Complete Works of Plutarch Part 32

Hermeas saying that he approved both reasons, why then (continued I) do not you explain the proportion, if there be any, of the number of the letters; for, in my opinion, there is; and I think so, because the number of mutes and semi-vowels, compared between themselves or with the vowels, doth not seem casual and undesigned, but to be according to the first proportion which you call arithmetical. For their number being nine, eight, and seven, the middle exceeds the last as much as it wants of the first. And the first number being compared with the last, hath the same proportion that the Muses have to Apollo; for nine is appropriated to them, and seven to him. And these two numbers tied together double the middle; and not without reason, since the semi-vowels partake the power of both.

And Hermeas replied: It is said that Mercury was the first G.o.d that discovered letters in Egypt; and therefore the Egyptians make the figure of an Ibis, a bird dedicated to Mercury, for the first letter. But it is not fit, in my opinion, to place an animal that makes no noise at the head of the letters. Amongst all the numbers the fourth is peculiarly dedicated to Mercury, because, as some say, the G.o.d was born on the fourth day of the month. And the first letters called Phoenician from Cadmus are four times four, or sixteen; and of those that were afterward added, Palamedes found four, and Simonides four more. Now amongst numbers, three is the first perfect, as consisting of a first, a middle, and a last; and after that six, as being equal the sum of its own divisors (1+2+3). Of these, six multiplied by four makes twenty-four; and also the first perfect number, three, multiplied by the first cube, eight, make the same.

Whilst he was discoursing thus, Zopyrion the grammarian sneered and muttered between his teeth; and, as soon as he had done, cried out that he most egregiously trifled; for it was mere chance, and not design, that gave such a number and order to the letters, as it was mere chance that the first and last verses of Homer's Iliads have just as many syllables as the first and last of his Odysseys.

QUESTION IV. WHICH OF VENUS'S HANDS DIOMEDES WOUNDED.

HERMEAS, ZOPYRION, MAXIMUS.

Hermeas would have replied to Zopyrion, but we desired him to hold; and Maximus the rhetorician proposed to him this far-fetched question out of Homer, Which of Venus's hands Diomedes wounded. And Zopyrion presently asking him again, of which leg was Philip lame?--Maximus replied, It is a different case, for Demosthenes hath left us no foundation upon which we may build our conjecture. But if you confess your ignorance in this matter, others will show how the poet sufficiently intimates to an understanding man which hand it was. Zopyrion being at a stand, we all, since he made no reply, desired Maximus to tell us.

And he began: The verses running thus

Then Diomedes raised his mighty spear, And leaping towards her just did graze her hand; ("Iliad," v. 335. It is evident from what follows that Plutarch interprets [Greek omitted] in this pa.s.sage HAVING LEAPED TO ONE SIDE. (G.))

it is evident that, if he designed to wound her left hand, there had been no need of leaping, since her left hand was opposite to his right.

Besides, it is probable that he would endeavor to wound the strongest hand, and that with which she drew away Aeneas; and which being wounded, it was likely she would let him go. But more, after she returned to Heaven, Minerva jeeringly said,

No doubt fair Venus won a Grecian dame, To follow her beloved Trojan youths, And as she gently stroked her with her hand, Her golden buckler scratched this petty wound.

("Iliad", v. 422.)

And I suppose, you sir, when you stroke any of your scholars, you use your right hand, and not your left; and it is likely that Venus, the most skilful of all the G.o.ddesses, soothed the heroines after the same manner.

QUESTION V. WHY PLATO SAYS THAT AJAX'S SOUL CAME TO DRAW HER LOT IN THE TWENTIETH PLACE IN h.e.l.l.

HYLAS, SOSPIS, AMMONIUS, LAMPRIAS.

These discourses made all the other company merry; but Sospis the rhetorician, seeing Hylas the grammarian sit silent and discomposed (for he had not been very happy in his exercises), cried out,

But Ajax's soul stood far apart;

and raising his voice repeated the rest to him,

But sit, draw near, and patiently attend, Hear what I say, and tame, your violent rage.

To this Hylas, unable to contain, returned a scurvy answer saying that Ajax's soul, taking her lot in the twentieth place in h.e.l.l, changed her nature, according to Plato, for a lion's; but, for his part, he could not but often think upon the saying of the old comedian,

'Tis better far to be an a.s.s than see Unworthwhile men in greater honor s.h.i.+ne

At this Sospis, laughing heartily, said: But in the meantime, before we have the pack-saddles on, if you have any regard for Plato, tell us why he makes Ajax's soul, after the lots drawn, to have the twentieth choice. Hylas, with great indignation, refused, thinking that this was a jeering reflection on his former miscarriage. And therefore my brother began thus: What, was not Ajax counted the second for beauty, strength, and courage, and the next to Achilles in the Grecian army? And twenty is the second ten, and ten is the chiefest of numbers, as Achilles of the Greeks. We laughing at this, Ammonius said: Well, Lamprias, let this suffice for a joke upon Hylas; but since you have voluntarily taken upon you to give an account of this matter, leave off jesting, and seriously proceed.

This startled Lamprias a little, but, after a short pause, he continued thus: Plato often tells merry stories under borrowed names, but when he puts any fable into a discourse concerning the soul, he hath some considerable meaning in it. The intelligent nature of the heavens he calls a flying chariot, intimating the harmonious whirl of the world.

