282">But impunity emboldened him; kassiteros became kattiteros, kassuma and
pissa shared its fate; and then he cast off all shame and assaulted
basigissa. I found myself losing the society in which I had been born
and bred [Footnote: For the probably corrupt passage Section 7 fin.—
Section 8 init. I accept Dindorf's rearrangement as follows: <i>mechr
men gar oligois epecheirei, tettarakonta legein axioun, eti de
taemeron kai ta homoia epispomenon, sunaetheian thmaen idia tauti
legein, kai oiston aen moi to akousma kai ou panu ti edaknomaen ep
autois</i>. 8. _hupote d ek touton arxamenon etolmaese kattiteron eipein
kai kattuma kai pittan, eita aperuthriasan kai basilitgan onomazein,
aposteroun me ton suggegenaemenun moi kai suntethrammenun grammatun,
ou metrius ipi toutois aganaktu.&lt;/i]; at such a time equanimity is out
of place; I am tortured with apprehension; how long will it be before
<i>suka</i> is <i>tuka</i>? Bear with me, I beseech you; I despair and have none
to help me; do I not well to be angry? It is no petty everyday peril,
this threatened separation from my long-tried familiars. My <i>kissa</i>,
my talking bird that nestled in my breast, he has torn away and named
anew; my <i>phassa</i>, my <i>nhssai</i>, my <i>khossuphoi</i>—all gone; and I had
Aristarchus's own word that they were mine; half my <i>melissai</i> he has
lured to strange hives; Attica itself he has invaded, and wrongfully
annexed its Hymettus (as he calls it); and you and the rest looked on
at the seizure.</p>

<p id="id00283">But why dwell on such trifles? I am driven from all Thessaly
(Thettaly, forsooth!), <i>thalassa</i> is now <i>mare clausum</i> to me; he will
not leave me a poor garden-herb like <i>seutlion</i>, I have never a
<i>passalos</i> to hang myself upon. What a long-suffering letter I am
myself, your own knowledge is witness enough. When Zeta stole my
<i>smaragdos</i>, and robbed me of all Smyrna, I never took proceedings
against him; Xi might break all <i>sunthhkai</i>, and appeal to Thucydides
(who ought to know) as xympathizing with his xystem; I let them alone.
My neighbour Rho I made no difficulty about pardoning as an invalid,
when he transplanted my <i>mursinai</i> into his garden, or, in a fit of
the spleen, took liberties with my <i>khopsh</i>. So much for my temper.</p>

<p id="id00284">Tau's, on the other hand, is naturally violent; its manifestations are
not confined to me. In proof that he has not spared other letters, but
assaulted Delta, Theta, Zeta, and almost the whole alphabet, I wish
his various victims to be put in the box. Now, Vowels of the jury,
mark the evidence of Delta:—'He robbed me of <i>endelecheia</i>, which he
claimed, quite illegally, as <i>entelecheia</i>.' Mark Theta beating his
breast and plucking out his hair in grief for the loss of
<i>kolokunthh</i>. And Zeta mourns for <i>surizein</i> and <i>salpizein</i>—nay,
<i>cannot</i> mourn, for lack of his gryzein. What tolerance is possible,
what penalty adequate, for this criminal letter's iniquities?</p>

<p id="id00285">But his wrongs are not even limited to us, his own species; he has now
extended his operations to mankind, as I shall show. He does not
permit their tongues to work straight. (But that mention of mankind
calls me back for a moment, reminding me how he turns glossa into
glotta, half robbing me of the tongue itself. Ay, you are a disease of
the tongue in every sense, Tau.) But I return from that digression, to
plead the cause of mankind and its wrongs. The prisoner's designs
include the constraint, racking, and mutilation of their utterance. A
man sees a beautiful thing, and wishes to describe it as kalon, but in
comes Tau, and forces the man to say talon <i>he</i> must have precedence
everywhere, of course. Another man has something to say about a vine,
and lo, before it is out, it is metamorphosed by this miserable
creature into misery; he has changed slaema to tlaema, with a
suggestive hint of tlaemon. And, not content with middle-class
victims, he aims at the Persian king himself, the one for whom land
and sea are said to have made way and changed their nature: Cyrus
comes out at his bidding as Tyrus.</p>

<p id="id00286">Such are his verbal offences against man; his offences in deed remain.
Men weep, and bewail their lot, and curse Cadmus with many curses for
introducing Tau into the family of letters; they say it was his body
that tyrants took for a model, his shape that they imitated, when they
set up the erections on which men are crucified. Stayros the vile
engine is called, and it derives its vile name from him. Now, with all
these crimes upon him, does he not deserve death, nay, many deaths?
For my part I know none bad enough but that supplied by his own shape
—that shape which he gave to the gibbet named Stayros after him by
men.</p>

<h5 id="id00287">H.</h5>

<h2 id="id00288" style="margin-top: 4em">TIMON THE MISANTHROPE</h2>

<p id="id00289"><i>Timon. Zeus. Hermes. Plutus. Poverty. Gnathonides. Philiades. Demeas.
Thrasycles. Blepsias</i>.</p>

<p id="id00290" style="margin-top: 2em"><i>Tim</i>. O Zeus, thou arbiter of friendship, protector of the guest,
preserver of fellowship, lord of the hearth, launcher of the
lightning, avenger of oaths, compeller of clouds, utterer of thunder
(and pray add any other epithets; those cracked poets have plenty
ready, especially when they are in difficulties with their scansion;
then it is that a string of your names saves the situation and fills
up the metrical gaps), O Zeus, where is now your resplendent
lightning, where your deep-toned thunder, where the glowing, white-
hot, direful bolt? we know now 'tis all fudge and poetic moonshine—
barring what value may attach to the rattle of the names. That
renowned projectile of yours, which ranged so far and was so ready to
your hand, has gone dead and cold, it seems; never a spark left in it
to scorch iniquity.</p>

<p id="id00291">If men are meditating perjury, a smouldering lamp-wick is as likely to
frighten them off it as the omnipotent's levin-bolt; the brand you
hold over them is one from which they see neither flame nor smoke can
come; a little soot-grime is the worst that need be apprehended from a
touch of it. No wonder if Salmoneus challenged you to a
thundering-match; he was reasonable enough when he backed his
artificial heat against so cool-tempered a Zeus. Of course he was;
there are you in your opiate-trance, never hearing the perjurers nor
casting a glance at criminals, your glazed eyes dull to all that
happens, and your ears as deaf as a dotard's.</p>

<p id="id00292">When you were young and keen, and your temper had some life in it, you
used to bestir yourself against crime and violence; there were no
armistices in those days; the thunderbolt was always hard at it, the
aegis quivering, the thunder rattling, the lightning engaged in a
perpetual skirmish. Earth was shaken like a sieve, buried in snow,
bombarded with hail. It rained cats and dogs (if you will pardon my
familiarity), and every shower was a waterspout. Why, in Deucalion's
time, hey presto, everything was swamped, mankind went under, and just
one little ark was saved, stranding on the top of Lycoreus and
preserving a remnant of human seed for the generation of greater
wickedness.</p>

<p id="id00293">Mankind pays you the natural wages of your laziness; if any one offers
you a victim or a garland nowadays, it is only at Olympia as a
perfunctory accompaniment of the games; he does it not because he
thinks it is any good, but because he may as well keep up an old
custom. It will not be long, most glorious of deities, before they
serve you as you served Cronus, and depose you. I will not rehearse
all the robberies of your temple—those are trifles; but they have
laid hands on your person at Olympia, my lord High-Thunderer, and you
had not the energy to wake the dogs or call in the neighbours; surely
they might have come to the rescue and caught the fellows before they
had finished packing up the swag. But there sat the bold Giant-slayer
and Titan-conqueror letting them cut his hair, with a fifteen-foot
thunderbolt in his hand all the time! My good sir, when is this
careless indifference to cease? how long before you will punish such
wickedness? Phaethon-falls and Deucalion-deluges—a good many of them
will be required to suppress this swelling human insolence.</p>

<p id="id00294">To leave generalities and illustrate from my own case—I have raised
any number of Athenians to high position, I have turned poor men into
rich, I have assisted every one that was in want, nay, flung my wealth
broadcast in the service of my friends, and now that profusion has
brought me to beggary, they do not so much as know me; I cannot get a
glance from the men who once cringed and worshipped and hung upon my
nod. If I meet one of them in the street, he passes me by as he might
pass the tombstone of one long dead; it has fallen face upwards,
loosened by time, but he wastes no moment deciphering it. Another will
take the next turning when he sees me in the distance; I am a sight of
ill omen, to be shunned by the man whose saviour and benefactor I had
been not so long ago.</p>

<p id="id00295">Thus in disgrace with fortune, I have betaken me to this corner of the
earth, where I wear the smock-frock and dig for sixpence a day, with
solitude and my spade to assist meditation. So much gain I reckon upon
here—to be exempt from contemplating unmerited prosperity; no sight
that so offends the eye as that. And now, Son of Cronus and Rhea, may
I ask you to shake off that deep sound sleep of yours—why,
Epimenides's was a mere nap to it—, put the bellows to your
thunderbolt or warm it up in Etna, get it into a good blaze, and give
a display of spirit, like a manly vigorous Zeus? or are we to believe
the Cretans, who show your grave among their sights?</p>

<p id="id00296"><i>Zeus</i>. Hermes, who is that calling out from Attica? there, on the
lower slopes of Hymettus—a grimy squalid fellow in a smock-frock;
he is bending over a spade or something; but he has a tongue in his
head, and is not afraid to use it. He must be a philosopher, to judge
from his fluent blasphemy.</p>

<p id="id00297"><i>Her</i>. What, father! have you forgotten Timon—son of Echecratides, of
Collytus? many is the time he has feasted us on unexceptionable
victims; the rich <i>parvenu</i> of the whole hecatombs, you know, who used
to do us so well at the Diasia.</p>

<p id="id00298"><i>Zeus</i>. Dear, dear, <i>quantum mutatus</i>! is this the admired, the rich,
the popular? What has brought him to this pass? There he is in filth
and misery, digging for hire, labouring at that ponderous spade.</p>

<p id="id00299"><i>Her</i>. Why, if you like to put it so, it was kindness and generosity
and universal compassion that ruined him; but it would be nearer the
truth to call him a fool and a simpleton and a blunderer; he did not
realize that his proteges were carrion crows and wolves; vultures were
feeding on his unfortunate liver, and he took them for friends and
good comrades, showing a fine appetite just to please him. So they
gnawed his bones perfectly clean, sucked out with great precision any
marrow there might be in them, and went off, leaving him as dry as a
tree whose roots have been severed; and now they do not know him or
vouchsafe him a nod—no such fools—, nor ever think of showing him
charity or repaying his gifts. That is how the spade and smock-frock
are accounted for; he is ashamed to show his face in town; so he hires
himself out to dig, and broods over his wrongs—the rich men he has
made passing him contemptuously by, apparently quite unaware that his
name is Timon.</p>

<p id="id00300"><i>Zeus</i>. This is a case we must take up and see to. No wonder he is
down on his luck. We should be putting ourselves on the level of his
despicable sycophants, if we forgot all the fat ox and goat thighs he
has burnt on our altars; the savour of them is yet in my nostrils. But
I have been so busy, there is such a din of perjury, assault, and
burglary; I am so frightened of the temple-robbers—they swarm now,
you cannot keep them out, nor take a nap with any safety; and, with
one thing and another, it is an age since I had a look at Attica. I
have hardly been there since philosophy and argument came into
fashion; indeed, with their shouting-matches going on, prayers are
quite inaudible. One must sit with one's ears plugged, if one does not
want the drums of them cracked; such long vociferous rigmaroles about
Incorporeal Things, or something they call Virtue! That is how we came
to neglect this man—who really deserved better.</p>

<p id="id00301">However, go to him now without wasting any more time, Hermes, and take
Plutus with you. Thesaurus is to accompany Plutus, and they are both
to stay with Timon, and not leave him so lightly this time, even
though the generous fellow does his best to find other hosts for them.
As to those parasites, and the ingratitude they showed him, I will
attend to them before long; they shall have their deserts as soon as I
have got the thunderbolt in order again. Its two best spikes are
broken and blunted; my zeal outran my discretion the other day when I
took that shot at Anaxagoras the sophist; the Gods non-existent,
indeed! that was what he was telling his disciples. However, I missed
him (Pericles had held up his hand to shield him), and the bolt
glanced off on to the Anaceum, set it on fire, and was itself nearly
pulverized on the rock. But meanwhile it will be quite sufficient
punishment for them to see Timon rolling in money.</p>

<p id="id00302"><i>Her</i>. Nothing like lifting up your voice, making yourself a nuisance,
and showing a bold front; it is equally effective whether you are
pleading with juries or deities. Here is Timon developing from pauper
to millionaire, just because his prayer was loud and free enough to
startle Zeus; if he had dug quietly with his face to his work, he
might have dug to all eternity, for any notice he would have got.</p>

<p id="id00303"><i>Pl</i>. Well, Zeus, I am not going to him.</p>

<p id="id00304"><i>Zeus</i>. Your reason, good Plutus; have I not told you to go?</p>

<p id="id00305"><i>Pl</i>. Good God! why, he insulted me, threw me about, dismembered me—
me, his old family friend—and practically pitchforked me out of the
house; he could not have been in a greater hurry to be rid of me if I
had been a live coal in his hand. What, go there again, to be
transferred to toadies and flatterers and harlots? No, no, Zeus; send
me to people who will appreciate the gift, take care of me, value and
cherish me. Let these gulls consort with the poverty which they prefer
to me; she will find them a smock-frock and a spade, and they can be
thankful for a miserable pittance of sixpence a day, these reckless
squanderers of 1,000 pound presents.</p>

<p id="id00306"><i>Zeus</i>. Ah, Timon will not treat you that way again. If his loins are
not of cast iron, his spade-work will have taught him a thing or two
about your superiority to poverty. You are so particular, you know;
now, you are finding fault with Timon for opening the door to you and
letting you wander at your own sweet will, instead of keeping you in
jealous seclusion. Yesterday it was another story: you were imprisoned
by rich men under bolts and locks and seals, and never allowed a
glimpse of sunlight. That was the burden of your complaint—you were
stifled in deep darkness. We saw you pale and careworn, your fingers
hooked with coin-counting, and heard how you would like to run away,
if only you could get the chance. It was monstrous, then, that you
should be kept in a bronze or iron chamber, like a Danae condemned to
virginity, and brought up by those stern unscrupulous tutors,
Interest, Debit and Credit.</p>

<p id="id00307">They were perfectly ridiculous, you know, loving you to distraction,
but not daring to enjoy you when they might; you were in their power,
yet they could not give the reins to their passion; they kept awake
watching you with their eyes glued to bolt and seal; the enjoyment
that satisfied them was not to enjoy you themselves, but to prevent
others' enjoying you—true dogs in the manger. Yes, and then how
absurd it was that they should scrape and hoard, and end by being
jealous of their own selves! Ah, if they could but see that rascally
slave—steward—trainer—sneaking in bent on carouse! little enough
<i>he</i> troubles his head about the luckless unamiable owner at his
nightly accounts by a dim little half-fed lamp. How, pray, do you
reconcile your old strictures of this sort with your contrary
denunciation of Timon?</p>

<p id="id00308"><i>Pl</i>. Oh, if you consider the thing candidly, you will find both
attitudes reasonable. It is clear enough that Timon's utter negligence
comes from slackness, and not from any consideration for me. As for
the other sort, who keep me shut up in the obscurity of strong-boxes,
intent on making me heavy and fat and unwieldy, never touching me
themselves, and never letting me see the light, lest some one else
should catch sight of me, I always thought of them as fools and
tyrants; what harm had I done that they should let me rot in close
confinement? and did not they know that in a little while they would
pass away and have to resign me to some other lucky man?</p>

<p id="id00309">No, give me neither these nor the off-hand gentry; my beau ideal is
the man who steers a middle course, as far from complete abstention as
from utter profusion. Consider, Zeus, by your own great name; suppose
a man were to take a fair young wife, and then absolutely decline all
jealous precautions, to the point of letting her wander where she
would by day or night, keeping company with any one who had a mind to
her—or put it a little stronger, and let him be procurer, janitor,
pander, and advertiser of her charms in his own person—well, what
sort of love is his? come, Zeus, you have a good deal of experience,
you know what love is.</p>

<p id="id00310">On the other hand, let a man make a suitable match for the express
purpose of raising heirs, and then let him neither himself have
anything to do with her ripe, yet modest, beauty, nor allow any other
to set eyes on it, but shut her up in barren, fruitless virginity; let
him say all the while that he is in love with her, and let his pallid
hue, his wasting flesh and his sunken eyes confirm the statement;—is
he a madman, or is he not? he should be raising a family and enjoying
matrimony; but he lets this fair-faced lovely girl wither away; he
might as well be bringing up a perpetual priestess of Demeter. And now
you understand my feelings when one set of people kick me about or
waste me by the bucketful, and the others clap irons on me like a
runaway convict.</p>

<p id="id00311"><i>Zeus</i>. However, indignation is superfluous; both sets have just what
they deserve—one as hungry and thirsty and dry-mouthed as Tantalus,
getting no further than gaping at the gold; and the other finding its
food swept away from its very gullet, as the Harpies served Phineus.
Come, be off with you; you will find Timon has much more sense
nowadays.</p>

<p id="id00312"><i>Pl</i>. Oh, of course! he will not do his best to let me run out of a
leaky vessel before I have done running in! oh no, he will not be
consumed with apprehensions of the inflow's gaining on the waste and
flooding him! I shall be supplying a cask of the Danaids; no matter
how fast I pour in, the thing will not hold water; every gallon will
be out almost before it is in; the bore of the waste-pipe is so large,
and never a plug.</p>

<p id="id00313"><i>Zeus</i>. Well, if he does not stop the hole—if the leak is more than
temporary—you will run out in no time, and he can find his
smock-frock and spade again in the dregs of the cask. Now go along,
both of you, and make the man rich. And, Hermes, on your way back,
remember to bring the Cyclopes with you from Etna; my thunderbolt
wants the grindstone; and I have work for it as soon as it is sharp.</p>

<p id="id00314"><i>Her</i>. Come along, Plutus. Hullo! limping? My good man, I did not know
you were lame as well as blind.</p>

<p id="id00315"><i>Pl</i>. No, it is intermittent. As sure as Zeus sends me <i>to</i> any one, a
sort of lethargy comes over me, my legs are like lead, and I can
hardly get to my journey's end; my destined host is sometimes an old
man before I reach him. As a parting guest, on the other hand, you may
see me wing my way swifter than any dream. 'Are you ready?' and almost
before 'Go' has sounded, up goes my name as winner; I have flashed
round the course absolutely unseen sometimes.</p>

<p id="id00316"><i>Her</i>. You are not quite keeping to the truth; I could name you plenty
of people who yesterday had not the price of a halter to hang
themselves with, and to-day have developed into lavish men of fortune;
they drive their pair of high-steppers, whereas a donkey would have
been beyond their means before. They go about in purple raiment with
jewelled fingers, hardly convinced yet that their wealth is not all a
dream.</p>

<p id="id00317"><i>Pl</i>. Ah, those are special cases, Hermes. I do not go on my own feet
on those occasions, and it is not Zeus who sends me, but Pluto, who
has his own ways of conferring wealth and making presents; Pluto and
Plutus are not unconnected, you see. When I am to flit from one house
to another, they lay me on parchment, seal me up carefully, make a
parcel of me and take me round. The dead man lies in some dark corner,
shrouded from the knees upward in an old sheet, with the cats fighting
for possession of him, while those who have expectations wait for me
in the public place, gaping as wide as young swallows that scream for
their mother's return.</p>

<p id="id00318">Then the seal is taken off, the string cut, the parchment opened, and
my new owner's name made known. It is a relation, or a parasite, or
perhaps a domestic minion, whose value lay in his vices and his smooth
cheeks; he has continued to supply his master with all sorts of
unnatural pleasures beyond the years which might excuse such service,
and now the fine fellow is richly rewarded. But whoever it is, he
snatches me up, parchment included, and is off with me in a flash; he
used to be called Pyrrhias or Dromo or Tibius, but now he is Megacles,
Megabyzus, or Protarchus; off he goes, leaving the disappointed ones
staring at each other in very genuine mourning-over the fine fish
which has jumped out of the landing-net after swallowing their good
bait.</p>

<p id="id00319">The fellow who <i>has</i> pounced on me has neither taste nor feeling; the
sight of fetters still gives him a start; crack a whip in his
neighbourhood, and his ears tingle; the treadmill is an abode of awe
to him. He is now insufferable—insults his new equals, and whips his
old fellows to see what that side of the transaction feels like. He
ends by finding a mistress, or taking to the turf, or being cajoled by
parasites; these have only to swear he is handsomer than Nireus,
nobler than Cecrops or Codrus, wiser than Odysseus, richer than a
dozen Croesuses rolled into one; and so the poor wretch disperses in a
moment what cost so many perjuries, robberies, and swindles to amass.</p>

<p id="id00320"><i>Her</i>. A very fair picture. But when you go on your own feet, how can
a blind man like you find the way? Zeus sends you to people who he
thinks deserve riches; but how do you distinguish them?</p>

<p id="id00321"><i>Pl</i>. Do you suppose I do find them? not much. I should scarcely have
passed Aristides by, and gone to Hipponicus, Callias, and any number
of other Athenians whose merits could have been valued in copper.</p>

<p id="id00322"><i>Her</i>. Well, but what do you do when he sends you?</p>

<p id="id00323"><i>Pl</i>. I just wander up and down till I come across some one; the first
comer takes me off home with him, and thanks—whom but the God of
windfalls, yourself?</p>

<p id="id00324"><i>Her</i>. So Zeus is in error, and you do not enrich deserving persons
according to his pleasure?</p>

<p id="id00325"><i>Pl</i>. My dear fellow, how can he expect it? He knows I am blind, and
he sends me groping about for a thing so hard to detect, and so nearly
extinct this long time, that a Lynceus would have his work cut out
spying for its dubious remains. So you see, as the good are few, and
cities are crowded with multitudes of the bad, I am much more likely
to come upon the latter in my rambles, and they keep me in their nets.</p>

<p id="id00326"><i>Her</i>. But when you are leaving them, how do you find escape so easy?
you do not know the way.</p>

<p id="id00327"><i>Pl</i>. Ah, there is just one occasion which brings me quickness of eye
and foot; and that is flight.</p>

<p id="id00328"><i>Her</i>. Yet another question. You are not only blind (excuse my
frankness), but pallid and decrepit; how comes it, then, that you have
so many lovers? All men's looks are for you; if they get possession of
you, they count themselves happy men; if they miss you, life is not
worth living. Why, I have known not a few so sick for love of you that
they have scaled some sky-pointing crag, and thence hurled themselves
to unplumbed ocean depths [Footnote: See Apology for 'The Dependent
Scholar,'], when they thought they were scorned by you, because you
would not acknowledge their first salute. I am sure you know yourself
well enough to confess that they must be lunatics, to rave about such
charms as yours.</p>

<p id="id00329"><i>Pl</i>. Why, you do not suppose they see me in my true shape, lame,
blind, and so forth?</p>

<p id="id00330"><i>Her</i>. How else, unless they are all as blind themselves?</p>

<p id="id00331"><i>Pl</i>. They are not blind, my dear boy; but the ignorant misconceptions
now so prevalent obscure their vision. And then I contribute; not to
be an absolute fright when they see me, I put on a charming mask, all
gilt and jewels, and dress myself up. They take the mask for my face,
fall in love with its beauty, and are dying to possess it. If any one
were to strip and show me to them naked, they would doubtless reproach
themselves for their blindness in being captivated by such an ugly
misshapen creature,</p>

<p id="id00332"><i>Her</i>. How about fruition, then? When they are rich, and have put the
mask on themselves, they are still deluded; if any one tries to take
it off, they would sooner part with their heads than with it; and it
is not likely they do not know by that time that the beauty is
adventitious, now that they have an inside view.  <i>Pl</i>. There too I
have powerful allies.</p>

<p id="id00333"><i>Her</i>. Namely—?</p>

<p id="id00334"><i>Pl</i>. When a man makes my acquaintance, and opens the door to let me
in, there enter unseen by my side Arrogance, Folly, Vainglory,
Effeminacy, Insolence, Deceit, and a goodly company more. These
possess his soul; he begins to admire mean things, pursues what he
should abhor, reveres me amid my bodyguard of the insinuating vices
which I have begotten, and would consent to anything sooner than part
with me.</p>

<p id="id00335"><i>Her</i>. What a smooth, slippery, unstable, evasive fellow you are,
Plutus! there is no getting a firm hold of you; you wriggle through
one's fingers somehow, like an eel or a snake. Poverty is so
different—sticky, clinging, all over hooks; any one who comes near
her is caught directly, and finds it no simple matter to get clear.
But all this gossip has put business out of our heads.</p>

<p id="id00336"><i>Pl</i>. Business? What business?</p>

<p id="id00337"><i>Her</i>. We have forgotten to bring Thesaurus, and we cannot do without
him.</p>

<p id="id00338"><i>Pl</i>. Oh, never mind him. When I come up to see you, I leave him on
earth, with strict orders to stay indoors, and open to no one unless
he hears my voice.</p>

<p id="id00339"><i>Her</i>. Then we may make our way into Attica; hold on to my cloak till
I find Timon's retreat.</p>

<p id="id00340"><i>Pl</i>. It is just as well to keep touch; if you let me drop behind, I
am as likely as not to be snapped up by Hyperbolus or Cleon. But what
is that noise? it sounds like iron on stone.</p>

<p id="id00341"><i>Her</i>. Ah, here is Timon close to us; what a steep stony little plot
he has got to dig! Good gracious, I see Poverty and Toil in
attendance, Endurance, Wisdom, Courage, and Hunger's whole company in
full force—much more efficient than your guards, Plutus.</p>

<p id="id00342"><i>Pl</i>. Oh dear, let us make the best of our way home, Hermes. We shall
never produce any impression on a man surrounded by such troops.</p>

<p id="id00343"><i>Her</i>. Zeus thought otherwise; so no cowardice.</p>

<p id="id00344"><i>Pov</i>. Slayer of Argus, whither away, you two hand in hand?</p>

<p id="id00345"><i>Her</i>. Zeus has sent us to Timon here.</p>

<p id="id00346"><i>Pov</i>. Now? What has Plutus to do with Timon now? I found him
suffering under Luxury's treatment, put him in the charge of Wisdom
and Toil (whom you see here), and made a good worthy man of him. Do
you take me for such a contemptible helpless creature that you can rob
me of my little all? have I perfected him in virtue, only to see
Plutus take him, trust him to Insolence and Arrogance, make him as
soft and limp and silly as before, and return him to me a worn-out rag
again?</p>

<p id="id00347"><i>Her</i>. It is Zeus's will.</p>

<p id="id00348"><i>Pov</i>. I am off, then. Toil, Wisdom, and the rest of you, quick march!
Well, he will realize his loss before long; he had a good help meet in
me, and a true teacher; with me he was healthy in body and vigorous in
spirit; he lived the life of a man, and could be independent, and see
the thousand and one needless refinements in all their absurdity.</p>

<p id="id00349"><i>Her</i>. There they go, Plutus; let us come to him.</p>

<p id="id00350"><i>Tim</i>. Who are you, villains? What do you want here, interrupting a
hired labourer? You shall have something to take with you, confound
you all! These clods and stones shall provide you with a broken head
or two.</p>

<p id="id00351"><i>Her</i>. Stop, Timon, don't throw. We are not men; I am Hermes, and this
is Plutus; Zeus has sent us in answer to your prayers. So knock off
work, take your fortune, and much good may it do you!</p>

<p id="id00352"><i>Tim</i>. I dare say you <i>are</i> Gods; that shall not save you. I hate
every one, man or God; and as for this blind fellow, whoever he may
be, I am going to give him one over the head with my spade.</p>

<p id="id00353"><i>Pl</i>. For God's sake, Hermes, let us get out of this! the man is
melancholy-mad, I believe; he will do me a mischief before I get off.</p>

<p id="id00354"><i>Her</i>. Now don't be foolish, Timon; cease overdoing the ill-tempered
boor, hold out your hands, take your luck, and be a rich man again.
Have Athens at your feet, and from your solitary eminence you can
forget ingratitude.</p>

<p id="id00355"><i>Tim</i>. I have no use for you; leave me in peace; my spade is riches
enough for me; for the rest, I am perfectly happy if people will let
me alone.</p>

<p id="id00356"><i>Her</i>. My dear sir—so unsociable?</p>

<p id="id00357">  So stiff and stubborn a reply to Zeus?</p>

<p id="id00358">A misanthrope you may well be, after the way men have treated you; but
with the Gods so thoughtful for you, you need not be a misotheist.</p>

<p id="id00359"><i>Tim</i>. Very well, Hermes; I am extremely obliged to you and Zeus for
your thoughtfulness—there; but I will not have Plutus.</p>

<p id="id00360"><i>Her</i>. Why, pray?</p>

<p id="id00361"><i>Tim</i>. He brought me countless troubles long ago—put me in the power
of flatterers, set designing persons on me, stirred up ill-feeling,
corrupted me with indulgence, exposed me to envy, and wound up with
treacherously deserting me at a moment's notice. Then the excellent
Poverty gave me a drilling in manly labour, conversed with me in all
frankness and sincerity, rewarded my exertions with a sufficiency, and
taught me to despise superfluities; all hopes of a livelihood were to
depend on myself, and I was to know my true wealth, unassailable by
parasites' flattery or informers' threats, hasty legislatures or
decree-mongering legislators, and which even the tyrant's machinations
cannot touch.</p>

<p id="id00362">So, toil-hardened, working with a will at this bit of ground, my eyes
rid of city offences, I get bread enough and to spare out of my spade.
Go your ways, then, Hermes, and take Plutus back to Zeus. I am quite
content to let every man of them go hang.</p>

<p id="id00363"><i>Her</i>. Oh, that would be a pity; they are not all hanging-ripe. Don't
make a passionate child of yourself, but admit Plutus. Zeus's gifts
are too good to be thrown away.</p>

<p id="id00364"><i>Pl</i>. Will you condescend to argue with me, Timon? or does my voice
provoke you?</p>

<p id="id00365"><i>Tim</i>. Oh, talk away; but be brief; no rascally lawyer's 'opening the
case.' I can put up with a few words from you, for Hermes' sake.</p>

<p id="id00366"><i>Pl</i>. A speech of some length might seem to be needed, considering the
number of your charges; however, just examine your imputations of
injustice. It was I that gave you those great objects of desire—
consideration, precedence, honours, and every delight; all eyes and
tongues and attentions were yours—my gifts; and if flatterers abused
you, I am not responsible for that. It is I who should rather
complain; you prostituted me vilely to scoundrels, whose laudations
and cajolery of you were only samples of their designs upon me. As to
your saying that I wound up by betraying you, you have things
topsy-turvy again; <i>I</i> may complain; you took every method to estrange
me, and finally kicked me out neck and crop. That is why your revered
Dame Poverty has supplied you with a smock-frock to replace your soft
raiment. Why, I begged and prayed Zeus (and Hermes heard me) that I
might be excused from revisiting a person who had been so unfriendly
to me as you.</p>

<p id="id00367"><i>Her</i>. But you see how he is changed, Plutus; you need not be afraid
to live with him now. Just go on digging, Timon; and you, Plutus, put
Thesaurus in position; he will come at your call.</p>

<p id="id00368"><i>Tim</i>. I must obey, and be a rich man again, Hermes; what can one do,
when Gods insist? But reflect what troubles you are bringing on my
luckless head; I have had a blissful life of late, and now for no
fault of my own I am to have my hands full of gold and care again.</p>

<p id="id00369"><i>Her</i>. Hard, intolerable fate! yet endure for my sake, if only that
the flatterers may burst themselves with envy. And now for heaven, via
Etna.</p>

<p id="id00370"><i>Pl</i>. He is off, I suppose, from the beating of his wings. Now, you
stay where you are, while I go and fetch Thesaurus to you; or rather,
dig hard. Here, Gold! Thesaurus I say! answer Timon's summons and let
him unearth you. Now, Timon, with a will; a deep stroke or two. I will
leave you together.</p>

<p id="id00371"><i>Tim</i>. Come, spade, show your mettle; stick to it; invite Thesaurus to
step up from his retreat…. O God of Wonders! O mystic priests! O
lucky Hermes! whence this flood of gold? Sure, 'tis all a dream;
methinks 'twill be ashes when I wake. And yet—coined gold, ruddy and
heavy, a feast of delight!</p>

<p id="id00372">   O gold, the fairest gift to mortal eyes!<br/>

  be it night, or be it day,<br/>

   Thou dost outshine all else like living fire.<br/>
</p>

<p id="id00373">Come to me, my own, my beloved. I doubt the tale no longer; well might
Zeus take the shape of gold; where is the maid that would not open her
bosom to receive so fair a lover gliding through the roof?</p>

<p id="id00374">Talk of Midas, Croesus, Delphic treasures! they were all nothing to
Timon and his wealth; why, the Persian King could not match it. My
spade, my dearest smock-frock, you must hang, a votive offering to
Pan. And now I will buy up this desert corner, and build a tiny castle
for my treasure, big enough for me to live in all alone, and, when I
am dead, to lie in. And be the rule and law of my remaining days to
shun all men, be blind to all men, scorn all men. Friendship,
hospitality, society, compassion—vain words all. To be moved by
another's tears, to assist another's need—be such things illegal and
immoral. Let me live apart like a wolf; be Timon's one friend—Timon.</p>

<p id="id00375">All others are my foes and ill-wishers; to hold communion with them is
pollution; to set eyes upon one of them marks the day unholy; let them
be to me even as images of bronze or stone. I will receive no herald
from them, keep with them no truce; the bounds of my desert are the
line they may not cross. Cousin and kinsman, neighbour and
countryman—these are dead useless names, wherein fools may find a
meaning. Let Timon keep his wealth to himself, scorn all men, and live
in solitary luxury, quit of flattery and vulgar praise; let him
sacrifice and feast alone, his own associate and neighbour, far from
[Footnote: Reading, with Dindorf, <i>hekas o`n</i> for <i>ekseio`n</i>.] the
world. Yea, when his last day comes, let there be none to close his
eyes and lay him out, but himself alone.</p>

<p id="id00376">Be the name he loves Misanthropus, and the marks whereby he may be
known peevishness and spleen, wrath and rudeness and abhorrence. If
ever one burning to death should call for help against the flames, let
me help—with pitch and oil. If another be swept past me by a winter
torrent, and stretch out his hands for aid, then let mine press him
down head under, that he never rise again. So shall they receive as
they have given. Mover of this resolution—Timon, son of Echecratides
of Collytus. Presiding officer—the same Timon. The ayes have it. Let
it be law, and duly observed.</p>

<p id="id00377">All the same, I would give a good deal to have the fact of my enormous
wealth generally known; they would all be fit to hang themselves over
it…. Why, what is this? Well, that is quick work. Here they come
running from every point of the compass, all dusty and panting; they
have smelt out the gold somehow or other. Now, shall I get on top of
this knoll, keep up a galling fire of stones from my point of vantage,
and get rid of them that way? Or shall I make an exception to my law
by parleying with them for once? contempt might hit harder than
stones. Yes, I think that is better; I will stay where I am, and
receive them. Let us see, who is this in front? Ah, Gnathonides the
flatterer; when I asked an alms of him the other day, he offered me a
halter; many a cask of my wine has he made a beast of himself over. I
congratulate him on his speed; first come, first served.</p>

<p id="id00378"><i>Gna</i>. What did I tell them?—Timon was too good a man to be abandoned
by Providence. How are you, Timon? as good-looking and good-tempered,
as good a fellow, as ever?</p>

<p id="id00379"><i>Tim</i>. And you, Gnathonides, still teaching vultures rapacity, and men
cunning?</p>

<p id="id00380"><i>Gna</i>. Ah, he always liked his little joke. But where do you dine? I
have brought a new song with me, a march out of the last musical thing
on.</p>

<p id="id00381"><i>Tim</i>. It will be a funeral march, then, and a very touching one, with
spade <i>obbligato</i>.</p>

<p id="id00382"><i>Gna</i>. What means this? This is assault, Timon; just let me find a
witness! … Oh, my God, my God! … I'll have you before the
Areopagus for assault and battery.</p>

<p id="id00383"><i>Tim</i>. You'd better not wait much longer, or you'll have to make it
murder.</p>

<p id="id00384"><i>Gna</i>. Mercy, mercy! … Now, a little gold ointment to heal the
wound; it is a first-rate styptic.</p>

<p id="id00385"><i>Tim</i>. What! you <i>won't</i> go, won't you?</p>

<p id="id00386"><i>Gna</i>. Oh, I am going. But you shall repent this. Alas, so genial
once, and now so rude!</p>

<p id="id00387"><i>Tim</i>. Now who is this with the bald crown? Why, it is Philiades; if
there is a loathsome flatterer, it is he. When I sang that song that
nobody else would applaud, he lauded me to the skies, and swore no
dying swan could be more tuneful; his reward was one of my farms, and
a 500 pounds portion for his daughter. And then when he found I was
ill, and had come to him for assistance, his generous aid took the
form of blows.</p>

<p id="id00388"><i>Phil</i>. You shameless creatures! yes, yes, <i>now</i> you know Timon's
merits! <i>now</i> Gnathonides would be his friend and boon-companion!
well, he has the right reward of ingratitude. Some of us were his
familiars and playmates and neighbours; but <i>we</i> hold back a little;
we would not seem to thrust ourselves upon him. Greeting, lord Timon;
pray let me warn you against these abominable flatterers; they are
your humble servants during meal-times, and else about as useful as
carrion crows. Perfidy is the order of the day; everywhere ingratitude
and vileness. I was just bringing a couple of hundred pounds, for your
immediate necessities, and was nearly here before I heard of your
splendid fortune. So I just came on to give you this word of caution;
though indeed you are wise enough (I would take your advice before
Nestor's myself) to need none of my counsel.</p>

<p id="id00389"><i>Tim</i>. Quite so, Philiades. But come near, will you not, and receive
my—spade!</p>

<p id="id00390"><i>Phil</i>. Help, help! this thankless brute has broken my head, for
giving him good counsel.</p>

<p id="id00391"><i>Tim</i>. Now for number three. Lawyer Demeas—my cousin, as he calls
himself, with a decree in his hand. Between three and four thousand it
was that I paid in to the Treasury in ready money for him; he had been
fined that amount and imprisoned in default, and I took pity on him.
Well, the other day he was distributing-officer of the festival money
[Footnote: Every citizen had the right to receive from the State the
small sum which would pay for his admission to theatrical or other
festival entertainments.]; when I applied for my share, he pretended I
was not a citizen.</p>

<p id="id00392"><i>Dem</i>. Hail, Timon, ornament of our race, pillar of Athens, shield of
Hellas! The Assembly and both Councils are met, and expect your
appearance. But first hear the decree which I have proposed in your
honour. 'WHEREAS Timon son of Echecratides of Collytus who adds to
high position and character a sagacity unmatched in Greece is a
consistent and indefatigable promoter of his country's good and
Whereas he has been victorious at Olympia on one day in boxing
wrestling and running as well as in the two and the four-horse chariot
races—'</p>

<p id="id00393"><i>Tim</i>. Why, I was never so much as a spectator at Olympia.</p>

<p id="id00394"><i>Dem</i>. What does that matter? you will be some day. It looks better to
have a good deal of that sort in—'and Whereas he fought with
distinction last year at Acharnae cutting two Peloponnesian companies
to pieces—'</p>

<p id="id00395"><i>Tim</i>. Good work that, considering that my name was not on the
muster-rolls, because I could not afford a suit of armour.</p>

<p id="id00396"><i>Dem</i>. Ah, you are modest; but it would be ingratitude in us to forget
your services—'and Whereas by political measures and responsible
advice and military action he has conferred great benefits on his
country Now for all these reasons it is the pleasure of the Assembly
and the Council the ten divisions of the High Court and the Borough
Councils individually and collectively THAT a golden statue of the
said Timon be placed on the Acropolis alongside of Athene with a
thunderbolt in the hand and a seven-rayed aureole on the head Further
that golden garlands be conferred on him and proclaimed this day at
the New Tragedies [Footnote: See <i>Dionysia</i> in Notes] the said day
being kept in his honour as the Dionysia. Mover of the Decree Demeas
the pleader the said Timon's near relation and disciple the said Timon
being as distinguished in pleading as in all else wherein it pleases
him to excel.'</p>

<p id="id00397">So runs the decree. I had designed also to present to you my son, whom<br/>

I have named Timon after you.<br/>
</p>

<p id="id00398"><i>Tim</i>. Why, I thought you were a bachelor, Demeas.</p>

<p id="id00399"><i>Dem</i>. Ah, but I intend to marry next year; my child—which is to be a
boy—I hereby name Timon.</p>

<p id="id00400"><i>Tim</i>. I doubt whether you will feel like marrying, my man, when I
have given you—this!</p>

<p id="id00401"><i>Dem</i>. Oh Lord! what is that for? … You are plotting a <i>coup
d'etat</i>, you Timon; you assault free men, and you are neither a free
man nor a citizen yourself. You shall soon be called to account for
your crimes; it was you set fire to the Acropolis, for one thing.</p>

<p id="id00402"><i>Tim</i>. Why, you scoundrel, the Acropolis has not been set on fire; you
are a common blackmailer.</p>

<p id="id00403"><i>Dem</i>. You got your gold by breaking into the Treasury.</p>

<p id="id00404"><i>Tim</i>. It has not been broken into, either; you are not even
plausible.</p>

<p id="id00405"><i>Dem</i>. There is time for the burglary yet; meantime, you are in
possession of the treasures.</p>

<p id="id00406"><i>Tim</i>. Well, here is another for you, anyhow.</p>

<p id="id00407"><i>Dem</i>. Oh! oh! my back!</p>

<p id="id00408"><i>Tim</i>. Don't make such a noise, if you don't want a third. It would be
too absurd, you know, if I could cut two companies of Spartans to
pieces without my armour, and not be able to give a single little
scoundrel his deserts. My Olympic boxing and wrestling victories would
be thrown away.</p>

<p id="id00409">Whom have we now? is this Thrasycles the philosopher? sure enough it
is. A halo of beard, eyebrows an inch above their place, superiority
in his air, a look that might storm heaven, locks waving to the wind—
'tis a very Boreas or Triton from Zeuxis' pencil. This hero of the
careful get-up, the solemn gait, the plain attire—in the morning he
will utter a thousand maxims, expounding Virtue, arraigning self-
indulgence, lauding simplicity; and then, when he gets to dinner after
his bath, his servant fills him a bumper (he prefers it neat), and
draining this Lethe-draught he proceeds to turn his morning maxima
inside out; he swoops like a hawk on dainty dishes, elbows his
neighbour aside, fouls his beard with trickling sauce, laps like a
dog, with his nose in his plate, as if he expected to find Virtue
there, and runs his finger all round the bowl, not to lose a drop of
the gravy. Let him monopolize pastry or joint, he will still criticize
the carving—that is all the satisfaction his ravenous greed brings
him—; when the wine is in, singing and dancing are delights not
fierce enough; he must brawl and rave. He has plenty to say in his
cups—he is then at his best in that kind—upon temperance and
decorum; he is full of these when his potations have reduced him to
ridiculous stuttering. Next the wine disagrees with him, and at last
he is carried out of the room, holding on with all his might to the
flute-girl. Take him sober, for that matter, and you will hardly find
his match at lying, effrontery or avarice. He is <i>facile princeps</i> of
flatterers, perjury sits on his tongue-tip, imposture goes before him,
and shamelessness is his good comrade; oh, he is a most ingenious
piece of work, finished at all points, a <i>multum in parvo</i>. I am
afraid his kind heart will be grieved presently. Why, how is this,
Thrasycles? I must say, you have taken your time about coming.</p>

<p id="id00410"><i>Thr</i>. Ah, Timon, I am not come like the rest of the crowd; <i>they</i> are
dazzled by your wealth; they are gathered together with an eye to gold
and silver and high living; they will soon be showing their servile
tricks before your unsuspicious, generous self. As for me, you know a
crust is all the dinner I care for; the relish I like best is a bit of
thyme or cress; on festal days I may go as far as a sprinkling of
salt. My drink is the crystal spring; and this threadbare cloak is
better than your gay robes. Gold—I value it no higher than pebbles on
the beach. What brought <i>me</i> was concern for you; I would not have you
ruined by this same pestilent wealth, this temptation for plunderers;
many is the man it has sunk in helpless misery. Take my advice, and
fling it bodily into the sea; a good man, to whom the wealth of
philosophy is revealed, has no need of the other. It does not matter
about deep water, my good sir; wade in up to your waist when the tide
is near flood, and <i>let no one see you but me</i>. Or if that is not
satisfactory, here is another plan even better. Get it all out of the
house as quick as you can, not reserving a penny for yourself, and
distribute it to the poor five shillings to one, five pounds to
another, a hundred to a third; philosophy might constitute a claim to
a double or triple share. For my part—and I do not ask for myself,
only to divide it among my needy friends—I should be quite content
with as much as my scrip would hold; it is something short of two
standard bushels; if one professes philosophy, one must be moderate
and have few needs—none that go beyond the capacity of a scrip.</p>

<p id="id00411"><i>Tim</i>. Very right, Thrasycles. But instead of a mere scripful, pray
take a whole headful of clouts, standard measure by the spade.</p>

<p id="id00412"><i>Thr</i>. Land of liberty, equality, legality! protect me against this
ruffian!</p>

<p id="id00413"><i>Tim</i>. What is your grievance, my good man? is the measure short? here
is a pint or two extra, then, to put it right.</p>

<p id="id00414">Why, what now? here comes a crowd; friend Blepsias, Laches, Gniphon;
their name is legion; they shall howl soon. I had better get up on the
rock; my poor tired spade wants a little rest; I will collect all the
stones I can lay hands on, and pepper them at long range.</p>

<p id="id00415"><i>Bl</i>. Don't throw, Timon; we are going.</p>

<p id="id00416"><i>Tim</i>. Whether the retreat will be bloodless, however, is another
question.</p>

<h5 id="id00417">H.</h5>

<h2 id="id00418" style="margin-top: 4em">PROMETHEUS ON CAUCASUS</h2>

<p id="id00419"><i>Hermes. Hephaestus. Prometheus.</i></p>

<p id="id00420" style="margin-top: 2em"><i>Her</i>. This, Hephaestus, is the Caucasus, to which it is our painful
duty to nail our companion. We have now to select a suitable crag,
free from snow, on which the chains will have a good hold, and the
prisoner will hang in all publicity.</p>

<p id="id00421"><i>Heph</i>. True. It will not do to fix him too low down, or these <i>men</i>
of his might come to their maker's assistance; nor at the top, where
he would be invisible from the earth. What do you say to a middle
course? Let him hang over this precipice, with his arms stretched
across from crag to crag.</p>

<p id="id00422"><i>Her</i>. The very thing. Steep rocks, slightly overhanging, inaccessible
on every side; no foothold but a mere ledge, with scarcely room for
the tips of one's toes; altogether a sweet spot for a crucifixion.
Now, Prometheus, come and be nailed up; there is no time to lose.</p>

<p id="id00423"><i>Prom</i>. Nay, hear me; Hephaestus! Hermes! I suffer injustice: have
compassion on my woes!</p>

<p id="id00424"><i>Her</i>. In other words, disobey orders, and promptly be gibbeted in
your stead! Do you suppose there is not room on the Caucasus to peg
out a couple of us? Come, your right hand! clamp it down, Hephaestus,
and in with the nails; bring down the hammer with a will. Now the
left; make sure work of that too.—So!—The eagle will shortly be
here, to trim your liver; so ingenious an artist is entitled to every
attention.</p>

<p id="id00425"><i>Prom</i>. O Cronus, and Iapetus, and Mother Earth! Behold the sufferings
of the innocent!</p>

<p id="id00426"><i>Her</i>. Why, as to innocence,—to begin with, there was that business
of the sacrificial meats, your manner of distributing which was most
unfair, most disingenuous: you got all the choice parts for yourself,
and put Zeus off with bones 'wrapped up in shining fat'; I remember
the passage in Hesiod; those are his very words. Then you made these
human beings; creatures of unparalleled wickedness, the women
especially. And to crown all, you stole fire, the most precious
possession of the Gods, and gave it to them. And with all this on your
conscience, you protest that you have done nothing to deserve
captivity.</p>

<p id="id00427"><i>Prom</i>. Ah, Hermes; you are as bad as Hector; you 'blame the
blameless.' For such crimes as these, I deserve a round pension, if
justice were done. And by the way, I should like, if you can spare the
time, to answer to these charges, and satisfy you of the injustice of
my sentence. You can employ your practised eloquence on behalf of
Zeus, and justify his conduct in nailing me up here at the Gates of
the Caspian, for all Scythia to behold and pity.</p>

<p id="id00428"><i>Her</i>. There is nothing to be gained now by an appeal to another
court; it is too late. Proceed, however. We have to wait in any case
till the eagle comes to look after that liver of yours; and the time
might be worse spent than in listening to the subtleties of such a
master in impudence as yourself.</p>

<p id="id00429"><i>Prom</i>. You begin then, Hermes. Exert all your powers of invective;
leave no stone unturned to establish the righteousness of papa's
judgements.—You, Hephaestus, shall compose the jury.</p>

<p id="id00430"><i>Heph</i>. The jury! Not a bit of it; I am a party in this case. My
furnace has been cold, ever since you stole that fire.</p>

<p id="id00431"><i>Prom</i>. Well, at this rate you had better divide the prosecution
between you. You conduct the case of larceny, and Hermes can handle
the man-making, and the misappropriation of meat. I shall expect a
great deal of you; you are both artists.</p>

<p id="id00432"><i>Heph</i>. Hermes shall speak for me. The law is not in my line; my
forge takes up most of my time. But Hermes is an orator; he has made a
study of these things.</p>

<p id="id00433"><i>Prom</i>. Well! I should never have thought that Hermes would have the
heart to reproach me with larceny; he ought to have a fellow-feeling
for me there. However, with this further responsibility on your
shoulders, there is no time to be lost, son of Maia; out with your
accusation, and have done with it.</p>

<p id="id00434"><i>Her</i>. To deal adequately with your crimes, Prometheus, would require
many words and much preparation. It is not enough to mention the
several counts of the accusation; how, entrusted with the distribution
of meats, you defrauded the crown by retaining the choicer portions
for your own use; how you created the race of men, with absolutely no
justification for so doing; how you stole fire and conveyed it to
these same men. You seem not to realize, my friend, that, all-things
considered, Zeus has dealt very handsomely by you. Now, if you deny
the charges, I shall be compelled to establish your guilt at some
length, and to set the facts in the clearest possible light. But if
you admit the distribution of meat in the manner described, the
introduction of men, and the theft of fire,—then my case is complete,
and there is no more to be said. To expatiate further would be to talk
nonsense.</p>

