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.
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.
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.
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 corps de ballet and the gravity of the audience!
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 are, 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.
Philos. Parrhesiades, retire to a further distance. Well, and our verdict? How think you the man has spoken?
Truth. 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.
Tem. Yes, Truth, I could not help blushing at it.
Philos. What say you, gentlemen?
Res. 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.
Diog. I too, Philosophy, give him my need of praise; I withdraw my charges, and count him a worthy friend.
Philos. I congratulate you, Parrhesiades; you are unanimously acquitted, and are henceforth one of us.
Par. Your humble servant. Or no, I must find more tragic words to fit the solemnity of the occasion:
Victorious might
My life’s path light,
And ever strew with garlands bright!
Vir. 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.
Par. Well said, Virtue. Syllogism, my boy, put your head out over the city and summon the philosophers.
Syl. Oyez, oyez! All philosophers to the Acropolis to make their defence before Virtue, Philosophy, and Justice.
Par. 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.
Philos. No, no; call them yourself, Parrhesiades, in your own way.
Par. 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.
Two golden talents in the midst are set,
His prize who wrangles best amongst his peers.
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
Ten thousand, thick as leaves and flowers in spring.
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 t
o censure for not marking and labelling them; these impostors are often more convincing than the true philosophers.
Philos. It shall be done before long; at present let us receive them.
Platon. Platonists first!
Pyth. No, no; Pythagoreans first; our master is senior.
Stoics. Rubbish! the Porch is the best.
Peri. Now, now, this is a question of money; Peripatetics first there!
Epic. Hand over those cakes and fig-squares; as to the money, Epicureans will not mind waiting till the last.
Acad. Where are the two talents? none can touch the Academy at a wrangle; we will soon show you that.
Stoics. Not if we know it.
Philos. 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.
Attendants, pick up the wallet which yonder flying Cynic has dropped.
Let us see what it contains — beans? a book? some coarse crust?
Par. Oh dear no. Here is gold; some scent; a mirror; dice.
Philos. 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.
Par. 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?
Truth. 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.
Philos. 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.
Par. 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.
Philos. What do you mean? bring them back after that stampede?
Par. 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.
Priestess. You can have them; and the rod to complete the equipment.
Par. Thanks; now quickly, please, a few dried figs and a handful of gold.
Priestess. There.
Philos. What is all this about?
Priestess. He has baited his hook with the figs and gold, and is sitting on the parapet dangling it over the city.
Philos. What are you doing, Parrhesiades? do you think you are going to fish up stones from the Pelasgicum?
Par. Hush! I wait till I get a bite. Posidon, the fisherman’s friend, and you, dear Amphitrite, send me good fishing!
Ah, a fine bass; no, it is not; it is a gilthead.
Expo. 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!
Par. Give me a hand with the line, Exposure; here he is. Now, my best of fishes, what do we make of you? Salmo Cynicus, that is what you 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.
Diog. Make him disgorge; we want the bait for some more.
Par. There, then. Now, Diogenes, do you know who it is? has the fellow anything to do with you?
Diog. Nothing whatever.
Par. Well, what do you put him at? threepence was the price fixed the other day.
Diog. 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.
Par. No fear; they are quite light — about the weight of a gudgeon.
Diog. About the weight and about the wit. However, up with them.
Par. 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.
Diog. What is he?
Expo. His plateship would be a Platonist.
Pl. You too after the gold, villain?
Par. Well, Plato? what shall we do with him?
Pl. Off with him from the same rock.
Diog. Try again.
Par. 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.
Ar. You need not apply to me; I do not know him.
Par. Very well, Aristotle; over he goes.
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.
Expo. 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.
Par. 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 you call yourself? And yet how absurd to try and make a fish speak; they are dumb. Exposure, tell us who is his master,
Expo. Chrysippus.
Par. 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?
Ch. My dear Parrhesiades, I take it ill that you should suggest any connexion between me and such creatures.
Par. 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.
Philos. 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.
Par. 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?
Expo. We will begin with the Lyceum.
Par. Well, it makes no difference. I know well enough that w
herever we go there will be few crowns wanted, and a good deal of branding.