And here he introduceth one Er, the son of Harmonius, a Pamphylian, to tell what he had seen in h.e.l.l; intimating that our souls are begotten according to harmony, and are agreeably united to our bodies, and that, when they are separated, they are from all parts carried together into the air, and from thence return to second generations. And what hinders but that [Greek omitted] twentieth should intimate that this was not a true story, but only probable and fict.i.tious [Greek omitted], and that the lot fell casually [Greek omitted]. For Plato always toucheth upon three causes, he being the first and chiefest philosopher that knew how fate accords with fortune, and how our free-will is mixed and complicated with both. And now he hath admirably discovered what influence each hath upon our affairs. The choice of our life he hath left to our free-will, for virtue and vice are free. But that those who have made a good choice should live religiously, and those who have made an ill choice should lead a contrary life, he leaves to the necessity of fate. But the chances of lots thrown at a venture introduce fortune into the several conditions of life in which we are brought up, and which pre-occupates and perverts our own choice. Now consider whether it is not irrational to inquire after a cause of those things that are done by chance. For if the lot seems to be disposed of by design, it ceaseth to be chance and fortune, and becomes fate and providence.

Whilst Lamprias was speaking, Marcus the grammarian seemed to be counting to himself, and when he had done, he began thus: Amongst the souls which Homer mentions in his [Greek omitted], Elpenor's is not to be reckoned as mixed with those in h.e.l.l, but, his body being not buried, as wandering about the banks of the river Styx. Nor is it fit that we should reckon Tiresias's soul amongst the rest,--

On whom alone, when deep in h.e.l.l beneath, Wisdom Proserpina conferred,

to discourse and converse with the living even before he drank the sacrifice's blood. Therefore, Lamprias, if you subtract these two, you will find that Ajax was the twentieth that Ulysses saw, and Plato merrily alludes to that place in Homer's [Greek omitted].

QUESTION VI. WHAT IS SIGNIFIED BY THE FABLE ABOUT THE DEFEAT OF NEPTUNE? AND ALSO, WHY DO THE ATHENIANS OMIT THE SECOND DAY OF THE MONTH BOEDROMION?

MENEPHYLUS, HYLAS, LAMPRIAS.

While all were making a disturbance, Menephylus, a Peripatetic philosopher, addressing Hylas: You see, he said, how this investigation is no foolery nor insolence. But leave now, my dear fellow, that obstinate Ajax, whose name is ill-omened, as Sophocles says, and side with Poseidon, whom you yourself are wont to tell has often been overcome, once by Athene here, in Delphi by Apollo, in Argos by Here, in Aegina by Zeus, in Naxos by Bacchus, yet in his misfortunes has always been mild and amiable. Here at least he shares a temple in common with Athene, in which there is an altar dedicated to Lethe. And Hylas, as if he had become better tempered: One thing has escaped you, Menephylus, that we have given up the second day of September, not on account of the moon, but because on that day the G.o.ds seemed to have contended for the country. By all means, said Lamprias, by as much as Poseidon was more civilized than Thrasybulus, since not like him a winner but a loser....

(The rest of this book to Question XIII is lost; with the exception of the t.i.tles that follow, and the fragment of Question XII.)

QUESTION VII. WHY THE ACCORDS IN MUSIC ARE SEPARATED INTO THREE.

QUESTION VIII. WHEREIN THE INTERVALS MELODIOUS DIFFER FROM THOSE THAT ARE HARMONIC.

QUESTION IX. WHAT IS THE CAUSE OF ACCORD? AND ALSO, WHY, WHEN TWO ACCORDANT STRINGS ARE TOUCHED TOGETHER, IS THE MELODY ASCRIBED TO THE BASE?

QUESTION X. WHY, WHEN THE ECLIPTIC PERIODS OF THE SUN AND THE MOON ARE EQUAL IN NUMBER, THE MOON APPEARS OFTENER ECLIPSED THAN THE SUN.

QUESTION XI. THAT WE CONTINUE NOT ALWAYS THE SAME, IN REGARD OF THE DEFLUX OF OUR SUBSTANCE.

QUESTION XII. IS IT MORE PROBABLE THAT THE NUMBER OF THE STARS IS EVEN OR ODD?

Men must be cheated by oaths. And Glaucias said: I have heard this saying used against Polycrates the tyrant; probably too it was said against others: but why do you ask these questions? Because, by Zeus, said Sospis, I see the children playing odd and even with jackstones and the Academics with words. For such tempers as these differ in no way from those who ask whether they hold clutched in their hands odd or even. Then Protogenes stood up and called me by name: What is the matter with us that we allow these rhetoricians to be so conceited, and to laugh down others while they are asked nothing, and contribute nothing in the way of argument,--unless they swear that they have no part in the wine as admirers and disciples of Demosthenes, a man who in his whole life never drank wine. That is not the cause of this, said I; but we have never asked them anything. But unless you have something more useful, I think I can put before them from Homer's poetry a case of antinomy in rhetorical theses.

QUESTION XIII. A MOOT-POINT OUT OF THE THIRD BOOK OF HOMER'S ILIADS.

PLUTARCH, PROTOGENES, GLAUCIAS, SOSPIS.

What question will you put them, said Protogenes? I will tell you, continued I, and let them carefully attend. Paris makes his challenge in these express words:--