<p id="id00435"><i>Prom</i>. Perhaps there has been some nonsense talked already; that
remains to be seen. But as you say your case is now complete, I will
see what I can do in the way of refutation. And first about that meat.
Though, upon my word, I blush for Zeus when I name it: to think that
he should be so touchy about trifles, as to send off a God of my
quality to crucifixion, just because he found a little bit of bone in
his share! Does he forget the services I have rendered him? And does
he think what it is that he is so angry about, and how childish it is
to show temper about a little thing like that? What if he did miss
getting the better share? Why, Hermes, these tricks that are played
over the wine-cups are not worth thinking twice about. A joke,
perhaps, is carried a little too far, in the warmth of the feast;
still, it is a joke, and resentment should be left behind in the dregs
of the bowl. I have no patience with your long memories; this nursing
of grievances, this raking up of last night's squabbles, is unworthy
of a king, let alone a king of Gods. Once take away from our feasts
the little elegancies of quip and crank and wile, and what is left?
Muzziness; repletion; silence;—cheerful accompaniments these to the
wine-bowl! For my part, I never supposed that Zeus would give the
matter a thought the next morning; much less that he would make such a
stir about it, and think himself so mightily injured; my little
manoeuvre with the meat was merely a playful experiment, to see which
he would choose. It might have been worse. Instead of giving him the
inferior half, I might have defrauded him of the whole. And what if I
had? Would that have been a case for putting heaven and earth in
commotion, for deep designs of chain and cross and Caucasus,
dispatchings of eagles, rendings of livers? These things tell a sad
tale, do they not, of the puny soul, the little mind, the touchy
temper of the aggrieved party? How would he take the loss of a whole
ox, who storms to such purpose over a few pounds of meat? How much
more reasonable is the conduct of mortals, though one would have
expected them to be more irritable than Gods! A mortal would never
want his cook crucified for dipping a finger into the stew-pan, or
filching a mouthful from the roast; they overlook these things. At the
worst their resentment is satisfied with a box on the ears or a rap on
the head. I find no precedent among them for crucifixion in such
cases. So much for the affair of the meat; there is little credit to
be got in the refutation of such a charge, and still less in the
bringing of it.</p>

<p id="id00436">I am next to speak of my creation of mankind. And here the terms of
your accusation are ambiguous. I have to choose between two distinct
possibilities. Do you maintain that I had no right to create men at
all, that I ought to have left the senseless clay alone? Or do you
only complain of the form in which I designed them? However, I shall
have something to say on both points. I shall first endeavour to show
that no harm has accrued to the Gods from my bringing mankind into
existence; and shall then proceed to the positive advantages and
improvements which have resulted to them from the peopling of the
earth. The question as to the harm done by my innovation is best
answered by an appeal to the past, to those days when the race of
heaven-born Gods stood alone, and earth was a hideous shapeless mass,
a tangle of rude vegetation. The Gods had no altars then, nor temples
(for who should raise them?), no images of wood or stone, such as now
abound in every corner of the earth, and are honoured with all
observance. It was to me that the idea occurred—amid my ceaseless
meditations on the common welfare, on the aggrandizement of the Gods
and the promotion of order and beauty in the universe—of setting all
to rights with a handful of clay; of creating living things, and
moulding them after our own likeness. I saw what was lacking to our
godhead: some counterpart, some foil wherein to set off its
blessedness. And that counterpart must be mortal; but in all else
exquisitely contrived, perfect in intelligence, keen to appreciate our
superiority. Thereupon, I moulded my material,</p>

<p id="id00437">  With water mingling clay,</p>

<p id="id00438">and created man, calling in Athene to aid me in the task. And this is
my rank offence against the Gods. Destructive work,—to reduce
inanimate clay to life and motion! The Gods, it seems, are Gods no
longer, now that there are mortal creatures on the earth. To judge at
least by Zeus's indignation, one would suppose that the Gods suffered
some loss of prestige from the creation of mankind; unless it is that
he is afraid of another revolt, of their waging war with heaven, like
the Giants.</p>

<p id="id00439">That the cause of the Gods suffered nothing at my hands is evident;
show me the slightest instance to the contrary, and I will say no
more; I have but my deserts. But for the positive benefits I have
conferred, use the evidence of your eyes. The earth, no longer barren
and untilled, is decked with cities and farms and the fruits of
cultivation; the sea has its ships, the islands their inhabitants.
Everywhere are altars and temples, everywhere festivals and
sacrifices:</p>

<p id="id00440">  Zeus with his presence fills their gatherings,<br/>

  He fills their streets.<br/>
</p>

<p id="id00441">Had I created mankind for my own private convenience, it might perhaps
have denoted a grasping spirit: but I made them common property; they
are at the service of every God of you. Nay more: temples of Zeus, and
Apollo, and Hera, temples of Hermes, are everywhere to be seen; but
who ever saw a temple of Prometheus? You may judge from this, how far
I have sacrificed the common cause to my private ambition.</p>

<p id="id00442">And further. Consider, Hermes: can any good thing whatsoever, be it
gift of Nature or work of our hands, give the full measure of
enjoyment to its possessor, when there is none to see, none to admire?
You see whither my question tends? But for mankind, the glories of the
universe must have been without a witness; and there was little
satisfaction to be derived from a wealth which was doomed to excite no
envy in others. We should have lacked a standard for comparison; and
should never have known the extent of our happiness, while all were as
happy as ourselves. The great is not great, till it is compared with
the small. Yet instead of honouring me for my political insight, you
crucify me; such are the wages of wisdom!</p>

<p id="id00443">Ah, but (you will say) there is so much wickedness among them;
adultery, war, incest, parricide. Well, I fancy these are not unknown
among ourselves? And I am sure no one would think that a reason for
saying that Uranus and Ge made a mistake in creating us. Or again, you
will complain that we have so much trouble in looking after them. At
that rate, a shepherd ought to object to the possession of a flock,
because he has to look after it. Besides, a certain show of occupation
is rather gratifying than otherwise; the responsibility is not
unwelcome,—it helps to pass the time. What should we do, if we had
not mankind to think of? There would be nothing to live for; we should
sit about drinking nectar and gorging ourselves with ambrosia. But
what fairly takes away my breath is, your assurance in finding fault
with my <i>women</i> in particular, when all the time you are in love
with them: our bulls and satyrs and swans are never tired of making
descents upon the Earth; women, they find, are good enough to be made
the mothers of Gods!</p>

<p id="id00444">Yes, yes (you will say), it was quite right that men should be
created, but they should not have been made in our likeness. And what
better model could I have taken than this, whose perfection I knew?
Was I to make them brute beasts without understanding? Had they been
other than they are, how should they have paid you due honour and
sacrifice? When the hecatombs are getting ready, you think nothing of
a journey to the ends of the earth to see the 'blameless Ethiopians';
and my reward for procuring you these advantages is—crucifixion! But
on this subject I have said enough.</p>

<p id="id00445">And now, with your permission, I will approach the subject of that
stolen fire, of which we hear so much. I have a question to ask, which
I beg you will answer frankly. Has there been one spark less fire in
Heaven, since men shared it with us? Of course not. It is the nature
of fire, that it does not become less by being imparted to others. A
fire is not put out by kindling another from it. No, this is sheer
envy: you cannot bear that men should have a share of this necessary,
though you have suffered no harm thereby. For shame! Gods should be
beneficent, 'givers of good'; they should be above all envy. Had I
taken away fire altogether, and left not a spark behind, it would have
been no great loss. You have no use for it. You are never cold; you
need no artificial light; nor is ambrosia improved by boiling. To man,
on the other hand, fire is indispensable for many purposes,
particularly for those of sacrifice; how else are they to fill their
streets with the savour of burnt-offerings, and the fumes of
frankincense I how else to burn fat thigh-pieces upon your altars? I
observe that you take a particular pleasure in the steam arising
therefrom, and think no feast more delicious than the smell of roast
meat, as it mounts heavenwards</p>

<p id="id00446">  In eddying clouds of smoke.</p>

<p id="id00447">Your present complaint, you see, is sadly at variance with this taste.
I wonder you do not forbid the Sun to shine on mankind. He too is of
fire, and fire of a purer and diviner quality. Has anything been said
to <i>him</i> about his lavish expenditure of your property?</p>

<p id="id00448">And now I have done. If there is any flaw in my defence, it is for you
two to refute me. I shall answer your objections in due course.</p>

<p id="id00449"><i>Her</i>. Nay, you are too hard for us, Prometheus; we will not attempt a
sophist of your mettle. Well for you that Zeus is not within earshot,
or you would have had a round dozen of hungry vultures to reckon with,
for certain; in clearing your own character, you have grievously
mishandled his. But one thing puzzles me: you are a prophet; you ought
to have foreseen your sentence.</p>

<p id="id00450"><i>Prom</i>. All this I knew, and more than this; for I shall be released;
nay, even now the day is not far off when one of your blood shall come
from Thebes, and shoot this eagle with which you threaten me
[Footnote: See <i>Prometheus</i> in Notes.].</p>

<p id="id00451"><i>Her</i>. With all my heart! I shall be delighted to see you free again,
and feasting in our midst; but not, my friend, not carving for us!</p>

<p id="id00452"><i>Prom</i>. You may take my word for it; I shall be with you again. I have
the wherewithal to pay abundantly for my ransom.</p>

<p id="id00453"><i>Her</i>. Oh, indeed? Come, tell us all about it.</p>

<p id="id00454"><i>Prom</i>. You know Thetis—But no; the secret is best kept. Ransom and
reward depend upon it.</p>

<p id="id00455"><i>Her</i>. Well, you know best. Now, Hephaestus, we must be going; see,
here comes the eagle.—Bear a brave heart, Prometheus; and all speed
to your Theban archer, who is to set a term to this creature's
activity.</p>

<h5 id="id00456">F.</h5>

<h2 id="id00457" style="margin-top: 4em">DIALOGUES OF THE GODS</h2>

<h5 id="id00458">I</h5>

<p id="id00459"><i>Prometheus. Zeus</i></p>

<p id="id00460" style="margin-top: 2em"><i>Prom</i>. Release me, Zeus; I have suffered enough.</p>

<p id="id00461"><i>Zeus</i>. Release you? you? Why, by rights your irons should be heavier,
you should have the whole weight of Caucasus upon you, and instead of
one, a dozen vultures, not just pecking at your liver, but scratching
out your eyes. You made these abominable human creatures to vex us,
you stole our fire, you invented women. I need not remind you how you
overreached me about the meat-offerings; my portion, bones disguised
in fat: yours, all the good.</p>

<p id="id00462"><i>Prom</i>. And have I not been punished enough—riveted to the Caucasus
all these years, feeding your bird (on which all worst curses light!)
with my liver?</p>

<p id="id00463"><i>Zeus</i>. 'Tis not a tithe of your deserts.</p>

<p id="id00464"><i>Prom</i>. Consider, I do not ask you to release me for nothing. I offer
you information which is invaluable.</p>

<p id="id00465"><i>Zeus</i>. Promethean wiles!</p>

<p id="id00466"><i>Prom</i>. Wiles? to what end? you can find the Caucasus another time;
and there are chains to be had, if you catch me cheating.</p>

<p id="id00467"><i>Zeus</i>. Tell me first the nature of your 'invaluable' offer.</p>

<p id="id00468"><i>Prom</i>. If I tell you your present errand right, will that convince
you that I can prophesy too?</p>

<p id="id00469"><i>Zeus</i>. Of course it will.</p>

<p id="id00470"><i>Prom</i>. You are bound on a little visit to Thetis.</p>

<p id="id00471"><i>Zeus</i>. Right so far. And the sequel? I trust you now.</p>

<p id="id00472"><i>Prom</i>. Have no dealings with her, Zeus. As sure as Nereus's daughter
conceives by you, your child shall mete you the measure you meted to—</p>

<p id="id00473"><i>Zeus</i>. I shall lose my kingdom, you would say?</p>

<p id="id00474"><i>Prom</i>. Avert it, Fate! I say only, that union portends this issue.</p>

<p id="id00475"><i>Zeus</i>. Thetis, farewell! and for this Hephaestus shall set you free.</p>

<h5 id="id00476">H.</h5>

<h2 id="id00477" style="margin-top: 4em">II</h2>

<p id="id00478"><i>Eros. Zeus</i></p>

<p id="id00479" style="margin-top: 2em"><i>Eros</i>. You might let me off, Zeus! I suppose it <i>was</i> rather too bad
of me; but there!—I am but a child; a wayward child.</p>

<p id="id00480"><i>Zeus</i>. A child, and born before Iapetus was ever thought of? You bad
old man! Just because you have no beard, and no white hairs, are you
going to pass yourself off for a child?</p>

<p id="id00481"><i>Eros</i>. Well, and what such mighty harm has the old man ever done you,
that you should talk of chains?</p>

<p id="id00482"><i>Zeus</i>. Ask your own guilty conscience, what harm. The pranks you have
played me! Satyr, bull, swan, eagle, shower of gold,—I have been
everything in my time; and I have you to thank for it. You never by
any chance make the women in love with <i>me</i>; no one is ever smitten
with <i>my</i> charms, that I have noticed. No, there must be magic in it
always; I must be kept well out of sight. They like the bull or the
swan well enough: but once let them set eyes on <i>me</i>, and they are
frightened out of their lives.</p>

<p id="id00483"><i>Eros</i>. Well, of course. They are but mortals; the sight of Zeus is
too much for them.</p>

<p id="id00484"><i>Zeus</i>. Then why are Branchus and Hyacinth so fond of Apollo?</p>

<p id="id00485"><i>Eros</i>. Daphne ran away from him, anyhow; in spite of his beautiful
hair and his smooth chin. Now, shall I tell you the way to win hearts?
Keep that aegis of yours quiet, and leave the thunderbolt at home;
make yourself as smart as you can; curl your hair and tie it up with a
bit of ribbon, get a purple cloak, and gold-bespangled shoes, and
march forth to the music of flute and drum;—and see if you don't get
a finer following than Dionysus, for all his Maenads.</p>

<p id="id00486"><i>Zeus</i>. Pooh! I'll win no hearts on such terms.</p>

<p id="id00487"><i>Eros</i>. Oh, in that case, don't fall in love. Nothing could be
simpler.</p>

<p id="id00488"><i>Zeus</i>. I dare say; but I like being in love, only I don't like all
this fuss. Now mind; if I let you off, it is on this understanding.</p>

<h5 id="id00489">F.</h5>

<h2 id="id00490" style="margin-top: 4em">III</h2>

<p id="id00491"><i>Zeus. Hermes</i></p>

<p id="id00492" style="margin-top: 2em"><i>Zeus</i>. Hermes, you know Inachus's beautiful daughter?</p>

<p id="id00493"><i>Her</i>. I do. Io, you mean?</p>

<p id="id00494"><i>Zeus</i>. Yes; she is not a girl now, but a heifer.</p>

<p id="id00495"><i>Her</i>. Magic at work! how did that come about?</p>

<p id="id00496"><i>Zeus</i>. Hera had a jealous fit, and transformed her. But that is not
all; she has thought of a new punishment for the poor thing. She has
put a cowherd in charge, who is all over eyes; this Argus, as he is
called, pastures the heifer, and never goes to sleep.</p>

<p id="id00497"><i>Her</i>. Well, what am I to do?</p>

<p id="id00498"><i>Zeus</i>. Fly down to Nemea, where the pasture is, kill Argus, take Io
across the sea to Egypt, and convert her into Isis. She shall be
henceforth an Egyptian Goddess, flood the Nile, regulate the winds,
and rescue mariners.</p>

<h5 id="id00499">H.</h5>

<h2 id="id00500" style="margin-top: 4em">VI</h2>

<p id="id00501"><i>Hera</i>. Zeus_</p>

<p id="id00502" style="margin-top: 2em"><i>Hera</i>. Zeus! What is your opinion of this man Ixion?</p>

<p id="id00503"><i>Zeus</i>. Why, my dear, I think he is a very good sort of man; and the
best of company. Indeed, if he were unworthy of our company, he would
not be here.</p>

<p id="id00504"><i>Hera</i>. He <i>is</i> unworthy! He is a villain! Discard him!</p>

<p id="id00505"><i>Zeus</i>. Eh? What has he been after? I must know about this.</p>

<p id="id00506"><i>Hera</i>. Certainly you must; though I scarce know how to tell you. The
wretch!</p>

<p id="id00507"><i>Zeus</i>. Oh, oh; if he is a 'wretch,' you must certainly tell me all
about it. I know what 'wretch' means, on your discreet tongue. What,
he has been making love?</p>

<p id="id00508"><i>Hera</i>. And to me! to me of all people! It has been going on for a
long time. At first, when he would keep looking at me, I had no idea—.
And then he would sigh and groan; and when I handed my cup to
Ganymede after drinking, he would insist on having it, and would stop
drinking to kiss it, and lift it up to his eyes; and then he would
look at me again. And then of course I knew. For a long time I didn't
like to say anything to you; I thought his mad fit would pass. But
when he actually dared to <i>speak</i> to me, I left him weeping and
groveling about, and stopped my ears, so that I might not hear his
impertinences, and came to tell you. It is for you to consider what
steps you will take.</p>

<p id="id00509"><i>Zeus</i>. Whew! I have a rival, I find; and with my own lawful wife.
Here is a rascal who has tippled nectar to some purpose. Well, we have
no one but ourselves to blame for it: we make too much of these
mortals, admitting them to our table like this. When they drink of our
nectar, and behold the beauties of Heaven (so different from those of
Earth!), 'tis no wonder if they fall in love, and form ambitious
schemes! Yes, Love is all-powerful; and not with mortals only: we Gods
have sometimes fallen beneath his sway.</p>

<p id="id00510"><i>Hera</i>. He has made himself master of <i>you</i>; no doubt of that. He does
what he likes with you;—leads you by the nose. You follow him whither
he chooses, and assume every shape at his command; you are his
chattel, his toy. I know how it will be: you are going to let Ixion
off, because you have had relations with his wife; she is the mother
of Pirithous.</p>

<p id="id00511"><i>Zeus</i>. Why, what a memory you have for these little outings of mine!
—Now, my idea about Ixion is this. It would never do to punish
him, or to exclude him from our table; that would not look well. No;
as he is so fond of you, so hard hit—even to weeping point, you tell
me,—</p>

<p id="id00512"><i>Hera</i>. Zeus! What <i>are</i> you going to say?</p>

<p id="id00513"><i>Zeus</i>. Don't be alarmed. Let us make a cloud-phantom in your
likeness, and after dinner, as he lies awake (which of course he will
do, being in love), let us take it and lay it by his side. 'Twill put
him out of his pain: he will fancy he has attained his desire.</p>

<p id="id00514"><i>Hera</i>. Never! The presumptuous villain!</p>

<p id="id00515"><i>Zeus</i>. Yes, I know. But what harm can it do to you, if Ixion makes a
conquest of a cloud?</p>

<p id="id00516"><i>Hera</i>. But he will think that <i>I</i> am the cloud; he will be working
his wicked will upon <i>me</i> for all he can tell.</p>

<p id="id00517"><i>Zeus</i>. Now you are talking nonsense. The cloud is not Hera, and Hera
is not the cloud. Ixion will be deceived; that is all.</p>

<p id="id00518"><i>Hera</i>. Yes, but these men are all alike—they have no delicacy. I
suppose, when he goes home, he will boast to every one of how he has
enjoyed the embraces of Hera, the wife of Zeus! Why, he may tell them
that <i>I</i> am in love with <i>him</i>! And they will believe it; <i>they</i> will
know nothing about the cloud.</p>

<p id="id00519"><i>Zeus</i>. If he says anything of the kind he shall soon find himself in
Hades, spinning round on a wheel for all eternity. That will keep him
busy! And serve him right; not for falling in love—I see no great
harm in that—but for letting his tongue wag.</p>

<h5 id="id00520">F.</h5>

<h2 id="id00521" style="margin-top: 4em">VII</h2>

<p id="id00522"><i>Hephaestus. Apollo</i></p>

<p id="id00523" style="margin-top: 2em"><i>Heph</i>. Have you seen Maia's baby, Apollo? such a pretty little thing,
with a smile for everybody; you can see it is going to be a treasure.</p>

<p id="id00524"><i>Ap</i>. That baby a treasure? well, in mischief, Iapetus is young beside
it.</p>

<p id="id00525"><i>Heph</i>. Why, what harm can it do, only just born?</p>

<p id="id00526"><i>Ap</i>. Ask Posidon; it stole his trident. Ask Ares; he was surprised to
find his sword gone out of the scabbard. Not to mention myself,
disarmed of bow and arrows.</p>

<p id="id00527"><i>Heph</i>. Never! that infant? he has hardly found his legs yet; he is
not out of his baby-linen.</p>

<p id="id00528"><i>Ap</i>. Ah, you will find out, Hephaestus, if he gets within reach of
you.</p>

<p id="id00529"><i>Heph</i>. He has been.</p>

<p id="id00530"><i>Ap</i>. Well? all your tools safe? none missing?</p>

<p id="id00531"><i>Heph</i>. Of course not.</p>

<p id="id00532"><i>Ap</i>. I advise you to make sure.</p>

<p id="id00533"><i>Heph</i>. Zeus! where are my pincers?</p>

<p id="id00534"><i>Ap</i>. Ah, you will find them among the baby-linen.</p>

<p id="id00535"><i>Heph</i>. So light-fingered? one would swear he had practised petty
larceny in the womb.</p>

<p id="id00536"><i>Ap</i>. Ah, and you don't know what a glib young chatterbox he is; and,
if he has his way, he is to be our errand-boy! Yesterday he challenged
Eros—tripped up his heels somehow, and had him on his back in a
twinkling; before the applause was over, he had taken the opportunity
of a congratulatory hug from Aphrodite to steal her girdle; Zeus had
not done laughing before—the sceptre was gone. If the thunderbolt had
not been too heavy, and very hot, he would have made away with that
too.</p>

<p id="id00537"><i>Heph</i>. The child has some spirit in him, by your account.</p>

<p id="id00538"><i>Ap</i>. Spirit, yes—and some music, moreover, young as he is.</p>

<p id="id00539"><i>Heph</i>. How can you tell that?</p>

<p id="id00540"><i>Ap</i>. He picked up a dead tortoise somewhere or other, and contrived
an instrument with it. He fitted horns to it, with a cross-bar, stuck
in pegs, inserted a bridge, and played a sweet tuneful thing that made
an old harper like me quite envious. Even at night, Maia was saying,
he does not stay in Heaven; he goes down poking his nose into Hades—
on a thieves' errand, no doubt. Then he has a pair of wings, and he
has made himself a magic wand, which he uses for marshalling souls—
convoying the dead to their place.</p>

<p id="id00541"><i>Heph</i>. Ah, I gave him that, for a toy.</p>

<p id="id00542"><i>Ap</i>. And by way of payment he stole—</p>

<p id="id00543"><i>Heph</i>. Well thought on; I must go and get them; you may be right
about the baby-linen.</p>

<h5 id="id00544">H.</h5>

<p id="id00545" style="margin-top: 4em">VIII  <i>Hephaestus. Zeus</i></p>

<p id="id00546" style="margin-top: 2em"><i>Heph</i>. What are your orders, Zeus? You sent for me, and here I am;
with such an edge to my axe as would cleave a stone at one blow.</p>

<p id="id00547"><i>Zeus</i>. Ah; that's right, Hephaestus. Just split my head in half, will
you?</p>

<p id="id00548"><i>Heph</i>. You think I am mad, perhaps?—Seriously, now, what can I do
for you?</p>

<p id="id00549"><i>Zeus</i>. What I say: crack my skull. Any insubordination, now, and you
shall taste my resentment; it will not be the first time. Come, a good
lusty stroke, and quick about it. I am in the pangs of travail; my
brain is in a whirl.</p>

<p id="id00550"><i>Heph</i>. Mind you, the consequences may be serious: the axe is sharp,
and will prove but a rough midwife.</p>

<p id="id00551"><i>Zeus</i>. Hew away, and fear nothing. I know what I am about.</p>

<p id="id00552"><i>Heph</i>. H'm. I don't like it: however, one must obey orders…. Why,
what have we here? A maiden in full armour! This is no joke, Zeus. You
might well be waspish, with this great girl growing up beneath your
<i>pia mater</i>; in armour, too! You have been carrying a regular barracks
on your shoulders all this time. So active too! See, she is dancing a
war-dance, with shield and spear in full swing. She is like one
inspired; and (what is more to the point) she is extremely pretty, and
has come to marriageable years in these few minutes; those grey eyes,
even, look well beneath a helmet. Zeus, I claim her as the fee for my
midwifery.</p>

<p id="id00553"><i>Zeus</i>. Impossible! She is determined to remain a maid for ever. Not
that <i>I</i> have any objection, personally.</p>

<p id="id00554"><i>Heph</i>. That is all I want. You can leave the rest to me. I'll carry
her off this moment.</p>

<p id="id00555"><i>Zeus</i>. Well, if you think it so easy. But I am sure it is a hopeless
case.</p>

<h5 id="id00556">F.</h5>

<h2 id="id00557" style="margin-top: 4em">XI</h2>

<p id="id00558"><i>Aphrodite. Selene</i></p>

<p id="id00559" style="margin-top: 2em"><i>Aph</i>. What is this I hear about you, Selene? When your car is over
Caria, you stop it to gaze at Endymion sleeping hunter-fashion in the
open; sometimes, they tell me, you actually get out and go down to
him.</p>

<p id="id00560"><i>Sel</i>. Ah, Aphrodite, ask that son of yours; it is he must answer for
it all.</p>

<p id="id00561"><i>Aph</i>. Well now, what a naughty boy! he gets his own mother into all
sorts of scrapes; I must go down, now to Ida for Anchises of Troy, now
to Lebanon for my Assyrian stripling;—mine? no, he put Persephone in
love with him too, and so robbed me of half my darling. I have told
him many a time that if he would not behave himself I would break his
artillery for him, and clip his wings; and before now I have smacked
his little behind with my slipper. It is no use; he is frightened and
cries for a minute or two, and then forgets all about it. But tell me,
is Endymion handsome? That is always a comfort in our humiliation.</p>

<p id="id00562"><i>Sel</i>. <i>Most</i> handsome, <i>I</i> think, my dear; you should see him when he
has spread out his cloak on the rock and is asleep; his javelins in
his left hand, just slipping from his grasp, the right arm bent
upwards, making a bright frame to the face, and he breathing softly in
helpless slumber. Then I come noiselessly down, treading on tiptoe not
to wake and startle him—but there, you know all about it; why tell
you the rest? I am dying of love, that is all.</p>

<h5 id="id00563">H.</h5>

<h2 id="id00564" style="margin-top: 4em">XII</h2>

<p id="id00565"><i>Aphrodite. Eros</i></p>

<p id="id00566" style="margin-top: 2em"><i>Aph</i>. Child, child, you must think what you are doing. It is bad
enough on earth,—you are always inciting men to do some mischief, to
themselves or to one another;—but I am speaking of the Gods. You
change Zeus into shape after shape as the fancy takes you; you make
Selene come down from the sky; you keep Helius loitering about with
Clymene, till he sometimes forgets to drive out at all. As for the
naughty tricks you play on your own mother, you know you are safe
there. But Rhea! how could you <i>dare</i> to set her on thinking of that
young fellow in Phrygia, an old lady like her, the mother of so many
Gods? Why, you have made her quite mad: she harnesses those lions of
hers, and drives about all over Ida with the Corybantes, who are as
mad as herself, shrieking high and low for Attis; and there they are,
slashing their arms with swords, rushing about over the hills, like
wild things, with dishevelled hair, blowing horns, beating drums,
clashing cymbals; all Ida is one mad tumult. I am quite uneasy about
it; yes, you wicked boy, your poor mother is quite uneasy: some day
when Rhea is in one of her mad fits (or when she is in her senses,
more likely), she will send the Corybantes after you, with orders to
tear you to pieces, or throw you to the lions. You are so venturesome!</p>

<p id="id00567"><i>Eros</i>. Be under no alarm, mother; I understand lions perfectly by
this time. I get on to their backs every now and then, and take hold
of their manes, and ride them about; and when I put my hand into their
mouths, they only lick it, and let me take it out again. Besides, how
is Rhea going to have time to attend to me? She is too busy with
Attis. And I see no harm in just pointing out beautiful things to
people; they can leave them alone;—it is nothing to do with me. And
how would you like it if Ares were not in love with you, or you with
him?</p>

<p id="id00568"><i>Aph</i>. Masterful boy! always the last word! But you will remember this
some day.</p>

<h5 id="id00569">F.</h5>

<h2 id="id00570" style="margin-top: 4em">XIII</h2>

<p id="id00571"><i>Zeus. Asclefius. Heracles</i></p>

<p id="id00572" style="margin-top: 2em"><i>Zeus</i>. Now, Asclepius and Heracles, stop that quarrelling; you might
as well be men; such behaviour is very improper and out of place at
the table of the Gods.</p>

<p id="id00573"><i>Her</i>. Is this druggist fellow to have a place above me, Zeus?</p>

<p id="id00574"><i>Asc</i>. Of course I am; I am your better.</p>

<p id="id00575"><i>Her</i>. Why, you numskull? because it was Zeus's bolt that cracked your
skull, for your unholy doings, and now you have been allowed your
immortality again out of sheer pity?</p>

<p id="id00576"><i>Asc</i>. You twit me with my fiery end; you seem to have forgotten that
you too were burnt to death, on Oeta.</p>

<p id="id00577"><i>Her</i>. Was there no difference between your life and mine, then? I am
Zeus's son, and it is well known how I toiled, cleansing the earth,
conquering monsters, and chastising men of violence. Whereas you are a
root-grubber and a quack; I dare say you have your use for doctoring
sick men, but you never did a bold deed in your life.</p>

<p id="id00578"><i>Asc</i>. That comes well from you, whose burns I healed, when you came
up all singed not so long ago; between the tunic and the flames, your
body was half consumed. Anyhow, it would be enough to mention that I
was never a slave like you, never combed wool in Lydia, masquerading
in a purple shawl and being slippered by an Omphale, never killed my
wife and children in a fit of the spleen. Her. If you don't stop being
rude, I shall soon show you that immortality is not much good. I will
take you up and pitch you head over heels out of Heaven, and Apollo
himself shall never mend your broken crown. Zeus. Cease, I say, and
let us hear ourselves speak, or I will send you both away from table.
Heracles, Asclepius died before you, and has the right to a better
place.</p>

<h5 id="id00579">H.</h5>

<h2 id="id00580" style="margin-top: 4em">XIV</h2>

<p id="id00581"><i>Hermes. Apollo</i></p>

<p id="id00582" style="margin-top: 2em"><i>Her</i>. Why so sad, Apollo?</p>

<p id="id00583"><i>Ap</i>. Alas, Hermes,—my love!</p>

<p id="id00584"><i>Her</i>. Oh; that's bad. What, are you still brooding over that affair
of Daphne?</p>

<p id="id00585"><i>Ap</i>. No. I grieve for my beloved; the Laconian, the son of Oebalus.</p>

<p id="id00586"><i>Her</i>. Hyacinth? he is not dead?</p>

<p id="id00587"><i>Ap</i>. Dead.</p>

<p id="id00588"><i>Her</i>. Who killed him? Who could have the heart? That lovely boy!</p>

<p id="id00589"><i>Ap</i>. It was the work of my own hand.</p>

<p id="id00590"><i>Her</i>. You must have been mad!</p>

<p id="id00591"><i>Ap</i>. Not mad; it was an accident.</p>

<p id="id00592"><i>Her</i>. Oh? and how did it happen?</p>

<p id="id00593"><i>Ap</i>. He was learning to throw the quoit, and I was throwing with him.
I had just sent my quoit up into the air as usual, when jealous Zephyr
(damned be he above all winds! he had long been in love with Hyacinth,
though Hyacinth would have nothing to say to him)—Zephyr came
blustering down from Taygetus, and dashed the quoit upon the child's
head; blood flowed from the wound in streams, and in one moment all
was over. My first thought was of revenge; I lodged an arrow in
Zephyr, and pursued his flight to the mountain. As for the child, I
buried him at Amyclae, on the fatal spot; and from his blood I have
caused a flower to spring up, sweetest, fairest of flowers, inscribed
with letters of woe.—Is my grief unreasonable?</p>

<p id="id00594"><i>Her</i>. It is, Apollo. You knew that you had set your heart upon a
mortal: grieve not then for his mortality.</p>

<h5 id="id00595">F.</h5>

<h2 id="id00596" style="margin-top: 4em">XV</h2>

<p id="id00597"><i>Hermes. Apollo</i></p>

<p id="id00598" style="margin-top: 2em"><i>Her</i>. To think that a cripple and a blacksmith like him should marry
two such queens of beauty as Aphrodite and Charis!</p>

<p id="id00599"><i>Ap</i>. Luck, Hermes—that is all. But I do wonder at their putting up
with his company; they see him running with sweat, bent over the
forge, all sooty-faced; and yet they cuddle and kiss him, and sleep
with him!</p>

<p id="id00600"><i>Her</i>. Yes, it makes me angry too; how I envy him! Ah, Apollo, you may
let your locks grow, and play your harp, and be proud of your looks; I
am a healthy fellow, and can touch the lyre; but, when it comes to
bedtime, we lie alone.</p>

<p id="id00601"><i>Ap</i>. Well, my loves never prosper; Daphne and Hyacinth were my great
passions; she so detested me that being turned to a tree was more
attractive than I; and him I killed with a quoit. Nothing is left me
of them but wreaths of their leaves and flowers.</p>

<p id="id00602"><i>Her</i>. Ah, once, once, I and Aphrodite—but no; no boasting.</p>

<p id="id00603"><i>Ap</i>. I know; that is how Hermaphroditus is accounted for. But perhaps
you can tell me how it is that Aphrodite and Charis are not jealous of
one another.</p>

<p id="id00604"><i>Her</i>. Because one is his wife in Lemnus and the other in Heaven.
Besides, Aphrodite cares most about Ares; he is her real love; so she
does not trouble her head about the blacksmith.</p>

<p id="id00605"><i>Ap</i>. Do you think Hephaestus sees?</p>

<p id="id00606"><i>Her</i>. Oh, he sees, yes; but what can he do? he knows what a martial
young fellow it is; so he holds his tongue. He talks of inventing a
net, though, to take them in the act with.</p>

<p id="id00607"><i>Ap</i>. Ah, all I know is, I would not mind being taken in that
act.</p>

<h5 id="id00608">H.</h5>

<h2 id="id00609" style="margin-top: 4em">XVI</h2>

<p id="id00610"><i>Hera. Leto</i></p>

<p id="id00611" style="margin-top: 2em"><i>Hera</i>. I must congratulate you, madam, on the children with whom you
have presented Zeus.</p>

<p id="id00612"><i>Leto</i>. Ah, madam; we cannot all be the proud mothers of Hephaestuses.</p>

<p id="id00613"><i>Hera</i>. My boy may be a cripple, but at least he is of some use. He is
a wonderful smith, and has made Heaven look another place; and
Aphrodite thought him worth marrying, and dotes on him still. But
those two of yours !—that girl is wild and mannish to a degree; and
now she has gone off to Scythia, and her doings <i>there</i> are no secret;
she is as bad as any Scythian herself,—butchering strangers and
eating them! Apollo, too, who pretends to be so clever, with his bow
and his lyre and his medicine and his prophecies; those oracle-shops
that he has opened at Delphi, and Clarus, and Dindyma, are a cheat; he
takes good care to be on the safe side by giving ambiguous answers
that no one can understand, and makes money out of it, for there are
plenty of fools who like being imposed upon,—but sensible people know
well enough that most of it is clap-trap. The prophet did not know
that he was to kill his favourite with a quoit; he never foresaw that
Daphne would run away from him, so handsome as he is, too, such
beautiful hair! I am not sure, after all, that there is much to choose
between your children and Niobe's.</p>

<p id="id00614"><i>Leto</i>. Oh, of course; my children are butchers and impostors. I know
how you hate the sight of them. You cannot bear to hear my girl
complimented on her looks, or my boy's playing admired by the company.</p>

<p id="id00615"><i>Hera</i>. His playing, madam!—excuse a smile;—why, if the Muses had
not favoured him, his contest with Marsyas would have cost him his
skin; poor Marsyas was shamefully used on that occasion; 'twas a
judicial murder.—As for your charming daughter, when Actaeon once
caught sight of her charms, she had to set the dogs upon him, for fear
he should tell all he knew: I forbear to ask where the innocent child
picked up her knowledge of obstetrics.</p>

<p id="id00616"><i>Leto</i>. You set no small value on yourself, madam, because you are the
wife of Zeus, and share his throne; you may insult whom you please.
But there will be tears presently, when the next bull or swan sets out
on his travels, and you are left neglected.</p>

<h5 id="id00617">F.</h5>

<h2 id="id00618" style="margin-top: 4em">XVIII</h2>

<p id="id00619"><i>Hera. Zeus</i></p>

<p id="id00620" style="margin-top: 2em"><i>Hera</i>. Well, Zeus, I should be ashamed if <i>I</i> had such a son; so
effeminate, and so given to drinking; tying up his hair in a ribbon,
indeed! and spending most of his time among mad women, himself as much
a woman as any of them; dancing to flute and drum and cymbal! He
resembles any one rather than his father.</p>

<p id="id00621"><i>Zeus</i>. Anyhow, my dear, this wearer of ribbons, this woman among
women, not content with conquering Lydia, subduing Thrace, and
enthralling the people of Tmolus, has been on an expedition all the
way to India with his womanish host, captured elephants, taken
possession of the country, and led their king captive after a brief
resistance. And he never stopped dancing all the time, never
relinquished the thyrsus and the ivy; always drunk (as you say) and
always inspired! If any scoffer presumes to make light of his
ceremonial, he does not go unpunished; he is bound with vine-twigs; or
his own mother mistakes him for a fawn, and tears him limb from limb.
Are not these manful doings, worthy of a son of Zeus? No doubt he is
fond of his comforts, too, and his amusements; we need not complain of
that: you may judge from his drunken achievements, what a handful the
fellow would be if he were sober.</p>

<p id="id00622"><i>Hera</i>. I suppose you will tell me next, that the invention of wine is
very much to his credit; though you see for yourself how drunken men
stagger about and misbehave themselves; one would think the liquor had
made them mad. Look at Icarius, the first to whom he gave the vine:
beaten to death with mattocks by his own boon companions!</p>

<p id="id00623"><i>Zeus</i>. Pooh, nonsense. That is not Dionysus's fault, nor the wine's
fault; it comes of the immoderate use of it. Men <i>will</i> drink their
wine neat, and drink too much of it. Taken in moderation, it engenders
cheerfulness and benevolence. Dionysus is not likely to treat any of
his guests as Icarius was treated.—No; I see what it is:—you are
jealous, my love; you can't forget about Semele, and so you must
disparage the noble achievements of her son.</p>

<h5 id="id00624">F.</h5>

<h2 id="id00625" style="margin-top: 4em">XIX</h2>

<p id="id00626"><i>Aphrodite</i>. <i>Eros</i></p>

<p id="id00627" style="margin-top: 2em"><i>Aph</i>. Eros, dear, you have had your victories over most of the Gods—
Zeus, Posidon, Rhea, Apollo, nay, your own mother; how is it you make
an exception for Athene? against her your torch has no fire, your
quiver no arrows, your right hand no cunning.</p>

<p id="id00628"><i>Eros</i>. I am afraid of her, mother; those awful flashing eyes! she is
like a man, only worse. When I go against her with my arrow on the
string, a toss of her plume frightens me; my hand shakes so that it
drops the bow.</p>

<p id="id00629"><i>Aph</i>. I should have thought Ares was more terrible still; but you
disarmed and conquered him.</p>

<p id="id00630"><i>Eros</i>. Ah, he is only too glad to have me; he calls me to him. Athene
always eyes me so! once when I flew close past her, quite by accident,
with my torch, 'If you come near me,' she called out, 'I swear by my
father, I will run you through with my spear, or take you by the foot
and drop you into Tartarus, or tear you in pieces with my own hands'—
and more such dreadful things. And she has such a sour look; and then
on her breast she wears that horrid face with the snaky hair; that
frightens me worst of all; the nasty bogy—I run away directly I see
it.</p>

<p id="id00631"><i>Aph</i>. Well, well, you are afraid of Athene and the Gorgon; at least
so you say, though you do not mind Zeus's thunderbolt a bit. But why
do you let the Muses go scot free? do <i>they</i> toss their plumes and
hold out Gorgons' heads?</p>

<p id="id00632"><i>Eros</i>. Ah, mother, they make me bashful; they are so grand, always
studying and composing; I love to stand there listening to their
music.</p>

<p id="id00633"><i>Aph</i>. Let them pass too, because they are grand. And why do you never
take a shot at Artemis?</p>

<p id="id00634"><i>Eros</i>. Why, the great thing is that I cannot catch her; she is always
over the hills and far away. But besides that, her heart is engaged
already.</p>

<p id="id00635"><i>Aph</i>. Where, child?</p>

<p id="id00636"><i>Eros</i>. In hunting stags and fawns; she is so fleet, she catches them
up, or else shoots them; she can think of nothing else. Her brother,
now, though he is an archer too, and draws a good arrow—</p>

<p id="id00637"><i>Aph</i>. I know, child, you have hit <i>him</i> often enough.</p>

<h5 id="id00638">H.</h5>

<h2 id="id00639" style="margin-top: 4em">XX.</h2>

<h5 id="id00640">THE JUDGEMENT OF PARIS</h5>

<p id="id00641"><i>Zeus. Hermes. Hera. Athene. Aphrodite. Paris</i></p>

<p id="id00642" style="margin-top: 2em"><i>Zeus</i>. Hermes, take this apple, and go with it to Phrygia; on the
Gargaran peak of Ida you will find Priam's son, the herdsman. Give him
this message: 'Paris, because you are handsome, and wise in the things
of love, Zeus commands you to judge between the Goddesses, and say
which is the most beautiful. And the prize shall be this apple.'—Now,
you three, there is no time to be lost: away with you to your judge. I
will have nothing to do with the matter: I love you all exactly alike,
and I only wish you could all three win. If I were to give the prize
to one of you, the other two would hate me, of course. In these
circumstances, I am ill qualified to be your judge. But this young
Phrygian to whom you are going is of the royal blood—a relation of
Ganymede's,—and at the same time a simple countryman; so that we need
have no hesitation in trusting his eyes.</p>

<p id="id00643"><i>Aph</i>. As far as I am concerned, Zeus, Momus himself might be our
judge; <i>I</i> should not be afraid to show myself. What fault could he
find with <i>me</i>? But the others must agree too.</p>

<p id="id00644"><i>Hera</i>. Oh, we are under no alarm, thank you,—though your admirer
Ares should be appointed. But Paris will do; whoever Paris is.</p>

<p id="id00645"><i>Zeus</i>. And my little Athene; have we her approval? Nay, never blush,
nor hide your face. Well, well, maidens will be coy; 'tis a delicate
subject. But there, she nods consent. Now, off with you; and mind, the
beaten ones must not be cross with the judge; I will not have the poor
lad harmed. The prize of beauty can be but one.</p>

<p id="id00646"><i>Herm</i>. Now for Phrygia. I will show the way; keep close behind me,
ladies, and don't be nervous. I know Paris well: he is a charming
young man; a great gallant, and an admirable judge of beauty. Depend
on it, he will make a good award.</p>

<p id="id00647"><i>Aph</i>. I am glad to hear that; I ask for nothing better than a just
judge.—Has he a wife, Hermes, or is he a bachelor?</p>

<p id="id00648"><i>Herm</i>. Not exactly a bachelor.</p>

<p id="id00649"><i>Aph</i>. What do you mean?</p>

<p id="id00650"><i>Herm</i>. I believe there is a wife, as it were; a good enough sort of
girl—a native of those parts—but sadly countrified! I fancy he does
not care very much about her.—Why do you ask?</p>

<p id="id00651"><i>Aph</i>. I just wanted to know.</p>

<p id="id00652"><i>Ath</i>. Now, Hermes, that is not fair. No whispering with Aphrodite.</p>

<p id="id00653"><i>Herm</i>. It was nothing, Athene; nothing about you. She only asked me
whether Paris was a bachelor.</p>

<p id="id00654"><i>Ath</i>. What business is that of hers?</p>

<p id="id00655"><i>Herm</i>. None that I know of. She meant nothing by the question; she
just wanted to know.</p>

<p id="id00656"><i>Ath</i>. Well, and is he?</p>

<p id="id00657"><i>Herm</i>. Why, no.</p>

<p id="id00658"><i>Ath</i>. And does he care for military glory? has he ambition? Or is he
a <i>mere</i> neatherd?</p>

<p id="id00659"><i>Herm</i>. I couldn't say for certain. But he is a young man, so it is to
be presumed that distinction on the field of battle is among his
desires.</p>

<p id="id00660"><i>Aph</i>. There, you see; <i>I</i> don't complain; I say nothing when you
whisper with <i>her</i>. Aphrodite is not so particular as some people.</p>

<p id="id00661"><i>Herm</i>. Athene asked me almost exactly the same as you did; so don't
be cross. It will do you no harm, my answering a plain question.—
Meanwhile, we have left the stars far behind us, and are almost over
Phrygia. There is Ida: I can make out the peak of Gargarum quite
plainly; and if I am not mistaken, there is Paris himself.</p>

<p id="id00662"><i>Hera</i>. Where is he? I don't see him.</p>

<p id="id00663"><i>Herm</i>. Look over there to the left, Hera: not on the top, but down
the side, by that cave where you see the herd.</p>

<p id="id00664"><i>Hera</i>. But I <i>don't</i> see the herd.</p>

<p id="id00665"><i>Herm</i>. What, don't you see them coming out from between the rocks,—
where I am pointing, look—and the man running down from the crag, and
keeping them together with his staff?</p>

<p id="id00666"><i>Hera</i>. I see him now; if he it is.</p>

<p id="id00667"><i>Herm</i>. Oh, that is Paris. But we are getting near; it is time to
alight and walk. He might be frightened, if we were to descend upon
him so suddenly.</p>

<p id="id00668"><i>Hera</i>. Yes; very well. And now that we are on the earth, you might go
on ahead, Aphrodite, and show us the way. You know the country, of
course, having been here so often to see Anchises; or so I have heard.</p>

<p id="id00669"><i>Aph</i>. Your sneers are thrown away on me, Hera.</p>

<p id="id00670"><i>Herm</i>. Come; I'll lead the way myself. I spent some time on Ida,
while Zeus was courting Ganymede. Many is the time that I have been
sent here to keep watch over the boy; and when at last the eagle came,
I flew by his side, and helped him with his lovely burden. This is the
very rock, if I remember; yes, Ganymede was piping to his sheep, when
down swooped the eagle behind him, and tenderly, oh, so tenderly,
caught him up in those talons, and with the turban in his beak bore
him off, the frightened boy straining his neck the while to see his
captor. I picked up his pipes—he had dropped them in his fright and
—ah! here is our umpire, close at hand. Let us accost him.—
Good-morrow, herdsman!</p>

<p id="id00671"><i>Par</i>. Good-morrow, youngster. And who may you be, who come thus far
afield? And these dames? They are over comely, to be wandering on the
mountain-side.</p>

<p id="id00672"><i>Herm</i>. 'These dames,' good Paris, are Hera, Athene, and Aphrodite;
and I am Hermes, with a message from Zeus. Why so pale and tremulous?
Compose yourself; there is nothing the matter. Zeus appoints you the
judge of their beauty. 'Because you are handsome, and wise in the
things of love' (so runs the message), 'I leave the decision to you;
and for the prize,—read the inscription on the apple.'</p>

<p id="id00673"><i>Par</i>. Let me see what it is about. FOR THE FAIR, it says. But, my
lord Hermes, how shall a mortal and a rustic like myself be judge of
such unparalleled beauty? This is no sight for a herdsman's eyes; let
the fine city folk decide on such matters. As for me, I can tell you
which of two goats is the fairer beast; or I can judge betwixt heifer
and heifer;—'tis my trade. But here, where all are beautiful alike, I
know not how a man may leave looking at one, to look upon another.
Where my eyes fall, there they fasten,—for there is beauty: I move
them, and what do I find? more loveliness! I am fixed again, yet
distracted by neighbouring charms. I bathe in beauty: I am enthralled:
ah, why am I not <i>all</i> eyes like Argus? Methinks it were a fair award,
to give the apple to all three. Then again: one is the wife and sister
of Zeus; the others are his daughters. Take it where you will, 'tis a
hard matter to judge.</p>

<p id="id00674"><i>Herm</i>. So it is, Paris. At the same time—Zeus's orders! There is no
way out of it.</p>

<p id="id00675"><i>Par</i>. Well, please point out to them, Hermes, that the losers must
not be angry with me; the fault will be in my eyes only.</p>

<p id="id00676"><i>Herm</i>. That is quite understood. And now to work.</p>

<p id="id00677"><i>Par</i>. I must do what I can; there is no help for it. But first let me
ask,—am I just to look at them as they are, or must I go into the
matter thoroughly?</p>

<p id="id00678"><i>Herm</i>. That is for you to decide, in virtue of your office. You have
only to give your orders; it is as you think best.</p>

<p id="id00679"><i>Par</i>. As I think best? Then I will be thorough.</p>

<p id="id00680"><i>Herm</i>. Get ready, ladies. Now, Mr. Umpire.—I will look the other
way.</p>

<p id="id00681"><i>Hera</i>. I approve your decision, Paris. I will be the first to submit
myself to your inspection. You shall see that I have more to boast of
than white arms and large eyes: nought of me but is beautiful.</p>

<p id="id00682"><i>Par</i>. Aphrodite, will you also prepare?</p>

<p id="id00683"><i>Ath</i>. Oh, Paris,—make her take off that girdle, first; there is
magic in it; she will bewitch you. For that matter, she has no right
to come thus tricked out and painted,—just like a courtesan! She
ought to show herself unadorned.</p>

<p id="id00684"><i>Par</i>. They are right about the girdle, madam; it must go.</p>

<p id="id00685"><i>Aph</i>. Oh, very well, Athene: then take off that helmet, and show your
head bare, instead of trying to intimidate the judge with that waving
plume. I suppose you are afraid the colour of your eyes may be
noticed, without their formidable surroundings.</p>

<p id="id00686"><i>Ath</i>. Oh, here is my helmet.</p>

<p id="id00687"><i>Aph</i>. And here is my girdle.</p>

<p id="id00688"><i>Hera</i>. Now then.</p>

<p id="id00689"><i>Par</i>. God of wonders! What loveliness is here! Oh, rapture! How
exquisite these maiden charms! How dazzling the majesty of Heaven's
true queen! And oh, how sweet, how enthralling is Aphrodite's smile!
'Tis too much, too much of happiness.—But perhaps it would be well
for me to view each in detail; for as yet I doubt, and know not where
to look; my eyes are drawn all ways at once.</p>

<p id="id00690"><i>Aph</i>. Yes, that will be best.</p>

<p id="id00691"><i>Par</i>. Withdraw then, you and Athene; and let Hera remain.</p>

<p id="id00692"><i>Hera</i>. So be it; and when you have finished your scrutiny, you have
next to consider, how you would like the present which I offer you.
Paris, give me the prize of beauty, and you shall be lord of all Asia.</p>

<p id="id00693"><i>Par</i>. I will take no presents. Withdraw. I shall judge as I think
right. Approach, Athene.</p>

<p id="id00694"><i>Ath</i>. Behold. And, Paris, if you will say that I am the fairest, I
will make you a great warrior and conqueror, and you shall always win,
in every one of your battles.</p>

<p id="id00695"><i>Par</i>. But I have nothing to do with fighting, Athene. As you see,
there is peace throughout all Lydia and Phrygia, and my father's
dominion is uncontested. But never mind; I am not going to take your
present, but you shall have fair play. You can robe again and put on
your helmet; I have seen. And now for Aphrodite.</p>