THE DOUBLE INDICTMENT — Δὶς κατηγορούμενος
Translated by H. W. Fowler and F. G. Fowler
THE DOUBLE INDICTMENT
Zeus. Hermes. Justice. Pan. Several Athenians. The Academy. The Porch. Epicurus. Virtue. Luxury. Diogenes. Rhetoric. A Syrian. Dialogue
Zeus. A curse on all those philosophers who will have it that none but the Gods are happy! If they could but know what we have to put up with on men’s account, they would not envy us our nectar and our ambrosia. They take Homer’s word for it all, — the word of a blind quack; ’tis he who pronounces us blessed, and expatiates on heavenly glories, he who could not see in front of his own nose. Look at the Sun, now. He yokes that chariot, and is riding through the heavens from morn till night, clothed in his garment of fire, and dispensing his rays abroad; not so much breathing-space as goes to the scratching of an ear; once let his horses catch him napping, and they have the bit between their teeth and are off ‘cross country, with the result that the Earth is scorched to a cinder. The Moon is no better off: she is kept up into the small hours to light the reveller and the diner-out upon their homeward path. And then Apollo, — he has his work cut out for him: with such a press of oracular business, it is much if he has any ears left to hear with: he is wanted at Delphi; the next minute, he must be off to Colophon; then away to Xanthus; then back at a trot to Clarus; then it is Delos, then Branchidae; — in short, he is at the beck of every priestess who has taken her draught of holy water, munched her laurel-leaf, and made the tripod rock; it is now or never; if he is not there that minute to reel off the required oracle, his credit is gone. The traps they set for him too! He must have a dog’s nose for lamb and tortoise in the pot, or his Lydian customer [Footnote: See Croesus in Notes.] departs, laughing him to scorn. As for Asclepius, he has no peace for his patients: his eyes are acquainted with horror, and his hands with loathsomeness; another’s sickness is his pain. To say nothing of the work that the Winds have to get through, what with sowing and winnowing and getting the ships along; or of Sleep, always on the wing, with Dream at his side all night giving a helping hand. Men have to thank us for all this: every one of us contributes his share to their well-being. And the others have an easy time of it, compared to me, to me the King and Father of all. The annoyances I have to put up with! the worry of thinking of all these things at once! I must keep an eye on all the rest, to begin with, or they would be making some silly mistake; and as for the work I have to do with my own hands, there is no end to it; such complications! it is all I can do to get through with it. It is not as if I had only the main issues to attend to, the rain and hail and wind and lightning, and as soon as I had arranged them could sit down, feeling that my own particular work was over: no, besides all that, I must be looking every way at once, Argus-eyed for theft and perjury, as for sacrifice; the moment a libation has been poured, it is for me to locate the savoury smoke that rises; for me it is to hear the cry of the sick man and of the sailor; at one and the same moment, a hecatomb demands my presence at Olympia, a battle in the plain of Babylon; hail is due in Thrace, dinner in Ethiopia; ’tis too much! And do what I may, it is hard to give satisfaction. Many is the time that all besides, both Gods and men of plumed helm, have slept the long night through, while unto Zeus sweet slumber has not come nigh. If I nod for a moment, behold, Epicurus is justified, and our indifference to the affairs of Earth made manifest; and if once men lend an ear to that doctrine, the consequences will be serious: our temples will go ungarlanded; the streets will be redolent no longer of roast meat, the bowl no longer yield us libation; our altars will be cold, sacrifice and oblation will be at an end, and utter starvation must ensue. Hence like a pilot I stand up at the helm all alone, tiller in hand, while every soul on board is asleep, and probably drunk; no rest, no food for me, while I ponder in my mind and breast on the common safety; and my reward? to be called the Lord of all! I should like to ask those philosophers who assign us the monopoly of blessedness, when they suppose we find time for nectar and ambrosia among our ceaseless occupations. Look at the mildewed, cob-webbed stack of petitions mouldering on their files in our chancery, for want of time to attend to them: look only at the cases pending between men and the various Arts and Sciences; venerable relics, some of them! Angry protests against the delays of the law reach me from all quarters; men cannot understand that it is from no neglect of ours that these judgements have been postponed; it is simply pressure of business — pressure of blessedness, if they will have it so.
Delphi Complete Works of Lucian Page 34