<p id="id00696"><i>Aph</i>. Here I am; take your time, and examine carefully; let nothing
escape your vigilance. And I have something else to say to you,
handsome Paris. Yes, you handsome boy, I have long had an eye on you;
I think you must be the handsomest young fellow in all Phrygia. But it
is such a pity that you don't leave these rocks and crags, and live in
a town; you will lose all your beauty in this desert. What have you to
do with mountains? What satisfaction can your beauty give to a lot of
cows? You ought to have been married long ago; not to any of these
dowdy women hereabouts, but to some Greek girl; an Argive, perhaps, or
a Corinthian, or a Spartan; Helen, now, is a Spartan, and such a
pretty girl—quite as pretty as I am—and so susceptible! Why, if she
once caught sight of <i>you</i>, she would give up everything, I am sure,
to go with you, and a most devoted wife she would be. But you have
heard of Helen, of course?</p>

<p id="id00697"><i>Par</i>. No, ma'am; but I should like to hear all about her now.</p>

<p id="id00698"><i>Aph</i>. Well, she is the daughter of Leda, the beautiful woman, you
know, whom Zeus visited in the disguise of a swan.</p>

<p id="id00699"><i>Par</i>. And what is she like?</p>

<p id="id00700"><i>Aph</i>. She is fair, as might be expected from the swan, soft as down
(she was hatched from an egg, you know), and such a lithe, graceful
figure; and only think, she is so much admired, that there was a war
because Theseus ran away with her; and she was a mere child then. And
when she grew up, the very first men in Greece were suitors for her
hand, and she was given to Menelaus, who is descended from Pelops.—
Now, if you like, she shall be your wife.</p>

<p id="id00701"><i>Par</i>. What, when she is married already?</p>

<p id="id00702"><i>Aph</i>. Tut, child, you are a simpleton: <i>I</i> understand these things.</p>

<p id="id00703"><i>Par</i>. I should like to understand them too.</p>

<p id="id00704"><i>Aph</i>. You will set out for Greece on a tour of inspection: and when
you get to Sparta, Helen will see you; and for the rest—her falling
in love, and going back with you—that will be my affair.</p>

<p id="id00705"><i>Par</i>. But that is what I cannot believe,—that she will forsake her
husband to cross the seas with a stranger, a barbarian.</p>

<p id="id00706"><i>Aph</i>. Trust me for that. I have two beautiful children, Love and
Desire. They shall be your guides. Love will assail her in all his
might, and compel her to love you: Desire will encompass you about,
and make you desirable and lovely as himself; and I will be there to
help. I can get the Graces to come too, and between us we shall
prevail.</p>

<p id="id00707"><i>Par</i>. How this will end, I know not. All I do know is, that I am in
love with Helen already. I see her before me—I sail for Greece I am
in Sparta—I am on my homeward journey, with her at my side! Ah, why
is none of it true?</p>

<p id="id00708"><i>Aph</i>. Wait. Do not fall in love yet. You have first to secure my
interest with the bride, by your award. The union must be graced with
my victorious presence: your marriage-feast shall be my feast of
victory. Love, beauty, wedlock; all these you may purchase at the
price of yonder apple.</p>

<p id="id00709"><i>Par</i>. But perhaps after the award you will forget all about <i>me</i>?</p>

<p id="id00710"><i>Aph</i>. Shall I swear?</p>

<p id="id00711"><i>Par</i>. No; but promise once more.</p>

<p id="id00712"><i>Aph</i>. I promise that you shall have Helen to wife; that she shall
follow you, and make Troy her home; and I will be present with you,
and help you in all.</p>

<p id="id00713"><i>Par</i>. And bring Love, and Desire, and the Graces?</p>

<p id="id00714">_Aph Assuredly; and Passion and Hymen as well.</p>

<p id="id00715"><i>Par</i>. Take the apple: it is yours.</p>

<h5 id="id00716">F.</h5>

<h2 id="id00717" style="margin-top: 4em">XXI</h2>

<p id="id00718"><i>Ares. Hermes</i></p>

<p id="id00719" style="margin-top: 2em"><i>Ar</i>. Did you hear Zeus's threat, Hermes? most complimentary, wasn't
it, and most practicable? 'If I choose,' says he, 'I could let down a
cord from Heaven, and all of you might hang on to it and do your very
best to pull me down; it would be waste labour; you would never move
me. On the other hand, if I chose to haul up, I should have you all
dangling in mid air, with earth and sea into the bargain and so on;
you heard? Well, I dare say he <i>is</i> too much for any of us
individually, but I will never believe he outweighs the whole of us in
a body, or that, even with the makeweight of earth and sea, we should
not get the better of him.</p>

<p id="id00720"><i>Her</i>. Mind what you say, Ares; it is not safe to talk like that; we
might get paid out for chattering.</p>

<p id="id00721"><i>Ar</i>. You don't suppose I should say this to every one; I am not
afraid of you; I know you can keep a quiet tongue. I <i>must</i> tell you
what made me laugh most while he stormed: I remember not so long ago,
when Posidon and Hera and Athene rebelled and made a plot for his
capture and imprisonment, he was frightened out of his wits; well,
there were only three of them, and if Thetis had not taken pity on him
and called in the hundred-handed Briareus to the rescue, he would
actually have been put in chains, with his thunder and his bolt beside
him. When I worked out the sum, I could not help laughing.</p>

<p id="id00722"><i>Her</i>. Oh, do be quiet; such things are too risky for you to say or me
to listen to.</p>

<h5 id="id00723">H.</h5>

<h2 id="id00724" style="margin-top: 4em">XXIV</h2>

<p id="id00725"><i>Hermes</i>. <i>Maia</i></p>

<p id="id00726" style="margin-top: 2em"><i>Her</i>. Mother, I am the most miserable god in Heaven.</p>

<p id="id00727"><i>Ma</i>. Don't say such things, child.</p>

<p id="id00728"><i>Her</i>. Am I to do all the work of Heaven with my own hands, to be
hurried from one piece of drudgery to another, and never say a word? I
have to get up early, sweep the dining-room, lay the cushions and put
all to rights; then I have to wait on Zeus, and take his messages, up
and down, all day long; and I am no sooner back again (no time for a
wash) than I have to lay the table; and there was the nectar to pour
out, too, till this new cup-bearer was bought. And it really is too
bad, that when every one else is in bed, I should have to go off to
Pluto with the Shades, and play the usher in Rhadamanthus's court. It
is not enough that I must be busy all day in the wrestling-ground and
the Assembly and the schools of rhetoric, the dead must have their
share in me too. Leda's sons take turn and turn about betwixt Heaven
and Hades—<i>I</i> have to be in both every day. And why should the sons
of Alemena and Semele, paltry women, why should they feast at their
ease, and I—the son of Maia, the grandson of Atlas—wait upon them?
And now here am I only just back from Sidon, where he sent me to see
after Europa, and before I am in breath again-off I must go to Argos,
in quest of Danae, 'and you can take Boeotia on your way,' says
father, 'and see Antiope.' I am half dead with it all. Mortal slaves
are better off than I am: they have the chance of being sold to a new
master; I wish I had the same!</p>

<p id="id00729"><i>Ma</i>. Come, come, child. You must do as your father bids you, like a
good boy. Run along now to Argos and Boeotia; don't loiter, or you
will get a whipping. Lovers are apt to be hasty.</p>

<h5 id="id00730">F.</h5>

<h2 id="id00731" style="margin-top: 4em">XXV</h2>

<p id="id00732"><i>Zeus. Helius</i></p>

<p id="id00733" style="margin-top: 2em"><i>Zeus</i>. What have you been about, you villainous Titan? You have
utterly done for the earth, trusting your car to a silly boy like
that; he has got too near and scorched it in one place, and in another
killed everything with frost by withdrawing the heat too far; there is
not a single thing he has not turned upside down; if I had not seen
what was happening and upset him with the thunderbolt, there would not
have been a remnant of mankind left. A pretty deputy driver!</p>

<p id="id00734"><i>Hel</i>. I was wrong, Zeus; but do not be angry with me; my boy pressed
me so; how could I tell it would turn out so badly?</p>

<p id="id00735"><i>Zeus</i>. Oh, of course you didn't know what a delicate business it is,
and how the slightest divergence ruins everything! it never occurred
to you that the horses are spirited, and want a tight hand! oh no!
why, give them their heads a moment, and they are out of control; just
what happened: they carried him now left, now right, now clean round
backwards, and up or down, just at their own sweet will; he was
utterly helpless.</p>

<p id="id00736"><i>Hel</i>. I knew it all; I held out for a long time and told him he
mustn't drive. But he wept and entreated, and his mother Clymene
joined in, and at last I put him up. I showed him how to stand, and
how far he was to mount upwards, and where to begin descending, and
how to hold the reins, and keep the spirited beasts under control; and
I told him how dangerous it was, if he did not keep the track. But,
poor boy, when he found himself in charge of all that fire, and
looking down into yawning space, he was frightened, and no wonder; and
the horses soon knew I was not behind them, took the child's measure,
left the track, and wrought all this havoc; he let go the reins—I
suppose he was afraid of being thrown out—and held on to the rail.
But he has suffered for it, and my grief is punishment enough for me,
Zeus.</p>

<p id="id00737"><i>Zeus</i>. Punishment enough, indeed! after daring to do such a thing as
that!—Well, I forgive you this time. But if ever you transgress
again, or send another substitute like him, I will show you how much
hotter the thunderbolt is than your fire. Let his sisters bury him by
the Eridanus, where he was upset. They shall weep amber tears and be
changed by their grief into poplars. As for you, repair the car—the
pole is broken, and one of the wheels crushed—, put the horses to and
drive yourself. And let this be a lesson to you.</p>

<h5 id="id00738">H.</h5>

<h2 id="id00739" style="margin-top: 4em">XXVI</h2>

<p id="id00740"><i>Apollo. Hermes</i></p>

<p id="id00741" style="margin-top: 2em"><i>Ap</i>. Hermes, have you any idea which of those two is Castor, and
which is Pollux? I never can make out.</p>

<p id="id00742"><i>Her</i>. It was Castor yesterday, and Pollux to-day.</p>

<p id="id00743"><i>Ap</i>. How do you tell? They are exactly alike.</p>

<p id="id00744"><i>Her</i>. Why, Pollux's face is scarred with the wounds he got in boxing;
those that Amycus, the Bebrycian, gave him, when he was on that
expedition with Jason, are particularly noticeable. Castor has no
marks; his face is all right.</p>

<p id="id00745"><i>Ap</i>. Good; I am glad I know that. Everything else is the same for
both. Each has his half egg-shell, with the star on top, each his
javelin and his white horse. I am always calling Pollux Castor, and
Castor Pollux. And, by the way, why are they never both here together?
Why should they be alternately gods and shades?</p>

<p id="id00746"><i>Her</i>. That is their brotherly way. You see, it was decreed that one
of the sons of Leda must die, and the other be immortal; and by this
arrangement they split the immortality between them.</p>

<p id="id00747"><i>Ap</i>. Rather a stupid way of doing it: if one of them is to be in
Heaven, whilst the other is underground, they will never see one
another at all; and I suppose that is just what they wanted to do.
Then again: all the other gods practise some useful profession, either
here or on earth; for instance, I am a prophet, Asclepius is a doctor,
you are a first-rate gymnast and trainer, Artemis ushers children into
the world; now what are these two going to do? surely two such great
fellows are not to have a lazy time of it?</p>

<p id="id00748"><i>Her</i>. Oh no. Their business is to wait upon Posidon, and ride the
waves; and if they see a ship in distress, they go aboard of her, and
save the crew.</p>

<p id="id00749"><i>Ap</i>. A most humane profession.</p>

<h5 id="id00750">F.</h5>

<h2 id="id00751" style="margin-top: 4em">DIALOGUES OF THE SEA-GODS</h2>

<h5 id="id00752">I</h5>

<p id="id00753"><i>Doris. Galatea</i>.</p>

<p id="id00754" style="margin-top: 2em"><i>Dor</i>. A handsome lover, Galatea, this Sicilian shepherd who they say
is so mad for you!</p>

<p id="id00755"><i>Gal</i>. Don't be sarcastic, Doris; he is Posidon's son, after all.</p>

<p id="id00756"><i>Dor</i>. Well, and if he were Zeus's, and still such a wild shaggy
creature, with only one eye (there is nothing uglier than to have only
one eye), do you think his birth would improve his beauty?</p>

<p id="id00757"><i>Gal</i>. Shagginess and wildness, as you call them, are not ugly in a
man; and his eye looks very well in the middle of his forehead, and
sees just as well as if it were two.</p>

<p id="id00758"><i>Dor</i>. Why, my dear, from your raptures about him one would think it
was you that were in love, not he.</p>

<p id="id00759"><i>Gal</i>. Oh no, I am not in love; but it is too bad, your all running
him down as you do. It is my belief you are jealous, Do you remember?
we were playing on the shore at the foot of Etna, where the long strip
of beach comes between the mountain and the sea; he was feeding his
sheep, and spied us from above; yes, but he never so much as glanced
at the rest of you; I was the pretty one; he was all eyes—eye, I
mean—for me. That is what makes you spiteful, because it showed I was
better than you, good enough to be loved, while you were taken no
notice of.</p>

<p id="id00760"><i>Dor</i>. Hoity-toity! jealous indeed! because a one-eyed shepherd thinks
you pretty! Why, what could he see in you but your white skin? and he
only cared for that because it reminded him of cheese and milk; he
thinks everything pretty that is like them. If you want to know any
more than that about your looks, sit on a rock when it is calm, and
lean over the water; just a bit of white skin, that is all; and who
cares for that, if it is not picked out with some red?</p>

<p id="id00761"><i>Gal</i>. Well, if I <i>am</i> all white, I have got a lover of some sort;
there is not a shepherd or a sailor or a boatman to care for any of
you. Besides, Polyphemus is very musical.</p>

<p id="id00762"><i>Dor</i>. Take care, dear; we heard him singing the other day when he
serenaded you. Heavens! one would have taken him for an ass braying.
And his lyre! what a thing! A stag's skull, with its horns for the
uprights; he put a bar across, and fastened on the strings without any
tuning-pegs! then came the performance, all harsh and out of tune; he
shouted something himself, and the lyre played something else, and the
love ditty sent us into fits of laughter. Why, Echo, chatterbox that
she is, would not answer him; she was ashamed to be caught mimicking
such a rough ridiculous song. Oh, and the pet that your beau brought
you in his arms!—a bear cub nearly as shaggy as himself. Now then,
Galatea, do you still think we envy you your lover?</p>

<p id="id00763"><i>Gal</i>. Well, Doris, only show us your own; no doubt he is much
handsomer, and sings and plays far better.</p>

<p id="id00764"><i>Dor</i>. Oh, I have not got one; <i>I</i> do not set up to be lovely. But one
like the Cyclops—faugh, he might be one of his own goats!—he eats
raw meat, they say, and feeds on travellers—one like him, dear, you
may keep; I wish you nothing worse than to return his love.</p>

<h5 id="id00765">H.</h5>

<h2 id="id00766" style="margin-top: 4em">II</h2>

<p id="id00767"><i>Cyclops. Posidon</i></p>

<p id="id00768" style="margin-top: 2em"><i>Cy</i>. Only look, father, what that cursed stranger has been doing to
me! He made me drunk, and set upon me whilst I was asleep, and blinded
me.</p>

<p id="id00769"><i>Po</i>. Who has dared to do this?</p>

<p id="id00770"><i>Cy</i>. He called himself 'Noman' at first: but when he had got safely
out of range, he said his name was Odysseus.</p>

<p id="id00771"><i>Po</i>. I know—the Ithacan; on his way back from Troy. But how did he
come to do such a thing? He is not distinguished for courage.</p>

<p id="id00772"><i>Cy</i>. When I got back from the pasture, I caught a lot of the fellows
in my cave. Evidently they had designs upon the sheep: because when I
had blocked up my doorway (I have a great big stone for that), and
kindled a fire, with a tree that I had brought home from the
mountain,—there they were trying to hide themselves. I saw they were
robbers, so I caught a few of them, and ate them of course, and then
that scoundrel of a Noman, or Odysseus, whichever it is, gave me
something to drink, with a drug in it; it tasted and smelt very good,
but it was villanously heady stuff; it made everything spin round;
even the cave seemed to be turning upside down, and I simply didn't
know where I was; and finally I fell off to sleep. And then he
sharpened that stake, and made it hot in the fire, and blinded me in
my sleep; and blind I have been ever since, father.</p>

<p id="id00773"><i>Po</i>. You must have slept pretty soundly, my boy, or you would have
jumped up in the middle of it. Well, and how did Odysseus get off? He
couldn't move that stone away, <i>I</i> know.</p>

<p id="id00774"><i>Cy</i>. I took that away myself, so as to catch him as he went out. I
sat down in the doorway, and felt about for him with my hands. I just
let the sheep go out to pasture, and told the ram everything I wanted
done.</p>

<p id="id00775"><i>Po</i>. Ah! and they slipped out under the sheep? But you should have
set the other Cyclopes on to him.</p>

<p id="id00776"><i>Cy</i>. I did call them, and they came: but when they asked me who it
was that was playing tricks with me, I said 'Noman'; and then they
thought I was mad, and went off home again. The villain! that name of
his was just a trick! And what I minded most was the way in which he
made game of my misfortune: 'Not even Papa can put this right,' he
said.</p>

<p id="id00777"><i>Po</i>. Never mind, my boy; I will be even with him. I may not be able
to cure blindness, but he shall know that I have something to say to
mariners. He is not home yet.</p>

<h5 id="id00778">F.</h5>

<h2 id="id00779" style="margin-top: 4em">III</h2>

<p id="id00780"><i>Posidon. Alpheus</i></p>

<p id="id00781" style="margin-top: 2em"><i>Pos</i>. What is the meaning of this, Alpheus? unlike others, when you
take your plunge you do not mingle with the brine as a river should;
you do not put an end to your labours by dispersing; you hold together
through the sea, keep your current fresh, and hurry along in all your
original purity; you dive down to strange depths like a gull or a
heron; I suppose you will come to the top again and show yourself
somewhere or other.</p>

<p id="id00782"><i>Al</i>. Do not press me, Posidon; a love affair; and many is the time
you have been in love yourself.</p>

<p id="id00783"><i>Pos</i>. Woman, nymph, or Nereid?</p>

<p id="id00784"><i>Al</i>. All wrong; she is a fountain.</p>

<p id="id00785"><i>Pos</i>. A fountain? and where does she flow?</p>

<p id="id00786"><i>Al</i>. She is an islander—in Sicily. Her name is Arethusa.</p>

<p id="id00787"><i>Pos</i>. Ah, I commend your taste. She is pellucid, and bubbles up in
perfect purity; the water as bright over her pebbles as if it were a
mass of silver.</p>

<p id="id00788"><i>Al</i>. You know my fountain, Posidon, and no mistake. It is to her that
I go.</p>

<p id="id00789"><i>Pos</i>. Go, then; and may the course of love run smooth! But pray where
did you meet her? Arcadia and Syracuse, you know!</p>

<p id="id00790"><i>Al</i>. I am in a hurry; you are detaining me, with these superfluous
questions.</p>

<p id="id00791"><i>Pos</i>. Ah, so I am. Be off to your beloved, rise from the sea, mingle
your channels and be one water.</p>

<h5 id="id00792">H.</h5>

<h2 id="id00793" style="margin-top: 4em">IV</h2>

<p id="id00794"><i>Menelaus. Proteus</i></p>

<p id="id00795" style="margin-top: 2em"><i>Me</i>. I can understand your turning into <i>water</i>, you know, Proteus,
because you <i>are</i> a sea-god. I can even pass the tree; and the lion is
not wholly beyond the bounds of belief. But the idea of your being
able to turn into <i>fire</i>, living under water as you do,—this excites
my surprise, not to say my incredulity.</p>

<p id="id00796"><i>Pro</i>. Don't let it; because I can.</p>

<p id="id00797"><i>Me</i>. I have seen you do it. But (to be frank with you) I think there
must be some deception; you play tricks with one's eyes; you don't
really turn into anything of the kind?</p>

<p id="id00798"><i>Pro</i>. Deception? What deception can there possibly be? Everything is
above-board. Your eyes were open, I suppose, and you saw me change
into all these things? If that is not enough for you, if you think it
is a fraud, an optical illusion, I will turn into fire again, and you
can touch me with your hand, my sagacious friend. You will then be
able to conclude whether I am only visible fire, or have the
additional property of burning.</p>

<p id="id00799"><i>Me</i>. That would be rash.</p>

<p id="id00800"><i>Pro</i>. I suppose you have never seen such a thing as a polypus, nor
observed the proceedings of that fish?</p>

<p id="id00801"><i>Me</i>. I have seen them; as to their proceedings, I shall be glad of
your information.</p>

<p id="id00802"><i>Pro</i>. The polypus, having selected his rock, and attached himself by
means of his suckers, assimilates himself to it, changing his colour
to match that of the rock. By this means he hopes to escape the
observation of fishermen: there is no contrast of colour to betray his
presence; he looks just like stone.</p>

<p id="id00803"><i>Me</i>. So I have heard. But yours is quite another matter, Proteus.</p>

<p id="id00804"><i>Pro</i>. I don't know what evidence would satisfy you, if you reject
that of your own eyes.</p>

<p id="id00805"><i>Me</i>. I have seen it done, but it is an extraordinary business; fire
and water, one and the same person!</p>

<h5 id="id00806">F.</h5>

<h2 id="id00807" style="margin-top: 4em">V</h2>

<p id="id00808"><i>Panope. Galene</i></p>

<p id="id00809" style="margin-top: 2em"><i>Pa</i>. Galene, did you see what Eris did yesterday at the Thessalian
banquet, because she had not had an invitation?</p>

<p id="id00810"><i>Ga</i>, No, I was not with you; Posidon had told me to keep the sea
quiet for the occasion. What did Eris do, then, if she was not there?</p>

<p id="id00811"><i>Pa</i>. Thetis and Peleus had just gone off to the bridal chamber,
conducted by Amphitrite and Posidon, when Eris came in unnoticed—
which was easy enough; some were drinking, some dancing, or attending
to Apollo's lyre or the Muses' songs—Well, she threw down a lovely
apple, solid gold, my dear; and there was written on it, FOR THE FAIR.
It rolled along as if it knew what it was about, till it came in front
of Hera, Aphrodite, and Athene. Hermes picked it up and read out the
inscription; of course we Nereids kept quiet; what should <i>we</i> do in
such company? But they all made for it, each insisting that it was
hers; and if Zeus had not parted them, there would have been a battle.
He would not decide the matter himself, though they asked him to. 'Go,
all of you, to Ida,' he said, 'to the son of Priam; he is a man of
taste, quite capable of picking out the beauty; he will be no bad
judge.'</p>

<p id="id00812"><i>Ga</i>. Yes. and the Goddesses, Panope?</p>

<p id="id00813"><i>Pa</i>. They are going to Ida to-day, I believe; we shall soon have news
of the result.</p>

<p id="id00814"><i>Ga</i>. Oh, I can tell you that now; if the umpire is not a blind man,
no one else can win, with Aphrodite in for it.</p>

<p id="id00815"><i>Triton. Posidon. Amymone</i></p>

<p id="id00816"><i>Tri</i>. Posidon, there is such a pretty girl coming to Lerna for water
every day; I don't know that I ever saw a prettier.</p>

<p id="id00817"><i>Pos</i>. What is she, a lady? or a mere water-carrier?</p>

<p id="id00818"><i>Tri</i>. Oh no; she is one of the fifty daughters of that Egyptian king.
Her name is Amymone; I asked about that and her family. Danaus
understands discipline; he is bringing them up to do everything for
themselves; they have to fetch water, and make themselves generally
useful.</p>

<p id="id00819"><i>Pos</i>. And does she come all that way by herself, from Argos to Lerna?</p>

<p id="id00820"><i>Tri</i>. Yes; and Argos, you know, is a thirsty place; she is always
having to get water.</p>

<p id="id00821"><i>Pos</i>. Triton, this is most exciting. We must go and see her.</p>

<p id="id00822"><i>Tri</i>. Very well. It is just her time now; I reckon she will be about
half-way to Lerna.</p>

<p id="id00823"><i>Pos</i>. Bring out the chariot, then. Or no; it takes such a time
getting it ready, and putting the horses to. Just fetch me out a good
fast dolphin; that will be quickest.</p>

<p id="id00824"><i>Tri</i>. Here is a racer for you.</p>

<p id="id00825"><i>Pos</i>. Good; now let us be off. You swim alongside.—Here we are at
Lerna. I'll lie in ambush hereabouts; and you keep a look-out. When
you see her coming—</p>

<p id="id00826"><i>Tri</i>. Here she comes.</p>

<p id="id00827"><i>Pos</i>. A charming child; the dawn of loveliness. We must carry her
off.</p>

<p id="id00828"><i>Am</i>. Villain! where are you taking me to? You are a kidnapper. I know
who sent you—my uncle Aegyptus. I shall call my father.</p>

<p id="id00829"><i>Tri</i>. Hush, Amymone; it is Posidon.</p>

<p id="id00830"><i>Am</i>. Posidon? What do you mean? Unhand me, villain! would you drag me
into the sea? Help, help, I shall sink and be drowned.</p>

<p id="id00831"><i>Pos</i>. Don't be frightened; no harm shall be done to you. Come, you
shall have a fountain called after you; it shall spring up in this
very place, near the waves; I will strike the rock with my trident.—
Think how nice it will be being dead, and not having to carry water
any more, like all your sisters.</p>

<h5 id="id00832">F.</h5>

<h2 id="id00833" style="margin-top: 4em">VII</h2>

<p id="id00834"><i>South Wind. West Wind</i></p>

<p id="id00835" style="margin-top: 2em"><i>S</i>. Zephyr, is it true about Zeus and the heifer that Hermes is
convoying across the sea to Egypt?—that he fell in love with it?</p>

<p id="id00836"><i>W</i>. Certainly. She was not a heifer then, though, but a daughter of
the river Inachus. Hera made her what she is now; Zeus was so deep in
love that Hera was jealous.</p>

<p id="id00837"><i>S</i>. And is he still in love, now that she is a cow?</p>

<p id="id00838"><i>W</i>. Oh, yes; that is why he has sent her to Egypt, and told us not to
stir up the sea till she has swum across; she is to be delivered there
of her child, and both of them are to be Gods.</p>

<p id="id00839"><i>S</i>. The heifer a God?</p>

<p id="id00840"><i>W</i>. Yes, I tell you. And Hermes said she was to be the patroness of
sailors and our mistress, and send out or confine any of us that she
chooses.</p>

<p id="id00841"><i>S</i>. So we must regard ourselves as her servants at once?</p>

<p id="id00842"><i>W</i>. Why, yes; she will be the kinder if we do. Ah, she has got across
and landed. Do you see? she does not go on four legs now; Hermes has
made her stand erect, and turned her back into a beautiful woman.</p>

<p id="id00843"><i>S</i>. This is most remarkable, Zephyr; no horns, no tail, no cloven
hoofs; instead, a lovely maid. But what is the matter with Hermes? he
has changed his handsome face into a dog's.</p>

<p id="id00844"><i>W</i>. We had better not meddle; he knows his own business best.</p>

<h5 id="id00845">H.</h5>

<h2 id="id00846" style="margin-top: 4em">VIII</h2>

<p id="id00847"><i>Posidon. Dolphins</i></p>

<p id="id00848" style="margin-top: 2em"><i>Pos</i>. Well done, Dolphins!—humane as ever. Not content with your
former exploit, when Ino leapt with Melicertes from the Scironian
cliff, and you picked the boy up and conveyed him to the Isthmus, one
of you swims from Methymna to Taenarum with this musician on his back,
mantle and lyre and all. Those sailors had almost had their wicked
will of him; but you were not going to stand that.</p>

<p id="id00849"><i>Dol</i>. You need not be surprised to find us doing a good turn to a
man, Posidon; we were men before we were fishes.</p>

<p id="id00850"><i>Pos</i>. Yes; I think it was too bad of Dionysus to celebrate his
victory by such a transformation scene; he might have been content
with adding you to the roll of his subjects.—Well, Dolphin, tell me
all about Arion.</p>

<p id="id00851"><i>Dol</i>. From what I can gather, Periander was very fond of him, and was
always sending for him to perform; till Arion grew quite rich at his
expense, and thought he would take a trip to Methymna, and show off
his wealth at home. He took ship accordingly; but it was with a crew
of rogues. He had made no secret of the gold and silver he had with
him; and when they were in mid Aegean, the sailors rose against him.
As I was swimming alongside, I heard all that went on. 'Since your
minds are made up,' says Arion, 'at least let me get my mantle on, and
sing my own dirge; and then I will throw myself into the sea of my own
accord.'—The sailors agreed. He threw his minstrel's cloak about him,
and sang a most sweet melody; and then he let himself drop into the
water, never doubting but that his last moment had come. But I caught
him up on my back, and swam to shore with him at Taenarum.</p>

<p id="id00852"><i>Pos</i>. I am glad to find you a patron of the arts. This was handsome
pay for a song.</p>

<h5 id="id00853">F.</h5>

<h2 id="id00854" style="margin-top: 4em">IX</h2>

<p id="id00855"><i>Posidon. Amphitrite and other Nereids</i></p>

<p id="id00856" style="margin-top: 2em"><i>Pos</i>. The strait where the child fell shall be called Hellespont
after her. And as for her body, you Nereids shall take it to the Troad
to be buried by the inhabitants.</p>

<p id="id00857"><i>Amph</i>. Oh no, Posidon. Let her grave be the sea which bears her name.
We are so sorry for her; that step-mother's treatment of her was
shocking.</p>

<p id="id00858"><i>Pos</i>. No, my dear, that may not be. And indeed it is not desirable
that she should lie here under the sand; her grave shall be in the
Troad, as I said, or in the Chersonese. It will be no small
consolation to her that Ino will have the same fate before long. She
will be chased by Athamas from the top of Cithaeron down the ridge
which runs into the sea, and there plunge in with her son in her arms.
But her we must rescue, to please Dionysus; Ino was his nurse and
suckled him, you know.</p>

<p id="id00859"><i>Amph</i>. Rescue a wicked creature like her?</p>

<p id="id00860"><i>Pos</i>. Well, we do not want to disoblige Dionysus.</p>

<p id="id00861"><i>Nereid</i>. I wonder what made the poor child fall off the ram; her
brother Phrixus held on all right.</p>

<p id="id00862"><i>Pos</i>. Of course he did; a lusty youth equal to the flight; but it was
all too strange for her; sitting on that queer mount, looking down on
yawning space, terrified, overpowered by the heat, giddy with the
speed, she lost her hold on the ram's horns, and down she came into
the sea.</p>

<p id="id00863"><i>Nereid</i>. Surely her mother Nephele should have broken her fall.</p>

<p id="id00864"><i>Pos</i>. I dare say; but Fate is a great deal too strong for Nephele.</p>

<h5 id="id00865">H.</h5>

<h2 id="id00866" style="margin-top: 4em">X</h2>

<p id="id00867"><i>Iris. Posidon</i></p>

<p id="id00868" style="margin-top: 2em"><i>Ir</i>. Posidon: you know that floating island, that was torn away from
Sicily, and is still drifting about under water; you are to bring it
to the surface, Zeus says, and fix it well in view in the middle of
the Aegean; and mind it is properly secured; he has a use for it.</p>

<p id="id00869"><i>Pos</i>. Very good. And when I have got it up, and anchored it, what is
he going to do with it?</p>

<p id="id00870"><i>Ir</i>. Leto is to lie in there; her time is near.</p>

<p id="id00871"><i>Pos</i>. And is there no room in Heaven? Or is Earth too small to hold
her children?</p>

<p id="id00872"><i>Ir</i>. Ah, you see, Hera has bound the Earth by a great oath not to
give shelter to Leto in her travail. This island, however, being out
of sight, has not committed itself.</p>

<p id="id00873"><i>Pos</i>. I see.—Island, be still! Rise once more from the depths; and
this time there must be no sinking. Henceforth you are <i>terra firma</i>;
it will be your happiness to receive my brother's twin children,
fairest of the Gods.—Tritons, you will have to convey Leto across.
Let all be calm.—As to that serpent who is frightening her out of her
senses, wait till these children are born; they will soon avenge their
mother.—You can tell Zeus that all is ready. Delos stands firm: Leto
has only to come.</p>

<h5 id="id00874">F.</h5>

<h2 id="id00875" style="margin-top: 4em">XI</h2>

<p id="id00876"><i>The Xanthus. The Sea</i></p>

<p id="id00877" style="margin-top: 2em"><i>Xan</i>. O Sea, take me to you; see how horribly I have been treated;
cool my wounds for me.</p>

<p id="id00878"><i>Sea</i>. What is this, Xanthus? who has burned you?</p>

<p id="id00879"><i>Xan</i>. Hephaestus. Oh, I am burned to cinders! oh, oh, oh, I boil!</p>

<p id="id00880"><i>Sea</i>. What made him use his fire upon you?</p>

<p id="id00881"><i>Xan</i>. Why, it was all that son of your Thetis. He was slaughtering
the Phrygians; I tried entreaties, but he went raging on, damming my
stream with their bodies; I was so sorry for the poor wretches, I
poured down to see if I could make a flood and frighten him off them.
But Hephaestus happened to be about, and he must have collected every
particle of fire he had in Etna or anywhere else; on he came at me,
scorched my elms and tamarisks, baked the poor fishes and eels, made
me boil over, and very nearly dried me up altogether. You see what a
state I am in with the burns.</p>

<p id="id00882"><i>Sea</i>. Indeed you are thick and hot, Xanthus, and no wonder; the dead
men's blood accounts for one, and the fire for the other, according to
your story. Well, and serve you right; assaulting my grandson, indeed!
paying no more respect to the son of a Nereid than that!</p>

<p id="id00883"><i>Xan</i>. Was I not to take compassion on the Phrygians? they are my
neighbours.</p>

<p id="id00884"><i>Sea</i>. And was Hephaestus not to take compassion on Achilles? He is
the son of Thetis.</p>

<h5 id="id00885">H.</h5>

<h2 id="id00886" style="margin-top: 4em">XII</h2>

<p id="id00887"><i>Doris. Thetis</i></p>

<p id="id00888" style="margin-top: 2em"><i>Dor</i>. Crying, dear?</p>

<p id="id00889"><i>The</i>. Oh, Doris, I have just seen a lovely girl thrown into a chest
by her father, and her little baby with her; and he gave the chest to
some sailors, and told them, as soon as they were far enough from the
shore, to drop it into the water; he meant them to be drowned, poor
things.</p>

<p id="id00890"><i>Dor</i>. Oh, sister, but why? What was it all about? Did you hear?</p>

<p id="id00891"><i>The</i>. Her father, Acrisius, wanted to keep her from marrying. And, as
she was so pretty, he shut her up in an iron room. And—I don't know
whether it's true—but they say that Zeus turned himself into gold,
and came showering down through the roof, and she caught the gold in
her lap,—and it was Zeus all the time. And then her father found out
about it—he is a horrid, jealous old man—and he was furious, and
thought she had been receiving a lover; and he put her into the chest,
the moment the child was born.</p>

<p id="id00892"><i>Dor</i>. And what did she do then?</p>

<p id="id00893"><i>The</i>. She never said a word against her own sentence; <i>she</i> was ready
to submit: but she pleaded hard for the child's life, and cried, and
held him up for his grandfather to see; and there was the sweet babe,
that thought no harm, smiling at the waves. I am beginning again, at
the mere remembrance of it.</p>

<p id="id00894"><i>Dor</i>. You make me cry, too. And is it all over?</p>

<p id="id00895"><i>The</i>. No; the chest has carried them safely so far; it is by
Seriphus.</p>

<p id="id00896"><i>Dor</i>. Then why should we not save them? We can put the chest into
those fishermen's nets, look; and then of course they will be hauled
in, and come safe to shore.</p>

<p id="id00897"><i>The</i>. The very thing. She shall not die; nor the child, sweet
treasure!</p>

<h5 id="id00898">F.</h5>

<h2 id="id00899" style="margin-top: 4em">XIV</h2>

<p id="id00900"><i>Triton. Iphianassa. Doris. Nereids</i></p>

<p id="id00901" style="margin-top: 2em"><i>Tri</i>. Well, ladies: so the monster you sent against the daughter of
Cepheus has got killed himself, and never done Andromeda any harm at
all!</p>

<p id="id00902"><i>Nereid</i>. Who did it? I suppose Cepheus was just using his daughter as
a bait, and had a whole army waiting in ambush to kill him?</p>

<p id="id00903"><i>Tri</i>. No, no.—Iphianassa, you remember Perseus, Danae's boy?—they
were both thrown into the sea by the boy's grandfather, in that chest,
you know, and you took pity on them.</p>

<p id="id00904"><i>Iph</i>. I know; why, I suppose he is a fine handsome young fellow by
now?</p>

<p id="id00905"><i>Tri</i>. It was he who killed your monster.</p>

<p id="id00906"><i>Iph</i>. But why? This was not the way to show his gratitude.</p>

<p id="id00907"><i>Tri</i>. I'll tell you all about it. The king had sent him on this
expedition against the Gorgons, and when he got to Libya—</p>

<p id="id00908"><i>Iph</i>. How did he get there? all by himself? he must have had some one
to help him?—it is a dangerous journey otherwise.</p>

<p id="id00909"><i>Tri</i>. He flew,—Athene gave him wings.—Well, so when he got to where
the Gorgons were living, he caught them napping, I suppose, cut off
Medusa's head, and flew away.</p>

<p id="id00910"><i>Iph</i>. How could he see them? The Gorgons are a forbidden sight.
Whoever looks at them will never look at any one else again.</p>

<p id="id00911"><i>Tri</i>. Athene held up her shield—I heard him telling Andromeda and
Cepheus about it afterwards—Athene showed him the reflection of the
Gorgon in her shield, which is as bright as any mirror; so he took
hold of her hair in his left hand, grasped his scimetar with the
right, still looking at the reflection, cut off her head, and was off
before her sisters woke up. Lowering his flight as he reached the
Ethiopian coast yonder, he caught sight of Andromeda, fettered to a
jutting rock, her hair hanging loose about her shoulders; ye Gods,
what loveliness was there exposed to view! And first pity of her hard
fate prompted him to ask the cause of her doom: but Fate had decreed
the maiden's deliverance, and presently Love stole upon him, and he
resolved to save her. The hideous monster now drew near, and would
have swallowed her: but the youth, hovering above, smote him with the
drawn scimetar in his right hand, and with his left uncovered the
petrifying Gorgon's head: in one moment the monster was lifeless; all
of him that had met that gaze was turned to stone. Then Perseus
released the maiden from her fetters, and supported her, as with timid
steps she descended from the slippery rock.—And now he is to marry
her in Cepheus's palace, and take her home to Argos; so that where she
looked for death, she has found an uncommonly good match.</p>

<p id="id00912"><i>Iph</i>. I am not sorry to hear it. It is no fault of hers, if her
mother has the vanity to set up for our rival.</p>

<p id="id00913"><i>Dor</i>. Still, she <i>is</i> Andromeda's mother; and we should have had our
revenge on her through the daughter.</p>

<p id="id00914"><i>Iph</i>. My dear, let bygones be bygones. What matter if a barbarian
queen's tongue runs away with her? She is sufficiently punished by the
fright. So let us take this marriage in good part.</p>

<h5 id="id00915">F.</h5>

<h2 id="id00916" style="margin-top: 4em">XV</h2>

<p id="id00917"><i>West Wind. South Wind</i></p>

<p id="id00918" style="margin-top: 2em"><i>W</i>. Such a splendid pageant I never saw on the waves, since the day I
first blew. You were not there, Notus? <i>S</i>. Pageant, Zephyr? what
pageant? and whose?</p>

<p id="id00919"><i>W</i>. You missed a most ravishing spectacle; such another chance you
are not likely to have.</p>

<p id="id00920"><i>S</i>. I was busy with the Red Sea; and I gave the Indian coasts a
little airing too. So I don't know what you are talking about.</p>

<p id="id00921"><i>W</i>. Well, you know Agenor the Sidonian?</p>

<p id="id00922"><i>S</i>. Europa's father? what of him?</p>

<p id="id00923"><i>W</i>. Europa it is that I am going to tell you about.</p>

<p id="id00924"><i>S</i>. You need not tell me that Zeus has been in love with her this
long while; that is stale news.</p>

<p id="id00925"><i>W</i>. We can pass the love, then, and get on to the sequel.</p>

<p id="id00926">Europa had come down for a frolic on the beach with her playfellows.
Zeus transformed himself into a bull, and joined the game. A fine
sight he was—spotless white skin, crumpled horns, and gentle eyes. He
gambolled on the shore with them, bellowing most musically, till
Europa took heart of grace and mounted him. No sooner had she done it
than, with her on his back, Zeus made off at a run for the sea,
plunged in, and began swimming; she was dreadfully frightened, but
kept her seat by clinging to one of his horns with her left hand,
while the right held her skirt down against the puffs of wind.</p>

<p id="id00927"><i>S</i>. A lovely sight indeed, Zephyr, in every sense—Zeus swimming with
his darling on his back.</p>

<p id="id00928"><i>W</i>. Ay, but what followed was lovelier far.</p>

<p id="id00929">Every wave fell; the sea donned her robe of peace to speed them on
their way; we winds made holiday and joined the train, all eyes;
fluttering Loves skimmed the waves, just dipping now and again a
heedless toe—in their hands lighted torches, on their lips the
nuptial song; up floated Nereids—few but were prodigal of naked
charms—and clapped their hands, and kept pace on dolphin steeds; the
Triton company, with every sea-creature that frights not the eye,
tripped it around the maid; for Posidon on his car, with Amphitrite by
him, led them in festal mood, ushering his brother through the waves.
But, crowning all, a Triton pair bore Aphrodite, reclined on a shell,
heaping the bride with all flowers that blow.</p>

<p id="id00930">So went it from Phoenice even to Crete. But, when he set foot on the
isle, behold, the bull was no more; 'twas Zeus that took Europa's hand
and led her to the Dictaean Cave—blushing and downward-eyed; for she
knew now the end of her bringing.</p>

<p id="id00931">But we plunged this way and that, and roused the still seas anew.</p>

<p id="id00932"><i>S</i>. Ah me, what sights of bliss! and I was looking at griffins, and
elephants, and blackamoors!</p>

<h5 id="id00933">H.</h5>

<h2 id="id00934" style="margin-top: 4em">DIALOGUES OF THE DEAD</h2>

<h5 id="id00935">I</h5>

<p id="id00936"><i>Diogenes. Pollux</i></p>

<p id="id00937" style="margin-top: 2em"><i>Diog</i>. Pollux, I have a commission for you; next time you go up—and
I think it is your turn for earth to-morrow—if you come across
Menippus the Cynic—you will find him about the Craneum at Corinth, or
in the Lyceum, laughing at the philosophers' disputes—well, give him
this message:—Menippus, Diogenes advises you, if mortal subjects for
laughter begin to pall, to come down below, and find much richer
material; where you are now, there is always a dash of uncertainty in
it; the question will always intrude—who can be quite sure about the
hereafter? Here, you can have your laugh out in security, like me; it
is the best of sport to see millionaires, governors, despots, now mean
and insignificant; you can only tell them by their lamentations, and
the spiritless despondency which is the legacy of better days. Tell
him this, and mention that he had better stuff his wallet with plenty
of lupines, and any un-considered trifles he can snap up in the way of
pauper doles [Footnote: In the Greek, 'a Hecate's repast lying at a
street corner.' 'Rich men used to make offerings to Hecate on the 30th
of every month as Goddess of roads at street corners; and these
offerings were at once pounced upon by the poor, or, as here, the
Cynics.' <i>Jacobitz</i>.] or lustral eggs. [Footnote: 'Eggs were often
used as purificatory offerings and set out in front of the house
purified.' <i>Id</i>.]</p>

<p id="id00938"><i>Pol</i>. I will tell him, Diogenes. But give me some idea of his
appearance.</p>

<p id="id00939"><i>Diog</i>. Old, bald, with a cloak that allows him plenty of light and
ventilation, and is patched all colours of the rainbow; always
laughing, and usually gibing at pretentious philosophers.</p>

<p id="id00940"><i>Pol</i>. Ah, I cannot mistake him now.</p>

<p id="id00941"><i>Diog</i>. May I give you another message to those same philosophers?</p>

<p id="id00942"><i>Pol</i>. Oh, I don't mind; go on.</p>

<p id="id00943"><i>Diog</i>. Charge them generally to give up playing the fool, quarrelling
over metaphysics, tricking each other with horn and crocodile puzzles
[Footnote: See <i>Puzzles</i> in Notes.] and teaching people to waste wit
on such absurdities.</p>

<p id="id00944"><i>Pol</i>. Oh, but if I say anything against their wisdom, they will call
me an ignorant blockhead.</p>

<p id="id00945"><i>Diog</i>. Then tell them from me to go to the devil.</p>

<p id="id00946"><i>Pol</i>. Very well; rely upon me.</p>

<p id="id00947"><i>Diog</i>. And then, my most obliging of Polluxes, there is this for the
rich:—O vain fools, why hoard gold? why all these pains over interest
sums and the adding of hundred to hundred, when you must shortly come
to us with nothing beyond the dead-penny?</p>

<p id="id00948"><i>Pol</i>. They shall have their message too.</p>

<p id="id00949"><i>Diog</i>. Ah, and a word to the handsome and strong; Megillus of
Corinth, and Damoxenus the wrestler will do. Inform them that auburn
locks, eyes bright or black, rosy cheeks, are as little in fashion
here as tense muscles or mighty shoulders; man and man are as like as
two peas, tell them, when it comes to bare skull and no beauty.</p>

<p id="id00950"><i>Pol</i>. That is to the handsome and strong; yes, I can manage that.</p>

<p id="id00951"><i>Diog</i>. Yes, my Spartan, and here is for the poor. There are a great
many of them, very sorry for themselves and resentful of their
helplessness. Tell them to dry their tears and cease their cries;
explain to them that here one man is as good as another, and they will
find those who were rich on earth no better than themselves. As for
your Spartans, you will not mind scolding them, from me, upon their
present degeneracy?</p>

<p id="id00952"><i>Pol</i>. No, no, Diogenes; leave Sparta alone; that is going too far;
your other commissions I will execute.</p>

<p id="id00953"><i>Diog</i>. Oh, well, let them off, if you care about it; but tell all the
others what I said.</p>

<h5 id="id00954">H.</h5>

<h2 id="id00955" style="margin-top: 4em">II</h2>

<p id="id00956"><i>Before Pluto: Croesus, Midas, and Sardanapalus v. Menippus</i></p>

<p id="id00957" style="margin-top: 2em"><i>Cr</i>. Pluto, we can stand this snarling Cynic no longer in our
neighbourhood; either you must transfer him to other quarters, or we
are going to migrate.</p>

<p id="id00958"><i>Pl</i>. Why, what harm does he do to your ghostly community?</p>

<p id="id00959"><i>Cr</i>. Midas here, and Sardanapalus and I, can never get in a good cry
over the old days of gold and luxury and treasure, but he must be
laughing at us, and calling us rude names; 'slaves' and 'garbage,' he
says we are. And then he sings; and that throws us out.—In short, he
is a nuisance.</p>

<p id="id00960"><i>Pl</i>. Menippus, what's this I hear?</p>

<p id="id00961"><i>Me</i>. All perfectly true, Pluto. I detest these abject rascals! Not
content with having lived the abominable lives they did, they keep on
talking about it now they are dead, and harping on the good old days.
I take a positive pleasure in annoying them.</p>

<p id="id00962"><i>Pl</i>. Yes, but you mustn't. They have had terrible losses; they feel
it deeply.</p>

<p id="id00963"><i>Me</i>. Pluto! you are not going to lend <i>your</i> countenance to these
whimpering fools?</p>

<p id="id00964"><i>Pl</i>. It isn't that: but I won't have you quarrelling.</p>

<p id="id00965"><i>Me</i>. Well, you scum of your respective nations, let there be no
misunderstanding; I am going on just the same. Wherever you are, there
shall I be also; worrying, jeering, singing you down.</p>

<p id="id00966"><i>Cr</i>. Presumption!</p>

<p id="id00967"><i>Me</i>. Not a bit of it. Yours was the presumption, when you expected
men to fall down before you, when you trampled on men's liberty, and
forgot there was such a thing as death. Now comes the weeping and
gnashing of teeth: for all is lost!</p>

<p id="id00968"><i>Cr</i>. Lost! Ah God! My treasure-heaps—</p>

<p id="id00969"><i>Mid</i>. My gold—</p>

<p id="id00970"><i>Sar</i>. My little comforts—</p>

<p id="id00971"><i>Me</i>. That's right: stick to it! You do the whining, and I'll chime in
with a string of GNOTHI-SAUTONS, best of accompaniments.</p>

<h5 id="id00972">F.</h5>

<h2 id="id00973" style="margin-top: 4em">III</h2>

<p id="id00974"><i>Menippus. Amphilochus. Trophonius</i></p>

<p id="id00975" style="margin-top: 2em"><i>Me</i>. Now I wonder how it is that you two dead men have been honoured
with temples and taken for prophets; those silly mortals imagine you
are Gods.</p>

<p id="id00976"><i>Amp</i>. How can we help it, if they are fools enough to have such
fancies about the dead?</p>

<p id="id00977"><i>Me</i>. Ah, they would never have had them, though, if you had not been
charlatans in your lifetime, and pretended to know the future and be
able to foretell it to your clients.</p>

<p id="id00978"><i>Tro</i>. Well, Menippus, Amphilochus can take his own line, if he likes;
as for me, I <i>am</i> a Hero, and <i>do</i> give oracles to any one who comes
down to me. It is pretty clear you were never at Lebadea, or you would
not be so incredulous.</p>

<p id="id00979"><i>Me</i>. What do you mean? I must go to Lebadea, swaddle myself up in
absurd linen, take a cake in my hand, and crawl through a narrow
passage into a cave, before I could tell that you are a dead man, with
nothing but knavery to differentiate you from the rest of us? Now, on
your seer-ship, what <i>is</i> a Hero? I am sure <i>I</i> don't know.</p>

<p id="id00980"><i>Tro</i>. He is half God, and half man.</p>

<p id="id00981"><i>Me</i>. So what is neither man (as you imply) nor God, is both at once?
Well, at present what has become of your diviner half?</p>

<p id="id00982"><i>Tro</i>. He gives oracles in Boeotia.</p>

<p id="id00983"><i>Me</i>. What you may mean is quite beyond me; the one thing I know for
certain is that you are dead—the whole of you.</p>

<h5 id="id00984">H.</h5>

<h2 id="id00985" style="margin-top: 4em">IV</h2>

<p id="id00986"><i>Hermes. Charon</i></p>

<p id="id00987" style="margin-top: 2em"><i>Her</i>. Ferryman, what do you say to settling up accounts? It will
prevent any unpleasantness later on.</p>

<p id="id00988"><i>Ch</i>. Very good. It does save trouble to get these things
straight.</p>

<p id="id00989"><i>Her</i>. One anchor, to your order, five shillings.</p>

<p id="id00990"><i>Ch</i>. That is a lot of money.</p>

<p id="id00991"><i>Her</i>. So help me Pluto, it is what I had to pay. One rowlock-strap,
fourpence.</p>

<p id="id00992"><i>Ch</i>. Five and four; put that down.</p>

<p id="id00993"><i>Her</i>. Then there was a needle, for mending the sail; ten-pence.</p>

<p id="id00994"><i>Ch</i>. Down with it.</p>

<p id="id00995"><i>Her</i>. Caulking-wax; nails; and cord for the brace. Two shillings the
lot.</p>

<p id="id00996"><i>Ch</i>. They were worth the money.</p>

<p id="id00997"><i>Her</i>. That's all; unless I have forgotten anything. When will you pay
it?</p>

<p id="id00998"><i>Ch</i>. I can't just now, Hermes; we shall have a war or a plague
presently, and then the passengers will come shoaling in, and I shall
be able to make a little by jobbing the fares.</p>

<p id="id00999"><i>Her</i>. So for the present I have nothing to do but sit down, and pray
for the worst, as my only chance of getting paid?</p>

<p id="id01000"><i>Ch</i>. There is nothing else for it;—very little business doing just
now, as you see, owing to the peace.</p>

<p id="id01001"><i>Her</i>. That is just as well, though it does keep me waiting for my
money. After all, though, Charon, in old days men were men; you
remember the state they used to come down in,—all blood and wounds
generally. Nowadays, a man is poisoned by his slave or his wife; or
gets dropsy from overfeeding; a pale, spiritless lot, nothing like the
men of old. Most of them seem to meet their end in some plot that has
money for its object.</p>

<p id="id01002"><i>Ch</i>. Ah; money is in great request.</p>

<p id="id01003"><i>Her</i>. Yes; you can't blame me if I am somewhat urgent for payment.</p>

<h5 id="id01004">F.</h5>

<h2 id="id01005" style="margin-top: 4em">V</h2>

<p id="id01006"><i>Pluto. Hermes</i></p>

<p id="id01007" style="margin-top: 2em"><i>Pl</i>. You know that old, old fellow, Eucrates the millionaire—no
children, but a few thousand would-be heirs?</p>

<p id="id01008"><i>Her</i>. Yes—lives at Sicyon. Well?</p>

<p id="id01009"><i>Pl</i>. Well, Hermes, he is ninety now; let him live as much longer,
please; I should like it to be more still, if possible; and bring me
down his toadies one by one, that young Charinus, Damon, and the rest
of them.</p>

<p id="id01010"><i>Her</i>. It would seem so strange, wouldn't it?</p>

<p id="id01011"><i>Pl</i>. On the contrary, it would be ideal justice. What business have
they to pray for his death, or pretend to his money? they are no
relations. The most abominable thing about it is that they vary these
prayers with every public attention; when he is ill, every one knows
what they are after, and yet they vow offerings if he recovers; talk
of versatility! So let him be immortal, and bring them away before him
with their mouths still open for the fruit that never drops.</p>

<p id="id01012"><i>Her</i>. Well, they <i>are</i> rascals, and it would be a comic ending. He
leads them a pretty life too, on hope gruel; he always looks more dead
than alive, but he is tougher than a young man. They have divided up
the inheritance among them, and feed on imaginary bliss.</p>

<p id="id01013"><i>Pl</i>. Just so; now he is to throw off his years like Iolaus, and
rejuvenate, while they in the middle of their hopes find themselves
here with their dream-wealth left behind them. Nothing like making the
punishment fit the crime.</p>

<p id="id01014"><i>Her</i>. Say no more, Pluto; I will fetch you them one after another;
seven of them, is it?</p>

<p id="id01015"><i>Pl</i>. Down with them; and he shall change from an old man to a
blooming youth, and attend their funerals.</p>

<h5 id="id01016">H.</h5>

<h2 id="id01017" style="margin-top: 4em">VI</h2>

<p id="id01018"><i>Terpsion. Pluto</i></p>

<p id="id01019" style="margin-top: 2em"><i>Ter</i>. Now is this fair, Pluto,—that I should die at the age of
thirty, and that old Thucritus go on living past ninety?</p>

<p id="id01020"><i>Pl</i>. Nothing could be fairer. Thucritus lives and is in no hurry for
his neighbours to die; whereas you always had some design against him;
you were waiting to step into his shoes.</p>

<p id="id01021"><i>Ter</i>. Well, an old man like that is past getting any enjoyment out of
his money; he ought to die, and make room for younger men.</p>

<p id="id01022"><i>Pl</i>. This is a novel principle: the man who can no longer derive
pleasure from his money is to die!—Fate and Nature have ordered it
otherwise.</p>

<p id="id01023"><i>Ter</i>. Then they have ordered it wrongly. There ought to be a proper
sequence according to seniority. Things are turned upside down, if an
old man is to go on living with only three teeth in his head, half
blind, tottering about with a pair of slaves on each side to hold him
up, drivelling and rheumy-eyed, having no joy of life, a living tomb,
the derision of his juniors,—and young men are to die in the prime of
their strength and beauty. 'Tis contrary to nature. At any rate the
young men have a right to know when the old are going to die, so that
they may not throw away their attentions on them for nothing, as is
sometimes the case. The present arrangement is a putting of the cart
before the horse.</p>

<p id="id01024"><i>Pl</i>. There is a great deal more sound sense in it than you suppose,
Terpsion. Besides, what right have you young fellows got to be prying
after other men's goods, and thrusting yourselves upon your childless
elders? You look rather foolish, when you get buried first; it tickles
people immensely; the more fervent your prayers for the death of your
aged friend, the greater is the general exultation when you precede
him. It has become quite a profession lately, this amorous devotion to
old men and women,—childless, of course; children destroy the
illusion. By the way though, some of the beloved objects see through
your dirty motives well enough by now; they have children, but they
pretend to hate them, and so have lovers all the same. When their
wills come to be read, their faithful bodyguard is not included:
nature asserts itself, the children get their rights, and the lovers
realize, with gnashings of teeth, that they have been taken in.</p>

<p id="id01025"><i>Ter</i>. Too true! The luxuries that Thucritus has enjoyed at my
expense! He always looked as if he were at the point of death. I never
went to see him, but he would groan and squeak like a chicken barely
out of the shell: I considered that he might step into his coffin at
any moment, and heaped gift upon gift, for fear of being outdone in
generosity by my rivals; I passed anxious, sleepless nights, reckoning
and arranging all; 'twas this, the sleeplessness and the anxiety, that
brought me to my death. And he swallows my bait whole, and attends my
funeral chuckling.</p>

<p id="id01026"><i>Pl</i>. Well done, Thucritus! Long may you live to enjoy your wealth,—
and your joke at the youngsters' expense; many a toady may you send
hither before your own time comes!</p>

<p id="id01027"><i>Ter</i>. Now I think of it, it <i>would</i> be a satisfaction if Charoeades
were to die before him.</p>

<p id="id01028"><i>Pl</i>. Charoeades! My dear Terpsion, Phido, Melanthus,—every one of
them will be here before Thucritus,—all victims of this same anxiety!</p>

<p id="id01029"><i>Ter</i>. That is as it should be. Hold on, Thucritus!</p>

<h5 id="id01030">F.</h5>

<h2 id="id01031" style="margin-top: 4em">VII</h2>

<p id="id01032"><i>Zenophantus. Callidemides</i></p>

<p id="id01033" style="margin-top: 2em"><i>Ze</i>. Ah, Callidemides, and how did <i>you</i> come by your end? As for me,
I was free of Dinias's table, and there died of a surfeit; but that is
stale news; you were there, of course.</p>

<p id="id01034"><i>Cal</i>. Yes, I was. Now there was an element of surprise about <i>my</i>
fate. I suppose you know that old Ptoeodorus?</p>

<p id="id01035"><i>Ze</i>. The rich man with no children, to whom you gave most of your
company?</p>

<p id="id01036"><i>Cal</i>. That is the man; he had promised to leave me his heir, and I
used to show my appreciation. However, it went on such a time;
Tithonus was a juvenile to him; so I found a short cut to my property.
I bought a potion, and agreed with the butler that next time his
master called for wine (he is a pretty stiff drinker) he should have
this ready in a cup and present it; and I was pledged to reward the
man with his freedom.</p>

<p id="id01037"><i>Ze</i>. And what happened? this is interesting.</p>

<p id="id01038"><i>Cal</i>. When we came from bath, the young fellow had two cups ready,
one with the poison for Ptoeodorus, and the other for me; but by some
blunder he handed me the poisoned cup, and Ptoeodorus the plain; and
behold, before he had done drinking, there was I sprawling on the
ground, a vicarious corpse! Why are you laughing so, Zenophantus? I am
your friend; such mirth is unseemly.</p>

<p id="id01039"><i>Ze</i>. Well, it was such a humorous exit. And how did the old man
behave?</p>

<p id="id01040"><i>Cal</i>. He was dreadfully distressed for the moment; then he saw, I
suppose, and laughed as much as you over the butler's trick.</p>

<p id="id01041"><i>Ze</i>. Ah, short cuts are no better for you than for other people, you
see; the high road would have been safer, if not quite so quick.</p>

<h5 id="id01042">H.</h5>

<h2 id="id01043" style="margin-top: 4em">VIII</h2>

<p id="id01044"><i>Cnemon. Damnippus</i></p>

<p id="id01045" style="margin-top: 2em"><i>Cne</i>. Why, 'tis the proverb fulfilled! The fawn hath taken the lion.</p>

<p id="id01046"><i>Dam</i>. What's the matter, Cnemon?</p>

<p id="id01047"><i>Cne</i>. The matter! I have been fooled, miserably fooled. I have passed
over all whom I should have liked to make my heirs, and left my money
to the wrong man.</p>

<p id="id01048"><i>Dam</i>. How was that?</p>

<p id="id01049"><i>Cne</i>. I had been speculating on the death of Hermolaus, the
millionaire. He had no children, and my attentions had been well
received by him. I thought it would be a good idea to let him know
that I had made my will in his favour, on the chance of its exciting
his emulation.</p>

<p id="id01050"><i>Dam</i>. Yes; and Hermolaus?</p>

<p id="id01051"><i>Cne</i>. What <i>his</i> will was, I don't know. I died suddenly,—the roof
came down about my ears; and now Hermolaus is my heir. The pike has
swallowed hook and bait.</p>

<p id="id01052"><i>Dam</i>. And your anglership into the bargain. The pit that you digged
for other….</p>

<p id="id01053"><i>Cue</i>. That's about the truth of the matter, confound it.</p>

<h5 id="id01054">F.</h5>

<h2 id="id01055" style="margin-top: 4em">IX</h2>

<p id="id01056"><i>Simylus. Polystratus</i></p>

<p id="id01057" style="margin-top: 2em"><i>Si</i>. So here you are at last, Polystratus; you must be something very
like a centenarian.</p>

<p id="id01058"><i>Pol</i>. Ninety-eight.</p>

<p id="id01059"><i>Si</i>. And what sort of a life have you had of it, these thirty years?
you were about seventy when I died.</p>

<p id="id01060"><i>Pol</i>. Delightful, though you may find it hard to believe.</p>

<p id="id01061"><i>Si</i>. It is surprising that you could have any joy of your life—old,
weak, and childless, moreover.</p>

<p id="id01062"><i>Pol</i>. In the first place, I could do just what I liked; there were
still plenty of handsome boys and dainty women; perfumes were sweet,
wine kept its bouquet, Sicilian feasts were nothing to mine.</p>

<p id="id01063"><i>Si</i>. This <i>is</i> a change, to be sure; you were very economical in my
day.</p>

<p id="id01064"><i>Pol</i>. Ah, but, my simple friend, these good things were presents—
came in streams. From dawn my doors were thronged with visitors, and
in the day it was a procession of the fairest gifts of earth.</p>

<p id="id01065"><i>Si</i>. Why, you must have seized the crown after my death.</p>

<p id="id01066"><i>Pol</i>. Oh no, it was only that I inspired a number of tender passions.</p>

<p id="id01067"><i>Si</i>. Tender passions, indeed! what, you, an old man with hardly a
tooth left in your head!</p>

<p id="id01068"><i>Pol</i>. Certainly; the first of our townsmen were in love with me. Such
as you see me, old, bald, blear-eyed, rheumy, they delighted to do me
honour; happy was the man on whom my glance rested a moment.</p>

<p id="id01069"><i>Si</i>. Well, then, you had some adventure like Phaon's, when he rowed
Aphrodite across from Chios; your God granted your prayer and made you
young and fair and lovely again.</p>

<p id="id01070"><i>Pol</i>. No, no; I was as you see me, and I was the object of all
desire.</p>

<p id="id01071"><i>Si</i>. Oh, I give it up.</p>

<p id="id01072"><i>Pol</i>. Why, I should have thought you knew the violent passion for old
men who have plenty of money and no children.</p>

<p id="id01073"><i>Si</i>. Ah, now I comprehend your beauty, old fellow; it was the
<i>Golden</i> Aphrodite bestowed it.</p>

<p id="id01074"><i>Pol</i>. I assure you, Simylus, I had a good deal of satisfaction out of
my lovers; they idolized me, almost. Often I would be coy and shut
some of them out. Such rivalries! such jealous emulations!</p>

<p id="id01075"><i>Si</i>. And how did you dispose of your fortune in the end?</p>

<p id="id01076"><i>Pol</i>. I gave each an express promise to make him my heir; he
believed, and treated me to more attentions than ever; meanwhile I had
another genuine will, which was the one I left, with a message to them
all to go hang.</p>

<p id="id01077"><i>Si</i>. Who was the heir by this one? one of your relations, I suppose.</p>

<p id="id01078"><i>Pol</i>. Not likely; it was a handsome young Phrygian I had lately
bought.</p>

<p id="id01079"><i>Si</i>. Age?</p>

<p id="id01080"><i>Pol</i>. About twenty.</p>

<p id="id01081"><i>Si</i>. Ah, I can guess his office.</p>

<p id="id01082"><i>Pol</i>. Well, you know, he deserved the inheritance much better than
they did; he was a barbarian and a rascal; but by this time he has the
best of society at his beck. So he inherited; and now he is one of the
aristocracy; his smooth chin and his foreign accent are no bars to his
being called nobler than Codrus, handsomer than Nireus, wiser than
Odysseus.</p>

<p id="id01083"><i>Si</i>. Well, <i>I</i> don't mind; let him be Emperor of Greece, if he likes,
so long as he keeps the property away from that other crew.</p>

<h5 id="id01084">H.</h5>

<h2 id="id01085" style="margin-top: 4em">X</h2>

<p id="id01086"><i>Charon. Hermes. Various Shades</i></p>

<p id="id01087" style="margin-top: 2em"><i>Ch</i>. I'll tell you how things stand. Our craft, as you see, is small,
and leaky, and three-parts rotten; a single lurch, and she will
capsize without more ado. And here are all you passengers, each with
his luggage. If you come on board like that, I am afraid you may have
cause to repent it; especially those who have not learnt to swim.</p>

<p id="id01088"><i>Her</i>. Then how are we to make a trip of it?</p>

<p id="id01089"><i>Ch</i>. I'll tell you. They must leave all this nonsense behind them on
shore, and come aboard in their skins. As it is, there will be no room
to spare. And in future, Hermes, mind you admit no one till he has
cleared himself of encumbrances, as I say. Stand by the gangway, and
keep an eye on them, and make them strip before you let them pass.</p>

<p id="id01090"><i>Her</i>. Very good. Well, Number One, who are you?</p>

<p id="id01091"><i>Men</i>. Menippus. Here are my wallet and staff; overboard with them. I
had the sense not to bring my cloak.</p>

<p id="id01092"><i>Her</i>. Pass on, Menippus; you're a good fellow; you shall have the
seat of honour, up by the pilot, where you can see every one.—Here is
a handsome person; who is he?</p>

<p id="id01093"><i>Char</i>. Charmoleos of Megara; the irresistible, whose kiss was worth a
thousand pounds.</p>

<p id="id01094"><i>Her</i>. That beauty must come off,—lips, kisses, and all; the flowing
locks, the blushing cheeks, the skin entire. That's right. Now we're
in better trim;—you may pass on.—And who is the stunning gentleman
in the purple and the diadem?</p>

<p id="id01095"><i>Lam</i>. I am Lampichus, tyrant of Gela.</p>

<p id="id01096"><i>Her</i>. And what is all this splendour doing here, Lampichus?</p>

<p id="id01097"><i>Lam</i>. How! would you have a tyrant come hither stripped?</p>

<p id="id01098"><i>Her</i>. A tyrant! That would be too much to expect. But with a shade we
must insist. Off with these things.</p>

<p id="id01099"><i>Lam</i>. There, then: away goes my wealth.</p>

<p id="id01100"><i>Her</i>. Pomp must go too, and pride; we shall be overfreighted else.</p>

<p id="id01101"><i>Lam</i>. At least let me keep my diadem and robes.</p>

<p id="id01102"><i>Her</i>. No, no; off they come!</p>

<p id="id01103"><i>Lam</i>. Well? That is all, as you see for yourself.</p>

<p id="id01104"><i>Her</i>. There is something more yet: cruelty, folly, insolence, hatred.</p>

<p id="id01105"><i>Lam</i>. There then: I am bare.</p>

<p id="id01106"><i>Her</i>. Pass on.—And who may you be, my bulky friend?</p>

<p id="id01107"><i>Dam</i>. Damasias the athlete.</p>

<p id="id01108"><i>Her</i>. To be sure; many is the time I have seen you in the gymnasium.</p>

<p id="id01109"><i>Dam</i>. You have. Well, I have peeled; let me pass.</p>

<p id="id01110"><i>Her</i>. Peeled! my dear sir, what, with all this fleshy encumbrance?
Come, off with it; we should go to the bottom if you put one foot
aboard. And those crowns, those victories, remove them.</p>

<p id="id01111"><i>Dam</i>. There; no mistake about it this time; I am as light as any
shade among them.</p>

<p id="id01112"><i>Her</i>. That's more the kind of thing. On with you.—Crato, you can
take off that wealth and luxury and effeminacy; and we can't have that
funeral pomp here, nor those ancestral glories either; down with your
rank and reputation, and any votes of thanks or inscriptions you have
about you; and you need not tell us what size your tomb was; remarks
of that kind come heavy.</p>

<p id="id01113"><i>Cra</i>. Well, if I must, I must; there's no help for it.</p>

<p id="id01114"><i>Her</i>. Hullo! in full armour? What does this mean? and why this
trophy?</p>

<p id="id01115"><i>A General</i>. I am a great conqueror; a valiant warrior; my country's
pride.</p>

<p id="id01116"><i>Her</i>. The trophy may stop behind; we are at peace; there is no demand
for arms.—Whom have we here? whose is this knitted Drow, this flowing
beard? 'Tis some reverend sage, if outside goes for anything; he
mutters; he is wrapped in meditation.</p>

<p id="id01117"><i>Men</i>. That's a philosopher, Hermes; and an impudent quack not the
bargain. Have him out of that cloak; you will find something to amuse
you underneath it.</p>

<p id="id01118"><i>Her</i>. Off with your clothes first; and then we will see to the rest.
My goodness, what a bundle: quackery, ignorance, quarrelsomeness,
vainglory; idle questionings, prickly arguments, intricate
conceptions; humbug and gammon and wishy-washy hair-splittings without
end; and hullo! why here's avarice, and self-indulgence, and
impudence! luxury, effeminacy and peevishness!—Yes, I see them all;
you need not try to hide them. Away with falsehood and swagger and
superciliousness; why, the three-decker is not built that would hold
you with all this luggage.</p>

<p id="id01119"><i>A Philosopher</i>. I resign them all, since such is your bidding.</p>

<p id="id01120"><i>Men</i>. Have his beard off too, Hermes; only look what a ponderous bush
of a thing! There's a good five pounds' weight there.</p>

<p id="id01121"><i>Her</i>. Yes; the beard must go.</p>

<p id="id01122"><i>Phil</i>. And who shall shave me?</p>

<p id="id01123"><i>Her</i>. Menippus here shall take it off with the carpenter's axe; the
gangway will serve for a block.</p>

<p id="id01124"><i>Men</i>. Oh, can't I have a saw, Hermes? It would be much better fun.</p>

<p id="id01125"><i>Her</i>. The axe must serve.—Shrewdly chopped!—Why, you look more like
a man and less like a goat already.</p>

<p id="id01126"><i>Men</i>. A little off the eyebrows?</p>

<p id="id01127"><i>Her</i>. Why, certainly; he has trained them up all over his forehead,
for reasons best known to himself.—Worm! what, snivelling? afraid of
death? Oh, get on board with you.</p>

<p id="id01128"><i>Men</i>. He has still got the biggest thumper of all under his arm.</p>

<p id="id01129"><i>Her</i>. What's that?</p>

<p id="id01130"><i>Men</i>. Flattery; many is the good turn that has done him.</p>

<p id="id01131"><i>Phil</i>. Oh, all right, Menippus; suppose you leave your independence
behind you, and your plain—speaking, and your indifference, and your
high spirit, and your jests!—No one else here has a jest about him.</p>

<p id="id01132"><i>Her</i>. Don't you, Menippus! you stick to them; useful commodities,
these, on shipboard; light and handy.—You rhetorician there, with
your verbosities and your barbarisms, your antitheses and balances and
periods, off with the whole pack of them.</p>

<p id="id01133"><i>Rhet</i>. Away they go.</p>

<p id="id01134"><i>Her</i>. All's ready. Loose the cable, and pull in the gangway; haul up
the anchor; spread all sail; and, pilot, look to your helm. Good luck
to our voyage!—What are you all whining about, you fools? You
philosopher, late of the beard,—you're as bad as any of them.</p>

<p id="id01135"><i>Phil</i>. Ah, Hermes: I had thought that the soul was immortal.</p>

<p id="id01136"><i>Men</i>. He lies: that is not the cause of his distress.</p>

<p id="id01137"><i>Her</i>. What is it, then?</p>

<p id="id01138"><i>Men</i>. He knows that he will never have a good dinner again; never
sneak about at night with his cloak over his head, going the round of
the brothels; never spend his mornings in fooling boys out of their
money, under the pretext of teaching them wisdom.</p>

<p id="id01139"><i>Phil</i>. And pray are <i>you</i> content to be dead?</p>

<p id="id01140"><i>Men</i>. It may be presumed so, as I sought death of my own accord.—By
the way, I surely heard a noise, as if people were shouting on the
earth?</p>

<p id="id01141"><i>Her</i>. You did; and from more than one quarter.—There are people
running in a body to the Town-hall, exulting over the death of
Lampichus; the women have got hold of his wife; his infant children
fare no better,—the boys are giving them handsome pelting. Then again
you hear the applause that greets the orator Diophantus, as he
pronounces the funeral oration of our friend Crato. Ah yes, and that's
Damasias's mother, with her women, striking up a dirge. No one has
tear for you, Menippus; your remains are left in peace. Privileged
person!</p>

<p id="id01142"><i>Men</i>. Wait a bit: before long you will hear the mournful howl of
dogs, and the beating of crows' wings, as they gather to perform my
funeral rites.</p>

<p id="id01143"><i>Her</i>. I like your spirit.—However, here we are in port. Away with
you all to the judgement-seat; it is straight ahead. The ferryman and
I must go back for a fresh load.</p>

<p id="id01144"><i>Men</i>. Good voyage to you, Hermes.—Let us be getting on; what are you
all waiting for? We have got to face the judge, sooner or later; and
by all accounts his sentences are no joke; wheels, rocks, vultures are
mentioned. Every detail of our lives will now come to light!</p>

<h5 id="id01145">F.</h5>

<h2 id="id01146" style="margin-top: 4em">XI</h2>

<p id="id01147"><i>Crates. Diogenes</i></p>

<p id="id01148" style="margin-top: 2em"><i>Cra</i>. Did you know Moerichus of Corinth, Diogenes? A shipowner,
rolling in money, with a cousin called Aristeas, nearly as rich. He
had a Homeric quotation:—Wilt thou heave me? shall I heave thee?</p>

<p id="id01149">[Footnote: Homer, Il. xxiii. 724. When Ajax and Odysseus have wrestled
for some time without either's producing any impression, and the
spectators are getting tired of it, the former proposes a change in
tactics. "Let us hoist—try you with me or I with you." The idea
evidently is that each in turn is to offer only a passive resistance,
and let his adversary try to fling him thus.' <i>Leaf</i>.]</p>

<p id="id01150"><i>Diog</i>. What was the point of it?</p>

<p id="id01151"><i>Cra</i>. Why, the cousins were of equal age, expected to succeed to each
other's wealth, and behaved accordingly. They published their wills,
each naming the other sole heir in case of his own prior decease. So
it stood in black and white, and they vied with each other in showing
that deference which the relation demands. All the prophets,
astrologers, and Chaldean dream-interpreters alike, and Apollo himself
for that matter, held different views at different times about the
winner; the thousands seemed to incline now to Aristeas's side, now to
Moerichus's.</p>

<p id="id01152"><i>Diog</i>. And how did it end? I am quite curious.</p>

<p id="id01153"><i>Cra</i>. They both died on the same day, and the properties passed to
Eunomius and Thrasycles, two relations who had never had a
presentiment of it. They had been crossing from Sicyon to Cirrha, when
they were taken aback by a squall from the north-west, and capsized in
mid-channel.</p>

<p id="id01154"><i>Diog</i>. Cleverly done. Now, when we were alive, we never had such
designs on one another. I never prayed for Antisthenes's death, with a
view to inheriting his staff—though it was an extremely serviceable
one, which he had cut himself from a wild olive; and I do not credit
you, Crates, with ever having had an eye to my succession; it included
the tub, and a wallet with two pints of lupines in it.</p>

<p id="id01155"><i>Cra</i>. Why, no; these things were superfluities to me—and to
yourself, indeed. The real necessities you inherited from Antisthenes,
and I from you; and in those necessities was more grandeur and majesty
than in the Persian Empire.</p>

<p id="id01156"><i>Diog</i>. You allude to—-</p>

<p id="id01157"><i>Cra</i>. Wisdom, independence, truth, frankness, freedom.</p>

<p id="id01158"><i>Diog</i>. To be sure; now I think of it, I did inherit all this from
Antisthenes, and left it to you with some addition.</p>

<p id="id01159"><i>Cra</i>. Others, however, were not interested in such property; no one
paid us the attentions of an expectant heir; they all lad their eyes
on gold, instead.</p>

<p id="id01160"><i>Diog</i>. Of course; they had no receptacle for such things as we could
give; luxury had made them so leaky—as full of holes as a worn-out
purse. Put wisdom, frankness, or truth into them, and it would have
dropped out; the bottom of the bag would have let them through, like
the perforated cask into which those poor Danaids are always pouring.
Gold, on the other hand, they could grip with tooth or nail or
somehow.</p>

<p id="id01161"><i>Cra</i>. Result: our wealth will still be ours down here; while they
will arrive with no more than one penny, and even that must be left
with the ferryman.</p>

<h5 id="id01162">H.</h5>

<h2 id="id01163" style="margin-top: 4em">XII</h2>

<p id="id01164"><i>Alexander. Hannibal. Minos. Scipio</i></p>

<p id="id01165" style="margin-top: 2em"><i>Alex</i>. Libyan, I claim precedence of you. I am the better man.</p>

<p id="id01166"><i>Han</i>. Pardon me.</p>

<p id="id01167"><i>Alex</i>. Then let Minos decide.</p>

<p id="id01168"><i>Mi</i>. Who are you both?</p>

<p id="id01169"><i>Alex</i>. This is Hannibal, the Carthaginian: I am Alexander, the son of
Philip.</p>

<p id="id01170"><i>Mi</i>. Bless me, a distinguished pair! And what is the quarrel about?</p>

<p id="id01171"><i>Alex</i>. It is a question of precedence. He says he is the better
general: and I maintain that neither Hannibal nor (I might almost add)
any of my predecessors was my equal in strategy; all the world knows
that.</p>

<p id="id01172"><i>Mi</i>. Well, you shall each have your say in turn: the Libyan first.</p>

<p id="id01173"><i>Han</i>. Fortunately for me, Minos, I have mastered Greek since I have
been here; so that my adversary will not have even that advantage of
me. Now I hold that the highest praise is due to those who have won
their way to greatness from obscurity; who have clothed themselves in
power, and shown themselves fit for dominion. I myself entered Spain
with a handful of men, took service under my brother, and was found
worthy of the supreme command. I conquered the Celtiberians, subdued
Western Gaul, crossed the Alps, overran the valley of the Po, sacked
town after town, made myself master of the plains, approached the
bulwarks of the capital, and in one day slew such a host, that their
finger-rings were measured by bushels, and the rivers were bridged by
their bodies. And this I did, though I had never been called a son of
Ammon; I never pretended to be a god, never related visions of my
mother; I made no secret of the fact that I was mere flesh and blood.
My rivals were the ablest generals in the world, commanding the best
soldiers in the world; I warred not with Medes or Assyrians, who fly
before they are pursued, and yield the victory to him that dares take
it.</p>

<p id="id01174">Alexander, on the other hand, in increasing and extending as he did
the dominion which he had inherited from his father, was but following
the impetus given to him by Fortune. And this conqueror had no sooner
crushed his puny adversary by the victories of Issus and Arbela, than
he forsook the traditions of his country, and lived the life of a
Persian; accepting the prostrations of his subjects, assassinating his
friends at his own table, or handing them over to the executioner. I
in my command respected the freedom of my country, delayed not to obey
her summons, when the enemy with their huge armament invaded Libya,
laid aside the privileges of my office, and submitted to my sentence
without a murmur. Yet I was a barbarian all unskilled in Greek
culture; I could not recite Homer, nor had I enjoyed the advantages of
Aristotle's instruction; I had to make a shift with such qualities as
were mine by nature.—It is on these grounds that I claim the
pre-eminence. My rival has indeed all the lustre that attaches to the
wearing of a diadem, and—I know not—for Macedonians such things may
have charms: but I cannot think that this circumstance constitutes a
higher claim than the courage and genius of one who owed nothing to
Fortune, and everything to his own resolution.</p>

<p id="id01175"><i>Mi</i>. Not bad, for a Libyan.—Well, Alexander, what do you say to
that?</p>

<p id="id01176"><i>Alex</i>. Silence, Minos, would be the best answer to such confident
self-assertion. The tongue of Fame will suffice of itself to convince
you that I was a great prince, and my opponent a petty adventurer. But
I would have you consider the distance between us. Called to the
throne while I was yet a boy, I quelled the disorders of my kingdom,
and avenged my father's murder. By the destruction of Thebes, I
inspired the Greeks with such awe, that they appointed me their
commander-in-chief; and from that moment, scorning to confine myself
to the kingdom that I inherited from my father, I extended my gaze
over the entire face of the earth, and thought it shame if I should
govern less than the whole. With a small force I invaded Asia, gained
a great victory on the Granicus, took Lydia, lonia, Phrygia,—in
short, subdued all that was within my reach, before I commenced my
march for Issus, where Darius was waiting for me at the head of his
myriads. You know the sequel: yourselves can best say what was the
number of the dead whom on one day I dispatched hither. The ferryman
tells me that his boat would not hold them; most of them had to come
across on rafts of their own construction. In these enterprises, I was
ever at the head of my troops, ever courted danger. To say nothing of
Tyre and Arbela, I penetrated into India, and carried my empire to the
shores of Ocean; I captured elephants; I conquered Porus; I crossed
the Tanais, and worsted the Scythians—no mean enemies—in a
tremendous cavalry engagement. I heaped benefits upon my friends: I
made my enemies taste my resentment. If men took me for a god, I
cannot blame them; the vastness of my undertakings might excuse such a
belief. But to conclude. I died a king: Hannibal, a fugitive at the
court of the Bithynian Prusias—fitting end for villany and cruelty.
Of his Italian victories I say nothing; they were the fruit not of
honest legitimate warfare, but of treachery, craft, and dissimulation.
He taunts me with self-indulgence: my illustrious friend has surely
forgotten the pleasant time he spent in Capua among the ladies, while
the precious moments fleeted by. Had I not scorned the Western world,
and turned my attention to the East, what would it have cost me to
make the bloodless conquest of Italy, and Libya, and all, as far West
as Gades? But nations that already cowered beneath a master were
unworthy of my sword.—I have finished, Minos, and await your
decision; of the many arguments I might have used, these shall
suffice.</p>

<p id="id01177"><i>Sci</i>. First, Minos, let me speak.</p>

<p id="id01178"><i>Mi</i>. And who are you, friend? and where do you come from?</p>

<p id="id01179"><i>Sci</i>. I am Scipio, the Roman general, who destroyed Carthage, and
gained great victories over the Libyans.</p>

<p id="id01180"><i>Mi</i>. Well, and what have you to say?</p>

<p id="id01181"><i>Sci</i>. That Alexander is my superior, and I am Hannibal's, having
defeated him, and driven him to ignominious flight. What impudence is
this, to contend with Alexander, to whom I, your conqueror, would not
presume to compare myself!</p>

<p id="id01182"><i>Mi</i>. Honestly spoken, Scipio, on my word! Very well, then: Alexander
comes first, and you next; and I think we must say Hannibal third. And
a very creditable third, too.</p>

<h5 id="id01183">F.</h5>

<h2 id="id01184" style="margin-top: 4em">XIII</h2>

<p id="id01185"><i>Diogenes. Alexander</i></p>

<p id="id01186" style="margin-top: 2em"><i>Diog</i>. Dear me, Alexander, <i>you</i> dead like the rest of us?</p>

<p id="id01187"><i>Alex</i>. As you see, sir; is there anything extraordinary in a mortal's
dying?</p>

<p id="id01188"><i>Diog</i>. So Ammon lied when he said you were his son; you were Philip's
after all.</p>

<p id="id01189"><i>Alex</i>. Apparently; if I had been Ammon's, I should not have died.</p>

<p id="id01190"><i>Diog</i>. Strange! there were tales of the same order about Olympias
too. A serpent visited her, and was seen in her bed; we were given to
understand that that was how you came into the world, and Philip made
a mistake when he took you for his.</p>

<p id="id01191"><i>Alex</i>. Yes, I was told all that myself; however, I know now that my
mother's and the Ammon stories were all moonshine.</p>

<p id="id01192"><i>Diog</i>. Their lies were of some practical value to you, though; your
divinity brought a good many people to their knees. But now, whom did
you leave your great empire to?</p>

<p id="id01193"><i>Alex</i>. Diogenes, I cannot tell you. I had no time to leave any
directions about it, beyond just giving Perdiccas my ring as I died.
Why are you laughing?</p>

<p id="id01194"><i>Diog</i>. Oh, I was only thinking of the Greeks' behaviour; directly you
succeeded, how they flattered you! their elected patron, generalissimo
against the barbarian; one of the twelve Gods according to some;
temples built and sacrifices offered to the Serpent's son! If I may
ask, where did your Macedonians bury you?</p>

<p id="id01195"><i>Alex</i>. I have lain in Babylon a full month to-day; and Ptolemy of the
Guards is pledged, as soon as he can get a moment's respite from
present disturbances, to take and bury me in Egypt, there to be
reckoned among the Gods.</p>

<p id="id01196"><i>Diog</i>. I have some reason to laugh, you see; still nursing vain hopes
of developing into an Osiris or Anubis! Pray, your Godhead, put these
expectations from you; none may re-ascend who has once sailed the lake
and penetrated our entrance; Aeacus is watchful, and Cerberus an
awkward customer. But there is one thing I wish you would tell me: how
do you like thinking over all the earthly bliss you left to come here
—your guards and armour-bearers and lieutenant-governors, your heaps
of gold and adoring peoples, Babylon and Bactria, your huge elephants,
your honour and glory, those conspicuous drives with white-cinctured
locks and clasped purple cloak? does the thought of them <i>hurt</i>? What,
crying? silly fellow! did not your wise Aristotle include in his
instructions any hint of the insecurity of fortune's favours?</p>

<p id="id01197"><i>Alex</i>. Wise? call him the craftiest of all flatterers. Allow me to
know a little more than other people about Aristotle; his requests
and his letters came to <i>my</i> address; <i>I</i> know how he profited by my
passion for culture; how he would toady and compliment me, to be sure!
now it was my beauty—that too is included under The Good; now it was
my deeds and my money; for money too he called a Good—he meant that
he was not going to be ashamed of taking it. Ah, Diogenes, an
impostor; and a past master at it too. For me, the result of his
wisdom is that I am distressed for the things you catalogued just now,
as if I had lost in them the chief Goods.</p>

<p id="id01198"><i>Diog</i>. Wouldst know thy course? I will prescribe for your distress.
Our flora, unfortunately, does not include hellebore; but you take
plenty of Lethe-water—good, deep, repeated draughts; that will
relieve your distress over the Aristotelian Goods. Quick; here are
Clitus, Callisthenes, and a lot of others making for you; they mean to
tear you in pieces and pay you out. Here, go the opposite way; and
remember, repeated draughts.</p>

<h5 id="id01199">H.</h5>

<h2 id="id01200" style="margin-top: 4em">XIV</h2>

<p id="id01201"><i>Philip. Alexander</i></p>

<p id="id01202" style="margin-top: 2em"><i>Phil</i>. You cannot deny that you are my son this time, Alexander; you
would not have died if you had been Ammon's.</p>

<p id="id01203"><i>Alex</i>. I knew all the time that you, Philip, son of Amyntas, were my
father. I only accepted the statement of the oracle because I thought
it was good policy.</p>

<p id="id01204"><i>Phil</i>. What, to suffer yourself to be fooled by lying priests?</p>

<p id="id01205"><i>Alex</i>. No, but it had an awe-inspiring effect upon the barbarians.
When they thought they had a God to deal with, they gave up the
struggle; which made their conquest a simple matter.</p>

<p id="id01206"><i>Phil</i>. And whom did <i>you</i> ever conquer that was worth conquering?
Your adversaries were ever timid creatures, with their bows and their
targets and their wicker shields. It was other work conquering the
Greeks: Boeotians, Phocians, Athenians; Arcadian hoplites, Thessalian
cavalry, javelin-men from Elis, peltasts of Mantinea; Thracians,
Illyrians, Paeonians; to subdue these was something. But for
gold-laced womanish Medes and Persians and Chaldaeans,—why, it had
been done before: did you never hear of the expedition of the Ten
Thousand under Clearchus? and how the enemy would not even come to
blows with them, but ran away before they were within bow-shot?</p>

<p id="id01207"><i>Alex</i>. Still, there were the Scythians, father, and the Indian
elephants; they were no joke. And <i>my</i> conquests were not gained by
dissension or treachery; I broke no oath, no promise, nor ever
purchased victory at the expense of honour. As to the Greeks, most of
them joined me without a struggle; and I dare say you have heard how I
handled Thebes.</p>

<p id="id01208"><i>Phil</i>. I know all about that; I had it from Clitus, whom you ran
through the body, in the middle of dinner, because he presumed to
mention my achievements in the same breath with yours. They tell me
too that you took to aping the manners of your conquered Medes;
abandoned the Macedonian cloak in favour of the <i>candies</i>, assumed the
upright tiara, and exacted oriental prostrations from Macedonian
freemen! This is delicious. As to your brilliant matches, and your
beloved Hephaestion, and your scholars in lions' cages,—the less said
the better. I have only heard one thing to your credit: you respected
the person of Darius's beautiful wife, and you provided for his mother
and daughters; there you acted like a king.</p>

<p id="id01209"><i>Alex</i>. And have you nothing to say of my adventurous spirit, father,
when I was the first to leap down within the ramparts of Oxydracae,
and was covered with wounds?</p>

<p id="id01210"><i>Phil</i>. Not a word. Not that it is a bad thing, in my opinion, for a
king to get wounded occasionally, and to face danger at the head of
his troops: but this was the last thing that you were called upon to
do. You were passing for a God; and your being wounded, and carried
off the field on a litter, bleeding and groaning, could only excite
the ridicule of the spectators: Ammon stood convicted of quackery, his
oracle of falsehood, his priests of flattery. The son of Zeus in a
swoon, requiring medical assistance! who could help laughing at the
sight? And now that you have died, can you doubt that many a jest is
being cracked on the subject of your divinity, as men contemplate the
God's corpse laid out for burial, and already going the way of all
flesh? Besides, your achievements lose half their credit from this
very circumstance which you say was so useful in facilitating your
conquests: nothing you did could come up to your divine reputation.</p>

<p id="id01211"><i>Alex</i>. The world thinks otherwise. I am ranked with Heracles and
Dionysus; and, for that matter, I took Aornos, which was more than
either of them could do.</p>

<p id="id01212"><i>Phil</i>. There spoke the son of Ammon. Heracles and Dionysus, indeed!
You ought to be ashamed of yourself, Alexander; when will you learn to
drop that bombast, and know yourself for the shade that you are?</p>

<h5 id="id01213">F.</h5>

<h2 id="id01214" style="margin-top: 4em">XV</h2>

<p id="id01215"><i>Antilochus. Achilles</i></p>

<p id="id01216" style="margin-top: 2em"><i>Ant</i>. Achilles, what you were saying to Odysseus the other day about
death was very poor-spirited; I should have expected better things
from a pupil of Chiron and Phoenix. I was listening; you said you
would rather be a servant on earth to some poor hind 'of scanty
livelihood possessed,' than king of all the dead. Such sentiments
might have been very well in the mouth of a poor-spirited cowardly
Phrygian, dishonourably in love with life: for the son of Peleus,
boldest of all Heroes, so to vilify himself, is a disgrace; it gives
the lie to all your life; you might have had a long inglorious reign
in Phthia, and your own choice was death and glory.</p>

<p id="id01217"><i>Ach</i>. In those days, son of Nestor, I knew not this place; ignorant
whether of those two was the better, I esteemed that flicker of fame
more than life; now I see that it is worthless, let folk up there make
what verses of it they will. 'Tis dead level among the dead,
Antilochus; strength and beauty are no more; we welter all in the same
gloom, one no better than another; the shades of Trojans fear me not,
Achaeans pay me no reverence; each may say what he will; a man is a
ghost, 'or be he churl, or be he peer.' It irks me; I would fain be a
servant, and alive.</p>

<p id="id01218"><i>Ant</i>. But what help, Achilles? 'tis Nature's decree that by all means
all die. We must abide by her law, and not fret at her commands.
Consider too how many of us are with you here; Odysseus comes ere
long; how else? Is there not comfort in the common fate? 'tis
something not to suffer alone. See Heracles, Meleager, and many
another great one; they, methinks, would not choose return, if one
would send them up to serve poor destitute men.</p>

<p id="id01219"><i>Ach</i>. Ay, your intent is friendly; but I know not, the thought of the
past life irks me—and each of you too, if I mistake not. And if you
confess it not, the worse for you, smothering your pain.</p>

<p id="id01220"><i>Ant</i>. Not the worse, Achilles; the better; for we see that speech is
unavailing. Be silent, bear, endure—that is our resolve, lest such
longings bring mockery on us, as on you.</p>

<h5 id="id01221">H.</h5>

<h2 id="id01222" style="margin-top: 4em">XVI</h2>

<p id="id01223"><i>Diogenes. Heracles</i></p>

<p id="id01224" style="margin-top: 2em"><i>Diog</i>. Surely this is Heracles I see? By his godhead, 'tis no other!
The bow, the club, the lion's-skin, the giant frame; 'tis Heracles
complete. Yet how should this be?—a son of Zeus, and mortal? I say,
Mighty Conqueror, are you dead? I used to sacrifice to you in the
other world; I understood you were a God!</p>

<p id="id01225"><i>Her</i>. Thou didst well. Heracles is with the Gods in Heaven,</p>

<p id="id01226">  And hath white-ankled Hebe there to wife.</p>

<p id="id01227">I am his phantom.</p>

<p id="id01228"><i>Diog</i>. His phantom! What then, can one half of any one be a God, and
the other half mortal?</p>

<p id="id01229"><i>Her</i>. Even so. The God still lives. 'Tis I, his counterpart, am dead.</p>

<p id="id01230"><i>Diog</i>. I see. You're a dummy; he palms you off upon Pluto, instead of
coming himself. And here are you, enjoying <i>his</i> mortality!</p>

<p id="id01231"><i>Her</i>. 'Tis somewhat as thou hast said.</p>

<p id="id01232"><i>Diog</i>. Well, but where were Aeacus's keen eyes, that he let a
counterfeit Heracles pass under his very nose, and never knew the
difference?</p>

<p id="id01233"><i>Her</i>. I was made very like to him.</p>

<p id="id01234"><i>Diog</i>. I believe you! Very like indeed, no difference at all! Why, we
may find it's the other way round, that you are Heracles, and the
phantom is in Heaven, married to Hebe!</p>

<p id="id01235"><i>Her</i>. Prating knave, no more of thy gibes; else thou shalt presently
learn how great a God calls me phantom.</p>

<p id="id01236"><i>Diog</i>. H'm. That bow looks as if it meant business. And yet,—what
have I to fear now? A man can die but once. Tell me, phantom,—by
your great Substance I adjure you—did you serve him in your present
capacity in the upper world? Perhaps you were one individual during
your lives, the separation taking place only at your deaths, when he,
the God, soared heavenwards, and you, the phantom, very properly made
your appearance here?</p>

<p id="id01237"><i>Her</i>. Thy ribald questions were best unanswered. Yet thus much thou
shalt know.—All that was Amphitryon in Heracles, is dead; I am that
mortal part. The Zeus in him lives, and is with the Gods in Heaven.</p>

<p id="id01238"><i>Diog</i>. Ah, now I see! Alcmena had twins, you mean,—Heracles the son
of Zeus, and Heracles the son of Amphitryon? You were really
half-bothers all the time?</p>

<p id="id01239"><i>Her</i>. Fool! not so. We twain were one Heracles.</p>

<p id="id01240"><i>Diog</i>. It's a little difficult to grasp, the two Heracleses packed
into one. I suppose you must have been like a sort of Centaur, man and
God all mixed together?</p>

<p id="id01241"><i>Her</i>. And are not all thus composed of two elements,—the body and
the soul? What then should hinder the soul from being in Heaven, with
Zeus who gave it, and the mortal part—myself—among the dead?</p>

<p id="id01242"><i>Diog</i>. Yes, yes, my esteemed son of Amphitryon,—that would be all
very well if you were a body; but you see you are a phantom, you have
no body. At this rate we shall get three Heracleses.</p>

<p id="id01243"><i>Her</i>. <i>Three</i>?</p>

<p id="id01244"><i>Diog</i>. Yes; look here. One in Heaven: one in Hades, that's you, the
phantom: and lastly the body, which by this time has returned to dust.
That makes three. Can you think of a good father for number Three?</p>

<p id="id01245"><i>Her</i>. Impudent quibbler! And who art <i>thou</i>?</p>

<p id="id01246"><i>Diog</i>. I am Diogenes's phantom, late of Sinope. But my original, I
assure you, is not 'among th' immortal Gods,' but here among dead men;
where he enjoys the best of company, and snaps my ringers at Homer and
all hair-splitting.</p>

<h5 id="id01247">F.</h5>

<h2 id="id01248" style="margin-top: 4em">XVII</h2>

<p id="id01249"><i>Menippus. Tantalus</i></p>

<p id="id01250" style="margin-top: 2em"><i>Me</i>. What are you crying out about, Tantalus? standing at the edge
and whining like that!</p>

<p id="id01251"><i>Tan</i>. Ah, Menippus, I thirst, I perish!</p>

<p id="id01252"><i>Me</i>. What, not enterprise enough to bend down to it, or scoop up some
in your palm?</p>

<p id="id01253"><i>Tan</i>. It is no use bending down; the water shrinks away as soon as it
sees me coming. And if I do scoop it up and get it to my mouth, the
outside of my lips is hardly moist before it has managed to run
through my fingers, and my hand is as dry as ever.</p>

<p id="id01254"><i>Me</i>. A very odd experience, that. But by the way, why do you want to
drink? you have no body—the part of you that was liable to hunger and
thirst is buried in Lydia somewhere; how can you, the spirit, hunger
or thirst any more?</p>

<p id="id01255"><i>Tan</i>. Therein lies my punishment—soul thirsts as if it were body.</p>

<p id="id01256"><i>Me</i>. Well, let that pass, as you say thirst is your punishment. But
why do you mind it? are you afraid of <i>dying</i>, for want of drink? I do
not know of any second Hades; can you die to this one, and go further?</p>

<p id="id01257"><i>Tan</i>. No, that is quite true. But you see this is part of the
sentence: I must long for drink, though I have no need of it.</p>

<p id="id01258"><i>Me</i>. There is no meaning in that. There <i>is</i> a draught you need,
though; some neat hellebore is what <i>you</i> want; you are suffering from
a converse hydrophobia; you are not afraid of water, but you are of
thirst.</p>

<p id="id01259"><i>Tan</i>. I would as life drink hellebore as anything, if I could but
drink.</p>

<p id="id01260"><i>Me</i>. Never fear, Tantalus; neither you nor any other ghost will ever
do that; it is impossible, you see; just as well we have not all got a
penal thirst like you, with the water running away from us.</p>

<h5 id="id01261">H.</h5>

<h2 id="id01262" style="margin-top: 4em">XVIII</h2>

<p id="id01263"><i>Menippus. Hermes</i></p>

<p id="id01264" style="margin-top: 2em"><i>Me</i>. Where are all the beauties, Hermes? Show me round; I am a
new-comer.</p>

<p id="id01265"><i>Her</i>. I am busy, Menippus. But look over there to your right, and you
will see Hyacinth, Narcissus, Nireus, Achilles, Tyro, Helen, Leda,—
all the beauties of old.</p>

<p id="id01266"><i>Me</i>. I can only see bones, and bare skulls; most of them are exactly
alike.</p>

<p id="id01267"><i>Her</i>. Those bones, of which you seem to think so lightly, have been
the theme of admiring poets.</p>

<p id="id01268"><i>Me</i>. Well, but show me Helen; I shall never be able to make her out
by myself.</p>

<p id="id01269"><i>Her</i>. This skull is Helen.</p>

<p id="id01270"><i>Me</i>. And for this a thousand ships carried warriors from every part
of Greece; Greeks and barbarians were slain, and cities made desolate.</p>

<p id="id01271"><i>Her</i>. Ah, Menippus, you never saw the living Helen; or you would have
said with Homer,</p>

<p id="id01272">  Well might they suffer grievous years of toil<br/>

  Who strove for such a prize.<br/>
</p>

<p id="id01273">We look at withered flowers, whose dye is gone from them, and what can
we call them but unlovely things? Yet in the hour of their bloom these
unlovely things were things of beauty.</p>

<p id="id01274"><i>Me</i>. Strange, that the Greeks could not realize what it was for which
they laboured; how short-lived, how soon to fade.</p>

<p id="id01275"><i>Her</i>. I have no time for moralizing. Choose your spot, where you
will, and lie down. I must go to fetch new dead.</p>

<h5 id="id01276">F.</h5>

<h2 id="id01277" style="margin-top: 4em">XIX</h2>

<p id="id01278"><i>Aeacus. Protesilaus. Menelaus. Paris</i></p>

<p id="id01279" style="margin-top: 2em"><i>Aea</i>. Now then, Protesilaus, what do you mean by assaulting and
throttling Helen?</p>

<p id="id01280"><i>Pro</i>. Why, it was all her fault that I died, leaving my house half
built, and my bride a widow.</p>

<p id="id01281"><i>Aea</i>. You should blame Menelaus, for taking you all to Troy after
such a light-o'-love.</p>

<p id="id01282"><i>Pro</i>. That is true; he shall answer it.</p>

<p id="id01283"><i>Me</i>. No, no, my dear sir; Paris surely is the man; he outraged all
rights in carrying off his host's wife with him. <i>He</i> deserves
throttling, if you like, and not from you only, but from Greeks and
barbarians as well, for all the deaths he brought upon them.</p>

<p id="id01284"><i>Pro</i>. Ah, now I have it. Here, you—you <i>Paris! you</i> shall not escape
my clutches.</p>

<p id="id01285"><i>Pa</i>. Oh, come, sir, you will never wrong one of the same gentle craft
as yourself. Am I not a lover too, and a subject of your deity?
against love you know (with the best will in the world) how vain it is
to strive; 'tis a spirit that draws us whither it will.</p>

<p id="id01286"><i>Pro</i>. There is reason in that. Oh, would that I had Love himself here
in these hands!</p>

<p id="id01287"><i>Aea</i>. Permit me to charge myself with his defence. He does not
absolutely deny his responsibility for Paris's love; but that for your
death he refers to yourself, Protesilaus. You forgot all about your
bride, fell in love with fame, and, directly the fleet touched the
Troad, took that rash senseless leap, which brought you first to shore
and to death.</p>

<p id="id01288"><i>Pro</i>. Now it is my turn to correct, Aeacus. The blame does not rest
with me, but with Fate; so was my thread spun from the beginning.</p>

<p id="id01289"><i>Aea</i>. Exactly so; then why blame our good friends here?</p>

<h5 id="id01290">H.</h5>

<h2 id="id01291" style="margin-top: 4em">XX</h2>

<p id="id01292"><i>Menippus. Aeacus. Various Shades</i></p>

<p id="id01293" style="margin-top: 2em"><i>Me</i>. In Pluto's name, Aeacus, show me all the sights of Hades.</p>

<p id="id01294"><i>Aea</i>. That would be rather an undertaking, Menippus. However, you
shall see the principal things. Cerberus here you know already, and
the ferryman who brought you over. And you saw the Styx on your way,
and Pyriphlegethon.</p>

<p id="id01295"><i>Me</i>. Yes, and you are the gate-keeper; I know all that; and I have
seen the King and the Furies. But show me the men of ancient days,
especially the celebrities.</p>

<p id="id01296"><i>Aea</i>. This is Agamemnon; this is Achilles; near him, Idomeneus; next
comes Odysseus; then Ajax, Diomede, and all the great Greeks.</p>

<p id="id01297"><i>Me</i>. Why, Homer, Homer, what is this? All your great heroes flung
down upon the earth, shapeless, undistinguishable; mere meaningless
dust; 'strengthless heads,' and no mistake.—Who is this one, Aeacus?</p>

<p id="id01298"><i>Aea</i>. That is Cyrus; and here is Croesus; beyond him Sardanapalus,
and beyond him again Midas. And yonder is Xerxes.</p>

<p id="id01299"><i>Me</i>. Ha! and it was before this creature that Greece trembled? this
is our yoker of Hellesponts, our designer of Athos-canals?—Croesus
too! a sad spectacle! As to Sardanapalus, I will lend him a box on the
ear, with your permission.</p>

<p id="id01300"><i>Aea</i>. And crack his skull, poor dear! Certainly not.</p>

<p id="id01301"><i>Me</i>. Then I must content myself with spitting in his ladyship's face.</p>

<p id="id01302"><i>Aea</i>. Would you like to see the philosophers?</p>

<p id="id01303"><i>Me</i>. I should like it of all things.</p>

<p id="id01304"><i>Aea</i>. First comes Pythagoras.</p>

<p id="id01305"><i>Me</i>. Good-day, Euphorbus, <i>alias</i> Apollo, <i>alias</i> what you will.</p>

<p id="id01306"><i>Py</i>. Good-day, Menippus.</p>

<p id="id01307"><i>Me</i>. What, no golden thigh nowadays?</p>

<p id="id01308"><i>Py</i>. Why, no. I wonder if there is anything to eat in that wallet of
yours?</p>

<p id="id01309"><i>Me</i>. Beans, friend; you don't like beans.</p>

<p id="id01310"><i>Py</i>. Try me. My principles have changed with my quarters. I find that
down here our parents' heads are in no way connected with beans.</p>

<p id="id01311"><i>Aea</i>. Here is Solon, the son of Execestides, and there is Thales. By
them are Pittacus, and the rest of the sages, seven in all, as you
see. <i>Me</i>. The only resigned and cheerful countenances yet. Who is the
one covered with ashes, like a loaf baked in the embers? He is all
over blisters.</p>

<p id="id01312"><i>Aea</i>. That is Empedocles. He was half-roasted when he got here from
Etna.</p>

<p id="id01313"><i>Me</i>. Tell me, my brazen-slippered friend, what induced you to jump
into the crater?</p>

<p id="id01314"><i>Em</i>. I did it in a fit of melancholy.</p>

<p id="id01315"><i>Me</i>. Not you. Vanity, pride, folly; these were what burnt you up,
slippers and all; and serve you right. All that ingenuity was thrown
away, too: your death was detected.—Aeacus, where is Socrates?</p>

<p id="id01316"><i>Aea</i>. He is generally talking nonsense with Nestor and Palamedes.</p>

<p id="id01317"><i>Me</i>. But I should like to see him, if he is anywhere about.</p>

<p id="id01318"><i>Aea</i>. You see the bald one?  <i>Me</i>. They are all bald; that is a
distinction without a difference.</p>

<p id="id01319"><i>Aea</i>. The snub-nosed one.</p>

<p id="id01320"><i>Me</i>. There again: they are all snub-nosed.</p>

<p id="id01321"><i>Soc</i>. Do you want me, Menippus?</p>

<p id="id01322"><i>Me</i>. The very man I am looking for.</p>

<p id="id01323"><i>Soc</i>. How goes it in Athens?</p>

<p id="id01324"><i>Me</i>. There are a great many young men there professing philosophy;
and to judge from their dress and their walk, they should be perfect
in it.</p>

<p id="id01325"><i>Soc</i>. I have seen many such.</p>

<p id="id01326"><i>Me</i>. For that matter, I suppose you saw Aristippus arrive, reeking
with scent; and Plato, the polished flatterer from Sicilian courts?</p>

<p id="id01327"><i>Soc</i>. And what do they think about <i>me</i> in Athens?</p>

<p id="id01328"><i>Me</i>. Ah, you are fortunate in that respect. You pass for a most
remarkable man, omniscient in fact. And all the time—if the truth
must out—you know absolutely nothing.</p>

<p id="id01329"><i>Soc</i>. I told them that myself: but they would have it that that was
my irony.</p>

<p id="id01330"><i>Me</i>. And who are your friends?</p>

<p id="id01331"><i>Soc</i>. Charmides; Phaedrus; the son of Clinias.</p>

<p id="id01332"><i>Me</i>. Ha, ha! still at your old trade; still an admirer of beauty.</p>

<p id="id01333"><i>Soc</i>. How could I be better occupied? Will you join us?</p>

<p id="id01334"><i>Me</i>. No, thank you; I am off, to take up my quarters by Croesus and
Sardanapalus. I expect huge entertainment from their outcries.</p>

<p id="id01335"><i>Aea</i>. I must be off, too; or some one may escape. You shall see the
rest another day, Menippus.</p>

<p id="id01336"><i>Me</i>. I need not detain you. I have seen enough.</p>

<h5 id="id01337">F.</h5>

<h2 id="id01338" style="margin-top: 4em">XXI</h2>

<p id="id01339"><i>Menippus. Cerberus</i></p>

<p id="id01340" style="margin-top: 2em"><i>Me</i>. My dear coz—for Cerberus and Cynic are surely related through
the dog—I adjure you by the Styx, tell me how Socrates behaved during
the descent. A God like you can doubtless articulate instead of
barking, if he chooses.</p>

<p id="id01341"><i>Cer</i>. Well, while he was some way off, he seemed quite unshaken; and
I thought he was bent on letting the people outside realize the fact
too. Then he passed into the opening and saw the gloom; I at the same
time gave him a touch of the hemlock, and a pull by the leg, as he was
rather slow. Then he squalled like a baby, whimpered about his
children, and, oh, I don't know what he didn't do.</p>

<p id="id01342"><i>Me</i>. So <i>he</i> was one of the theorists, was he? His indifference was a
sham?</p>

<p id="id01343"><i>Cer</i>. Yes; it was only that he accepted the inevitable, and put a
bold face on it, pretending to welcome the universal fate, by way of
impressing the bystanders. All that sort are the same, I tell you—
bold resolute fellows as far as the entrance; it is inside that the
real test comes.</p>

<p id="id01344"><i>Me</i>. What did you think of <i>my</i> performance?</p>

<p id="id01345"><i>Cer</i>. Ah, Menippus, you were the exception; you are a credit to the
breed, and so was Diogenes before you. You two came in without any
compulsion or pushing, of your own free will, with a laugh for
yourselves and a curse for the rest.</p>

<h5 id="id01346">F.</h5>

<h2 id="id01347" style="margin-top: 4em">XXII</h2>

<p id="id01348"><i>Charon. Menippus. Hermes</i></p>

<p id="id01349" style="margin-top: 2em"><i>Ch</i>. Your fare, you rascal.</p>

<p id="id01350"><i>Me</i>. Bawl away, Charon, if it gives you any pleasure.</p>

<p id="id01351"><i>Ch</i>. I brought you across: give me my fare.</p>

<p id="id01352"><i>Me</i>. I can't, if I haven't got it.</p>

<p id="id01353"><i>Ch</i>. And who is so poor that he has not got a penny?</p>

<p id="id01354"><i>Me</i>. I for one; I don't know who else.</p>

<p id="id01355"><i>Ch</i>. Pay: or, by Pluto, I'll strangle you.</p>

<p id="id01356"><i>Me</i>. And I'll crack your skull with this stick.</p>

<p id="id01357"><i>Ch</i>. So you are to come all that way for nothing?</p>

<p id="id01358"><i>Me</i>. Let Hermes pay for me: he put me on board.</p>

<p id="id01359"><i>Her</i>. I dare say! A fine time I shall have of it, if I am to pay for
the shades.</p>

<p id="id01360"><i>Ch</i>. I'm not going to let you off.</p>

<p id="id01361"><i>Me</i>. You can haul up your ship and wait, for all I care. If I have
not got the money, I can't pay you, can I?</p>

<p id="id01362"><i>Ch</i>. You knew you ought to bring it?</p>

<p id="id01363"><i>Me</i>. I knew that: but I hadn't got it. What would you have? I ought
not to have died, I suppose?</p>

<p id="id01364"><i>Ch</i>. So you are to have the distinction of being the only passenger
that ever crossed gratis?</p>

<p id="id01365"><i>Me</i>. Oh, come now: gratis! I took an oar, and I baled; and I didn't
cry, which is more than can be said for any of the others.</p>

<p id="id01366"><i>Ch</i>. That's neither here nor there. I must have my penny; it's only
right.</p>

<p id="id01367"><i>Me</i>. Well, you had better take me back again to life.</p>

<p id="id01368"><i>Ch</i>. Yes, and get a thrashing from Aeacus for my pains! I like that.</p>

<p id="id01369"><i>Me</i>. Well, don't bother me.</p>

<p id="id01370"><i>Ch</i>. Let me see what you have got in that wallet.</p>

<p id="id01371"><i>Me</i>. Beans: have some?—and a Hecate's supper.</p>

<p id="id01372"><i>Ch</i>. Where did you pick up this Cynic, Hermes? The noise he made on
the crossing, too! laughing and jeering at all the rest, and singing,
when every one else was at his lamentations.</p>

<p id="id01373"><i>Her</i>. Ah, Charon, you little know your passenger! Independence, every
inch of him: he cares for no one. 'Tis Menippus.</p>

<p id="id01374"><i>Ch</i>. Wait till I catch you—-</p>

<p id="id01375"><i>Me</i>. Precisely; I'll wait—till you catch me again.</p>

<h5 id="id01376">F.</h5>

<h2 id="id01377" style="margin-top: 4em">XXIII</h2>

<p id="id01378"><i>Protesilaus. Pluto. Persephone</i></p>

<p id="id01379" style="margin-top: 2em"><i>Pro</i>. Lord, King, our Zeus! and thou, daughter of Demeter! Grant a
lover's boon!</p>

<p id="id01380"><i>Pl</i>. What do you want? who are you?</p>

<p id="id01381"><i>Pro</i>. Protesilaus, son of Iphiclus, of Phylace, one of the Achaean
host, the first that died at Troy. And the boon I ask is release and
one day's life.</p>

<p id="id01382"><i>Pl</i>. Ah, friend, that is the love that all these dead men love, and
none shall ever win.</p>

<p id="id01383"><i>Pro</i>. Nay, dread lord, 'tis not life I love, but the bride that I
left new wedded in my chamber that day I sailed away—ah me, to be
slain by Hector as my foot touched land! My lord, that yearning gives
me no peace. I return content, if she might look on me but for an
hour.</p>

<p id="id01384"><i>Pl</i>. Did you miss your dose of Lethe, man?</p>

<p id="id01385"><i>Pro</i>. Nay, lord; but this prevailed against it.</p>

<p id="id01386"><i>Pl</i>. Oh, well, wait a little; she will come to you one day; it is so
simple; no need for you to be going up.</p>

<p id="id01387"><i>Pro</i>. My heart is sick with hope deferred; thou too, O Pluto, hast
loved; thou knowest what love is.</p>

<p id="id01388"><i>Pl</i>. What good will it do you to come to life for a day, and then
renew your pains?</p>

<p id="id01389"><i>Pro</i>. I think to win her to come with me, and bring two dead for one.</p>

<p id="id01390"><i>Pl</i>. It may not be; it never has been.</p>

<p id="id01391"><i>Pro</i>. Bethink thee, Pluto. 'Twas for this same cause that ye gave
Orpheus his Eurydice; and Heracles had interest enough to be granted
Alcestis; she was of my kin.</p>

<p id="id01392"><i>Pl</i>. Would you like to present that bare ugly skull to your fair
bride? will she admit you, when she cannot tell you from another man?
I know well enough; she will be frightened and run from you, and you
will have gone all that way for nothing.</p>

<p id="id01393"><i>Per</i>. Husband, doctor that disease yourself: tell Hermes, as soon as
Protesilaus reaches the light, to touch him with his wand, and make
him young and fair as when he left the bridal chamber.</p>

<p id="id01394"><i>Pl</i>. Well, I cannot refuse a lady. Hermes, take him up and turn him
into a bridegroom. But mind, you sir, a strictly temporary one.</p>

<h5 id="id01395">H.</h5>

<h2 id="id01396" style="margin-top: 4em">XXIV</h2>

<p id="id01397"><i>Diogenes. Mausolus</i></p>

<p id="id01398" style="margin-top: 2em"><i>Diog</i>. Why so proud, Carian? How are you better than the rest of us?</p>

<p id="id01399"><i>Man</i>. Sinopean, to begin with, I was a king; king of all Caria, ruler
of many Lydians, subduer of islands, conqueror of well-nigh the whole
of Ionia, even to the borders of Miletus. Further, I was comely, and
of noble stature, and a mighty warrior. Finally, a vast tomb lies over
me in Halicarnassus, of such dimensions, of such exquisite beauty as
no other shade can boast. Thereon are the perfect semblances of man
and horse, carved in the fairest marble; scarcely may a temple be
found to match it. These are the grounds of my pride: are they
inadequate?</p>

<p id="id01400"><i>Diog</i>. Kingship—beauty—heavy tomb; is that it?</p>

<p id="id01401"><i>Mau</i>. It is as you say.</p>

<p id="id01402"><i>Diog</i>. But, my handsome Mausolus, the power and the beauty are no
longer there. If we were to appoint an umpire now on the question of
comeliness, I see no reason why he should prefer your skull to mine.
Both are bald, and bare of flesh; our teeth are equally in evidence;
each of us has lost his eyes, and each is snub-nosed. Then as to the
tomb and the costly marbles, I dare say such a fine erection gives the
Halicarnassians something to brag about and show off to strangers: but
I don't see, friend, that you are the better for it, unless it is that
you claim to carry more weight than the rest of us, with all that
marble on the top of you.</p>

<p id="id01403"><i>Mau</i>. Then all is to go for nothing? Mausolus and Diogenes are to
rank as equals?</p>

<p id="id01404"><i>Diog</i>. Equals! My dear sir, no; I don't say that. While Mausolus is
groaning over the memories of earth, and the felicity which he
supposed to be his, Diogenes will be chuckling. While Mausolus boasts
of the tomb raised to him by Artemisia, his wife and sister, Diogenes
knows not whether he has a tomb or no—the question never having
occurred to him; he knows only that his name is on the tongues of the
wise, as one who lived the life of a man; a higher monument than
yours, vile Carian slave, and set on firmer foundations.</p>

<h5 id="id01405">F.</h5>

<h2 id="id01406" style="margin-top: 4em">XXV</h2>

<p id="id01407"><i>Nireus. Thersites. Menippus</i></p>

<p id="id01408" style="margin-top: 2em"><i>Ni</i>. Here we are; Menippus shall award the palm of beauty. Menippus,
am I not better-looking than he?</p>

<p id="id01409"><i>Me</i>. Well, who are you? I must know that first, mustn't I?</p>

<p id="id01410"><i>Ni</i>. Nireus and Thersites.</p>

<p id="id01411"><i>Me</i>. Which is which? I cannot tell that yet.</p>

<p id="id01412"><i>Ther</i>. One to me; I am like you; you have no such superiority as
Homer (blind, by the way) gave you when he called you the handsomest
of men; he might peak my head and thin my hair, our judge finds me
none the worse. Now, Menippus, make up your mind which is handsomer.</p>

<p id="id01413"><i>Ni</i>. I, of course, I, the son of Aglaia and Charopus,</p>

<p id="id01414">  Comeliest of all that came 'neath Trojan walls.</p>

<p id="id01415"><i>Me</i>. But not comeliest of all that come 'neath the earth, as far as I
know. Your bones are much like other people's; and the only difference
between your two skulls is that yours would not take much to stove it
in. It is a tender article, something short of masculine.</p>

<p id="id01416"><i>Ni</i>. Ask Homer what I was, when I sailed with the Achaeans.</p>

<p id="id01417"><i>Me</i>. Dreams, dreams. I am looking at what you are; what you were is
ancient history.</p>

<p id="id01418"><i>Ni</i>. Am I not handsomer here, Menippus?</p>

<p id="id01419"><i>Me</i>. You are not handsome at all, nor any one else either. Hades is a
democracy; one man is as good as another here.</p>

<p id="id01420"><i>Ther</i>. And a very tolerable arrangement too, if you ask me.</p>

<h5 id="id01421">H.</h5>

<h2 id="id01422" style="margin-top: 4em">XXVI</h2>

<p id="id01423"><i>Menippus. Chiron</i></p>

<p id="id01424" style="margin-top: 2em"><i>Me</i>. I have heard that you were a god, Chiron, and that you died of
your own choice?</p>

<p id="id01425"><i>Chi</i>. You were rightly informed. I am dead, as you see, and might
have been immortal.</p>

<p id="id01426"><i>Me</i>. And what should possess you, to be in love with Death? He has no
charm for most people.</p>

<p id="id01427"><i>Chi</i>. You are a sensible fellow; I will tell you. There was no
further satisfaction to be had from immortality.</p>

<p id="id01428"><i>Me</i>. Was it not a pleasure merely to live and see the light?</p>

<p id="id01429"><i>Chi</i>. No; it is variety, as I take it, and not monotony, that
constitutes pleasure. Living on and on, everything always the same;
sun, light, food, spring, summer, autumn, winter, one thing following
another in unending sequence,—I sickened of it all. I found that
enjoyment lay not in continual possession; that deprivation had its
share therein.</p>

<p id="id01430"><i>Me</i>. Very true, Chiron. And how have you got on since you made Hades
your home?</p>

<p id="id01431"><i>Chi</i>. Not unpleasantly. I like the truly republican equality that
prevails; and as to whether one is in light or darkness, that makes no
difference at all. Then again there is no hunger or thirst here; one
is independent of such things.</p>

<p id="id01432"><i>Me</i>. Take care, Chiron! You may be caught in the snare of your own
reasonings.</p>

<p id="id01433"><i>Chi</i>. How should that be?</p>

<p id="id01434"><i>Me</i>. Why, if the monotony of the other world brought on satiety, the
monotony here may do the same. You will have to look about for a
further change, and I fancy there is no third life procurable.</p>

<p id="id01435"><i>Chi</i>. Then what is to be done, Menippus?</p>

<p id="id01436"><i>Me</i>. Take things as you find them, I suppose, like a sensible fellow,
and make the best of everything.</p>

<h5 id="id01437">F.</h5>

<h2 id="id01438" style="margin-top: 4em">XXVII</h2>

<p id="id01439"><i>Diogenes. Antisthenes. Crates</i></p>

<p id="id01440" style="margin-top: 2em"><i>Diog</i>. Now, friends, we have plenty of time; what say you to a
stroll? we might go to the entrance and have a look at the new-comers
—what they are and how they behave.</p>

<p id="id01441"><i>Ant</i>. The very thing. It will be an amusing sight—some weeping, some
imploring to be let go, some resisting; when Hermes collars them, they
will stick their heels in and throw their weight back; and all to no
purpose.</p>

<p id="id01442"><i>Cra</i>. Very well; and meanwhile, let me give you my experiences on the
way down.</p>

<p id="id01443"><i>Diog</i>. Yes, go on, Crates; I dare say you saw some entertaining
sights.</p>

<p id="id01444"><i>Cra</i>. We were a large party, of which the most distinguished were
Ismenodorus, a rich townsman of ours, Arsaces, ruler of Media, and
Oroetes the Armenian. Ismenodorus had been murdered by robbers going
to Eleusis over Cithaeron, I believe. He was moaning, nursing his
wound, apostrophizing the young children he had left, and cursing his
foolhardiness. He knew Cithaeron and the Eleutherae district were all
devastated by the wars, and yet he must take only two servants with
him—with five bowls and four cups of solid gold in his baggage, too.
Arsaces was an old man of rather imposing aspect; he expressed his
feelings in true barbaric fashion, was exceedingly angry at being
expected to walk, and kept calling for his horse. In point of fact it
had died with him, it and he having been simultaneously transfixed by
a Thracian pikeman in the fight with the Cappadocians on the Araxes.
Arsaces described to us how he had charged far in advance of his men,
and the Thracian, standing his ground and sheltering himself with his
buckler, warded off the lance, and then, planting his pike, transfixed
man and horse together.</p>

<p id="id01445"><i>Ant</i>. How could it possibly be done simultaneously?</p>

<p id="id01446"><i>Cra</i>. Oh, quite simple. The Median was charging with his thirty-foot
lance in front of him; the Thracian knocked it aside with his buckler;
the point glanced by; then he knelt, received the charge on his pike,
pierced the horse's chest—the spirited beast impaling itself by its
own impetus—, and finally ran Arsaces through groin and buttock. You
see what happened; it was the horse's doing rather than the man's.
However, Arsaces did not at all appreciate equality, and wanted to
come down on horseback. As for Oroetes, he was so tender-footed that
he could not stand, far less walk. That is the way with all the Medes
—once they are off their horses, they go delicately on tiptoe as if
they were treading on thorns. He threw himself down, and there he lay;
nothing would induce him to get up; so the excellent Hermes had to
pick him up and carry him to the ferry; how I laughed!</p>

<p id="id01447"><i>Ant</i>. When <i>I</i> came down, I did not keep with the crowd; I left them
to their blubberings, ran on to the ferry, and secured a comfortable
seat for the passage. Then as we crossed, they were divided between
tears and sea-sickness, and gave me a merry time of it.</p>

<p id="id01448"><i>Diog</i>. You two have described your fellow passengers; now for mine.
There came down with me Blepsias, the Pisatan usurer, Lampis, an
Acarnanian freelance, and the Corinthian millionaire Damis. The last
had been poisoned by his son, Lampis had cut his throat for love of
the courtesan Myrtium, and the wretched Blepsias is supposed to have
died of starvation; his awful pallor and extreme emaciation looked
like it. I inquired into the manner of their deaths, though I knew
very well. When Damis exclaimed upon his son, 'You only have your
deserts,' I remarked,—'an old man of ninety living in luxury yourself
with your million of money, and fobbing off your eighteen-year son
with a few pence! As for you, sir Acarnanian'—he was groaning and
cursing Myrtium—, 'why put the blame on Love? it belongs to yourself;
you were never afraid of an enemy—took all sorts of risks in other
people's service—and then let yourself be caught, my hero, by the
artificial tears and sighs of the first wench you came across.'
Blepsias uttered his own condemnation, without giving me time to do it
for him: he had hoarded his money for heirs who were nothing to him,
and been fool enough to reckon on immortality. I assure you it was no
common satisfaction I derived from their whinings.</p>

<p id="id01449">But here we are at the gate; we must keep our eyes open, and get the
earliest view. Lord, lord, what a mixed crowd! and all in tears except
these babes and sucklings. Why, the hoary seniors are all lamentation
too; strange! has madam Life given them a love-potion? I must
interrogate this most reverend senior of them all.—Sir, why weep,
seeing that you have died full of years? has your excellency any
complaint to make, after so long a term? Ah, but you were doubtless a
king.</p>

<p id="id01450"><i>Pauper</i>. Not so.</p>

<p id="id01451"><i>Diog</i>. A provincial governor, then?</p>

<p id="id01452"><i>Pauper</i>. No, nor that.</p>

<p id="id01453"><i>Diog</i>. I see; you were wealthy, and do not like leaving your
boundless luxury to die.</p>

<p id="id01454"><i>Pauper</i>. You are quite mistaken; I was near ninety, made a miserable
livelihood out of my line and rod, was excessively poor, childless, a
cripple, and had nearly lost my sight.</p>

<p id="id01455"><i>Diog</i>. And you still wished to live?</p>

<p id="id01456"><i>Pauper</i>. Ay, sweet is the light, and dread is death; would that one
might escape it!</p>

<p id="id01457"><i>Diog</i>. You are beside yourself, old man; you are like a child kicking
at the pricks, you contemporary of the ferryman. Well, we need wonder
no more at youth, when age is still in love with life; one would have
thought it should court death as the cure for its proper ills.—And
now let us go our way, before our loitering here brings suspicion on
us: they may think we are planning an escape.</p>

<h5 id="id01458">H.</h5>

<h2 id="id01459" style="margin-top: 4em">XXVIII</h2>

<p id="id01460"><i>Menippus. Tiresias</i></p>

<p id="id01461" style="margin-top: 2em"><i>Me</i>. Whether you are blind or not, Tiresias, would be a difficult
question. Eyeless sockets are the rule among us; there is no telling
Phineus from Lynceus nowadays. However, I know that you were a seer,
and that you enjoy the unique distinction of having been both man and
woman; I have it from the poets. Pray tell me which you found the more
pleasant life, the man's or the woman's?</p>

<p id="id01462"><i>Ti</i>. The woman's, by a long way; it was much less trouble. Women have
the mastery of men; and there is no fighting for them, no manning of
walls, no squabbling in the assembly, no cross-examination in the
law-courts.</p>

<p id="id01463"><i>Me</i>. Well, but you have heard how Medea, in Euripides, compassionates
her sex on their hard lot—on the intolerable pangs they endure in
travail? And by the way—Medea's words remind me did you ever have a
child, when you were a woman, or were you barren?</p>

<p id="id01464"><i>Ti</i>. What do you mean by that question, Menippus?</p>

<p id="id01465"><i>Me</i>. Oh, nothing; but I should like to know, if it is no trouble to
you.</p>

<p id="id01466"><i>Ti</i>. I was not barren: but I did not have a child, exactly.</p>

<p id="id01467"><i>Me</i>. No; but you might have had. That's all I wanted to know.</p>

<p id="id01468"><i>Ti</i>. Certainly.</p>

<p id="id01469"><i>Me</i>. And your feminine characteristics gradually vanished, and you
developed a beard, and became a man? Or did the change take place in a
moment?</p>

<p id="id01470"><i>Ti</i>. Whither does your question tend? One would think you doubted the
fact.</p>

<p id="id01471"><i>Me</i>. And what should I do but doubt such a story? Am I to take it in,
like a nincompoop, without asking myself whether it is possible or
not?</p>

<p id="id01472"><i>Ti</i>. At that rate, I suppose you are equally incredulous when you
hear of women being turned into birds or trees or beasts,—Aedon for
instance, or Daphne, or Callisto?</p>

<p id="id01473"><i>Me</i>. If I fall in with any of these ladies, I will see what they have
to say about it. But to return, friend, to your own case: were you a
prophet even in the days of your femininity? or did manhood and
prophecy come together?</p>

<p id="id01474"><i>Ti</i>. Pooh, you know nothing of the matter. I once settled a dispute
among the Gods, and was blinded by Hera for my pains; whereupon Zeus
consoled me with the gift of prophecy.</p>

<p id="id01475"><i>Me</i>. Ah, you love a lie still, Tiresias. But there, 'tis your trade.
You prophets! There is no truth in you.</p>

<h5 id="id01476">F.</h5>

<h2 id="id01477" style="margin-top: 4em">XXIX</h2>

<p id="id01478"><i>Agamemnon. Ajax</i></p>

<p id="id01479" style="margin-top: 2em"><i>Ag</i>. If you went mad and wrought your own destruction, Ajax, in
default of that you designed for us all, why put the blame on
Odysseus? Why would you not vouchsafe him a look or a word, when he
came to consult Tiresias that day? you stalked past your old comrade
in arms as if he was beneath your notice.</p>

<p id="id01480"><i>Aj</i>. Had I not good reason? My madness lies at the door of my
solitary rival for the arms.</p>

<p id="id01481"><i>Ag</i>. Did you expect to be unopposed, and carry it over us all without
a contest?</p>

<p id="id01482"><i>Aj</i>. Surely, in such a matter. The armour was mine by natural right,
seeing I was Achilles's cousin. The rest of you, his undoubted
superiors, refused to compete, recognizing my claim. It was the son of
Laertes, he that I had rescued scores of times when he would have been
cut to pieces by the Phrygians, who set up for a better man and a
stronger claimant than I.</p>

<p id="id01483"><i>Ag</i>. Blame Thetis, then, my good sir; it was she who, instead of
delivering the inheritance to the next of kin, brought the arms and
left the ownership an open question.</p>

<p id="id01484"><i>Aj</i>. No, no; the guilt was in claiming them—alone, I mean.</p>

<p id="id01485"><i>Ag</i>. Surely, Ajax, a mere man may be forgiven the sin of coveting
honour—that sweetest bait for which each one of us adventured; nay,
and he outdid you there, if a Trojan verdict counts.</p>

<p id="id01486"><i>Aj</i>. Who inspired that verdict [Footnote: Athene is meant. The
allusion is to Homer, <i>Od. xi. 547</i>, a passage upon the contest for
the arms of Achilles, in which Odysseus states that 'The judges were
the sons of the Trojans, and Pallas Athene.']? I know, but about the
Gods we may not speak. Let that pass; but cease to hate Odysseus? 'tis
not in my power, Agamemnon, though Athene's self should require it of
me.</p>

<h5 id="id01487">H.</h5>

<h2 id="id01488" style="margin-top: 4em">XXX</h2>

<p id="id01489"><i>Minos. Sostratus</i></p>

<p id="id01490" style="margin-top: 2em"><i>Mi</i>. Sostratus, the pirate here, can be dropped into Pyriphlegethon,
Hermes; the temple-robber shall be clawed by the Chimera; and lay out
the tyrant alongside of Tityus, there to have his liver torn by the
vultures. And you honest fellows can make the best of your way to
Elysium and the Isles of the Blest; this it is to lead righteous
lives.</p>

<p id="id01491"><i>Sos</i>. A word with you, Minos. See if there is not some justice in my
plea.</p>

<p id="id01492"><i>Mi</i>. What, more pleadings? Have you not been convicted of villany and
murder without end?</p>

<p id="id01493"><i>Sos</i>. I have. Yet consider whether my sentence is just.</p>

<p id="id01494"><i>Mi</i>. Is it just that you should have your deserts? If so, the
sentence is just.</p>

<p id="id01495"><i>Sos</i>. Well, answer my questions; I will not detain you long.</p>

<p id="id01496"><i>Mi</i>. Say on, but be brief; I have other cases waiting for me.</p>

<p id="id01497"><i>Sos</i>. The deeds of my life—were they in my own choice, or were they
decreed by Fate?</p>

<p id="id01498"><i>Mi</i>. Decreed, of course.</p>

<p id="id01499"><i>Sos</i>. Then all of us, whether we passed for honest men or rogues,
were the instruments of Fate in all that we did?</p>

<p id="id01500"><i>Mi</i>. Certainly; Clotho prescribes the conduct of every man at his
birth.</p>

<p id="id01501"><i>Sos</i>. Now suppose a man commits a murder under compulsion of a power
which he cannot resist, an executioner, for instance, at the bidding
of a judge, or a bodyguard at that of a tyrant. Who is the murderer,
according to you?</p>

<p id="id01502"><i>Mi</i>. The judge, of course, or the tyrant. As well ask whether the
sword is guilty, which is but the tool of his anger who is prime mover
in the affair.</p>

<p id="id01503"><i>Sos</i>. I am indebted to you for a further illustration of my argument.
Again: a slave, sent by his master, brings me gold or silver; to whom
am I to be grateful? who goes down on my tablets as a benefactor?</p>

<p id="id01504"><i>Mi</i>. The sender; the bringer is but his minister.</p>

<p id="id01505"><i>Sos</i>. Observe then your injustice! You punish us who are but the
slaves of Clotho's bidding, and reward these, who do but minister to
another's beneficence. For it will never be said that it was in our
power to gainsay the irresistible ordinances of Fate?</p>

<p id="id01506"><i>Mi</i>. Ah, Sostratus; look closely enough, and you will find plenty of
inconsistencies besides these. However, I see you are no common
pirate, but a philosopher in your way; so much you have gained by your
questions. Let him go, Hermes; he shall not be punished after that.
But mind, Sostratus, you must not put it into other people's heads to
ask questions of this kind.</p>

<h5 id="id01507">F.</h5>

<h2 id="id01508" style="margin-top: 4em">MENIPPUS</h2>

<h5 id="id01509">A NECROMANTIC EXPERIMENT</h5>

<p id="id01510"><i>Menippus. Philonides</i></p>

<p id="id01511" style="margin-top: 2em"><i>Me</i>. All hail, my roof, my doors, my hearth and home! How sweet again
to see the light and thee!</p>

<p id="id01512"><i>Phi</i>. Menippus the cynic, surely; even so, or there are visions
about. Menippus, every inch of him. What has he been getting himself
up like that for? sailor's cap, lyre, and lion-skin? However, here
goes.—How are you, Menippus? where do <i>you</i> spring from? You have
disappeared this long time.</p>

<p id="id01513"><i>Me</i>. Death's lurking-place I leave, and those dark gates Where Hades
dwells, a God apart from Gods.</p>

<p id="id01514"><i>Phi</i>. Good gracious! has Menippus died, all on the quiet, and come to
life for a second spell?</p>

<p id="id01515"><i>Me</i>. Not so; a <i>living</i> guest in Hades I.</p>

<p id="id01516"><i>Phi</i>. But what induced you to take this queer original journey?</p>

<p id="id01517"><i>Me</i>. Youth drew me on—too bold, too little wise.</p>

<p id="id01518"><i>Phi</i>. My good man, truce to your heroics; get off those iambic
stilts, and tell me in plain prose what this get-up means; what did
you want with the lower regions? It is a journey that needs a motive
to make it attractive.</p>

<p id="id01519"><i>Me</i>. Dear friend, to Hades' realms I needs must go, To counsel with
Tiresias of Thebes.</p>

<p id="id01520"><i>Phi</i>. Man, you must be mad; or why string verses instead of talking
like one friend with another?</p>

<p id="id01521"><i>Me</i>. My dear fellow, you need not be so surprised. I have just been
in Euripides's and Homer's company; I suppose I am full to the throat
with verse, and the numbers come as soon as I open my mouth. But how
are things going up here? what is Athens about?</p>

<p id="id01522"><i>Phi</i>. Oh, nothing new; extortion, perjury, forty per cent,
face-grinding.</p>

<p id="id01523"><i>Me</i>. Poor misguided fools! they are not posted up in the latest
lower-world legislation; the recent decrees against the rich will be
too much for all their evasive ingenuity.</p>

<p id="id01524"><i>Phi</i>. Do you mean to say the lower world has been making new
regulations for us?</p>

<p id="id01525"><i>Me</i>. Plenty of them, I assure you. But I may not publish them, nor
reveal secrets; the result might be a suit for impiety in the court of
Rhadamanthus.</p>

<p id="id01526"><i>Phi</i>. Oh now, Menippus, in Heaven's name, no secrets between friends!
you know I am no blabber; and I am initiated, if you come to that.</p>

<p id="id01527"><i>Me</i>. 'Tis a hard thing you ask, and a perilous; yet for you I must
venture it. It was resolved, then, that these rich who roll in money
and keep their gold under lock and key like a Danae—-</p>

<p id="id01528"><i>Phi</i>. Oh, don't come to the decrees yet; begin at the beginning. I am
particularly curious about your object in going, who showed you the
way, and the whole story of what you saw and heard down there; you are
a man of taste, and sure not to have missed anything worth looking at
or listening to.</p>

<p id="id01529"><i>Me</i>. I can refuse you nothing, you see; what is one to do, when a
friend insists? Well, I will show you first the state of mind which
put me on the venture. When I was a boy, and listened to Homer's and
Hesiod's tales of war and civil strife—and they do not confine
themselves to the Heroes, but include the Gods in their descriptions,
adulterous Gods, rapacious Gods, violent, litigious, usurping,
incestuous Gods—, well, I found it all quite proper, and indeed was
intensely interested in it. But as I came to man's estate, I observed
that the laws flatly contradicted the poets, forbidding adultery,
sedition, and rapacity. So I was in a very hazy state of mind, and
could not tell what to make of it. The Gods would surely never have
been guilty of such behaviour if they had not considered it good; and
yet law-givers would never have recommended avoiding it, if avoidance
had not seemed desirable.</p>

<p id="id01530">In this perplexity, I determined to go to the people they call
philosophers, put myself in their hands, and ask them to make what
they would of me and give me a plain reliable map of life. This was my
idea in going to them; but the effort only shifted me from the
frying-pan into the fire; it was just among these that my inquiry
brought the greatest ignorance and bewilderment to light; they very
soon convinced me that the real golden life is that of the man in the
street. One of them would have me do nothing but seek pleasure and
ensue it; according to him, Happiness was pleasure. Another
recommended the exact contrary—toil and moil, bring the body under,
be filthy and squalid, disgusting and abusive—concluding always with
the tags from Hesiod about Virtue, or something about indefatigable
pursuit of the ideal. Another bade me despise money, and reckon the
acquisition of it as a thing indifferent; he too had his contrary, who
declared wealth a good in itself. I will spare you their metaphysics;
I was sickened with daily doses of Ideas, Incorporeal Things, Atoms,
Vacua, and a multitude more. The extraordinary thing was that people
maintaining the most opposite views would each of them produce
convincing plausible arguments; when the same thing was called hot and
cold by different persons, there was no refuting one more than the
other, however well one knew that it could not be hot and cold at
once. I was just like a man dropping off to sleep, with his head first
nodding forward, and then jerking back.</p>

<p id="id01531">Yet that absurdity is surpassed by another. I found by observation
that the practice of these same people was diametrically opposed to
their precepts. Those who preached contempt of wealth would hold on to
it like grim death, dispute about interest, teach for pay, and
sacrifice everything to the main chance, while the depreciators of
fame directed all their words and deeds to nothing else but fame;
pleasure, which had all their private devotions, they were almost
unanimous in condemning.</p>

<p id="id01532">Thus again disappointed of my hope, I was in yet worse case than
before; it was slight consolation to reflect that I was in numerous
and wise and eminently sensible company, if I was a fool still, all
astray in my quest of Truth. One night, while these thoughts kept me
sleepless, I resolved to go to Babylon and ask help from one of the
Magi, Zoroaster's disciples and successors; I had been told that by
incantations and other rites they could open the gates of Hades, take
down any one they chose in safety, and bring him up again. I thought
the best thing would be to secure the services of one of these, visit
Tiresias the Boeotian, and learn from that wise seer what is the best
life and the right choice for a man of sense. I got up with all speed
and started straight for Babylon. When I arrived, I found a wise and
wonderful Chaldean; he was white-haired, with a long imposing beard,
and called Mithrobarzanes. My prayers and supplications at last
induced him to name a price for conducting me down.</p>

<p id="id01533">Taking me under his charge, he commenced with a new moon, and brought
me down for twenty-nine successive mornings to the Euphrates, where he
bathed me, apostrophizing the rising sun in a long formula, of which I
never caught much; he gabbled indistinctly, like bad heralds at the
Games; but he appeared to be invoking spirits. This charm completed,
he spat thrice upon my face, and I went home, not letting my eyes meet
those of any one we passed. Our food was nuts and acorns, our drink
milk and hydromel and water from the Choaspes, and we slept out of
doors on the grass. When he thought me sufficiently prepared, he took
me at midnight to the Tigris, purified and rubbed me over, sanctified
me with torches and squills and other things, muttering the charm
aforesaid, then made a magic circle round me to protect me from
ghosts, and finally led me home backwards just as I was; it was now
time to arrange our voyage.</p>

<p id="id01534">He himself put on a magic robe, Median in character, and fetched and
gave me the cap, lion's skin, and lyre which you see, telling me if I
were asked my name not to say Menippus, but Heracles, Odysseus, or
Orpheus.</p>

<p id="id01535"><i>Phi</i>. What was that for? I see no reason either for the get-up or for
the choice of names.</p>

<p id="id01536"><i>Me</i>. Oh, obvious enough; there is no mystery in that. He thought that
as these three had gone down alive to Hades before us, I might easily
elude Aeacus's guard by borrowing their appearance, and be passed as
an <i>habitue</i>; there is good warrant in the theatre for the efficiency
of disguise.</p>

<p id="id01537">Dawn was approaching when we went down to the river to embark; he had
provided a boat, victims, hydromel, and all necessaries for our mystic
enterprise. We put all aboard, and then,</p>

<p id="id01538">  Troubled at heart, with welling tears, we went.</p>

<p id="id01539">For some distance we floated down stream, until we entered the marshy
lake in which the Euphrates disappears. Beyond this we came to a
desolate, wooded, sunless spot; there we landed, Mithrobarzanes
leading the way, and proceeded to dig a pit, slay our sheep, and
sprinkle their blood round the edge. Meanwhile the Mage, with a
lighted torch in his hand, abandoning his customary whisper, shouted
at the top of his voice an invocation to all spirits, particularly the
Poenae and Erinyes,</p>

<p id="id01540">  Hecat's dark might, and dread Persephone,</p>

<p id="id01541">with a string of other names, outlandish, unintelligible, and
polysyllabic.</p>

<p id="id01542">As he ended, there was a great commotion, earth was burst open by the
incantation, the barking of Cerberus was heard far off, and all was
overcast and lowering;</p>

<p id="id01543">  Quaked in his dark abyss the King of Shades;</p>

<p id="id01544">for almost all was now unveiled to us, the lake, and Phlegethon, and
the abode of Pluto. Undeterred, we made our way down the chasm, and
came upon Rhadamanthus half dead with fear. Cerberus barked and looked
like getting up; but I quickly touched my lyre, and the first note
sufficed to lull him. Reaching the lake, we nearly missed our passage
for that time, the ferry-boat being already full; there was incessant
lamentation, and all the passengers had wounds upon them; mangled
legs, mangled heads, mangled everything; no doubt there was a war
going on. Nevertheless, when good Charon saw the lion's skin, taking
me for Heracles, he made room, was delighted to give me a passage, and
showed us our direction when we got off.</p>

<p id="id01545">We were now in darkness; so Mithrobarzanes led the way, and I followed
holding on to him, until we reached a great meadow of asphodel, where
the shades of the dead, with their thin voices, came flitting round
us. Working gradually on, we reached the court of Minos; he was
sitting on a high throne, with the Poenae, Avengers, and Erinyes
standing at the sides. From another direction was being brought a long
row of persons chained together; I heard that they were adulterers,
procurers, publicans, sycophants, informers, and all the filth that
pollutes the stream of life. Separate from them came the rich and
usurers, pale, pot-bellied, and gouty, each with a hundredweight of
spiked collar upon him. There we stood looking at the proceedings and
listening to the pleas they put in; their accusers were orators of a
strange and novel species. <i>Phi</i>. Who, in God's name? shrink not;
let me know all.</p>

<p id="id01546"><i>Me</i>. It has not escaped your observation that the sun projects
certain shadows of our bodies on the ground.</p>

<p id="id01547"><i>Phi</i>. How should it have?</p>

<p id="id01548"><i>Me</i>. These, when we die, are the prosecutors and witnesses who bring
home to us our conduct on earth; their constant attendance and
absolute attachment to our persons secures them high credit in the
witness-box.</p>

<p id="id01549">Well, Minos carefully examined each prisoner, and sent him off to the
place of the wicked to receive punishment proportionate to his
transgressions. He was especially severe upon those who, puffed up
with wealth and authority, were expecting an almost reverential
treatment; he could not away with their ephemeral presumption and
superciliousness, their failure to realize the mortality of themselves
and their fortunes. Stripped of all that made them glorious, of wealth
and birth and power, there they stood naked and downcast,
reconstructing their worldly blessedness in their minds like a dream
that is gone; the spectacle was meat and drink to me; any that I knew
by sight I would come quietly up to, and remind him of his state up
here; what a spirit had his been, when morning crowds lined his hall,
expectant of his coming, being jostled or thrust out by lacqueys! at
last my lord Sun would dawn upon them, in purple or gold or rainbow
hues, not unconscious of the bliss he shed upon those who approached,
if he let them kiss his breast or his hand. These reminders seemed to
annoy them.</p>

<p id="id01550">Minos, however, did allow his decision to be influenced in one case.
Dionysius of Syracuse was accused by Dion of many unholy deeds, and
damning evidence was produced by his shadow; he was on the point of
being chained to the Chimera, when Aristippus of Cyrene, whose name
and influence are great below, got him off on the ground of his
constant generosity as a patron of literature.</p>

<p id="id01551">We left the court at last, and came to the place of punishment. Many a
piteous sight and sound was there—cracking of whips, shrieks of the
burning, rack and gibbet and wheel; Chimera tearing, Cerberus
devouring; all tortured together, kings and slaves, governors and
paupers, rich and beggars, and all repenting their sins. A few of
them, the lately dead, we recognized. These would turn away and shrink
from observation; or if they met our eyes, it would be with a slavish
cringing glance—how different from the arrogance and contempt that
had marked them in life! The poor were allowed half-time in their
tortures, respite and punishment alternating. Those with whom legend
is so busy I saw with my eyes—Ixion, Sisyphus, the Phrygian Tantalus
in all his misery, and the giant Tityus—how vast, his bulk covering
a whole field!</p>

<p id="id01552">Leaving these, we entered the Acherusian plain, and there found the
demi-gods, men and women both, and the common dead, dwelling in their
nations and tribes, some of them ancient and mouldering, 'strengthless
heads,' as Homer has it, others fresh, with substance yet in them,
Egyptians chiefly, these—so long last their embalming drugs. But to
know one from another was no easy task; all are so like when the bones
are bared; yet with pains and long scrutiny we could make them out.
They lay pell-mell in undistinguished heaps, with none of their
earthly beauties left. With all those anatomies piled together as like
as could be, eyes glaring ghastly and vacant, teeth gleaming bare, I
knew not how to tell Thersites from Nireus the beauty, beggar Irus
from the Phaeacian king, or cook Pyrrhias from Agamemnon's self. Their
ancient marks were gone, and their bones alike—uncertain, unlabelled,
indistinguishable.</p>

<p id="id01553">When I saw all this, the life of man came before me under the likeness
of a great pageant, arranged and marshalled by Chance, who distributed
infinitely varied costumes to the performers. She would take one and
array him like a king, with tiara, bodyguard, and crown complete;
another she dressed like a slave; one was adorned with beauty, another
got up as a ridiculous hunchback; there must be all kinds in the show.
Often before the procession was over she made individuals exchange
characters; they could not be allowed to keep the same to the end;
Croesus must double parts and appear as slave and captive; Maeandrius,
starting as slave, would take over Polycrates's despotism, and be
allowed to keep his new clothes for a little while. And when the
procession is done, every one disrobes, gives up his character with
his body, and appears, as he originally was, just like his neighbour.
Some, when Chance comes round collecting the properties, are silly
enough to sulk and protest, as though they were being robbed of their
own instead of only returning loans. You know the kind of thing on the
stage—tragic actors shifting as the play requires from Creon to
Priam, from Priam to Agamemnon; the same man, very likely, whom you
saw just now in all the majesty of Cecrops or Erechtheus, treads the
boards next as a slave, because the author tells him to. The play
over, each of them throws off his gold-spangled robe and his mask,
descends from the buskin's height, and moves a mean ordinary creature;
his name is not now Agamemnon son of Atreus or Creon son of Menoeceus,
but Polus son of Charicles of Sunium or Satyrus son of Theogiton of
Marathon. Such is the condition of mankind, or so that sight presented
it to me.</p>

<p id="id01554"><i>Phi</i>. Now, if a man occupies a costly towering sepulchre, or leaves
monuments, statues, inscriptions behind him on earth, does not this
place him in a class above the common dead?</p>

<p id="id01555"><i>Me</i>. Nonsense, my good man; if you had looked on Mausolus himself—
the Carian so famous for his tomb—, I assure you, you would never
have stopped laughing; he was a miserable unconsidered unit among the
general mass of the dead, flung aside in a dusty hole, with no profit
of his sepulchre but its extra weight upon him. No, friend, when
Aeacus gives a man his allowance of space—and it never exceeds a
foot's breadth—, he must be content to pack himself into its limits.
You might have laughed still more if you had beheld the kings and
governors of earth begging in Hades, selling salt fish for a living,
it might be, or giving elementary lessons, insulted by any one who met
them, and cuffed like the most worthless of slaves. When I saw Philip
of Macedon, I could not contain myself; some one showed him to me
cobbling old shoes for money in a corner. Many others were to be seen
begging—people like Xerxes, Darius, or Polycrates.</p>

<p id="id01556"><i>Phi</i>. These royal downfalls are extraordinary almost incredible. But
what of Socrates, Diogenes, and such wise men?</p>

<p id="id01557"><i>Me</i>. Socrates still goes about proving everybody wrong, the same as
ever; Palamedes, Odysseus, Nestor, and a few other conversational
shades, keep him company. His legs, by the way, were still puffy and
swollen from the poison. Good Diogenes pitches close to Sardanapalus,
Midas, and other specimens of magnificence. The sound of their
lamentations and better-day memories keeps him in laughter and
spirits; he is generally stretched on his back roaring out a noisy
song which drowns lamentation; it annoys them, and they are looking
out for a new pitch where he may not molest them.</p>

<p id="id01558"><i>Phi</i>. I am satisfied. And now for that decree which you told me had
been passed against the rich.</p>

<p id="id01559"><i>Me</i>. Well remembered; that was what I meant to tell you about, but I
have somehow got far astray. Well, during my stay the presiding
officers gave notice of an assembly on matters of general interest.
So, when I saw every one flocking to it, I mingled with the shades and
constituted myself a member. Various measures were decided upon, and
last came this question of the rich. Many grave accusations were
preferred against them, including violence, ostentation, pride,
injustice; and at last a popular speaker rose and moved this decree.</p>

<h2 id="id01560" style="margin-top: 4em">DECREE</h2>

<p id="id01561" style="margin-top: 2em">'Whereas the rich are guilty of many illegalities on earth, harrying
and oppressing the poor and trampling upon all their rights, it is the
pleasure of the Senate and People that after death they shall be
punished in their bodies like other malefactors, but their souls shall
be sent on earth to inhabit asses, until they have passed in that
shape a quarter-million of years, generation after generation, bearing
burdens under the tender mercies of the poor; after which they shall
be permitted to die. Mover of this decree—Cranion son of Skeletion of
the deme Necysia in the Alibantid [Footnote: The four names are formed
from words meaning skull, skeleton, corpse, anatomy.] tribe.' The
decree read, a formal vote was taken, in which the people accepted it.
A snort from Brimo and a bark from Cerberus completed the proceedings
according to the regular form.</p>

<p id="id01562">So went the assembly. And now, in pursuance of my original design, I
went to Tiresias, explained my case fully, and implored him to give me
his views upon the best life. He is a blind little old man, pale and
weak-voiced. He smiled and said:—'My son, the cause of your
perplexity, I know, is the fact that doctors differ; but I may not
enlighten you; Rhadamanthus forbids.' 'Ah, say not so, father,' I
exclaimed; 'speak out, and leave me not to wander through life in a
blindness worse than yours.' So he drew me apart to a considerable
distance, and whispered in my ear:—'The life of the ordinary man is
the best and most prudent choice; cease from the folly of metaphysical
speculation and inquiry into origins and ends, utterly reject their
clever logic, count all these things idle talk, and pursue one end
alone—how you may do what your hand finds to do, and go your way with
ever a smile and never a passion.'</p>

<p id="id01563">So he, and sought the lawn of asphodel.</p>

<p id="id01564">It was now late, and I told Mithrobarzanes that our work was done, and
we might reascend. 'Very well, Menippus,' said he, 'I will show you an
easy short cut.' And taking me to a place where the darkness was
especially thick, he pointed to a dim and distant ray of light—a mere
pencil admitted through a chink. 'There,' he said, 'is the shrine of
Trophonius, from which the Boeotian inquirers start; go up that way,
and you will be on Grecian soil without more ado.' I was delighted,
took my leave of the Mage, crawled with considerable difficulty
through the aperture, and found myself, sure enough, at Lebadea.</p>

<h5 id="id01565">H.</h5>

<h2 id="id01566" style="margin-top: 4em">CHARON</h2>

<p id="id01567"><i>Hermes. Charon</i></p>

<p id="id01568" style="margin-top: 2em"><i>Her</i>. So gay, Charon? What makes you leave your ferry to come up
here? You are quite a stranger in the upper world.</p>

<p id="id01569"><i>Ch</i>. I thought I should like to see what life is like; what men do
with it, and what are these blessings of which they all lament the
loss when they come down to us. Never one of them has made the passage
dry-eyed. So I got leave from Pluto to take a day off, like that
Thessalian lad [Footnote: See Protesilaus in Notes.], you know; and
here I am, in the light of day. I am in luck, it seems, to fall in
with you. You will show me round, of course, and point out all that is
to be seen, as you know all about it.</p>

<p id="id01570"><i>Her</i>. I have no time, good ferryman. I am bound on certain errands of
the Upper Zeus, certain human matters. He is short-tempered: any
loitering on my part, and he may hand me over to you Powers of
Darkness for good and all; or treat me as he did Hephaestus the other
day—hurl me down headlong from the threshold of Heaven; there would
be a pair of lame cupbearers then, to amuse the gods.</p>

<p id="id01571"><i>Ch</i>. And you would leave an old messmate wandering at large on the
face of the earth? Think of the cruises we have sailed together, the
cargoes you and I have handled! You might remember one thing, son of
Maia; I have never set you down to bale or row. You lie sprawling
about the deck, you great strong lubber, snoring away, or chatting the
whole trip through with any communicative shade you can find; and the
old man plies both oars at once. Come, stand by me, like a true son of
Zeus as you are, and show me all the ins and outs, there's a dear lad.
I want to see something of life before I go back, and if you leave me
in the lurch, I shall be no better off than a blind man: <i>he</i> comes to
grief because he is always in the dark, and, contrariwise, <i>I</i> can
make nothing of it in the light. Do me this good turn, and I'll not
forget it.</p>

<p id="id01572"><i>Her</i>. Clearly this is to be a flogging matter for me. There will go
some shrewd knocks to the settlement of this reckoning. However, I
must give you a helping hand. What is one to do, when a friend is so
pressing? Now, as to going over everything thoroughly, it is out of
the question; it would take us years. Meanwhile, I should have the
hue-and-cry out after me, you would be neglecting your ghostly work,
Pluto would lose the shades that you ought to be shipping over all
that time, and Aeacus would never take a single toll, and would be
proportionately furious. We have only to think, therefore, of
contriving you a general view of what is going on.</p>

<p id="id01573"><i>Ch</i>. You must do the best you can for me. I know nothing of the
matter, being a stranger up here.</p>

<p id="id01574"><i>Her</i>. The main thing is to get an elevation from which you may see in
every direction. If you could come up to Heaven, we should be saved
any further trouble; you would then have a good bird's-eye view of
everything. But it would be sacrilege for one so conversant with
phantoms to set foot in the courts of Zeus. Let us lose no time,
therefore, in looking out a good high mountain.</p>

<p id="id01575"><i>Ch</i>. You know what I sometimes say to you on the ship, Hermes.—If a
sudden gust strikes the sail from a new quarter, and the waves are
rising high, you landsmen know not what to make of it; you are for
taking in sail, or slackening the sheet, or letting her go before the
wind, and then I tell you not to trouble your heads, for <i>I</i> know what
to do. Well, now it is your turn; you are sailing this ship; do as you
think best, and I'll sit quiet, as a passenger should, and obey
orders.</p>

<p id="id01576"><i>Her</i>. Just so; leave it to me, and I will find a good look-out. How
would Caucasus do? Or is Parnassus higher? Olympus, perhaps, is higher
than either of them. Olympus! stay, that reminds me; I have a happy
thought. But there is work for two here; I shall want your assistance.</p>

<p id="id01577"><i>Ch</i>. Give your orders, I'll bear a hand, to the best of my ability.</p>

<p id="id01578"><i>Her</i>. Homer tells us how the sons of Aloeus [Footnote: See <i>Olus</i> in
Notes.] (they were but two, like ourselves) took it into their heads,
when they were yet children, to drag up Ossa from its foundations, and
plant it on the top of Olympus, and then Pelion on the top of all;
they thought that would serve as a ladder for getting into heaven. The
two boys were rightly punished for their presumption. But <i>we</i> have no
design against the Gods: why should not we take the hint, and make an
erection of mountains piled one on the top of another? From such a
height we should get a better view.</p>

<p id="id01579"><i>Ch</i>. What, shall we two be able to lift Pelion or Ossa?</p>

<p id="id01580"><i>Her</i>. Why not? We are gods; I should hope we are as good as those two
infants.</p>

<p id="id01581"><i>Ch</i>. Yes; but I should never have thought we could do such a job as
that.</p>

<p id="id01582"><i>Her</i>. Ah, my dear Charon, you don't understand these things; you have
no imagination. To the lofty spirit of Homer this is simplicity
itself. Just a couple of lines, and the mountains are in place;—we
have only to walk up. I wonder you make such a marvel of this. You
know Atlas, of course? He holds up the entire heaven by himself, Gods
and all. And I dare say you have heard how my brother Heracles
relieved him once, and took the burden on his own shoulders for a
time?</p>

<p id="id01583"><i>Ch</i>. Yes, I have heard it. But you and the poets best know whether it
is true.</p>

<p id="id01584"><i>Her</i>. Oh, perfectly true. What should induce wise men to lie?—Come,
let us get to work on Ossa first; for so the masterbuilder directs:</p>

<p id="id01585">  Ossa first;<br/>

  On Ossa leafy Pelion.<br/>
</p>

<p id="id01586">There! What think you of this? Is it suave work? is it poetry? I must
run up, and see whether we shall want another storey. Oh dear, we are
no way up as yet. On the East, it is all I can do to make out Ionia
and Lydia; on the West is nothing but Italy and Sicily; on the North,
nothing to be seen beyond the Danube; and on the South, Crete, none
too clear. It looks to me as if we should want Oeta, my nautical
friend; and Parnassus into the bargain.</p>

<p id="id01587"><i>Ch</i>. So be it; but take care not to make the height too great for the
width; or down we shall come, ladder and all, and pay our footing in
the Homeric school of architecture with a cracked crown apiece.</p>

<p id="id01588"><i>Her</i>. No fear; all will be safe enough. Pass Oeta along. Now trundle
Parnassus up. There; I'll go up again…. That's better! A fine view.
You can come now.</p>

<p id="id01589"><i>Ch</i>. Give me a hand up, Hermes. This <i>is</i> an erection, and no
mistake!</p>

<p id="id01590"><i>Her</i>. Well, you know, you would see everything. Safety is one thing,
my friend, and sight-seeing is another. Here is my hand; hang on, and
keep clear of the slippery bits. There, now <i>you</i> are up. Let us sit
down; here are two peaks, one for each of us. Now take a general look
round at the prospect.</p>

<p id="id01591"><i>Ch</i>. I see a vast stretch of land, and a huge lake surrounding it,
and mountains, and rivers bigger than Cocytus and Pyriphlegethon; and
men, tiny little things! and I suppose their dens.</p>

<p id="id01592"><i>Her. Dens</i>? Those are cities!</p>

<p id="id01593"><i>Ch</i>. I tell you what it is, Hermes; all this is no use. Here have we
been shifting about Parnassus (Castalia and all complete), and Oeta,
and these others, and we might have spared ourselves the trouble!</p>

<p id="id01594"><i>Her</i>. How so?</p>

<p id="id01595"><i>Ch</i>. Why, I can make nothing out up here. These cities and mountains
look for all the world like a map. It is <i>men</i> that I am after; I want
to see what they do, and hear what they say. That is what I was
laughing about just now, when first you met me, and asked me what the
joke was. I had heard something that tickled me hugely.</p>

<p id="id01596"><i>Her</i>. And what might that be?</p>

<p id="id01597"><i>Ch</i>. One of them had been asked by a friend to dinner, I think it
was, the next day. 'Depend on it,' says he, 'I'll be with you.' And
before the words were out of his mouth, down came a tile—started
somehow from the roof—and he was a dead man! Ha, ha, thought I,
<i>that</i> promise will never be kept. So I think I shall go down again; I
want to see and hear.</p>

<p id="id01598"><i>Her</i>. Sit where you are. I will soon put that right; you shall see
with the best; Homer has a charm for this too. Now, the moment I say
the lines, there must be no more dull eyes; all must be clear as
daylight. Don't forget!</p>

<p id="id01599"><i>Ch</i>. Say on.</p>

<p id="id01600"><i>Her</i>.</p>

<p id="id01601">  See, from before thine eyes I lift the veil;<br/>

  So shalt thou clearly know both God and man.<br/>
</p>

<p id="id01602">Well? Are the eyes any better?</p>

<p id="id01603"><i>Ch</i>. A marvellous improvement! Lynceus is blind to me. Now, the next
thing I want is information. I have some questions to ask. Will you
have them couched in the Homeric style, to convince you that I am not
wholly unversed in his poems?</p>

<p id="id01604"><i>Her</i>. And how should you know anything of Homer? A seaman, chained to
the oar!</p>

<p id="id01605"><i>Ch</i>. Come, come; no abuse of my profession. The fact is, when he
died, and I ferried him over, I heard a good many of his ballads, and
a few of them still run in my head. There was a pretty stiff gale on
at the time, too. You see, he began singing a song about Posidon,
which boded no good to us mariners,—how Posidon gathered the clouds,
and stirred the depths with his trident, as with a ladle, and roused
the whirlwind, and a good deal more (enough to raise a storm of
itself),—when suddenly there came a black squall which nearly
capsized the boat. The poet was extremely ill, and disgorged such an
avalanche of minstrelsy (Scylla, Charybdis, the Cyclops, all came up
bodily), that I had no difficulty in preserving a few snatches. I
should like to know, for instance,</p>

<p id="id01606">  Who is yon hero, stout and strong and tall,<br/>

  O'ertopping all mankind by head and shoulders?<br/>
</p>

<p id="id01607"><i>Her</i>. That is Milo of Croton, the athlete. He has just picked up a
bull, and is carrying it along the race-course; and the Greeks are
applauding him.</p>

<p id="id01608"><i>Ch</i>. It would be more to the point, if they were to offer their
congratulations to <i>me</i>. I shall presently be picking up Milo himself,
and putting him into my boat; that will be after he has had his fall
from Death, that most invincible of antagonists, who will have him on
his back before he knows what is happening. We shall hear a sad tale
then, no doubt, of the crowns and the applause he has left behind him.
Meanwhile, he is mightily elated over the bull exploit, and the
distinction it has won him. What is one to think? Does it ever occur
to him that he must <i>die</i> some day?</p>

<p id="id01609"><i>Her</i>. How should he think of death? He is at his zenith.</p>

<p id="id01610"><i>Ch</i>. Well, never mind him. We shall have sport enough with him before
long; he will come aboard with no strength left to pick up a gnat, let
alone a bull. But pray,</p>

<p id="id01611">  Who is yon haughty hero?<br/>

  No Greek, to judge by his dress.<br/>
</p>

<p id="id01612"><i>Her</i>. That is Cyrus, son of Cambyses, who transferred to the Persians
the ancient empire of the Medes. He has lately conquered Assyria, and
reduced Babylon; and now it looks as if he meditated an invasion of
Lydia, to complete his dominion by the overthrow of Croesus.</p>

<p id="id01613"><i>Ch</i>. And whereabouts is Croesus?</p>

<p id="id01614"><i>Her</i>. Look over there. You see the great city with the triple wall?
That is Sardis. And there, look, is Croesus himself, reclining on a
golden couch, and conversing with Solon the Athenian. Shall we listen
to what they are saying?</p>

<p id="id01615"><i>Ch</i>. Yes, let us.</p>

<p id="id01616"><i>Cr. Stranger, you have now seen my stores of treasure, my heaps of
bullion, and all my riches. Tell me therefore, whom do you account the
happiest of mankind</i>?</p>

<p id="id01617"><i>Ch</i>. What will Solon say, I wonder?</p>

<p id="id01618"><i>Her</i>. Trust Solon; he will not disgrace himself.</p>

<p id="id01619"><i>So</i>. <i>Croesus, few men are happy. Of those whom I know, the happiest,
I think, were Cleobis and Biton, the sons of the Argive priestess</i>.</p>

<p id="id01620"><i>Ch</i>. Ah, he means those two who yoked themselves to a waggon, and
drew their mother to the temple, and died the moment after. It was but
the other day.</p>

<p id="id01621"><i>Cr</i>. <i>Ah. So they are first on the list. And who comes next</i>?</p>

<p id="id01622"><i>So</i>. <i>Tellus the Athenian, who lived a righteous life, and died for
his country</i>.</p>

<p id="id01623"><i>Cr</i>. <i>And where do I come, reptile</i>?</p>

<p id="id01624"><i>So</i>. <i>That I am unable to say at present, Croesus; I must see you end
your days first. Death is the sure test;—a happy end to a life of
happiness</i>.</p>

<p id="id01625"><i>Ch</i>. Bravo, Solon; <i>you</i> have not forgotten us! As you say, Charon's
ferry is the proper place for the decision of these questions.—But
who are these men whom Croesus is sending out? And what have they got
on their shoulders?</p>

<p id="id01626"><i>Her</i>. Those are bars of gold; they are going to Delphi, to pay for an
oracle, which oracle will presently be the ruin of Croesus. But
oracles are a hobby of his.</p>

<p id="id01627"><i>Ch</i>. Oh, so that is <i>gold</i>, that glittering yellow stuff, with just a
tinge of red in it. I have often heard of gold, but never saw it
before.</p>

<p id="id01628"><i>Her</i>. Yes, that is the stuff there is so much talking and squabbling
about.</p>

<p id="id01629"><i>Ch</i>. Well now, I see no advantages about it, unless it is an
advantage that it is heavy to carry.</p>

<p id="id01630"><i>Her</i>. Ah, you do not know what it has to answer for; the wars and
plots and robberies, the perjuries and murders; for this men will
endure slavery and imprisonment; for this they traffic and sail the
seas.</p>

<p id="id01631"><i>Ch</i>. For this stuff? Why, it is not much different from copper. I
know copper, of course, because I get a penny from each passenger.</p>

<p id="id01632"><i>Her</i>. Yes, but copper is plentiful, and therefore not much esteemed
by men. Gold is found only in small quantities, and the miners have to
go to a considerable depth for it. For the rest, it comes out of the
earth, just the same as lead and other metals.</p>

<p id="id01633"><i>Ch</i>. What fools men must be, to be enamoured of an object of this
sallow complexion; and of such a weight!</p>

<p id="id01634"><i>Her</i>. Well, Solon, at any rate, seems to have no great affection for
it. See, he is making merry with Croesus and his outlandish
magnificence. I think he is going to ask him a question. Listen.</p>

<p id="id01635"><i>So</i>. Croesus, will those bars be any use to Apollo, do you think?</p>

<p id="id01636"><i>Cr</i>. Any use! Why there is nothing at Delphi to be compared to them.</p>

<p id="id01637"><i>So</i>. And that is all that is wanting to complete his happiness, eh?—
some bar gold?</p>

<p id="id01638"><i>Cr</i>. Undoubtedly.</p>

<p id="id01639"><i>So</i>. Then they must be very hard up in Heaven, if they have to send
all the way to Lydia for their gold supply?</p>

<p id="id01640"><i>Cr</i>. Where else is gold to be had in such abundance as with us?</p>

<p id="id01641"><i>So</i>. Now is any iron found in Lydia?</p>

<p id="id01642"><i>Cr</i>. Not much.</p>

<p id="id01643"><i>So</i>. Ah; so you are lacking in the more valuable metal.</p>

<p id="id01644"><i>Cr</i>. More valuable? Iron more valuable than gold?</p>

<p id="id01645"><i>So</i>. Bear with me, while I ask you a few questions, and I will
convince you it is so.</p>

<p id="id01646"><i>Cr</i>. Well?</p>

<p id="id01647"><i>So</i>. Of protector and protege, which is the better man?</p>

<p id="id01648"><i>Cr</i>. The protector, of course.</p>

<p id="id01649"><i>So</i>. Now in the event of Cyrus's invading Lydia—there is some talk
of it—shall you supply your men with golden swords? or will iron be
required, on the occasion?</p>

<p id="id01650"><i>Cr</i>. Oh, iron.</p>

<p id="id01651"><i>So</i>. Iron accordingly you must have, or your gold would be led
captive into Persia?</p>

<p id="id01652"><i>Cr</i>. Blasphemer!</p>

<p id="id01653"><i>So</i>. Oh, we will hope for the best. But it is clear, on your own
admission, that iron is better than gold.</p>

<p id="id01654"><i>Cr</i>. And what would you have me do? Recall the gold, and offer the
God bars of iron?</p>

<p id="id01655"><i>So</i>. He has no occasion for iron either. Your offering (be the metal
what it may) will fall into other hands than his. It will be snapped
up by the Phocians, or the Boeotians, or the God's own priests; or by
some tyrant or robber. Your goldsmiths have no interest for Apollo.</p>

<p id="id01656"><i>Cr</i>. You are always having a stab at my wealth. It is all envy!</p>

<p id="id01657"><i>Her</i>. This blunt sincerity is not to the Lydian's taste. Things are
come to a strange pass, he thinks, if a poor man is to hold up his
head, and speak his mind in this frank manner! He will remember Solon
presently, when the time comes for Cyrus to conduct him in chains to
the pyre. I heard Clotho, the other day, reading over the various
dooms. Among other things, Croesus was to be led captive by Cyrus, and
Cyrus to be murdered by the queen of the Massagetae. There she is:
that Scythian woman, riding on a white horse; do you see?</p>

<p id="id01658"><i>Ch</i>. Yes.</p>

<p id="id01659"><i>Her</i>. That is Tomyris. She will cut off Cyrus's head, and put it into
a wine-skin filled with blood. And do you see his son, the boy there?
That is Cambyses. He will succeed to his father's throne; and, after
innumerable defeats in Libya and Ethiopia, will finally slay the god
Apis, and die a raving madman.</p>

<p id="id01660"><i>Ch</i>. What fun! Why, at this moment no one would presume to meet their
eyes; from such a height do they look down on the rest of mankind. Who
would believe that before long one of them will be a captive, and the
other have his head in a bottle of blood?—But who is that in the
purple robe, Hermes?—the one with the diadem? His cook has just been
cleaning a fish, and is now handing him a ring,—"in yonder sea-girt
isle"; "'tis, sure, some king."</p>

<p id="id01661"><i>Her</i>.Ha, ha! A parody, this time.—That is Polycrates, tyrant of
Samos. He is extremely well pleased with his lot: yet that slave who
now stands at his side will betray him to the satrap Oroetes, and he
will be crucified. It will not take long to overturn <i>his</i>
prosperity, poor man! This, too, I had from Clotho.</p>

<p id="id01662"><i>Ch</i>. I like Clotho; she is a lady of spirit. Have at them, madam! Off
with their heads! To the cross with them! Let them know that they are
men. And let them be exalted in the meantime; the higher they mount,
the heavier will be the fall. I shall have a merry time of it
hereafter, identifying their naked shades, as they come aboard; no
more purple robes then; no tiaras; no golden couches!</p>

<p id="id01663"><i>Her</i>. So much for royalty; and now to the common herd. Do you see
them, Charon;—on their ships and on the field of battle; crowding the
law-courts and following the plough; usurers here, beggars there?</p>

<p id="id01664"><i>Ch</i>. I see them. What a jostling life it is! What a world of ups and
downs! Their cities remind me of bee-hives. Every man keeps a sting
for his neighbour's service; and a few, like wasps, make spoil of
their weaker brethren. But what are all these misty shapes that beset
them on every side?</p>

<p id="id01665"><i>Her</i>. Hopes, Fears, Follies, Pleasures, Greeds, Hates, Grudges, and
such like. They differ in their habits. The Folly is a domestic
creature, with vested rights of its own. The same with the Grudge, the
Hate, the Envy, the Greed, the Know-not, and the What's-to-do. But the
Fear and the Hope fly overhead. The Fear swoops on its prey from
above; sometimes it is content with startling a man out of his wits,
sometimes it frightens him in real earnest. The Hope hovers almost
within reach, and just when a man thinks he is going to catch it, off
it flies, and leaves him gaping—like Tantalus in the water, you know.
Now look closely, and you will make out the Fates up aloft, spinning
each man his spindle-full; from that spindle a man hangs by a narrow
thread. Do you see what looks like a cobweb, coming down to each man
from the spindles?</p>

<p id="id01666"><i>Ch</i>. I see each has a very slight thread. They are mostly entangled,
one with another, and that other with a third.</p>

<p id="id01667"><i>Her</i>. Of course they are. Because the first man has got to be
murdered by the second, and he by the third; or again, B is to be A's
heir (A's thread being the shorter), and C is to be B's. That is what
the entangling means. But you see what thin threads they all have to
depend on. Now here is one drawn high up into the air; presently his
thread will snap, when the weight becomes too much for it, and down he
will come with a bang: whereas yonder fellow hangs so low that when he
does fall it makes no noise; his next-door neighbours will scarcely
hear him drop.</p>

<p id="id01668"><i>Ch</i>. How absurd it all is!</p>

<p id="id01669"><i>Her</i>. My dear Charon, there is no word for the absurdity of it. They
do take it all so seriously, that is the best of it; and then, long
before they have finished scheming, up comes good old Death, and
whisks them off, and all is over! You observe that he has a fine staff
of assistants at his command;—agues, consumptions, fevers,
inflammations, swords, robbers, hemlock, juries, tyrants,—not one of
which gives them a moment's concern so long as they are prosperous;
but when they come to grief, then it is Alack! and Well-a-day! and Oh
dear me! If only they would start with a clear understanding that they
are mortal, that after a brief sojourn on the earth they will wake
from the dream of life, and leave all behind them,—they would live
more sensibly, and not mind dying so much. As it is, they get it into
their heads that what they possess they possess for good and all; the
consequence is, that when Death's officer calls for them, and claps on
a fever or a consumption, they take it amiss; the parting is so wholly
unexpected. Yonder is a man building his house, urging the workmen to
use all dispatch. How would he take the news, that he was just to see
the roof on and all complete, when he would have to take his
departure, and leave all the enjoyment to his heir?—hard fate, not
once to sup beneath it! There again is one rejoicing over the birth of
a son; the child is to inherit his grandfather's name, and the father
is celebrating the occasion with his friends. He would not be so
pleased, if he knew that the boy was to die before he was eight years
old! It is natural enough: he sees before him some happy father of an
Olympian victor, and has no eyes for his neighbour there, who is
burying a child; <i>that</i> thin-spun thread escapes his notice. Behold,
too, the money-grubbers, whom the aforesaid Death's-officers will
never permit to be money-spenders; and the noble army of litigant
neighbours!</p>

<p id="id01670"><i>Ch</i>. Yes! I see it all; and I ask myself, what is the satisfaction in
life? What is it that men bewail the loss of? Take their kings; they
seem to be best off, though, as you say, they have their happiness on
a precarious tenure; but apart from that, we shall find their
pleasures to be outweighed by the vexations inseparable from their
position—worry and anxiety, flattery here, conspiracy there, enmity
everywhere; to say nothing of the tyranny of Sorrow, Disease, and
Passion, with whom there is confessedly no respect of persons. And if
the king's lot is a hard one, we may make a pretty shrewd guess at
that of the commoner. Come now, I will give you a similitude for the
life of man. Have you ever stood at the foot of a waterfall, and
marked the bubbles rising to the surface and gathering into foam? Some
are quite small, and break as soon as they are born. Others last
longer; new ones come to join them, and they swell up to a great size:
yet in the end they burst, as surely as the rest; it cannot be
otherwise. There you have human life. All men are bubbles, great or
small, inflated with the breath of life. Some are destined to last for
a brief space, others perish in the very moment of birth: but all must
inevitably burst.</p>

<p id="id01671"><i>Her</i>. Homer compares mankind to leaves. Your simile is full as good
as his.</p>

<p id="id01672"><i>Ch</i>. And being the things they are, they do—the things you see;
squabbling among themselves, and contending for dominion and power and
riches, all of which they will have to leave behind them, when they
come down to us with their penny apiece. Now that we are up here, how
would it be for me to cry out to them at the top of my voice, to
abstain from their vain endeavours, and live with the prospect of
Death before their eyes? 'Fools' (I might say), 'why so much in
earnest? Rest from your toils. You will not live for ever. Nothing of
the pomp of this world will endure; nor can any man take anything
hence when he dies. He will go naked out of the world, and his house
and his lands and his gold will be another's, and ever another's.' If
I were to call out something of this sort, loud enough for them to
hear, would it not do some good? Would not the world be the better for
it?</p>

<p id="id01673"><i>Her</i>. Ah, my poor friend, you know not what you say. Ignorance and
deceit have done for them what Odysseus did for his crew when he was
afraid of the Sirens; they have waxed men's ears up so effectually,
that no drill would ever open them. How then should they hear you? You
might shout till your lungs gave way. Ignorance is as potent here as
the waters of Lethe are with you. There are a few, to be sure, who
from a regard for Truth have refused the wax process; men whose eyes
are open to discern good and evil.</p>

<p id="id01674"><i>Ch</i>. Well then, we might call out to <i>them</i>?</p>

<p id="id01675"><i>Her</i>. There again: where would be the use of telling them what they
know already? See, they stand aloof from the rest of mankind, and
scoff at all that goes on; nothing is as they would have it. Nay, they
are evidently bent on giving life the slip, and joining you. Their
condemnations of folly make them unpopular here.</p>

<p id="id01676"><i>Ch</i>. Well done, my brave boys! There are not many of them, though,
Hermes.</p>

<p id="id01677"><i>Her</i>. These must serve. And now let us go down.</p>

<p id="id01678"><i>Ch</i>. There is still one thing I had a fancy to see. Show me the
receptacles into which they put the corpses, and your office will have
been discharged.</p>

<p id="id01679"><i>Her</i>. Ah, <i>sepulchres</i>, those are called, or <i>tombs</i>, or <i>graves</i>.
Well, do you see those mounds, and columns, and pyramids, outside the
various city walls? Those are the store-chambers of the dead.</p>

<p id="id01680"><i>Ch</i>. Why, they are putting flowers on the stones, and pouring costly
essences upon them. And in front of some of the mounds they have piled
up faggots, and dug trenches. Look: there is a splendid banquet laid
out, and they are burning it all; and pouring wine and mead, I suppose
it is, into the trenches! What does it all mean?</p>

<p id="id01681"><i>Her</i>. What satisfaction it affords to their friends in Hades, I am
unable to say. But the idea is, that the shades come up, and get as
close as they can, and feed upon the savoury steam of the meat, and
drink the mead in the trench.</p>

<p id="id01682"><i>Ch</i>. Eat and drink, when their skulls are dry bone? But I am wasting
my breath: you bring them down every day;—<i>you</i> can say whether they
are likely ever to get up again, once they are safely underground!
That would be too much of a good thing! You would have your work cut
out for you and no mistake, if you had not only to bring them down,
but also to take them up again when they wanted a drink. Oh, fools and
blockheads! You little know how we arrange matters, or what a gulf is
set betwixt the living and the dead!</p>

<p id="id01683">  The buried and unburied, both are Death's.<br/>

  He ranks alike the beggar and the king;<br/>

  Thersites sits by fair-haired Thetis' son.<br/>

  Naked and withered roam the fleeting shades<br/>

  Together through the fields of asphodel.<br/>
</p>

<p id="id01684"><i>Her</i>. Bless me, what a deluge of Homer! And now I think of it, I must
show you Achilles's tomb. There it is on the Trojan shore, at Sigeum.
And across the water is Rhoeteum, where Ajax lies buried.</p>

<p id="id01685"><i>Ch</i>. Rather small tombs, considering. Now show me the great cities,
those that we hear talked about in Hades; Nineveh, Babylon, Mycenae,
Cleonae, and Troy itself. I shipped numbers across from there, I
remember. For ten years running I had no time to haul my boat up and
clean it.</p>

<p id="id01686"><i>Her</i>. Why, as to Nineveh, it is gone, friend, long ago, and has left
no trace behind it; there is no saying whereabouts it may have been.
But there is Babylon, with its fine battlements and its enormous wall.
Before long it will be as hard to find as Nineveh. As to Mycenae and
Cleonae, I am ashamed to show them to you, let alone Troy. You will
throttle Homer, for certain, when you get back, for puffing them so.
They were prosperous cities, too, in their day; but they have gone the
way of all flesh. Cities, my friend, die, just like men; stranger
still, so do rivers! Inachus is gone from Argos—not a puddle left.</p>

<p id="id01687"><i>Ch</i>. Oh, Homer, Homer! You and your 'holy Troy,' and your 'city of
broad streets,' and your 'strong-walled Cleonae'!—By the way, what is
that battle going on over there? What are they murdering one another
about?</p>

<p id="id01688"><i>Her</i>. It is between the Argives and the Lacedaemonians. The general
who lies there half-dead, writing an inscription on the trophy with
his own blood, is Othryades.</p>

<p id="id01689"><i>Ch</i>. And what were they fighting for?</p>

<p id="id01690"><i>Her</i>. For the field of battle, neither more nor less.</p>

<p id="id01691"><i>Ch</i>. The fools! Not to know that though each one of them should win
to himself a whole Peloponnesus, he will get but a bare foot of ground
from Aeacus! As to yonder plain, one nation will till it after
another, and many a time will that trophy be turned up by the plough.</p>

<p id="id01692"><i>Her</i>. Even so. And now let us get down, and put these mountains to
rights again. After which, I must be off on my errand, and you back to
your ferry. You will see me there before long, with the day's
contingent of shades.</p>

<p id="id01693"><i>Ch</i>. I am much obliged to you, Hermes; the service shall be
perpetuated in my records. Thanks to you, my outing has been a
success. Dear, dear, what a world it is!—And never a word of Charon!</p>

<h5 id="id01694">F.</h5>

<h2 id="id01695" style="margin-top: 4em">OF SACRIFICE</h2>

<p id="id01696" style="margin-top: 2em">Methinks that man must lie sore stricken under the hand of sorrow, who
has not a smile left for the folly of his superstitious brethren, when
he sees them at work on sacrifice and festival and worship of the
gods, hears the subject of their prayers, and marks the nature of
their creed. Nor, I fancy, will a smile be all. He will first have a
question to ask himself: Is he to call them devout worshippers or very
outcasts, who think so meanly of God as to suppose that he can require
anything at the hand of man, can take pleasure in their flattery, or
be wounded by their neglect? Thus the afflictions of the Calydonians,
that long tale of misery and violence, ending with the death of
Meleager—all is attributed to the resentment of Artemis, at Oeneus's
neglect in not inviting her to a feast. She must have taken the
disappointment very much to heart. I fancy I see her, poor Goddess,
left all alone in Heaven, after the rest have set out for Calydon,
brooding darkly over the fine spread at which she will not be present.
Those Ethiopians, too; privileged, thrice-happy mortals! Zeus, one
supposes, is not unmindful of the handsome manner in which they
entertained him and all his family for twelve days running. With the
Gods, clearly, nothing goes for nothing. Each blessing has its price.
Health is to be had, say, for a calf; wealth, for a couple of yoke of
oxen; a kingdom, for a hecatomb. A safe conduct from Troy to Pylos has
fetched as much as nine bulls, and a passage from Aulis to Troy has
been quoted at a princess. For six yoke of oxen and a robe, Athene
sold Hecuba a reprieve for Troy; and it is to be presumed that a cock,
a garland, a handful of frankincense, will each buy something.</p>

<p id="id01697">Chryses, that experienced divine and eminent theologian, seems to have
realized this principle. Returning from his fruitless visit to
Agamemnon, he approaches Apollo with the air of a creditor, and
demands repayment of his loan. His attitude is one of remonstrance,
almost, 'Good Apollo,' he cries, 'here have I been garlanding your
temple, where never garland hung before, and burning unlimited thigh-
pieces of bulls and goats upon your altars: yet when I suffer wrong,
you take no heed; you count my benefactions as nothing worth.' The God
is quite put out of countenance: he seizes his bow, settles down in
the harbour and smites the Achaeans with shafts of pestilence, them
and their mules and their dogs.</p>

<p id="id01698">And now that I have mentioned Apollo, I cannot refrain from an
allusion to certain other passages in his life, which are recorded by
the sages. With his unfortunate love affairs—the sad end of Hyacinth,
and the cruelty of Daphne—we are not concerned. But when that vote
of censure was passed on him for the slaughter of the Cyclopes, he was
dismissed from Heaven, and condemned to share the fortunes of men upon
earth. It was then that he served Admetus in Thessaly, and Laomedon in
Phrygia; and in the latter service he was not alone. He and Posidon
together, since better might not be, made bricks and built the walls
of Troy; and did not even get their full wages;—the Phrygian, it is
said, remained their debtor for no less a sum than five-and-twenty
shillings Trojan, and odd pence. These, and yet holier mysteries than
these, are the high themes of our poets. They tell of Hephaestus and
of Prometheus; of Cronus and Rhea, and well-nigh all the family of
Zeus. And as they never commence their poems without bespeaking the
assistance of the Muses, we must conclude that it is under that divine
inspiration that they sing, how Cronus unmanned his father Uranus, and
was king in his room; and how, like Argive Thyestes, he swallowed his
own children; and how thereafter Rhea saved Zeus by the fraud of the
stone, and the child was exposed in Crete, and suckled by a goat, as
Telephus was by a hind, and Cyrus the Great by a bitch; and how he
dethroned his father, and threw him into prison, and was king; and of
his many wives, and how finally (like a Persian or an Assyrian) he
married his own sister Hera; and of his love adventures, and how he
peopled the Heaven with gods, ay, and with demi-gods, the rogued for
he wooed the daughters of earth, appearing to them now in a shower of
gold, now in the form of a bull or a swan or an eagle; a very Proteus
for versatility. Once, and only once, he conceived within his own
brain, and gave birth to Athene. For Dionysus, they say, he tore from
the womb of Semele before the fire had yet consumed her, and hid the
child within his thigh, till the time of travail was come.</p>

<p id="id01699">Similarly, we find Hera conceiving without external assistance, and
giving birth to Hephaestus; no child of fortune he, but a base
mechanic, living all his life at the forge, soot-begrimed as any
stoker. He is not even sound of limb; he has been lame ever since Zeus
threw him down from Heaven. Fortunately for us the Lemnians broke his
fall, or there would have been an end of him, as surely as there was
of Astyanax when he was flung from the battlements. But Hephaestus is
nothing to Prometheus. Who knows not the sorrows of that officious
philanthropist? How he too fell a victim to the wrath of Zeus, and was
carried into Scythia, and nailed up on Caucasus, with an eagle to keep
him company and make daily havoc of his liver? However, <i>there</i> was a
reckoning settled, at any rate. But Rhea, now! We cannot, I think,
pass over her conduct unnoticed. It is surely most discreditable;—a
lady of her venerable years, the mother of such a family, still
feeling the pangs of love and jealousy, and carrying her beloved Attis
about with her in the lion-drawn car,—and he so ill qualified to play
the lover's part! After that, we can but wink, if we find Aphrodite
making a slip, or Selene time after time pulling up in mid-career to
pay a visit to Endymion.</p>

<p id="id01700">But enough of scandal. Borne on the wings of poesy, let us take flight
for Heaven itself, as Homer and Hesiod have done before us, and see
how all is disposed up there. The vault is of brass on the under side,
as we know from Homer. But climb over the edge, and take a peep up.
You are now actually in Heaven. Observe the increase of light; here is
a purer Sun, and brighter stars; daylight is everywhere, and the floor
is of gold. We arrive first at the abode of the Seasons; they are the
fortresses of Heaven. Then we have Iris and Hermes, the servants and
messengers of Zeus; and next Hephaestus's smithy, which is stocked
with all manner of cunning contrivances. Last come the dwellings of
the Gods, and the palace of Zeus. All are the work of Hephaestus; and
noble work it is.</p>

<p id="id01701">  Hard by the throne of Zeus</p>

<p id="id01702">(I suppose we must adapt our language to our altitude)</p>

<p id="id01703">  sit all the gods.</p>

<p id="id01704">Their eyes are turned downwards; intently they search every corner of
the earth; is there nowhere a fire to be seen, or the steam of burnt-
offerings</p>

<p id="id01705">  … in eddying clouds upborne?</p>

<p id="id01706">If a sacrifice is going forward, all mouths are open to feast upon the
smoke; like flies they settle on the altar to drink up the trickling
streams of blood. If they are dining at home, nectar and ambrosia is
the bill of fare. In ancient days, mortals have eaten and drunk at
their table. Such were Ixion and Tantalus; but they forgot their
manners, and talked too much. They are paying the penalty for it to
this day; and since then mortals have been excluded from Heaven.</p>

<p id="id01707">The life of the Gods being such as I have described, our religious
ordinances are in admirable harmony with the divine requirements. Our
first care has been to supply each God with his sacred grove, his holy
hill, and his own peculiar bird or plant. The next step was to assign
them their various sacred cities. Apollo has the freedom of Delphi and
Delos, Athene that of Athens (there is no disputing <i>her</i>
nationality); Hera is an Argive, Rhea a Mygdonian, Aphrodite a
Paphian. As for Zeus, he is a Cretan born and bred—and buried, as any
native of that island will show you. It was a mistake of ours to
suppose that Zeus was dispensing the thunder and the rain and the rest
of it;—he has been lying snugly underground in Crete all this time.
As it would never have done to leave the Gods without a hearth and
home, temples were now erected, and the services of Phidias,
Polyclitus, and Praxiteles were called in to create images in their
likeness. Chance glimpses of their originals (but where obtained I
know not) enabled these artists to do justice to the beard of Zeus,
the perpetual youth of Apollo, the down on Hermes's cheek, Posidon's
sea-green hair, and Athene's flashing eyes; with the result that on
entering the temple of Zeus men believe that they see before them, not
Indian ivory, nor gold from a Thracian mine, but the veritable son of
Cronus and Rhea, translated to earth by the hand of Phidias, with
instructions to keep watch over the deserted plains of Pisa, and
content with his lot, if, once in four years, a spectator of the games
can snatch a moment to pay him sacrifice.</p>

<p id="id01708">And now the altars stand ready; proclamation has been made, and
lustration duly performed. The victims are accordingly brought
forward—an ox from the plough, a ram or a goat, according as the
worshipper is a farmer, a shepherd, or a goatherd; sometimes it is
only frankincense or a honey cake; nay, a poor man may conciliate the
God by merely kissing his hand. But it is with the priests that we are
concerned. They first make sure that the victim is without blemish,
and worthy of the sacrificial knife; then they crown him with garlands
and lead him to the altar, where he is slaughtered before the God's
eyes, to the broken accompaniment of his own sanctimonious bellowings,
most musical, most melancholy. The delight of the Gods at such a
spectacle, who can doubt?</p>

<p id="id01709">According to the proclamation, no man shall approach the holy ground
with <i>unclean hands</i>. Yet there stands the priest himself, wallowing
in gore; handling his knife like a very Cyclops, drawing out entrails
and heart, sprinkling the altar with blood,—in short, omitting no
detail of his holy office. Finally, he kindles fire, and sets the
victim bodily thereon, sheep or goat, unfleeced, unflayed. A godly
steam, and fit for godly nostrils, rises heavenwards, and drifts to
each quarter of the sky. The Scythian, by the way, will have nothing
to do with paltry cattle: he offers <i>men</i> to Artemis; and the offering
is appreciated.</p>

<p id="id01710">But all this, and all that Assyria, Phrygia, and Lydia can show,
amounts to nothing much. If you would see the Gods in their glory, fit
denizens of Heaven, you must go to Egypt. There you will find that
Zeus has sprouted ram's horns, our old friend Hermes has the muzzle of
a dog, and Pan is perfect goat; ibis, crocodile, ape,—each is a God
in disguise.</p>

<p id="id01711">  And wouldst thou know the truth that lurks herein?</p>

<p id="id01712">If so, you will find no lack of sages and scribes and shaven priests
to inform you (after expulsion of the <i>profanum vulgus</i>) how, when the
Giants and their other enemies rose against them, the Gods fled to
Egypt to hide themselves, and there took the form of goat and ram, of
bird and reptile, which forms they preserve to this day. Of all this
they have documentary evidence, dating from thousands of years back,
stored up in their temples. Their sacrifices differ from others only
in this respect, that they go into mourning for the victim, slaying
him first, and beating their breasts for grief afterwards, and (in
some parts) burying him as soon as he is killed. When their great god
Apis dies, off comes every man's hair, however much he values himself
on it; though he had the purple lock of Nisus, it would make no
difference: he must show a sad crown on the occasion, if he die for
it. It is as the result of an election that each succeeding Apis
leaves his pasture for the temple; his superior beauty and majestic
bearing prove that he is something more than bull.</p>

<p id="id01713">On such absurdities as these, such vulgar credulity, remonstrance
would be thrown away; a Heraclitus would best meet the case, or a
Democritus; for the ignorance of these men is as laughable as their
folly is deplorable.</p>

<h5 id="id01714">F.</h5>

<h2 id="id01715" style="margin-top: 4em">SALE OF CREEDS</h2>

<p id="id01716">[Footnote: The distinction between the personified creeds or
philosophies here offered for sale, and their various founders or
principal exponents, is but loosely kept up. Not only do most of the
creeds bear the names of their founders, but some are even credited
with their physical peculiarities and their personal experiences.]</p>

<p id="id01717"><i>Zeus. Hermes. Several Dealers. Creeds</i>.</p>

<p id="id01718" style="margin-top: 2em"><i>Zeus</i>. Now get those benches straight there, and make the place fit
to be seen. Bring up the lots, one of you, and put them in line. Give
them a rub up first, though; we must have them looking their best, to
attract bidders. Hermes, you can declare the sale-room open, and a
welcome to all comers.—<i>For Sale! A varied assortment of Live Creeds.
Tenets of every description.—Cash on delivery; or credit allowed on
suitable security</i>.</p>

<p id="id01719"><i>Hermes</i>. Here they come, swarming in. No time to lose; we must not
keep them waiting.</p>

<p id="id01720"><i>Zeus</i>. Well, let us begin.</p>

<p id="id01721"><i>Her</i>. What are we to put up first?</p>

<p id="id01722"><i>Zeus</i>. The Ionic fellow, with the long hair. He seems a showy piece
of goods.</p>

<p id="id01723"><i>Her</i>. Step up, Pythagoreanism, and show yourself.</p>

<p id="id01724"><i>Zeus</i>. Go ahead.</p>

<p id="id01725"><i>Her</i>. Now here is a creed of the first water. Who bids for this
handsome article? What gentleman says Superhumanity? Harmony of the
Universe! Transmigration of souls! Who bids?</p>

<p id="id01726"><i>First Dealer</i>. He looks all right. And what can he do?</p>

<p id="id01727"><i>Her</i>. Magic, music, arithmetic, geometry, astronomy, jugglery.
Prophecy in all its branches.</p>

<p id="id01728"><i>First D</i>. Can I ask him some questions?</p>

<p id="id01729"><i>Her</i>. Ask away, and welcome.</p>

<p id="id01730"><i>First D</i>. Where do you come from?</p>

<p id="id01731"><i>Py</i>. Samos.</p>

<p id="id01732"><i>First D</i>. Where did you get your schooling?</p>

<p id="id01733"><i>Py</i>. From the sophists in Egypt.</p>

<p id="id01734"><i>First D</i>. If I buy you, what will you teach me?</p>

<p id="id01735"><i>Py</i>. Nothing. I will remind you.</p>

<p id="id01736"><i>First D</i>. Remind me?</p>

<p id="id01737"><i>Py</i>. But first I shall have to cleanse your soul of its filth.</p>

<p id="id01738"><i>First D</i>. Well, suppose the cleansing process complete. How is the
reminding done?</p>

<p id="id01739"><i>Py</i>. We shall begin with a long course of silent contemplation. Not a
word to be spoken for five years.</p>

<p id="id01740"><i>First D</i>. You would have been just the creed for Croesus's son! But
<i>I</i> have a tongue in my head; I have no ambition to be a statue. And
after the five years' silence?</p>

<p id="id01741"><i>Py</i>. You will study music and geometry.</p>

<p id="id01742"><i>First D</i>. A charming recipe! The way to be wise: learn the guitar.</p>

<p id="id01743"><i>Py</i>. Next you will learn to count.</p>

<p id="id01744"><i>First D</i>. I can do that already.</p>

<p id="id01745"><i>Py</i>. Let me hear you.</p>

<p id="id01746"><i>First D</i>. One, two, three, four,—</p>

<p id="id01747"><i>Py</i>. There you are, you see. <i>Four</i> (as you call it) is <i>ten</i>. Four
the perfect triangle. Four the oath of our school.</p>

<p id="id01748"><i>First D</i>. Now by Four, most potent Four!—higher and holier mysteries
than these I never heard.</p>

<p id="id01749"><i>Py</i>. Then you will learn of Earth, Air, Fire, and Water; their
action, their movement, their shapes.</p>

<p id="id01750"><i>First D</i>. Have Fire and Air and Water <i>shapes</i>?</p>

<p id="id01751"><i>Py</i>. Clearly. That cannot move which lacks shape and form You will
also find that God is a number; an intelligence; a harmony.</p>

<p id="id01752"><i>First D</i>. You surprise me.</p>

<p id="id01753"><i>Py</i>. More than this, you have to learn that you yourself are not the
person you appear to be.</p>

<p id="id01754"><i>First D</i>. What, I am some one else, not the I who am speaking to you?</p>

<p id="id01755"><i>Py</i>. You are that you now: but you have formerly inhabited another
body, and borne another name. And in course of time you will change
once more.</p>

<p id="id01756"><i>First D</i>. Why then I shall be immortal, and take one shape after
another? But enough of this. And now what is your diet?</p>

<p id="id01757"><i>Py</i>. Of living things I eat none. All else I eat, except beans.</p>

<p id="id01758"><i>First D</i>. And why no beans? Do you dislike them?</p>

<p id="id01759"><i>Py</i>. No. But they are sacred things. Their nature is a mystery.
Consider them first in their generative aspect; take a green one and
peel it, and you will see what I mean. Again, boil one and expose it
to moonlight for a proper number of nights, and you have—blood. What
is more, the Athenians use beans to vote with.</p>

<p id="id01760"><i>First D</i>. Admirable! A very feast of reason. Now just strip, and let
me see what you are like. Bless me, here is a creed with a golden
thigh! He is no mortal, he is a God. I must have him at any price.
What do you start him at?</p>

<p id="id01761"><i>Her</i>. Forty pounds.</p>

<p id="id01762"><i>First D</i>. He is mine for forty pounds.</p>

<p id="id01763"><i>Zeus</i>. Take the gentleman's name and address.</p>

<p id="id01764"><i>Her</i>. He must come from Italy, I should think; Croton or Tarentum, or
one of the Greek towns in those parts. But he is not the only buyer.
Some three hundred of them have clubbed together.</p>

<p id="id01765"><i>Zeus</i>. They are welcome to him. Now up with the next.</p>

<p id="id01766"><i>Her</i>. What about yonder grubby Pontian? [Footnote: See <i>Diogenes</i> in
Notes.]</p>

<p id="id01767"><i>Zeus</i>. Yes, he will do.</p>

<p id="id01768"><i>Her</i>. You there with the wallet and cloak; come along, walk round the
room. Lot No. 2. A most sturdy and valiant creed, free-born. What
offers?</p>

<p id="id01769"><i>Second D</i>. Hullo, Mr. Auctioneer, are you going to sell a free man?</p>

<p id="id01770"><i>Her</i>. That was the idea.</p>

<p id="id01771"><i>Second D</i>. Take care, he may have you up for kidnapping. This might
be matter for the Areopagus.</p>

<p id="id01772"><i>Her</i>. Oh, he would as soon be sold as not. He feels just as free as
ever.</p>

<p id="id01773"><i>Second D</i>. But what is one to do with such a dirty fellow? He is a
pitiable sight. One might put him to dig perhaps, or to carry water.</p>

<p id="id01774"><i>Her</i>. That he can do and more. Set him to guard your house, and you
will find him better than any watch-dog.—They call him Dog for short.</p>

<p id="id01775"><i>Second D</i>. Where does he come from? and what is his method?</p>

<p id="id01776"><i>Her</i>. He can best tell you that himself.</p>

<p id="id01777"><i>Second D</i>. I don't like his looks. He will probably snarl if I go
near him, or take a snap at me, for all I know. See how he lifts his
stick, and scowls; an awkward-looking customer!</p>

<p id="id01778"><i>Her</i>. Don't be afraid. He is quite tame.</p>

<p id="id01779"><i>Second D</i>. Tell me, good fellow, where do you come from?</p>

<p id="id01780"><i>Dio</i>. Everywhere.  <i>Second D</i>. What does that mean?</p>

<p id="id01781"><i>Dio</i>. It means that I am a citizen of the world.</p>

<p id="id01782"><i>Second D</i>. And your model?</p>

<p id="id01783"><i>Dio</i>. Heracles.</p>

<p id="id01784"><i>Second D</i>. Then why no lion's-skin? You have the orthodox club.</p>

<p id="id01785"><i>Dio</i>. My cloak is my lion's-skin. Like Heracles, I live in a state of
warfare, and my enemy is Pleasure; but unlike him I am a volunteer. My
purpose is to purify humanity.</p>

<p id="id01786"><i>Second D</i>. A noble purpose. Now what do I understand to be your
strong subject? What is your profession?</p>

<p id="id01787"><i>Dio</i>. The liberation of humanity, and the treatment of the passions.
In short, I am the prophet of Truth and Candour.</p>

<p id="id01788"><i>Second D</i>. Well, prophet; and if I buy you, how shall you handle my
case?</p>

<p id="id01789"><i>Dio</i>. I shall commence operations by stripping off yours
superfluities, putting you into fustian, and leaving you closeted with
Necessity. Then I shall give you a course of hard labour. You will
sleep on the ground, drink water, and fill your belly as best you can.
Have you money? Take my advice and throw it into the sea. With wife
and children and country you will not concern yourself; there will be
no more of that nonsense. You will exchange your present home for a
sepulchre, a ruin, or a tub. What with lupines and close-written
tomes, your knapsack will never be empty; and you will vote yourself
happier than any king. Nor will you esteem it any inconvenience, if a
flogging or a turn of the rack should fall to your lot.</p>

<p id="id01790"><i>Second D</i>. How! Am I a tortoise, a lobster, that I should be flogged
and feel it not?</p>

<p id="id01791"><i>Dio</i>. You will take your cue from Hippolytus; <i>mutates mutandis</i>.</p>

<p id="id01792"><i>Second D</i>. How so?</p>

<p id="id01793"><i>Dio</i>. 'The heart may burn, the tongue knows nought thereof'.
[Footnote: Hippolytus (in Euripides's play of that name) is reproached
with having broken an oath, and thus defends himself: 'The tongue hath
sworn: the heart knew nought thereof.'] Above all, be bold, be
impudent; distribute your abuse impartially to king and commoner. They
will admire your spirit. You will talk the Cynic jargon with the true
Cynic snarl, scowling as you walk, and walking as one should who
scowls; an epitome of brutality. Away with modesty, good-nature, and
forbearance. Wipe the blush from your cheek for ever. Your
hunting-ground will be the crowded city. You will live alone in its
midst, holding communion with none, admitting neither friend nor
guest; for such would undermine your power. Scruple not to perform the
deeds of darkness in broad daylight: select your love-adventures with
a view to the public entertainment: and finally, when the fancy takes
you, swallow a raw cuttle-fish, and die. Such are the delights of
Cynicism.</p>

<p id="id01794"><i>Second D</i>. Oh, vile creed! Monstrous creed! Avaunt!</p>

<p id="id01795"><i>Dio</i>. But look you, it is all so easy; it is within every man's
reach. No education is necessary, no nonsensical argumentation. I
offer you a short cut to Glory. You may be the merest clown—cobbler,
fishmonger, carpenter, money-changer; yet there is nothing to prevent
your becoming famous. Given brass and boldness, you have only to learn
to wag your tongue with dexterity.</p>

<p id="id01796"><i>Second D</i>. All this is of no use to me. But I might make a sailor or
a gardener of you at a pinch; that is, if you are to be had cheap.
Three-pence is the most I can give.</p>

<p id="id01797"><i>Her</i>. He is yours, to have and to hold. And good riddance to the
brawling foul-mouthed bully. He is a slanderer by wholesale.</p>

<p id="id01798"><i>Zeus</i>. Now for the Cyrenaic, the crowned and purple-robed.</p>

<p id="id01799"><i>Her</i>. Attend please, gentlemen all. A most valuable article, this,
and calls for a long purse. Look at him. A sweet thing in creeds. A
creed for a king. Has any gentleman a use for the Lap of Luxury? Who
bids?</p>

<p id="id01800"><i>Third D</i>. Come and tell me what you know. If you are a practical
creed, I will have you.</p>

<p id="id01801"><i>Her</i>. Please not to worry him with questions, sir. He is drunk, and
cannot answer; his tongue plays him tricks, as you see.</p>

<p id="id01802"><i>Third D</i>. And who in his senses would buy such an abandoned
reprobate? How he smells of scent! And how he slips and staggers
about! Well, you must speak for him, Hermes. What can he do? What is
his line?</p>

<p id="id01803"><i>Her</i>. Well, for any gentleman who is not strait-laced, who loves a
pretty girl, a bottle, and a jolly companion, he is the very thing. He
is also a past master in gastronomy, and a connoisseur in
voluptuousness generally. He was educated at Athens, and has served
royalty in Sicily [Footnote: See <i>Aristippus</i> in Notes.], where he had
a very good character. Here are his principles in a nutshell: Think
the worst of things: make the most of things: get all possible
pleasure out of things.</p>

<p id="id01804"><i>Third D</i>. You must look for wealthier purchasers. My purse is not
equal to such a festive creed.</p>

<p id="id01805"><i>Her</i>. Zeus, this lot seems likely to remain on our hands.</p>

<p id="id01806"><i>Zeus</i>. Put it aside, and up with another. Stay, take the pair from
Abdera and Ephesus; the creeds of Smiles and Tears. They shall make
one lot.</p>

<p id="id01807"><i>Her</i>. Come forward, you two. Lot No. 4. A superlative pair. The
smartest brace of creeds on our catalogue.</p>

<p id="id01808"><i>Fourth D</i>. Zeus! What a difference is here! One of them does nothing
but laugh, and the other might be at a funeral; he is all tears.—You
there! what is the joke?</p>

<p id="id01809"><i>Democr</i>. You ask? You and your affairs are all one vast joke.</p>

<p id="id01810"><i>Fourth D</i>. So! You laugh at us? Our business is a toy?</p>

<p id="id01811"><i>Democr</i>. It is. There is no taking it seriously. All is vanity. Mere
interchange of atoms in an infinite void.</p>

<p id="id01812"><i>Fourth D</i>. <i>Your</i> vanity is infinite, if you like. Stop that
laughing, you rascal.—And you, my poor fellow, what are you crying
for? I must see what I can make of you.</p>

<p id="id01813"><i>Heracl</i>. I am thinking, friend, upon human affairs; and well may I
weep and lament, for the doom of all is sealed. Hence my compassion
and my sorrow. For the present, I think not of it; but the future!—
the future is all bitterness. Conflagration and destruction of the
world. I weep to think that nothing abides. All things are whirled
together in confusion. Pleasure and pain, knowledge and ignorance,
great and small; up and down they go, the playthings of Time.</p>

<p id="id01814"><i>Fourth D</i>. And what is Time?</p>

<p id="id01815"><i>Heracl</i>. A child; and plays at draughts and blindman's-bluff.</p>

<p id="id01816"><i>Fourth D</i>. And men?</p>

<p id="id01817"><i>Heracl</i>. Are mortal Gods.</p>

<p id="id01818"><i>Fourth D</i>. And Gods?</p>

<p id="id01819"><i>Heracl</i>. Immortal men.</p>

<p id="id01820"><i>Fourth D</i>. So! Conundrums, fellow? Nuts to crack? You are a very
oracle for obscurity.</p>

<p id="id01821"><i>Heracl</i>. Your affairs do not interest me.</p>

<p id="id01822"><i>Fourth D</i>. No one will be fool enough to bid for you at that
rate.</p>

<p id="id01823"><i>Heracl</i>. Young and old, him that bids and him that bids not, a
murrain seize you all!</p>

<p id="id01824"><i>Fourth D</i>. A sad case. He will be melancholy mad before long. Neither
of these is the creed for my money.</p>

<p id="id01825"><i>Her</i>. No one bids.</p>

<p id="id01826"><i>Zeus</i>. Next lot.</p>

<p id="id01827"><i>Her</i>. The Athenian there? Old Chatterbox?</p>

<p id="id01828"><i>Zeus</i>. By all means.</p>

<p id="id01829"><i>Her</i>. Come forward!—A good sensible creed this. Who buys Holiness?</p>

<p id="id01830"><i>Fifth D</i>. Let me see. What are you good for?</p>

<p id="id01831"><i>Soc</i>. I teach the art of love.</p>

<p id="id01832"><i>Fifth D</i>. A likely bargain for me! I want a tutor for my young
Adonis.</p>

<p id="id01833"><i>Soc</i>. And could he have a better? The love I teach is of, the spirit,
not of the flesh. Under my roof, be sure, a boy will come to no harm.</p>

<p id="id01834"><i>Fifth D</i>. Very unconvincing that. A teacher of the art of love, and
never meddle with anything but the spirit? Never use the opportunities
your office gives you?</p>

<p id="id01835"><i>Soc</i>. Now by Dog and Plane-tree, it is as I say!</p>

<p id="id01836"><i>Fifth D</i>. Heracles! What strange Gods are these?</p>

<p id="id01837"><i>Soc</i>. Why, the Dog is a God, I suppose? Is not Anubis made much of in
Egypt? Is there not a Dog-star in Heaven, and a Cerberus in the lower
world?</p>

<p id="id01838"><i>Fifth D</i>. Quite so. My mistake. Now what is your manner of life?</p>

<p id="id01839"><i>Soc</i>. I live in a city of my own building; I make my own laws, and
have a novel constitution of my own.</p>

<p id="id01840">__Fifth D. I should like to hear some of your statutes.</p>

<p id="id01841"><i>Soc</i>. You shall hear the greatest of them all. No woman shall be
restricted to one husband. Every man who likes is her husband.</p>

<p id="id01842"><i>Fifth D</i>. What! Then the laws of adultery are clean swept away?</p>

<p id="id01843"><i>Soc</i>. I should think they were! and a world of hair-splitting with
them.</p>

<p id="id01844"><i>Fifth D</i>. And what do you do with the handsome boys?</p>

<p id="id01845"><i>Soc</i>. Their kisses are the reward of merit, of noble and spirited
actions.</p>

<p id="id01846"><i>Fifth D</i>. Unparalleled generosity!—And now, what are the main
features of your philosophy?</p>

<p id="id01847"><i>Soc</i>. Ideas and types of things. All things that you see, the earth
and all that is upon it, the sea, the sky,—each has its counterpart
in the invisible world.</p>

<p id="id01848"><i>Fifth D</i>. And where are they?</p>

<p id="id01849"><i>Soc</i>. Nowhere. Were they anywhere, they were not what they are.</p>

<p id="id01850"><i>Fifth D</i>. I see no signs of these 'types' of yours.</p>

<p id="id01851"><i>Soc</i>. Of course not; because you are spiritually blind. <i>I</i> see the
counterparts of all things; an invisible you, an invisible me;
everything is in duplicate.</p>

<p id="id01852"><i>Fifth D</i>. Come, such a shrewd and lynx-eyed creed is worth a bid. Let
me see. What do you want for him?</p>

<p id="id01853"><i>Her</i>. Five hundred.</p>

<p id="id01854"><i>Fifth D</i>. Done with you. Only I must settle the bill another day.</p>

<p id="id01855"><i>Her</i>. What name?</p>

<p id="id01856"><i>Fifth D</i>. Dion; of Syracuse.</p>

<p id="id01857"><i>Her</i>. Take him, and much good may he do you. Now I want Epicureanism.
Who offers for Epicureanism? He is a disciple of the laughing creed
and the drunken creed, whom we were offering just now. But he has one
extra accomplishment—impiety. For the rest, a dainty, lickerish
creed.</p>

<p id="id01858"><i>Sixth D</i>. What price?</p>

<p id="id01859"><i>Her</i>. Eight pounds.</p>

<p id="id01860"><i>Sixth D</i>. Here you are. By the way, you might let me know what he
likes to eat.</p>

<p id="id01861"><i>Her</i>. Anything sweet. Anything with honey in it. Dried figs are his
favourite dish.</p>

<p id="id01862"><i>Sixth D</i>. That is all right. We will get in a supply of Carian
fig-cakes.</p>

<p id="id01863"><i>Zeus</i>. Call the next lot. Stoicism; the creed of the sorrowful
countenance, the close-cropped creed.</p>

<p id="id01864"><i>Her</i>. Ah yes, several customers, I fancy, are on the look-out for
him. Virtue incarnate! The very quintessence of creeds! Who is for
universal monopoly?</p>

<p id="id01865"><i>Seventh D</i>. How are we to understand that?</p>

<p id="id01866"><i>Her</i>. Why, here is monopoly of wisdom, monopoly of beauty, monopoly
of courage, monopoly of justice. Sole king, sole orator, sole
legislator, sole millionaire.</p>

<p id="id01867"><i>Seventh D</i>. And I suppose sole cook, sole tanner, sole carpenter, and
all that?</p>

<p id="id01868"><i>Her</i>. Presumably.</p>

<p id="id01869"><i>Seventh D</i>. Regard me as your purchaser, good fellow, and tell me all
about yourself. I dare say you think it rather hard to be sold for a
slave?</p>

<p id="id01870"><i>Chrys</i>. Not at all. These things are beyond our control. And what is
beyond our control is indifferent.</p>

<p id="id01871"><i>Seventh D</i>. I don't see how you make that out.</p>

<p id="id01872"><i>Chrys</i>. What! Have you yet to learn that of <i>indifferentia</i> some are
<i>praeposita</i> and others <i>rejecta</i>?</p>

<p id="id01873"><i>Seventh D</i>. Still I don't quite see.</p>

<p id="id01874"><i>Chrys</i>. No; how should you? You are not familiar with our terms. You
lack the <i>comprehensio visi</i>. The earnest student of logic knows this
and more than this. He understands the nature of subject, predicate,
and contingent, and the distinctions between them.</p>

<p id="id01875"><i>Seventh D</i>. Now in Wisdom's name, tell me, pray, what is a predicate?
what is a contingent? There is a ring about those words that takes my
fancy.</p>

<p id="id01876"><i>Chrys</i>. With all my heart. A man lame in one foot knocks that foot
accidentally against a stone, and gets a cut. Now the man is <i>subject</i>
to lameness; which is the <i>predicate</i>. And the cut is a <i>contingency</i>.</p>

<p id="id01877"><i>Seventh D</i>. Oh, subtle! What else can you tell me?</p>

<p id="id01878"><i>Chrys</i>. I have verbal involutions, for the better hampering,
crippling, and muzzling of my antagonists. This is performed by the
use of the far-famed syllogism.</p>

<p id="id01879"><i>Seventh D</i>. Syllogism! I warrant him a tough customer.</p>

<p id="id01880"><i>Chrys</i>. Take a case. You have a child?</p>

<p id="id01881"><i>Seventh D</i>. Well, and what if I have?</p>

<p id="id01882"><i>Chrys</i>. A crocodile catches him as he wanders along the bank of a
river, and promises to restore him to you, if you will first guess
correctly whether he means to restore him or not. Which are you going
to say?</p>

<p id="id01883"><i>Seventh D</i>. A difficult question. I don't know which way I should get
him back soonest. In Heaven's name, answer for me, and save the child
before he is eaten up.</p>

<p id="id01884"><i>Chrys</i>. Ha, ha. I will teach you far other things than that.</p>

<p id="id01885"><i>Seventh D</i>. For instance?</p>

<p id="id01886"><i>Chrys</i>. There is the 'Reaper.' There is the 'Rightful Owner.' Better
still, there is the 'Electra' and the 'Man in the Hood.'</p>

<p id="id01887"><i>Seventh D</i>. Who was he? and who was Electra?</p>

<p id="id01888"><i>Chrys</i>. She was <i>the</i> Electra, the daughter of Agamemnon, to whom the
same thing was known and unknown at the same time. She knew that
Orestes was her brother: yet when he stood before her she did not know
(until he revealed himself) that her brother was Orestes. As to the
Man in the Hood, he will surprise you considerably. Answer me now: do
you know your own father?</p>

<p id="id01889"><i>Seventh D</i>. Yes.</p>

<p id="id01890"><i>Chrys</i>. Well now, if I present to you a man in a hood, shall you know
him? eh?</p>

<p id="id01891"><i>Seventh D</i>. Of course not.</p>

<p id="id01892"><i>Chrys</i>. Well, but the Man in the Hood is your father. You don't know
the Man in the Hood. Therefore you don't know your own father.</p>

<p id="id01893"><i>Seventh D</i>. Why, no. But if I take his hood off, I shall get at the
facts. Now tell me, what is the end of your philosophy? What happens
when you reach the goal of virtue?</p>

<p id="id01894"><i>Chrys</i>. In regard to things external, health, wealth, and the like, I
am then all that Nature intended me to be. But there is much previous
toil to be undergone. You will first sharpen your eyes on minute
manuscripts, amass commentaries, and get your bellyful of outlandish
terms. Last but not least, it is forbidden to be wise without repeated
doses of hellebore.</p>

<p id="id01895"><i>Seventh D</i>. All this is exalted and magnanimous to a degree. But what
am I to think when I find that you are also the creed of
cent-per-cent, the creed of the usurer? Has <i>he</i> swallowed his
hellebore? is <i>he</i> made perfect in virtue?</p>

<p id="id01896"><i>Chrys</i>. Assuredly. On none but the wise man does usury sit well.
Consider. His is the art of putting two and two together, and usury is
the art of putting interest together. The two are evidently connected,
and one as much as the other is the prerogative of the true believer;
who, not content, like common men, with simple interest, will also
take interest <i>upon</i> interest. For interest, as you are probably
aware, is of two kinds. There is simple interest, and there is its
offspring, compound interest. Hear Syllogism on the subject. 'If I
take simple interest, I shall also take compound. But I <i>shall</i>
take simple interest: therefore I shall take compound.'</p>

<p id="id01897"><i>Seventh D</i>. And the same applies to the fees you take from your
youthful pupils? None but the true believer sells virtue for a fee?</p>

<p id="id01898"><i>Chrys</i>. Quite right. I take the fee in my pupil's interest, not
because I want it. The world is made up of diffusion and accumulation.
I accordingly practise my pupil in the former, and myself in the
latter.</p>

<p id="id01899"><i>Seventh D</i>. But it ought to be the other way. The pupil ought to
accumulate, and you, 'sole millionaire,' ought to diffuse.</p>

<p id="id01900"><i>Chrys</i>. Ha! you jest with me? Beware of the shaft of insoluble
syllogism.</p>

<p id="id01901"><i>Seventh D</i>. What harm can that do?</p>

<p id="id01902"><i>Chrys</i>. It cripples; it ties the tongue, and turns the brain. Nay, I
have but to will it, and you are stone this instant.</p>

<p id="id01903"><i>Seventh D</i>. Stone! You are no Perseus, friend?</p>

<p id="id01904"><i>Chrys</i>. See here. A stone is a body?</p>

<p id="id01905"><i>Seventh D</i>. Yes.</p>

<p id="id01906"><i>Chrys</i>. Well, and an animal is a body?</p>

<p id="id01907"><i>Seventh D</i>. Yes.</p>

<p id="id01908"><i>Chrys</i>. And you are an animal?</p>

<p id="id01909"><i>Seventh D</i>. I suppose I am.</p>

<p id="id01910"><i>Chrys</i>. Therefore you are a body. Therefore a stone.</p>

<p id="id01911"><i>Seventh D</i>. Mercy, in Heaven's name! Unstone me, and let me be flesh
as heretofore.</p>

<p id="id01912"><i>Chrys</i>. That is soon done. Back with you into flesh! Thus: Is every
body animate?</p>

<p id="id01913"><i>Seventh D</i>. No.</p>

<p id="id01914"><i>Chrys</i>. Is a stone animate?</p>

<p id="id01915"><i>Seventh D</i>. No.</p>

<p id="id01916"><i>Chrys</i>. Now, you are a body?</p>

<p id="id01917"><i>Seventh D</i>. Yes.</p>

<p id="id01918"><i>Chrys</i>. And an animate body?</p>

<p id="id01919"><i>Seventh D</i>. Yes.</p>

<p id="id01920"><i>Chrys</i>. Then being animate, you cannot be a stone.</p>

<p id="id01921"><i>Seventh D</i>. Ah! thank you, thank you. I was beginning to feel my
limbs growing numb and solidifying like Niobe's. Oh, I must have you.
What's to pay?</p>

<p id="id01922"><i>Her</i>. Fifty pounds.</p>

<p id="id01923"><i>Seventh D</i>. Here it is.</p>

<p id="id01924"><i>Her</i>. Are you sole purchaser?</p>

<p id="id01925"><i>Seventh D</i>. Not I. All these gentlemen here are going shares.</p>

<p id="id01926"><i>Her</i>. A fine strapping lot of fellows, and will do the 'Reaper'
credit.</p>

<p id="id01927"><i>Zeus</i>. Don't waste time. Next lot,—the Peripatetic!</p>

<p id="id01928"><i>Her</i>. Now, my beauty, now, Affluence! Gentlemen, if you want Wisdom
for your money, here is a creed that comprises all knowledge.</p>

<p id="id01929"><i>Eighth D</i>. What is he like?</p>

<p id="id01930"><i>Her</i>. He is temperate, good-natured, easy to get on with; and his
strong point is, that he is twins.</p>

<p id="id01931"><i>Eighth D</i>. How can that be?</p>

<p id="id01932"><i>Her</i>. Why, he is one creed outside, and another inside. So remember,
if you buy him, one of him is called Esoteric, and the other Exoteric.</p>

<p id="id01933"><i>Eighth D</i>. And what has he to say for himself?</p>

<p id="id01934"><i>Her</i>. He has to say that there are three kinds of good: spiritual,
corporeal, circumstantial.</p>

<p id="id01935"><i>Eighth D</i>. <i>There's</i> something a man can understand. How much is he?</p>

<p id="id01936"><i>Her</i>. Eighty pounds.</p>

<p id="id01937"><i>Eighth D</i>. Eighty pounds is a long price.</p>

<p id="id01938"><i>Her</i>. Not at all, my dear sir, not at all. You see, there is some
money with him, to all appearance. Snap him up before it is too late.
Why, from him you will find out in no time how long a gnat lives, to
how many fathoms' depth the sunlight penetrates the sea, and what an
oyster's soul is like.</p>

<p id="id01939"><i>Eighth D</i>. Heracles! Nothing escapes him.</p>

<p id="id01940"><i>Her</i>. Ah, these are trifles. You should hear some of his more
abstruse speculations, concerning generation and birth and the
development of the embryo; and his distinction between man, the
laughing creature, and the ass, which is neither a laughing nor a
carpentering nor a shipping creature.</p>

<p id="id01941"><i>Eighth D</i>. Such knowledge is as useful as it is ornamental. Eighty
pounds be it, then.</p>

<p id="id01942"><i>Her</i>. He is yours.</p>

<p id="id01943"><i>Zeus</i>. What have we left?</p>

<p id="id01944"><i>Her</i>. There is Scepticism. Come along, Pyrrhias, and be put up.
Quick's the word. The attendance is dwindling; there will be small
competition. Well, who buys Lot 9?</p>

<p id="id01945"><i>Ninth D</i>. I. Tell me first, though, what do you know?</p>

<p id="id01946"><i>Sc</i>. Nothing.</p>

<p id="id01947"><i>Ninth D</i>. But how's that?</p>

<p id="id01948"><i>Sc</i>. There does not appear to me to <i>be</i> anything.</p>

<p id="id01949"><i>Ninth D</i>. Are not <i>we</i> something?</p>

<p id="id01950"><i>Sc</i>. How do I know that?</p>

<p id="id01951"><i>Ninth D</i>. And you yourself?</p>

<p id="id01952"><i>Sc</i>. Of that I am still more doubtful.</p>

<p id="id01953"><i>Ninth D</i>. Well, you <i>are</i> in a fix! And what have you got those
scales for?</p>

<p id="id01954"><i>Sc</i>. I use them to weigh arguments in, and get them evenly balanced,
They must be absolutely equal—not a feather-weight to choose between
them; then, and not till then, can I make uncertain which is right.
<i>Ninth D</i>. What else can you turn your hand to?</p>

<p id="id01955"><i>Sc</i>. Anything; except catching a runaway.</p>

<p id="id01956"><i>Ninth D</i>. And why not that?</p>

<p id="id01957"><i>Sc</i>. Because, friend, everything eludes my grasp.</p>

<p id="id01958"><i>Ninth D</i>. I believe you. A slow, lumpish fellow you seem to be. And
what is the end of your knowledge?</p>

<p id="id01959"><i>Sc</i>. Ignorance. Deafness. Blindness.</p>

<p id="id01960"><i>Ninth D</i>. What! sight and hearing both gone?</p>

<p id="id01961"><i>Sc</i>. And with them judgement and perception, and all, in short, that
distinguishes man from a worm.</p>

<p id="id01962"><i>Ninth D</i>. You are worth money!—What shall we say for him?</p>

<p id="id01963"><i>Her</i>. Four pounds.</p>

<p id="id01964"><i>Ninth D</i>. Here it is. Well, fellow; so you are mine?</p>

<p id="id01965"><i>Sc</i>. I doubt it.</p>

<p id="id01966"><i>Ninth D</i>. Nay, doubt it not! You are bought and paid for.</p>

<p id="id01967"><i>Sc</i>. It is a difficult case…. I reserve my decision.</p>

<p id="id01968"><i>Ninth D</i>. Now, come along with me, like a good slave.</p>

<p id="id01969"><i>Sc</i>. But how am I to know whether what you say is true?</p>

<p id="id01970"><i>Ninth D</i>. Ask the auctioneer. Ask my money. Ask the spectators.</p>

<p id="id01971"><i>Sc</i>. Spectators? But can we be sure there are any?</p>

<p id="id01972"><i>Ninth D</i>. Oh, I'll send you to the treadmill. That will convince you
with a vengeance that I am your master.</p>

<p id="id01973"><i>Sc</i>. Reserve your decision.</p>

<p id="id01974"><i>Ninth D</i>. Too late. It is given.</p>

<p id="id01975"><i>Her</i>. Stop that wrangling and go with your purchaser. Gentlemen, we
hope to see you here again to-morrow, when we shall be offering some
lots suitable for plain men, artisans, and shopkeepers.</p>

<h5 id="id01976">F.</h5>

<h2 id="id01977" style="margin-top: 4em">THE FISHER</h2>

<h5 id="id01978">A RESURRECTION PIECE</h5>

<p id="id01979"><i>Lucian or Parrhesiades. Socrates, Empedocles. Plato. Chrysippus.<br/>

Diogenes. Aristotle. Other Philosophers. Platonists. Pythagoreans.<br/>

Stoics. Peripatetics. Epicureans. Academics. Philosophy. Truth.<br/>

Temperance. Virtue. Syllogism. Exposure. Priestess of Athene</i>.<br/>
</p>

<p id="id01980" style="margin-top: 2em"><i>Soc</i>. Stone the miscreant; stone him with many stones; clod him with
clods; pot him with pots; let the culprit feel your sticks; leave him
no way out. At him, Plato! come, Chrysippus, let him have it! Shoulder
to shoulder, close the ranks;</p>

<p id="id01981">  Let wallet succour wallet, staff aid staff!</p>

<p id="id01982">We are all parties in this war; not one of us but he has assailed.<br/>

You, Diogenes, now if ever is the time for that stick of yours; stand<br/>

firm, all of you. Let him reap the fruits of his reveling. What,<br/>

Epicurus, Aristippus, tired already? 'tis too soon; ye sages,<br/>
</p>

<p id="id01983">  Be men; relume that erstwhile furious wrath!</p>

<p id="id01984">Aristotle, one more sprint. There! the brute is caught; we have you,
villain. You shall soon know a little more about the characters you
have assailed. Now, what shall we do with him? it must be rather an
elaborate execution, to meet all our claims upon him; he owes a
separate death to every one of us.</p>

<p id="id01985"><i>First Phil</i>. Impale him, say I.</p>

<p id="id01986"><i>Second Phil</i>. Yes, but scourge him first.</p>

<p id="id01987"><i>Third Phil</i>. Tear out his eyes.</p>

<p id="id01988"><i>Fourth Phil</i>. Ah, but first out with the offending tongue.</p>

<p id="id01989"><i>Soc</i>. What say you, Empedocles?</p>

<p id="id01990"><i>Emp</i>. Oh, fling him into a crater; that will teach him to vilify his
betters.</p>

<p id="id01991"><i>Pl</i>. 'Twere best for him, Orpheus or Pentheus like, to</p>

<p id="id01992">  Find death, dashed all to pieces on the rock;</p>

<p id="id01993">so each might have taken a piece home with him.</p>

<p id="id01994"><i>Lu</i>. Forbear; spare me; I appeal to the God of suppliants.</p>

<p id="id01995"><i>Soc</i>. Too late; no loophole is left you now. And you know your Homer:</p>

<p id="id01996">  'Twixt men and lions, covenants are null.'</p>

<p id="id01997"><i>Lu</i>. Why, it is in Homer's name that I ask my boon. You will perhaps
pay reverence to his lines, and listen to a selection from him:</p>

<p id="id01998">  Slay not; no churl is he; a ransom take<br/>

  Of bronze and gold, whereof wise hearts are fain.<br/>
</p>

<p id="id01999"><i>Pl</i>. Why, two can play at that game; <i>exempli gratia</i>,</p>

<p id="id02000">  Reviler, babble not of gold, nor nurse<br/>

  Hope of escape from these our hands that hold thee.<br/>
</p>

<p id="id02001"><i>Lu</i>. Ah me, ah me! my best hopes dashed, with Homer! Let me fly to
Euripides; it may be he will protect me:</p>

<p id="id02002">  Leave him his life; the suppliant's life is sacred.</p>

<p id="id02003"><i>Pl</i>. Does this happen to be Euripides too—</p>

<p id="id02004">  Evil men evil treated is no evil?</p>

<p id="id02005"><i>Lu</i>. And will you slay me now for nought but words?</p>

<p id="id02006"><i>Pl</i>. Most certainly; our author has something on that point too:</p>

<p id="id02007">  Unbridled lips<br/>

  And folly's slips<br/>

  Invite Fate's whips.<br/>
</p>

<p id="id02008"><i>Lu</i>. Oh, very well; as you are all set on murdering me, and escape is
impossible, do at least tell me who you are, and what harm I have done
you; it must be something irreparable, to judge by your relentless
murderous pursuit.</p>

<p id="id02009"><i>Pl</i>. What harm you have done us, vile fellow? your own conscience and
your fine dialogues will tell you; you have called Philosophy herself
bad names, and as for us, you have subjected us to the indignity of a
public auction, and put up wise men—ay, and free men, which is more—
for sale. We have reason to be angry; we have got a short leave of
absence from Hades, and come up against you—Chrysippus here, Epicurus
and myself, Aristotle yonder, the taciturn Pythagoras, Diogenes and
all of us that your dialogues have made so free with.</p>

<p id="id02010"><i>Lu</i>. Ah, I breathe again. Once hear the truth about my conduct to
you, and you will never put me to death. You can throw away those
stones. Or, no, keep them; you shall have a better mark for them
presently.</p>

<p id="id02011"><i>Pl</i>. This is trifling. This day thou diest; nay, even now,</p>

<p id="id02012">  A suit of stones shalt don, thy livery due.</p>

<p id="id02013"><i>Lu</i>. Believe me, good gentlemen, I have been at much pains on your
behalf to slay me is to slay one who should rather be selected for
commendation a kindred spirit, a well-wisher, a man after your own
heart, a promoter, if I may be bold to say it, of your pursuits. See
to it that you catch not the tone of our latter-day philosophers, and
be thankless, petulant, and hard of heart, to him that deserves better
of you.</p>

<p id="id02014"><i>Pl</i>. Talk of a brazen front! So to abuse us is to oblige us. I
believe you are under the delusion that you are really talking to
slaves; after the insolent excesses of your tongue, do you propose to
chop gratitude with us?</p>

<p id="id02015"><i>Lu</i>. How or when was I ever insolent to you? I have always been an
admirer of philosophy, your panegyrist, and a student of the writings
you left. All that comes from my pen is but what you give me; I
deflower you, like a bee, for the behoof of mankind; and then there is
praise and recognition; they know the flowers, whence and whose the
honey was, and the manner of my gathering; their surface feeling is
for my selective art, but deeper down it is for you and your meadow,
where you put forth such bright blooms and myriad dyes, if one knows
but how to sort and mix and match, that one be not in discord with
another. Could he that had found you such have the heart to abuse
those benefactors to whom his little fame was due? then he must be a
Thamyris or Eurytus, defying the Muses who gave his gift of song, or
challenging Apollo with the bow, forgetful from whom he had his
marksmanship.</p>

<p id="id02016"><i>Pl</i>. All this, good sir, is quite according to the principles of
rhetoric; that is to say, it is clean contrary to the facts; your
unscrupulousness is only emphasized by this adding of insult to
injury; you confess that your arrows are from our quiver, and you use
them against us; your one aim is to abuse us. This is our reward for
showing you that meadow, letting you pluck freely, fill your bosom,
and depart. For this alone you richly deserve death.</p>

<p id="id02017"><i>Lu</i>. There; your ears are partial; they are deaf to the right. Why, I
would never have believed that personal feeling could affect a Plato,
a Chrysippus, an Aristotle; with you, of all men, I thought there was
dry light. But, dear sirs, do not condemn me unheard; give me trial
first. Was not the principle of your establishing—that the law of the
stronger was not the law of the State, and that differences should be
settled in court after due hearing of both sides? Appoint a judge,
then; be you my accusers, by your own mouths or by your chosen
representative; and let me defend my own case; then if I be convicted
of wrong, and that be the court's decision, I shall get my deserts,
and you will have no violence upon your consciences. But if
examination shows me spotless and irreproachable, the court will
acquit me, and then turn you your wrath upon the deceivers who have
excited you against me.</p>

<p id="id02018"><i>Pl</i>. Ah, every cock to his own dunghill! You think you will hoodwink
the jury and get off. I hear you are a lawyer, an advocate, an old
hand at a speech. Have you any judge to suggest who will be proof
against such an experienced corrupter as you?</p>

<p id="id02019"><i>Lu</i>. Oh, be reassured. The official I think of proposing is no
suspicious, dubious character likely to sell a verdict. What say you
to forming the court yourselves, with Philosophy for your President?</p>

<p id="id02020"><i>Pl</i>. Who is to prosecute, if we are the jury?</p>

<p id="id02021"><i>Lu</i>. Oh, you can do both; I am not in the least afraid; so much
stronger is my case; the defence wins, hands down.</p>

<p id="id02022"><i>Pl</i>. Pythagoras, Socrates, what do you think? perhaps the I man's
appeal to law is not unreasonable.</p>

<p id="id02023"><i>Soc</i>. No; come along, form the court, fetch Philosophy, and see what
he has to say for himself. To condemn unheard is a sadly crude
proceeding, not for us; leave that to the hasty people with whom might
is right. We shall give occasion to the enemy to blaspheme if we stone
a man without a hearing, professed lovers of justice as we are. We
shall have to keep quiet about Anytus and Meletus, my accusers, and
the jury on that occasion, if we cannot spare an hour to hear this
fellow before he suffers. <i>Pl</i>. Very true, Socrates. We will go and
fetch Philosophy. The decision shall be hers, and we will accept it,
whatever it is.</p>

<p id="id02024"><i>Lu</i>. Why, now, my masters, you are in a better and more law-abiding
mood. However, keep those stones, as I said; you will need them in
court. But where is Philosophy to be found? I do not know where she
lives, myself. I once spent a long time wandering about in search of
her house, wishing to make her acquaintance. Several times I met some
long-bearded people in threadbare cloaks who professed to be fresh
from her presence; I took their word for it, and asked them the way;
but they knew considerably less about it than I, and either declined
to answer, by way of concealing their ignorance, or else pointed to
one door after another. I have never been able to find the right one
to this day.</p>

<p id="id02025">Many a time, upon some inward prompting or external offer of guidance,
I have come to a door with the confident hope that this time I really
was right; there was such a crowd flowing in and out, all of solemn
persons decently habited and thoughtful-faced; I would insinuate
myself into the press and go in too. What I found would be a woman who
was not really natural, however skillfully she played at beauty
unadorned; I could see at once that the apparent <i>neglige</i> of her hair
was studied for effect, and the folds of her dress not so careless as
they looked. One could tell that nature was a scheme of decoration
with her, and artlessness an artistic device. The white lead and the
rouge did not absolutely defy detection, and her talk betrayed her
real vocation; she liked her lovers to appreciate her beauty, had a
ready hand for presents, made room by her side for the rich, and
hardly vouchsafed her poorer lovers a distant glance. Now and then,
when her dress came a little open by accident, I saw that she had on a
massive gold necklace heavier than a penal collar. That was enough for
me; I would retrace my steps, sincerely pitying the unfortunates whom
she led by the—beard, and their Ixion embracings of a phantom.</p>

<p id="id02026"><i>Pl</i>. You are right there; the door is not conspicuous, nor generally
known. However, we need not go to her house; we will wait for her here
in the Ceramicus. I should think it is near her hour for coming back
from the Academy, and taking her walk in the Poecile; she is very
regular; to be sure, here she comes. Do you see the orderly, rather
prim lady there, with the kindly look in her eyes, and the slow
meditative walk?</p>

<p id="id02027"><i>Lu</i>. I see several answering the description so far as looks and walk
and clothes go. Yet among them all the real lady Philosophy can be but
one.</p>

<p id="id02028"><i>Pl</i>. True; but as soon as she opens her lips you will know.</p>

<p id="id02029"><i>Philos</i>. Dear me, what are Plato and Chrysippus and Aristotle doing
up here, and the rest of them—a living dictionary of my teachings?
Alive again? how is this? have things been going wrong down there? you
look angry. And who is your prisoner? a rifler of tombs? A murderer? a
temple-robber?</p>

<p id="id02030"><i>Pl</i>. Worse yet, Philosophy. He has dared to slander your most sacred
self, and all of us who have been privileged to impart anything from
you to posterity.</p>

<p id="id02031"><i>Philos</i>. And did you lose your tempers over abusive words? Did you
forget how Comedy handled me at the Dionysia, and how I yet counted
her a friend? Did I ever sue her, or go and remonstrate? Or did I let
her enjoy her holidays in the harmless old-fashioned way? I know very
well that a jest spoils no real beauty, but rather improves it; so
gold is polished by hard rubs, and shines all the brighter for it. But
you seem to have grown passionate and censorious. Come, why are you
strangling him like that?</p>

<p id="id02032"><i>Pl</i>. We have got this one day's leave, and come after him to give him
his deserts. Rumours had reached us of the things he used to say about
us in his lectures.</p>

<p id="id02033"><i>Philos</i>. And are you going to kill him without a trial or a hearing?
I can see he wishes to say something.</p>

<p id="id02034"><i>Pl</i>. No; we decided to refer it all to you. If you will accept the
task, the decision shall be yours.</p>

<p id="id02035"><i>Philos</i>. Sir, what is your wish?</p>

<p id="id02036"><i>Lu</i>. The same, dear Mistress; for none but you can find the truth. It
cost me much entreaty to get the case reserved for you.</p>

<p id="id02037"><i>Pl</i>. You call her Mistress now, scoundrel; the other day you were
making out Philosophy the meanest of things, when before that great
audience you let her several doctrines go for a pitiful threepence
apiece.</p>

<p id="id02038"><i>Philos</i>. It may be that it was not Ourself he then reviled, but some
impostors who practised vile arts in our name.</p>

<p id="id02039"><i>Pl</i>. The truth will soon come to light, if you will hear his defence.</p>

<p id="id02040"><i>Philos</i>. Come we to the Areopagus—or better, to the Acropolis, where
the panorama of Athens will be before us.</p>

<p id="id02041">Ladies, will you stroll in the Poecile meanwhile? I will join you when<br/>

I have given judgement.<br/>
</p>

<p id="id02042"><i>Lu</i>. Who are these, Philosophy? methinks their appearance is seemly
as your own.</p>

<p id="id02043"><i>Philos</i>. This with the masculine features is Virtue; then there is
Temperance, and Justice by her side. In front is Culture; and this
shadowy creature with the indefinite complexion is Truth.</p>

<p id="id02044"><i>Lu</i>. I do not see which you mean.</p>

<p id="id02045"><i>Philos</i>. Not see her? over there, all naked and unadorned, shrinking
from observation, and always slipping out of sight.</p>

<p id="id02046"><i>Lu</i>. Now I just discern her. But why not bring them all with you?
there would be a fullness and completeness about that commission. Ah
yes, and I should like to brief Truth on my behalf.</p>

<p id="id02047"><i>Philos</i>. Well thought of; come, all of you; you will not mind sitting
through a single case—in which we have a personal interest, too?</p>

<p id="id02048"><i>Truth</i>. Go on, the rest of you; it is superfluous for me to hear what
I know all about before.</p>

<p id="id02049"><i>Philos</i>. But, Truth dear, your presence will be useful to us; you
will show us what to think.</p>

<p id="id02050"><i>Truth</i>. May I bring my two favourite maids, then?</p>

<p id="id02051"><i>Philos</i>. And as many more as you like.</p>

<p id="id02052"><i>Truth</i>. Come with me, Freedom and Frankness; this poor little adorer
of ours is in trouble without any real reason; we shall be able to get
him out of it. Exposure, my man, we shall not want you.</p>

<p id="id02053"><i>Lu</i>. Ah yes, Mistress, let us have him, of all others; my opponents
are no ordinary ruffians; they are people who make a fine show and are
hard to expose; they have always some back way out of a difficulty; we
must have Exposure.</p>

<p id="id02054"><i>Philos</i>. Yes, we must, indeed; and you had better bring Demonstration
too.</p>

<p id="id02055"><i>Truth</i>. Come all of you, as you are such important legal persons.</p>

<p id="id02056"><i>Ar</i>. What is this? Philosophy, he is employing Truth against us!</p>

<p id="id02057"><i>Philos</i>. And are Plato and Chrysippus and Aristotle afraid of her
lying on his behalf, being who she is?</p>

<p id="id02058"><i>Pl</i>. Oh, well, no; only he is a sad plausible rogue; he will take her
in.</p>

<p id="id02059"><i>Philos</i>. Never fear; no wrong will be done, with madam Justice on the
bench by us. Let us go up.</p>

<p id="id02060">Prisoner, your name?</p>

<p id="id02061"><i>Lu</i>. Parrhesiades, son of Alethion, son of Elanxicles. [Footnote: i e
Free-speaker, son of Truthful, son of Exposure.]</p>

<p id="id02062"><i>Philos</i>. And your country?</p>

<p id="id02063"><i>Lu</i>. I am a Syrian from the Euphrates, my lady. But is the question
relevant? Some of my accusers I know to be as much barbarians by blood
as myself; but character and culture do not vary as a man comes from
Soli or Cyprus, Babylon or Stagira. However, even one who could not
talk Greek would be none the worse in your eyes, so long as his
sentiments were right and just.</p>

<p id="id02064"><i>Philos</i>. True, the question was unnecessary.</p>

<p id="id02065">But what is your profession? that at least is essential.</p>

<p id="id02066"><i>Lu</i>. I profess hatred of pretension and imposture, lying, and pride;
the whole loathsome tribe of them I hate; and you know how numerous
they are.</p>

<p id="id02067"><i>Philos</i>. Upon my word, you must have your hands full at this
profession!</p>

<p id="id02068"><i>Lu</i>. I have; you see what general dislike and danger it brings upon
me. However, I do not neglect the complementary branch, in which love
takes the place of hate; it includes love of truth and beauty and
simplicity and all that is akin to love. But the subjects for this
branch of the profession are sadly few; those of the other, for whom
hatred is the right treatment, are reckoned by the thousand. Indeed
there is some danger of the one feeling being atrophied, while the
other is over-developed.</p>

<p id="id02069"><i>Philos</i>. That should not be; they run in couples, you know. Do not
separate your two branches; they should have unity in diversity.</p>

<p id="id02070"><i>Lu</i>. You know better than I, Philosophy. My way is just to hate a
villain, and love and praise the good.</p>

<p id="id02071"><i>Philos</i>. Well, well. Here we are at the appointed place. We will hold
the trial in the forecourt of Athene Polias. Priestess, arrange our
seats, while we salute the Goddess.</p>

<p id="id02072"><i>Lu</i>. Polias, come to my aid against these pretenders, mindful of the
daily perjuries thou hearest from them. Their deeds too are revealed
to thee alone, in virtue of thy charge. Thou hast now thine hour of
vengeance. If thou see me in evil case, if blacks be more than whites,
then cast thou thy vote and save me!</p>

<p id="id02073"><i>Philos</i>. So. Now we are seated, ready to hear your words. Choose one
of your number, the best accuser you may, make your charge, and bring
your proofs. Were all to speak, there would be no end. And you,
Parrhesiades, shall afterwards make your defence.</p>

<p id="id02074"><i>Ch</i>. Plato, none of us will conduct the prosecution better than you.
Your thoughts are heaven-high, your style the perfect Attic; grace and
persuasion, insight and subtlety, the cogency of well-ordered proof—
all these are gathered in you. Take the spokesman's office and say
what is fitting on our behalf. Call to memory and roll in one all that
ever you said against Gorgias, Polus, Hippias, Prodicus; you have now
to do with a worse than them. Let him taste your irony; ply him with
your keen incessant questions; and if you will, perorate with the
mighty Zeus charioting his winged car through Heaven, and grudging if
this fellow get not his deserts.</p>

<p id="id02075"><i>Pl</i>. Nay, nay; choose one of more strenuous temper—Diogenes,
Antisthenes, Crates, or yourself, Chrysippus. It is no time now for
beauty or literary skill; controversial and forensic resource is what
we want. This Parrhesiades is an orator.</p>

<p id="id02076"><i>Diog</i>. Let me be accuser; no need for long speeches here. Moreover, I
was the worst treated of all; threepence was my price the other day.</p>

<p id="id02077"><i>Pl</i>. Philosophy, Diogenes will speak for us. But mind, friend, you
are not to represent yourself alone, but think of us all. If we have
any private differences of doctrine, do not go into that; never mind
now which of us is right, but keep your indignation for Philosophy's
wrongs and the names he has called her. Leave alone the principles we
differ about, and maintain what is common to us all. Now mark, you
stand for us all; on you our whole fame depends; shall it come out
majestic, or in the semblance he has given it?</p>

<p id="id02078"><i>Diog</i>. Never fear; nothing shall be omitted; I speak for all.
Philosophy may be softened by his words—she was ever gentle and
forgiving—<i>she</i> may be minded to acquit him; but the fault shall
not be mine; I will show him that our staves are more than ornaments.</p>

<p id="id02079"><i>Philos</i>. Nay, take not that way; words, not bludgeons; 'tis better
so. But no delay now; your time-allowance has begun; and the court is
all attention.</p>

<p id="id02080"><i>Lu</i>. Philosophy, let the rest take their seats and vote with you,
leaving Diogenes as sole accuser.</p>

<p id="id02081"><i>Philos</i>. Have you no fears of their condemning you?</p>

<p id="id02082"><i>Lu</i>. None whatever; I wish to increase my majority, that is all.</p>

<p id="id02083"><i>Philos</i>. I commend your spirit. Gentlemen, take your seats. Now,
Diogenes.</p>

<p id="id02084"><i>Diog</i>. With our lives on earth, Philosophy, you are acquainted; I
need not dwell long upon them. Of myself I say nothing; but
Pythagoras, Plato, Aristotle, Chrysippus, and the rest—who knows not
the benefits that they conferred on mankind? I will come at once,
then, to the insults to which we have been subjected by the thrice
accursed Parrhesiades. He was, by his own account, an advocate; but he
has left the courts and the fame there to be won, and has availed
himself of all the verbal skill and proficiency so acquired for a
campaign of abuse against us. We are impostors and deceivers; his
audiences must ridicule and scorn us for nobodies. Did I say
'nobodies'? he has made us an abomination, rather, in the eyes of the
vulgar, and yourself with us, Philosophy. Your teachings are
balderdash and rubbish; the noblest of your precepts to us he
parodies, winning for himself applause and approval, and for us
humiliation. For so it is with the great public; it loves a master of
flouts and jeers, and loves him in proportion to the grandeur of what
he assails; you know how it delighted long ago in Aristophanes and
Eupolis, when they caricatured our Socrates on the stage, and wove
farcical comedies around him. But they at least confined themselves to
a single victim, and they had the charter of Dionysus; a jest might
pass at holiday time, and the laughing God might be well pleased.</p>

<p id="id02085">But this fellow gets together an upper-class audience, gives long
thought to his preparations, writes down his slanders in a thick
notebook, and uplifts his voice in vituperation of Plato, Pythagoras,
Aristotle, Chrysippus, and in short all of us; <i>he</i> cannot plead
holiday time, nor yet any private grievance; he might perhaps be
forgiven if he had done it in self-defence; but it was he that opened
hostilities. Worst of all, Philosophy, he shelters himself under your
name, entices Dialogue from our company to be his ally and mouthpiece,
and induces our good comrade Menippus to collaborate constantly with
him; Menippus, more by token, is the one deserter and absentee on this
occasion.</p>

<p id="id02086">Does he not then abundantly deserve his fate? What conceivable defence
is open to him, after his public defamation of all that is noblest? On
the public which listened to him, too, the spectacle of his condign
punishment will have a healthy effect; we shall see no more ridicule
of Philosophy. Tame submission to insult would naturally enough be
taken, not for moderation, but for insensibility and want of spirit.
Who could be expected to put up with his last performance? He brought
us to market like a gang of slaves, and handed us over to the
auctioneer. Some, I believe, fetched high prices; but others went for
four or five pounds, and as for me—confound his impudence,
threepence! And fine fun the audience had out of it! We did well to be
angry; we have come from Hades; and we ask you to give us satisfaction
for this abominable outrage.</p>

<p id="id02087"><i>Resurgents</i>. Hear, hear! well spoken, Diogenes; well and loyally.</p>

<p id="id02088"><i>Philos</i>. Silence in court! Time the defence. Parrhesiades, it is now
your turn; they are timing you; so proceed.</p>

<p id="id02089"><i>Par</i>. Philosophy, Diogenes has been far indeed from exhausting his
material; the greater part of it, and the more strongly expressed, he
has passed by, for reasons best known to himself. I refer to
statements of mine which I am as far from denying that I made as from
having provided myself with any elaborate defence of them. Any of
these that have been omitted by him, and not previously emphasized by
myself, I propose now to quote; this will be the best way to show you
who were the persons that I sold by auction and inveighed against as
pretenders and impostors; please to concentrate your vigilance on the
truth or falsehood of my descriptions. If what I say is injurious or
severe, your censure will be more fairly directed at the perpetrators
than at the discoverer of such iniquities. I had no sooner realized
the odious practices which his profession imposes on an advocate—the
deceit, falsehood, bluster, clamour, pushing, and all the long hateful
list, than I fled as a matter of course from these, betook myself to
your dear service, Philosophy, and pleased myself with the thought of
a remainder of life spent far from the tossing waves in a calm haven
beneath your shadow.</p>

<p id="id02090">At my first peep into your realm, how could I but admire yourself and
all these your disciples? there they were, legislating for the perfect
life, holding out hands of help to those that would reach it,
commending all that was fairest and best; fairest and best—but a man
must keep straight on for it and never slip, must set his eyes
unwaveringly on the laws that you have laid down, must tune and test
his life thereby; and that, Zeus be my witness, there are few enough
in these days of ours to do.</p>

<p id="id02091">So I saw how many were in love, not with Philosophy, but with the
credit it brings; in the vulgar externals, so easy for any one to ape,
they showed a striking resemblance to the real article, perfect in
beard and walk and attire; but in life and conduct they belied their
looks, read your lessons backwards, and degraded their profession.
Then I was wroth; methought it was as though some soft womanish actor
on the tragic stage should give us Achilles or Theseus or Heracles
himself; he cannot stride nor speak out as a Hero should, but minces
along under his enormous mask; Helen or Polyxena would find him too
realistically feminine to pass for them; and what shall an invincible
Heracles say? Will he not swiftly pound man and mask together into
nothingness with his club, for womanizing and disgracing him?</p>

<p id="id02092">Well, these people were about as fit to represent you, and the
degradation of it all was too much for me. Apes daring to masquerade
as heroes! emulators of the ass at Cyme! The Cymeans, you know, had
never seen ass or lion; so the ass came the lion over them, with the
aid of a borrowed skin and his most awe-inspiring bray; however, a
stranger who had often seen both brought the truth to light with a
stick. But what most distressed me, Philosophy, was this: when one of
these people was detected in rascality, impropriety, or immorality,
every one put it down to philosophy, and to the particular philosopher
whose name the delinquent took in vain without ever acting on his
principles; the living rascal disgraced you, the long dead; for you
were not there in the flesh to point the contrast; so, as it was clear
enough that <i>his</i> life was vile and disgusting, your case was given
away by association with his, and you had to share his disgrace.</p>

<p id="id02093">This spectacle, I say, was too much for me; I began exposing them, and
distinguishing between them and you; and for this good work you now
arraign me. So then, if I find one of the Initiated betraying and
parodying the Mysteries of the two Goddesses, and if I protest and
denounce him, the transgression will be mine? There is something wrong
there; why, at the Games, if an actor who has to present Athene or
Posidon or Zeus plays his part badly, derogating from the divine
dignity, the stewards have him whipped; well, the Gods are not angry
with them for having the officers whip the man who wears their mask
and their attire; I imagine they approve of the punishment. To play a
slave or a messenger badly is a trifling offence, but to represent
Zeus or Heracles to the spectators in an unworthy manner—that is a
crime and a sacrilege.</p>

<p id="id02094">I can indeed conceive nothing more extraordinary than that so many of
them should get themselves absolutely perfect in your words, and then
live precisely as if the sole object of reading and studying them had
been to reverse them in practice. All their professions of despising
wealth and appearances, of admiring nothing but what is noble, of
superiority to passion, of being proof against splendour, and
associating with its owners only on equal terms—how fair and wise and
laudable they all are! But they take pay for imparting them, they are
abashed in presence of the rich, their lips water at sight of coin;
they are dogs for temper, hares for cowardice, apes for imitativeness,
asses for lust, cats for thievery, cocks for jealousy. They are a
perfect laughing-stock with their strivings after vile ends, their
jostling of each other at rich men's doors, their attendance at
crowded dinners, and their vulgar obsequiousness at table. They swill
more than they should and would like to swill more than they do, they
spoil the wine with unwelcome and untimely disquisitions, and they
cannot carry their liquor. The ordinary people who are present
naturally flout them, and are revolted by the philosophy which breeds
such brutes.</p>

<p id="id02095">What is so monstrous is that every man of them says he has no needs,
proclaims aloud that wisdom is the only wealth, and directly
afterwards comes begging and makes a fuss if he is refused; it would
hardly be stranger to see one in kingly attire, with tall tiara,
crown, and all the attributes of royalty, asking his inferiors for a
little something more. When they want to get something, we hear a
great deal, to be sure, about community of goods—how wealth is a
thing indifferent—and what is gold and silver?—neither more nor less
worth than pebbles on the beach. But when an old comrade and tried
friend needs help and comes to them with his modest requirements, ah,
then there is silence and searchings of heart, unlearning of tenets
and flat renunciation of doctrines. All their fine talk of friendship,
with Virtue and The Good, have vanished and flown, who knows whither?
they were winged words in sad truth, empty phantoms, only meant for
daily conversational use.</p>

<p id="id02096">These men are excellent friends so long as there is no gold or silver
for them to dispute the possession of; exhibit but a copper or two,
and peace is broken, truce void, armistice ended; their books are
blank, their Virtue fled, and they so many dogs; some one has flung a
bone into the pack, and up they spring to bite each other and snarl at
the one which has pounced successfully. There is a story of an
Egyptian king who taught some apes the sword-dance; the imitative
creatures very soon picked it up, and used to perform in purple robes
and masks; for some time the show was a great success, till at last an
ingenious spectator brought some nuts in with him and threw them down.
The apes forgot their dancing at the sight, dropped their humanity,
resumed their apehood, and, smashing masks and tearing dresses, had a
free fight for the provender. Alas for the <i>corps de ballet</i> and the
gravity of the audience!</p>

<p id="id02097">These people are just those apes; it is they that I reviled; and I
shall never cease exposing and ridiculing them; but about you and your
like—for there <i>are</i>, in spite of all, some true lovers of philosophy
and keepers of your laws—about you or them may I never be mad enough
to utter an injurious or rude word! Why, what could I find to say?
what is there in your lives that lends itself to such treatment? but
those pretenders deserve my detestation, as they have that of heaven.
Why, tell me, all of you, what have such creatures to do with you? Is
there a trace in their lives of kindred and affinity? Does oil mix
with water? If they grow their beards and call themselves philosophers
and look solemn, do these things make them like you? I could have
contained myself if there had been any touch of plausibility in their
acting; but the vulture is more like the nightingale than they like
philosophers. And now I have pleaded my cause to the best of my
ability. Truth, I rely upon you to confirm my words.</p>

<p id="id02098"><i>Philos</i>. Parrhesiades, retire to a further distance. Well, and our
verdict? How think you the man has spoken?</p>

<p id="id02099"><i>Truth</i>. Ah, Philosophy, while he was speaking I was ready to sink
through the ground; it was all so true. As I listened, I could
identify every offender, and I was fitting caps all the time—this is
so-and-so, that is the other man, all over. I tell you they were all
as plain as in a picture—speaking likenesses not of their bodies
only, but of their very souls.</p>

<p id="id02100"><i>Tem</i>. Yes, Truth, I could not help blushing at it.</p>

<p id="id02101"><i>Philos</i>. What say you, gentlemen?</p>

<p id="id02102"><i>Res</i>. Why, of course, that he is acquitted of the charge, and stands
recorded as our friend and benefactor. Our case is just that of the
Trojans, who entertained the tragic actor only to find him reciting
their own calamities. Well, recite away, our tragedian, with these
pests of ours for dramatis personae.</p>

<p id="id02103"><i>Diog</i>. I too, Philosophy, give him my need of praise; I withdraw my
charges, and count him a worthy friend.</p>

<p id="id02104"><i>Philos</i>. I congratulate you, Parrhesiades; you are unanimously
acquitted, and are henceforth one of us.</p>

<p id="id02105"><i>Par</i>. Your humble servant. Or no, I must find more tragic words to
fit the solemnity of the occasion:</p>

<p id="id02106">  Victorious might<br/>

  My life's path light,<br/>

  And ever strew with garlands bright!<br/>
</p>

<p id="id02107"><i>Vir</i>. Well, now we come to our second course; let us have in the
other people and try them for their insults. Parrhesiades shall accuse
them each in turn.</p>

<p id="id02108"><i>Par</i>. Well said, Virtue. Syllogism, my boy, put your head out over
the city and summon the philosophers.</p>

<p id="id02109"><i>Syl</i>. Oyez, oyez! All philosophers to the Acropolis to make their
defence before Virtue, Philosophy, and Justice.</p>

<p id="id02110"><i>Par</i>. The proclamation does not bring them in flocks, does it? They
have their reasons for keeping clear of Justice. And a good many of
them are too busy with their rich friends. If you want them all to
come, Syllogism, I will tell you what to say.</p>

<p id="id02111"><i>Philos</i>. No, no; call them yourself, Parrhesiades, in your own way.</p>

<p id="id02112"><i>Par</i>. Quite a simple matter. Oyez, oyez! All who profess philosophy
and hold themselves entitled to the name of philosopher shall appear
on the Acropolis for largesse; 8 pounds, with a sesame cake, to each.
A long beard shall qualify for a square of compressed figs, in
addition. Every applicant to have with him, of temperance, justice,
and self-control, any that he is in possession of, it being clearly
understood that these are not indispensable, and, of syllogisms, a
complete set of five, these being the condition precedent of wisdom.</p>

<p id="id02113">  Two golden talents in the midst are set,<br/>

  His prize who wrangles best amongst his peers.<br/>
</p>

<p id="id02114">Just look! the ascent packed with a pushing crowd, at the very first
sound of my 8 pounds. More of them along the Pelasgicum, more by the
temple of Asclepius, a bigger crowd still over the Areopagus. Why,
positively there are a few at the tomb of Talos; and see those putting
ladders against the temple of Castor and Pollux; up they climb,
buzzing and clustering like a swarm of bees. In Homeric phrase, on
this side are exceeding many, and on that</p>

<p id="id02115">  Ten thousand, thick as leaves and flowers in spring.</p>

<p id="id02116">Noisily they settle, the Acropolis is covered with them in a trice;
everywhere wallet and beard, flattery and effrontery, staves and
greed, logic and avarice. The little company which came up at the
first proclamation is swamped beyond recovery, swallowed up in these
later crowds; it is hopeless to find them, because of the external
resemblance. That is the worst of it, Philosophy; you are really open
to censure for not marking and labelling them; these impostors are
often more convincing than the true philosophers.</p>

<p id="id02117"><i>Philos</i>. It shall be done before long; at present let us receive
them.</p>

<p id="id02118"><i>Platon</i>. Platonists first!</p>

<p id="id02119"><i>Pyth</i>. No, no; Pythagoreans first; our master is senior.</p>

<p id="id02120"><i>Stoics</i>. Rubbish! the Porch is the best.</p>

<p id="id02121"><i>Peri</i>. Now, now, this is a question of money; Peripatetics first
there!</p>

<p id="id02122"><i>Epic</i>. Hand over those cakes and fig-squares; as to the money,
Epicureans will not mind waiting till the last.</p>

<p id="id02123"><i>Acad</i>. Where are the two talents? none can touch the Academy at a
wrangle; we will soon show you that.</p>

<p id="id02124"><i>Stoics</i>. Not if we know it.</p>

<p id="id02125"><i>Philos</i>. Cease your strife. Cynics there, no more pushing! And keep
those sticks quiet. You have mistaken the nature of this summons. We
three, Philosophy, Virtue, and Truth, are about to decide which are
the true philosophers; that done, those whose lives are found to be in
accord with our pleasure will be made happy by our award; but the
impostors who are not truly of our kin we shall crush as they deserve,
that they may no more make vain claims to what is too high for them.
Ha! you fly? In good truth they do, jumping down the crags, most of
them. Why, the Acropolis is deserted, except for—yes, a few have
stood their ground and are not afraid of the judgement.</p>

<p id="id02126">Attendants, pick up the wallet which yonder flying Cynic has dropped.<br/>

Let us see what it contains—beans? a book? some coarse crust?<br/>
</p>

<p id="id02127"><i>Par</i>. Oh dear no. Here is gold; some scent; a mirror; dice.</p>

<p id="id02128"><i>Philos</i>. Ah, good honest man! such were his little necessaries for
the philosophic life, such his title to indulge in general abuse and
instruct his neighbours.</p>

<p id="id02129"><i>Par</i>. There you have them. The problem before you is, how the general
ignorance is to be dispersed, and other people enabled to discriminate
between the genuine and the other sort. Find the solution, Truth; for
indeed it concerns you; Falsehood must not prevail; shall Ignorance
shield the base while they counterfeit the good, and you never know
it?</p>

<p id="id02130"><i>Truth</i>. I think we had better give Parrhesiades this commission; he
has been shown an honest man, our friend and your true admirer,
Philosophy. Let him take Exposure with him and have interviews with
all who profess philosophy; any genuine scion that he finds let him
crown with olive and entertain in the Banqueting Hall; and for the
rascals—ah, how many!—who are only costume philosophers, let him
pull their cloaks off them, clip their beards short with a pair of
common goatshears, and mark their foreheads or brand them between the
eyebrows; the design on the branding iron to be a fox or an ape.</p>

<p id="id02131"><i>Philos</i>. Well planned, Truth. And, Parrhesiades, here is a test for
you; you know how young eagles are supposed to be tested by the sun;
well, our candidates have not got to satisfy us that they can look at
light, of course; but put gold, fame, and pleasure before their eyes;
when you see one remain unconscious and unattracted, there is your man
for the olive; but when one looks hard that way, with a motion of his
hand in the direction of the gold, first off with his beard, and then
off with him to the brander.</p>

<p id="id02132"><i>Par</i>. I will follow your instructions, Philosophy; you will soon find
a large majority ornamented with fox or ape, and very few with olive.
If you like, though, I will get some of them up here for you to see.</p>

<p id="id02133"><i>Philos</i>. What do you mean? bring them back after that stampede?</p>

<p id="id02134"><i>Par</i>. Oh yes, if the priestess will lend me the line I see there and
the Piraean fisherman's votive hook; I will not keep them long.</p>

<p id="id02135"><i>Priestess</i>. You can have them; and the rod to complete the equipment.</p>

<p id="id02136"><i>Par</i>. Thanks; now quickly, please, a few dried figs and a handful of
gold.</p>

<p id="id02137"><i>Priestess</i>. There.</p>

<p id="id02138"><i>Philos</i>. What <i>is</i> all this about?</p>

<p id="id02139"><i>Priestess</i>. He has baited his hook with the figs and gold, and is
sitting on the parapet dangling it over the city.</p>

<p id="id02140"><i>Philos</i>. What <i>are</i> you doing, Parrhesiades? do you think you are
going to fish up stones from the Pelasgicum?</p>

<p id="id02141"><i>Par</i>. Hush! I wait till I get a bite. Posidon, the fisherman's
friend, and you, dear Amphitrite, send me good fishing!</p>

<p id="id02142">Ah, a fine bass; no, it is not; it is a gilthead.</p>

<p id="id02143"><i>Expo</i>. A shark, you mean; there, see, he is getting near the hook,
open-mouthed too. He scents the gold; now he is close—touching—he
has it; up with him!</p>

<p id="id02144"><i>Par</i>. Give me a hand with the line, Exposure; here he is. Now, my
best of fishes, what do we make of you? <i>Salmo Cynicus</i>, that is what
<i>you</i> are. Good gracious, what teeth! Aha, my brave fish, caught
snapping up trifles in the rocks, where you thought you could lurk
unobserved? But now you shall hang by the gills for every one to look
at you. Pull out hook and bait. Why, the hook is bare; he has not been
long assimilating the figs, eh? and the gold has gone down too.</p>

<p id="id02145"><i>Diog</i>. Make him disgorge; we want the bait for some more.</p>

<p id="id02146"><i>Par</i>. There, then. Now, Diogenes, do you know who it is? has the
fellow anything to do with you?</p>

<p id="id02147"><i>Diog</i>. Nothing whatever.</p>

<p id="id02148"><i>Par</i>. Well, what do you put him at? threepence was the price fixed
the other day.</p>

<p id="id02149"><i>Diog</i>. Too much. His flavour and his looks are intolerable—a coarse
worthless brute. Drop him head first over the rock, and catch another.
But take care your rod does not bend to breaking point.</p>

<p id="id02150"><i>Par</i>. No fear; they are quite light—about the weight of a gudgeon.</p>

<p id="id02151"><i>Diog</i>. About the weight and about the wit. However, up with them.</p>

<p id="id02152"><i>Par</i>. Look; what is this one? a sole? flat as a plate, thin as one of
his own fillets; he gapes for the hook; down it goes; we have him; up
he comes.</p>

<p id="id02153"><i>Diog</i>. What is he?</p>

<p id="id02154"><i>Expo</i>. His plateship would be a Platonist.</p>

<p id="id02155"><i>Pl</i>. You too after the gold, villain?</p>

<p id="id02156"><i>Par</i>. Well, Plato? what shall we do with him?</p>

<p id="id02157"><i>Pl</i>. Off with him from the same rock.</p>

<p id="id02158"><i>Diog</i>. Try again.</p>

<p id="id02159"><i>Par</i>. Ah, here is a lovely one coming, as far as one can judge in
deep water, all the colours of the rainbow, with gold bars across the
back. Do you see, Exposure? this is the sham Aristotle. There he is;
no, he has shied. He is having a good look round; here he comes again;
his jaws open; caught! haul up.</p>

<p id="id02160"><i>Ar</i>. You need not apply to me; I do not know him.</p>

<p id="id02161"><i>Par</i>. Very well, Aristotle; over he goes.</p>

<p id="id02162">Hullo! I see a whole school of them together, all one colour, and
covered with spines and horny scales, as tempting to handle as a
hedgehog. We want a net for these; but we have not got one. Well, it
will do if we pull up one out of the lot. The boldest of them will no
doubt try the hook.</p>

<p id="id02163"><i>Expo</i>. You had better sheathe a good bit of the line before you let
it down; else he will gorge the gold and then saw the line through.</p>

<p id="id02164"><i>Par</i>. There it goes. Posidon grant me a quick catch! There now! they
are fighting for the bait, a lot of them together nibbling at the
figs, and others with their teeth well in the gold. That is right; one
soundly hooked. Now let me see, what do <i>you</i> call yourself? And yet
how absurd to try and make a fish speak; they are dumb. Exposure, tell
us who is his master,</p>

<p id="id02165"><i>Expo</i>. Chrysippus.</p>

<p id="id02166"><i>Par</i>. Ah, he must have a master with gold in his name, must he?
Chrysippus, tell me seriously, do you know these men? are you
responsible for the way they live?</p>

<p id="id02167"><i>Ch</i>. My dear Parrhesiades, I take it ill that you should suggest any
connexion between me and such creatures.</p>

<p id="id02168"><i>Par</i>. Quite right, and like you. Over he goes head first like the
others; if one tried to eat him, those spines might stick in one's
throat.</p>

<p id="id02169"><i>Philos</i>. You have fished long enough, Parrhesiades; there are so many
of them, one might get away with gold, hook and all, and you have the
priestess to pay. Let us go for our usual stroll; and for all you it
is time to be getting back to your place, if you are not to outstay
your leave. Parrhesiades, you and Exposure can go the rounds now, and
crown or brand as I told you.</p>

<p id="id02170"><i>Par</i>. Good, Philosophy. Farewell, ye best of men. Come, Exposure, to
our commission. Where shall we go first? the Academy, do you think, or
the Porch?</p>

<p id="id02171"><i>Expo</i>. We will begin with the Lyceum.</p>

<p id="id02172"><i>Par</i>. Well, it makes no difference. I know well enough that wherever
we go there will be few crowns wanted, and a good deal of branding.</p>

<h5 id="id02173">H.</h5>

<h2 id="id02174" style="margin-top: 4em">VOYAGE TO THE LOWER WORLD</h2>

<p id="id02175"><i>Charon. Clotho. Hermes. Shades. Rhadamanthus. Tisiphone. Lamp. Bed</i></p>

<p id="id02176" style="margin-top: 2em"><i>Cha</i>. You see how it is, Clotho; here has all been ship-shape and
ready for a start this long time; the hold baled out, the mast
stepped, the sail hoisted, every oar in its rowlock; it is no fault of
mine that we don't weigh anchor and sail. 'Tis Hermes keeps us; he
should have been here long ago. Not a passenger on board, as you may
see; and we might have made the trip three times over by this. Evening
is coming on now; and never a penny taken all day! I know how it will
be: Pluto will think <i>I</i> have been wanting to my work. It is not I
that am to blame, but our fine gentleman of a supercargo. He is just
like any mortal: he has taken a drink of their Lethe up there, and
forgotten to come back to us. He'll be wrestling with the lads, or
playing on his lyre, or giving his precious gift of the gab a good
airing; or he's off after plunder, the rascal, for what I know: 'tis
all in the day's work with him. He is getting too independent: he
ought to remember that he belongs to us, one half of him.</p>

<p id="id02177"><i>Clo</i>. Well, well, Charon; perhaps he has been busy: Zeus may have had
some particular occasion for his services in the upper world; <i>he</i> has
the use of him too, remember.</p>

<p id="id02178"><i>Cha</i>. That doesn't say that he should make use of him beyond what's
reasonable. Hermes is common property. We have never kept him here
when he was due to go. No, I know what it is. In these parts of ours
all is mist and gloom and darkness, and nothing to be had but asphodel
and libations and sacrificial cakes and meats. Yonder in Heaven, all's
bright, with plenty of ambrosia, and no end of nectar. Small wonder
that he likes to loiter there. When he leaves us, 'tis on wings; it is
as though he escaped from prison. But when the time comes for return,
he tramps it on foot, and has much ado to get here at all.</p>

<p id="id02179"><i>Clo</i>. Well, never mind now; here he comes, look, and a fine host of
passengers with him; a fine flock, rather; he hustles them along with
his staff like so many goats. But what's this? One of them is bound,
and another enjoying the joke; and there is one with a wallet slung
beside him, and a stick in his hand; a cantankerous-looking fellow; he
keeps the rest moving. And just look at Hermes! Bathed in
perspiration, and his feet covered with dust! See how he pants; he is
quite out of breath. What is the matter, Hermes? Tell us all about it;
you seem disturbed.</p>

<p id="id02180"><i>Her</i>. The matter is that this rascal ran away; I had to go after him,
and had well nigh played you false for this trip, I can tell you.</p>

<p id="id02181"><i>Clo</i>. Why, who is he? What did he want to run away for?</p>

<p id="id02182"><i>Her</i>. His motive is sufficiently clear: he had a preference for
remaining alive. He is some king or tyrant, as I gather from his
piteous allusions to blessedness no longer his.</p>

<p id="id02183"><i>Clo</i>. And the fool actually tried to run away, and thought to prolong
his life when the thread of Fate was exhausted?</p>

<p id="id02184"><i>Her</i>. Tried! He would have got clean away, but for that capital
fellow there with the club; he gave me a hand, and we caught and bound
him. The whole way along, from the moment that Atropus handed him over
to me, he dragged and hung back, and dug his heels into the ground: it
was no easy work getting him along. Every now and then he would take
to prayers and entreaties: Would I let him go just for a few minutes?
he would make it worth my while. Of course I was not going to do that;
it was out of the question.—Well, we had actually got to the very
pit's mouth, when somehow or other this double-dyed knave managed to
slip off, whilst I was telling over the Shades to Aeacus, as usual,
and he checking them by your sister's invoice. The consequence was, we
were one short of tally. Aeacus raised his eyebrows. 'Hermes,' he
said, 'everything in its right place: no larcenous work here, please.
You play enough of those tricks in Heaven. We keep strict accounts
here: nothing escapes us. The invoice says 1,004; there it is in black
and white. You have brought me one short, unless you say that Atropus
was too clever for you.' I coloured up at that; and then all at once I
remembered what had happened on the way, and when I looked round and
this fellow was nowhere to be seen, I knew that he must have made off,
and I set off after him along the road to the upper world, as fast as
I could go. My worthy friend here volunteered for the service; so we
made a race of it, and caught the runaway just as he got to Taenarum!
It was a near thing.</p>

<p id="id02185"><i>Clo</i>. There now, Charon! And we were beginning to accuse Hermes of
neglect.</p>

<p id="id02186"><i>Cha</i>. Well, and why are we waiting here, as if there had not been
enough delay already?</p>

<p id="id02187"><i>Clo</i>. True. Let them come aboard. I'll to my post by the gangway,
with my notebook, and take their names and countries as they come up,
and details of their deaths; and you can stow them away as you get
them.—Hermes, let us have those babies in first; I shall get nothing
out of them.</p>

<p id="id02188"><i>Her</i>. Here, skipper. Three hundred of them, including those that were
exposed.</p>

<p id="id02189"><i>Cha</i>. A precious haul, on my word!-These are but green grapes,
Hermes.</p>

<p id="id02190"><i>Her</i>. Who next, Clotho? The Unwept?</p>

<p id="id02191"><i>Clo</i>. Ah! I take you.—Yes, up with the old fellows. I have no time
to-day for prehistoric research. All over sixty, pass on! What's the
matter with them? They don't hear me; they are deaf with age. I think
you will have to pick them up, like the babies, and get them along
that way.</p>

<p id="id02192"><i>Her</i>. Here they are; fine well-matured fruit, gathered in due season;
three hundred and ninety-eight of them.</p>

<p id="id02193"><i>Cha</i>. Nay, nay; these are no better than raisins.</p>

<p id="id02194"><i>Clo</i>. Bring up the wounded next, Hermes. <i>Now</i> I can get to work.
Tell me how you were killed. Or no; I had better look at my notes, and
call you over. Eighty-four due to be killed in battle yesterday, in
Mysia, These to include Gobares, son of Oxyartes.</p>

<p id="id02195"><i>Her</i>. Adsunt.</p>

<p id="id02196"><i>Clo</i>. The seven who killed themselves for love. Also Theagenes, the
philosopher, for love of the Megarian courtesan.</p>

<p id="id02197"><i>Her</i>. Here they are, look.</p>

<p id="id02198"><i>Clo</i>. And the rival claimants to thrones, who slew one another?</p>

<p id="id02199"><i>Her</i>. Here!</p>

<p id="id02200"><i>Clo</i>. And the one murdered by his wife and her paramour?</p>

<p id="id02201"><i>Her</i>. Straight in front of you.</p>

<p id="id02202"><i>Clo</i>. Now the victims of the law,—the cudgelled and the crucified.
And where are those sixteen who were killed by robbers?</p>

<p id="id02203"><i>Her</i>. Here; you may know them by their wounds. Am I to bring the
women too?</p>

<p id="id02204"><i>Clo</i>. Yes, certainly; and all who were shipwrecked; it is the same
kind of death. And those who died of fever, bring them too, the doctor
Agathocles and all. Then there was a Cynic philosopher, who was to
have succumbed to a dinner with Dame Hecate, eked out with sacrificial
eggs and a raw cuttlefish; where is he?</p>

<p id="id02205"><i>Cy</i>. Here I stand this long time, my good Clotho.—Now what had I
done to deserve such a weary spell of life? You gave me pretty nearly
a spindleful of it. I often tried to cut the thread and away; but
somehow it never would give.</p>

<p id="id02206"><i>Clo</i>. I left you as a censor and physician of human frailties; pass
on, and good luck to you.</p>

<p id="id02207"><i>Cy</i>. No, by Zeus! First let us see our captive safe on board. Your
judgement might be perverted by his entreaties.</p>

<p id="id02208"><i>Clo</i>. Let me see; who is he?</p>

<p id="id02209"><i>Her</i>. Megapenthes, son of Lacydes; tyrant.</p>

<p id="id02210"><i>Clo</i>. Come up, Megapenthes.</p>

<p id="id02211"><i>Me</i>. Nay, nay, my lady Clotho; suffer me to return for a little
while, and I will come of my own accord, without waiting to be
summoned.</p>

<p id="id02212"><i>Clo</i>. What do you want to go for?</p>

<p id="id02213"><i>Me</i>. I crave permission to complete my palace; I left the building
half-finished.</p>

<p id="id02214"><i>Clo</i>. Pooh! Come along.</p>

<p id="id02215"><i>Me</i>. Oh Fate, I ask no long reprieve. Vouchsafe me this one day, that
I may inform my wife where my great treasure lies buried.</p>

<p id="id02216"><i>Clo</i>. Impossible. 'Tis Fate's decree.</p>

<p id="id02217"><i>Me</i>. And all that money is to be thrown away?</p>

<p id="id02218"><i>Clo</i>. Not thrown away. Be under no uneasiness. Your cousin Megacles
will take charge of it.</p>

<p id="id02219"><i>Me</i>. Oh, monstrous! My enemy, whom from sheer good nature I omitted
to put to death?</p>

<p id="id02220"><i>Clo</i>. The same. He will survive you for rather more than forty years;
in the full enjoyment of your harem, your wardrobe, and your treasure.</p>

<p id="id02221"><i>Me</i>. It is too bad of you, Clotho, to hand over my property to my
worst enemy.</p>

<p id="id02222"><i>Clo</i>. My dear sir, it was Cydimachus's property first, surely? You
only succeeded to it by murdering him, and butchering his children
before his eyes.</p>

<p id="id02223"><i>Me</i>. Yes, but it was mine after that.</p>

<p id="id02224"><i>Clo</i>. Well, and now your term of possession expires.</p>

<p id="id02225"><i>Me</i>. A word in your ear, madam; no one else must hear this.—Sirs,
withdraw for a space.—Clotho, if you will let me escape, I pledge
myself to give you a quarter of a million sterling this very day.</p>

<p id="id02226"><i>Clo</i>. Ha, ha! So your millions are still running in your head?</p>

<p id="id02227"><i>Me</i>. Shall I throw in the two mixing-bowls that I got by the murder
of Cleocritus? They weigh a couple of tons apiece; refined gold!</p>

<p id="id02228"><i>Clo</i>. Drag him up. We shall never get him to come on board by
himself.</p>

<p id="id02229"><i>Me</i>. I call you all to witness! My city-wall, my docks, remain
unfinished. I only wanted five days more to complete them.</p>

<p id="id02230"><i>Clo</i>. Never mind. It will be another's work now.</p>

<p id="id02231"><i>Me</i>. Stay! One request I can make with a clear conscience.</p>

<p id="id02232"><i>Clo</i>. Well?</p>

<p id="id02233"><i>Me</i>. Suffer me only to complete the conquest of Persia; … and to
impose tribute on Lydia; … and erect a colossal monument to myself,
… and inscribe thereon the military achievements of my life. Then
let me die.</p>

<p id="id02234"><i>Clo</i>. Creature, this is no single day's reprieve: you would want
something like twenty years.</p>

<p id="id02235"><i>Me</i>. Oh, but I am quite prepared to give security for my expeditious
return. Nay, I could provide a substitute, if preferred—my
well-beloved!</p>

<p id="id02236"><i>Clo</i>. Wretch! How often have you prayed that he might survive you!</p>

<p id="id02237"><i>Me</i>. That was a long time ago. Now,—I see a better use for him.</p>

<p id="id02238"><i>Clo</i>. But he is due to be here, shortly, let me tell you. He is to be
put to death by the new sovereign.</p>

<p id="id02239"><i>Me</i>. Well, Clotho, I hope you will not refuse my last request.</p>

<p id="id02240"><i>Clo</i>. Which is?</p>

<p id="id02241"><i>Me</i>. I should like to know how things will be, now that I am gone.</p>

<p id="id02242"><i>Clo</i>. Certainly; you shall have that mortification. Your wife will
pass into the hands of Midas, your slave; he has been her gallant for
some time past.</p>

<p id="id02243"><i>Me</i>. A curse on him! 'Twas at her request that I gave him his
freedom.</p>

<p id="id02244"><i>Clo</i>. Your daughter will take her place in the harem of the present
monarch. Then all the old statues and portraits which the city set up
in your honour will be overturned,—to the entertainment, no doubt, of
the spectators.</p>

<p id="id02245"><i>Me</i>. And will no friend resent these doings?</p>

<p id="id02246"><i>Clo</i>. Who was your friend? Who had any reason to be? Need I explain
that the cringing courtiers who lauded your every word and deed were
actuated either by hope or by fear—time-servers every man of them,
with a keen eye to the main chance?</p>

<p id="id02247"><i>Me</i>. And these are they whose feasts rang with my name! who, as they
poured their libations, invoked every blessing on my head! Not one but
would have died before me, could he have had his will; nay, they swore
by no other name.</p>

<p id="id02248"><i>Clo</i>. Yes; and you dined with one of them yesterday, and it cost you
your life. It was that last cup you drank that brought you here.</p>

<p id="id02249"><i>Me</i>. Ah, I noticed a bitter taste.—But what was his object?</p>

<p id="id02250"><i>Clo</i>. Oh, you want to know too much. It is high time you came on
board.</p>

<p id="id02251"><i>Me</i>. Clotho, I had a particular reason for desiring one more glimpse
of daylight. I have a burning grievance!</p>

<p id="id02252"><i>Clo</i>. And what is that? Something of vast importance, I make no
doubt.</p>

<p id="id02253"><i>Me</i>. It is about my slave Carion. The moment he knew of my death, he
came up to the room where I lay; it was late in the evening; he had
plenty of time in front of him, for not a soul was watching by me; he
brought with him my concubine Glycerium (an old affair, this, I
suspect), closed the door, and proceeded to take his pleasure with
her, as if no third person had been in the room! Having satisfied the
demands of passion, he turned his attention to me. 'You little
villain,' he cried, 'many's the flogging I've had from you, for no
fault of mine!' And as he spoke he plucked out my hair and smote me on
the face. 'Away with you,' he cried finally, spitting on me, 'away to
the place of the damned!'—and so withdrew. I burned with resentment:
but there I lay stark and cold, and could do nothing. That baggage
Glycerium, too, hearing footsteps approaching, moistened her eyes and
pretended she had been weeping for me; and withdrew sobbing, and
repeating my name.—If I could but get hold of them—</p>

<p id="id02254"><i>Clo</i>. Never mind what you would do to them, but come on board. The
hour is at hand when you must appear before the tribunal.</p>

<p id="id02255"><i>Me</i>. And who will presume to give his vote against a tyrant?</p>

<p id="id02256"><i>Clo</i>. Against a tyrant, who indeed? Against a Shade, Rhadamanthus
will take that liberty. He is strictly impartial, as you will
presently observe, in adapting his sentences to the requirements
of individual cases. And now, no more delay.</p>

<p id="id02257"><i>Me</i>. Dread Fate, let me be some common man,—some pauper! I have been
a king,—let me be a slave! Only let me live!</p>

<p id="id02258"><i>Clo</i>. Where is the one with the stick? Hermes, you and he must drag
him up feet foremost. He will never come up by himself.</p>

<p id="id02259"><i>Her</i>. Come along, my runagate. Here you are, skipper. And I say, keep
an eye—</p>

<p id="id02260"><i>Cha</i>. Never fear. We'll lash him to the mast.</p>

<p id="id02261"><i>Me</i>. Look you, I must have the seat of honour.</p>

<p id="id02262"><i>Clo</i>. And why exactly?</p>

<p id="id02263"><i>Me</i>. Can you ask? Was I not a tyrant, with a guard of ten thousand
men?</p>

<p id="id02264"><i>Cy</i>. Oh, dullard! And you complain of Carion's pulling your hair!
Wait till you get a taste of this stick; you shall know what it is to
be a tyrant.</p>

<p id="id02265"><i>Me</i>. What, shall a Cynic dare to raise his staff against me? Sirrah,
have you forgotten the other day, when I had all but nailed you to the
cross, for letting that sharp censorious tongue of yours wag too
freely?</p>

<p id="id02266"><i>Cynic</i>. Well, and now it is your turn to be nailed,—to the mast.</p>

<p id="id02267"><i>Mi</i>. And what of me, mistress? Am I to be left out of the reckoning?
Because I am poor, must I be the last to come aboard?</p>

<p id="id02268"><i>Clo</i>. Who are you?</p>

<p id="id02269"><i>Mi</i>. Micyllus the cobbler.</p>

<p id="id02270"><i>Clo</i>. A cobbler, and cannot wait your turn? Look at the tyrant: see
what bribes he offers us, only for a short reprieve. It is very
strange that delay is not to your fancy too.</p>

<p id="id02271"><i>Mi</i>. It is this way, my lady Fate. I find but cold comfort in that
promise of the Cyclops: 'Outis shall be eaten last,' said he; but
first or last, the same teeth are waiting. And then, it is not the
same with me as with the rich. Our lives are what they call
'diametrically opposed.' This tyrant, now, was thought happy while he
lived; he was feared and respected by all: he had his gold and his
silver; his fine clothes and his horses and his banquets; his smart
pages and his handsome ladies,—and had to leave them all. No wonder
if he was vexed, and felt the tug of parting. For I know not how it
is, but these things are like birdlime: a man's soul sticks to them,
and will not easily come away; they have grown to be a part of him.
Nay, 'tis as if men were bound in some chain that nothing can break;
and when by sheer force they are dragged away, they cry out and beg
for mercy. They are bold enough for aught else, but show them this
same road to Hades, and they prove to be but cowards. They turn about,
and must ever be looking back at what they have left behind them, far
off though it be,—like men that are sick for love. So it was with the
fool yonder: as we came along, he was for running away; and now he
tires you with his entreaties. As for me, I had no stake in life;
lands and horses, money and goods, fame, statues,—I had none of them;
I could not have been in better trim: it needed but one nod from
Atropus,—I was busied about a boot at the time, but down I flung
knife and leather with a will, jumped up, and never waited to get my
shoes, or wash the blacking from my hands, but joined the procession
there and then, ay, and headed it, looking ever forward; I had left
nothing behind me that called for a backward glance. And, on my word,
things begin to look well already. Equal rights for all, and no man
better than his neighbour; that is hugely to my liking. And from what
I can learn there is no collecting of debts in this country, and no
taxes; better still, no shivering in winter, no sickness, no hard
knocks from one's betters. All is peace. The tables are turned: the
laugh is with us poor men; it is the rich that make moan, and are ill
at ease.</p>

<p id="id02272"><i>Clo</i>. To be sure, I noticed that you were laughing, some time ago.
What was it in particular that excited your mirth?</p>

<p id="id02273"><i>Mi</i>. I'll tell you, best of Goddesses. Being next door to a tyrant up
there, I was all eyes for what went on in his house; and he seemed to
me neither more nor less than a God. I saw the embroidered purple, the
host of courtiers, the gold, the jewelled goblets, the couches with
their feet of silver: and I thought, this is happiness. As for the
sweet savour that arose when his dinner was getting ready, it was too
much for me; such blessedness seemed more than human. And then his
proud looks and stately walk and high carriage, striking admiration
into all beholders! It seemed almost as if he must be handsomer than
other men, and a good eighteen inches taller. But when he was dead, he
made a queer figure, with all his finery gone; though I laughed more
at myself than at him: there had I been worshipping mere scum on no
better authority than the smell of roast meat, and reckoning happiness
by the blood of Lacedaemonian sea-snails! There was Gniphon the
usurer, too, bitterly reproaching himself for having died without ever
knowing the taste of wealth, leaving all his money to his nearest
relation and heir-at-law, the spendthrift Rhodochares, when he might
have had the enjoyment of it himself.</p>

<p id="id02274">When I saw him, I laughed as if I should never stop: to think of him
as he used to be, pale, wizened, with a face full of care, his fingers
the only rich part of him, for they had the talents to count,—
scraping the money together bit by bit, and all to be squandered in no
time by that favourite of Fortune, Rhodochares!—But what are we
waiting for now? There will be time enough on the voyage to enjoy
their woebegone faces, and have our laugh out.</p>

<p id="id02275"><i>Clo</i>. Come on board, and then the ferryman can haul up the anchor.</p>

<p id="id02276"><i>Cha</i>. Now, now! What are you doing here? The boat is full. You wait
till to-morrow. We can bring you across in the morning.</p>

<p id="id02277"><i>Mi</i>. What right have you to leave me behind,—a shade of twenty-four
hours' standing? I tell you what it is, I shall have you up before
Rhadamanthus. A plague on it, she's moving! And here I shall be left
all by myself. Stay, though: why not swim across in their wake? No
matter if I get tired; a dead man will scarcely be drowned. Not to
mention that I have not a penny to pay my fare.</p>

<p id="id02278"><i>Clo</i>. Micyllus! Stop! You must not come across that way; Heaven
forbid!</p>

<p id="id02279"><i>Mi</i>. Ha, ha! I shall get there first, and I shouldn't wonder.</p>

<p id="id02280"><i>Clo</i>. This will never do. We must get to him, and pick him up….
Hermes, give him a hand up.</p>

<p id="id02281"><i>Cha</i>. And where is he to sit now he is here? We are full up, as you
may see.</p>

<p id="id02282"><i>Her</i>. What do you say to the tyrant's shoulders?</p>

<p id="id02283"><i>Clo</i>. A good idea that.</p>

<p id="id02284"><i>Cha</i>. Up with you then; and make the rascal's back ache. And now,
good luck to our voyage!</p>

<p id="id02285"><i>Cy</i>. Charon, I may as well tell you the plain truth at once. The
penny for my fare is not forthcoming; I have nothing but my wallet,
look, and this stick. But if you want a hand at baling, here I am; or
I could take an oar; only give me a good stout one, and you shall have
no fault to find with me.</p>

<p id="id02286"><i>Cha</i>. To it, then; and I'll ask no other payment of you.</p>

<p id="id02287"><i>Cy</i>. Shall I tip them a stave?</p>

<p id="id02288"><i>Cha</i>. To be sure, if you have a sea-song about you.</p>

<p id="id02289"><i>Cy</i>. I have several. Look here though, an opposition is starting: a
song of lamentation. It will throw me out.</p>

<p id="id02290"><i>Sh</i>. Oh, my lands, my lands!—Ah, my money, my money!—Farewell, my
fine palace!—The thousands that fellow will have to squander!—Ah, my
helpless children!—To think of the vines I planted last year! Who, ah
who, will pluck the grapes?—-</p>

<p id="id02291"><i>Her</i>. Why, Micyllus, have <i>you</i> never an Oh or an Ah? It is quite
improper that any shade should cross the stream, and make no moan.</p>

<p id="id02292"><i>Mi</i>. Get along with you. What have I to do with Ohs and Ahs? I'm
enjoying the trip!</p>

<p id="id02293"><i>Her</i>. Still, just a groan or two. It's expected.</p>

<p id="id02294"><i>Mi</i>. Well, if I must, here goes.—Farewell, leather, farewell! Ah,
Soles, old Soles!—Oh, ancient Boots!—Woe's me! Never again shall I
sit empty from morn till night; never again walk up and down, of a
winter's day, naked, unshod, with chattering teeth! My knife, my awl,
will be another's: whose, ah! whose?</p>

<p id="id02295"><i>Her</i>. Yes, that will do. We are nearly there.</p>

<p id="id02296"><i>Cha</i>. Wait a bit! Fares first, please. Your fare, Micyllus; every one
else has paid; one penny.</p>

<p id="id02297"><i>Mi</i>. You don't expect to get a penny out of the poor cobbler? You're
joking, Charon; or else this is what they call a 'castle in the air.'
I know not whether your penny is square or round.</p>

<p id="id02298"><i>Cha</i>. A fine paying trip this, I must say! However,—all ashore! I
must fetch the horses, cows, dogs, and other livestock. Their turn
comes now.</p>

<p id="id02299"><i>Clo</i>. You can take charge of them for the rest of the way, Hermes. I
am crossing again to see after the Chinamen, Indopatres and
Heramithres. They have been fighting about boundaries, and have killed
one another by this time.</p>

<p id="id02300"><i>Her</i>. Come, shades, let us get on;—follow me, I mean, in single
file.</p>

<p id="id02301"><i>Mi</i>. Bless me, how dark it is! Where is handsome Megillus <i>now</i>?
There would be no telling Simmiche from Phryne. All complexions are
alike here, no question of beauty, greater or less. Why, the cloak I
thought so shabby before passes muster here as well as royal purple;
the darkness hides both alike. Cyniscus, whereabouts are you?</p>

<p id="id02302"><i>Cy</i>. Use your ears; here I am. We might walk together. What do you
say?</p>

<p id="id02303"><i>Mi</i>. Very good; give me your hand.—I suppose you have been admitted
to the mysteries at Eleusis? That must have been something like this,
I should think?</p>

<p id="id02304"><i>Cy</i>. Pretty much. Look, here comes a torch-bearer; a grim, forbidding
dame. A Fury, perhaps?</p>

<p id="id02305"><i>Mi</i>. She looks like it, certainly.</p>

<p id="id02306"><i>Her</i>. Here they are, Tisiphone. One thousand and four.</p>

<p id="id02307"><i>Ti</i>. It is time we had them. Rhadamanthus has been waiting.</p>

<p id="id02308"><i>Rhad</i>. Bring them up, Tisiphone. Hermes, you call out their names as
they are wanted.</p>

<p id="id02309"><i>Cy</i>. Rhadamanthus, as you love your father Zeus, have me up first for
examination.</p>

<p id="id02310"><i>Rhad</i>. Why?</p>

<p id="id02311"><i>Cy</i>. There is a certain shade whose misdeeds on earth I am anxious to
denounce. And if my evidence is to be worth anything, you must first
be satisfied of my own character and conduct.</p>

<p id="id02312"><i>Rhad</i>. Who are you?</p>

<p id="id02313"><i>Cy</i>. Cyniscus, your worship; a student of philosophy.</p>

<p id="id02314"><i>Rhad</i>. Come up for judgement; I will take you first. Hermes, summon
the accusers.</p>

<p id="id02315"><i>Her</i>. If any one has an accusation to bring against Cyniscus here
present, let him come forward.</p>

<p id="id02316"><i>Cy</i>. No one stirs!</p>

<p id="id02317"><i>Rhad</i>. Ah, but that is not enough, my friend. Off with your clothes;
I must have a look at your brands.</p>

<p id="id02318"><i>Cy</i>. Brands? Where will you find them?</p>

<p id="id02319"><i>Rhad</i>. Never yet did mortal man sin, but he carried about the secret
record thereof, branded on his soul.</p>

<p id="id02320"><i>Cy</i>. Well, here I am stripped. Now for the 'brands.'</p>

<p id="id02321"><i>Rhad</i>. Clean from head to heel, except three or four very faint
marks, scarcely to be made out. Ah! what does this mean? Here is place
after place that tells of the iron; all rubbed out apparently, or cut
out. How do you explain this, Cyniscus? How did you get such a clean
skin again?</p>

<p id="id02322"><i>Cy</i>. Why, in old days, when I knew no better, I lived an evil life,
and acquired thereby a number of brands. But from the day that I began
to practise philosophy, little by little I washed out all the scars
from my soul,-thanks to the efficiency of that admirable lotion.</p>

<p id="id02323"><i>Rhad</i>. Off with you then to the Isles of the Blest, and the excellent
company you will find there. But we must have your impeachment of the
tyrant before you go. Next shade, Hermes!</p>

<p id="id02324"><i>Mi</i>. Mine is a very small affair, too, Rhadamanthus; I shall not keep
you long. I have been stripped all this time; so do take me next.</p>

<p id="id02325"><i>Rhad</i>. And who may you be?</p>

<p id="id02326"><i>Mi</i>. Micyllus the cobbler.</p>

<p id="id02327"><i>Rhad</i>. Very well, Micyllus. As clean as clean could be; not a mark
anywhere. You may join Cyniscus. Now the Tyrant.</p>

<p id="id02328"><i>Her</i>. Megapenthes, son of Lacydes, wanted! Where are you off to? This
way! You there, the Tyrant! Up with him, Tisiphone, neck and crop.</p>

<p id="id02329"><i>Rhad</i>. Now, Cyniscus, your accusation and your proofs. Here is the
party.</p>

<p id="id02330"><i>Cy</i>. There is in fact no need of an accusation. You will very soon
know the man by the marks upon him. My words however may serve to
unveil him, and to show his character in a clearer light. With the
conduct of this monster as a private citizen, I need not detain you.
Surrounded with a bodyguard, and aided by unscrupulous accomplices, he
rose against his native city, and established a lawless rule. The
persons put to death by him without trial are to be counted by
thousands, and it was the confiscation of their property that gave him
his enormous wealth. Since then, there is no conceivable iniquity
which he has not perpetrated. His hapless fellow-citizens have been
subjected to every form of cruelty and insult. Virgins have been
seduced, boys corrupted, the feelings of his subjects outraged in
every possible way. His overweening pride, his insolent bearing
towards all who had to do with him, were such as no doom of yours can
adequately requite. A man might with more security have fixed his gaze
upon the blazing sun, than upon yonder tyrant. As for the refined
cruelty of his punishments, it baffles description; and not even his
familiars were exempt. That this accusation has not been brought
without sufficient grounds, you may easily satisfy yourself, by
summoning the murderer's victims.—Nay, they need no summons; see,
they are here; they press round as though they would stifle him. Every
man there, Rhadamanthus, fell a prey to his iniquitous designs. Some
had attracted his attention by the beauty of their wives; others by
their resentment at the forcible abduction of their children; others
by their wealth; others again by their understanding, their
moderation, and their unvarying disapproval of his conduct.</p>

<p id="id02331"><i>Rhad</i>. Villain, what have you to say to this?</p>

<p id="id02332"><i>Me</i>. I committed the murders referred to. As for the rest, the
adulteries and corruptions and seductions, it is all a pack of lies.</p>

<p id="id02333"><i>Cy</i>. I can bring witnesses to these points too, Rhadamanthus.</p>

<p id="id02334"><i>Rhad</i>. Witnesses, eh?</p>

<p id="id02335"><i>Cy</i>. Hermes, kindly summon his Lamp and Bed. They will appear in
evidence, and state what they know of his conduct.</p>

<p id="id02336"><i>Her</i>. Lamp and Bed of Megapenthes, come into court. Good, they
respond to the summons.</p>

<p id="id02337"><i>Rhad</i>. Now, tell us all you know about Megapenthes. Bed, you speak
first.</p>

<p id="id02338"><i>Bed</i>. All that Cyniscus said is true. But really, Mr. Rhadamanthus, I
don't quite like to speak about it; such strange things used to happen
overhead.</p>

<p id="id02339"><i>Rhad</i>. Why, your unwillingness to speak is the most telling evidence
of all!—Lamp, now let us have yours.</p>

<p id="id02340"><i>Lamp</i>. What went on in the daytime I never saw, not being there. As
for his doings at night, the less said the better. I saw some very
queer things, though, monstrous queer. Many is the time I have stopped
taking oil on purpose, and tried to go out. But then he used to bring
me close up. It was enough to give any lamp a bad character.</p>

<p id="id02341"><i>Rhad</i>. Enough of verbal evidence. Now, just divest yourself of that
purple, and we will see what you have in the way of brands. Goodness
gracious, the man's a positive network! Black and blue with them! Now,
what punishment can we give him? A bath in Pyriphlegethon? The tender
mercies of Cerberus, perhaps?</p>

<p id="id02342"><i>Cy</i>. No, no. Allow me,—I have a novel idea; something that will just
suit him.</p>

<p id="id02343"><i>Rhad</i>. Yes? I shall be obliged to you for a suggestion.</p>

<p id="id02344"><i>Cy</i>. I fancy it is usual for departed spirits to take a draught of
the water of Lethe?</p>

<p id="id02345"><i>Rhad</i>. Just so.</p>

<p id="id02346"><i>Cy</i>. Let him be the sole exception.</p>

<p id="id02347"><i>Rhad</i>. What is the idea in that?</p>

<p id="id02348"><i>Cy</i>. His earthly pomp and power for ever in his mind; his fingers
ever busy on the tale of blissful items;—'tis a heavy sentence!</p>

<p id="id02349"><i>Rhad</i>. True. Be this the tyrant's doom. Place him in fetters at
Tantalus's side,—never to forget the things of earth.</p>

<h5 id="id02350">F.</h5>

<h2 id="id02351" style="margin-top: 4em">THE END</h2>
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