Complete Works of Plutarch Part 33

Let me and valiant Menelaus fight For Helen, and for all the goods she brought; And he that shall o'ercome, let him enjoy The goods and woman; let them be his own.

And Hector afterwards publicly proclaiming this challenge in these plain words:--

He bids the Trojans and the valiant Greeks To fix their arms upon the fruitful ground; Let Menelaus and stout Paris fight For all the goods; and he that beats have all.

Menelaus accepted the challenge, and the conditions were sworn to, Agamemnon dictating thus:--

If Paris valiant Menelaus kills, Let him have Helen, and the goods possess; If youthful Menelaus Paris kills, The woman and the goods shall all be his.

(See "Iliad," iii. 68, 88, 255, and 281.)

Now since Menelaus only overcame but did not kill Paris, each party hath somewhat to say for itself, and against the other. The one may demand rest.i.tution, because Paris was overcome; the other deny it, because he was not killed. Now how to determine this case and clear the seeming repugnancies doth not belong to philosophers or grammarians, but to rhetoricians, that are well skilled both in grammar and philosophy.

Then Sospis said: The challenger's word decides; for the challenger proposed the conditions, and when they were accepted, the opposite party had no power to make additions. Now the condition proposed in this challenge was not killing, but overcoming; and there was reason that it should be so, for Helen ought to be the wife of the bravest. Now the bravest is he that overcomes; for it often happens that an excellent soldier might be killed by a coward, as is evident in what happened afterward, when Achilles was shot by Paris. For I do not believe that you will affirm, that Achilles was not so brave a man as Paris because he was killed by him, and that it should be called the victory, and not rather the unjust good fortune, of him that shot him. But Hector was overcome before he was killed by Achilles, because he would not stand, but trembled and fled at his approach. For he that refuseth the combat or flies cannot palliate his defeat, and plainly grants that his adversary is the better man. And therefore Iris tells Helen beforehand,

In single combat they shall fight for you, And you shall be the glorious victor's wife.

(2 Ibid. iii. 137.)

And Jupiter afterwards adjudges the victory to Menelaus in these words:

The conquest leans to Menelaus's side.

(3 Ibid. iv. 13.)

For it would be ridiculous to call Menelaus a conqueror when he shot Podes, a man at a great distance, before he thought of or could provide against his danger, and yet not allow him the reward of conquest over him whom he made fly and sneak into the embraces of his wife, and whom he spoiled of his arms whilst he was yet alive, and who had himself offered the challenge, by the articles of which Menelaus now appeared to be the conqueror.

Glaucias subjoined: in all laws, decrees, contracts, and promises, those latest made are always accounted more valid than the former. Now the later contract was Agamemnon's, the condition of which was killing, and not only overcoming. Besides the former was mere words, the latter confirmed by oath; and, by the consent of all, those were cursed that broke them; so that this latter was properly the contract, and the other a bare challenge. And this Priam at his going away, after he had sworn to the conditions, confirms by these words:--

But Jove and other G.o.ds alone do know, Which is designed to see the shades below; ("Iliad," iii. 308.)

for he understood that to be the condition of the contract. And therefore a little after Hector says,

But Jove hath undetermined left our oaths, (Ibid. vii. 69.)

for the combat had not its designed and indisputable determination, since neither of them fell. Therefore this question doth not seem to me to contain any contrariety of law, since the former contract is comprised and overruled by the latter; for he that kills certainly overcomes, but he that overcomes doth not always kill. But, in short, Agamemnon did not annul, but only explain the challenge proposed by Hector. He did not change anything, but only added the most princ.i.p.al part, placing victory in killing; for that is a complete conquest, but all others may be evaded or disputed, as this of Menelaus, who neither wounded nor pursued his adversary. Now as, where there are laws really contrary, the judges take that side which is plain and indisputable, and mind not that which is obscure; so in this case, let us admit that contract to be most valid which contained killing, as a known and undeniable evidence of victory. But (which is the greatest argument) he that seems to have had the victory, not being quiet, but running up and down the army, and searching all about,

To find neat Paris in the busy throng, (Ibid. iii. 450.)

sufficiently testifies that he himself did not imagine that the conquest was perfect and complete. For when Paris had escaped he did not forget his own words:--

And which of us black fate and death design, Let him be lost; the others cease from war.

(Iliad, iii. 101,)

Therefore it was necessary for him to seek after Paris, that he might kill him and complete the combat; but since he neither killed nor took him, he had no right to the prize. For he did not conquer him, if we may guess by what he said when he expostulated with Jove and bewailed his unsuccessful attempt:--

Jove, Heaven holds no more spiteful G.o.d than thou.

Now would I punish Paris for his crimes; But oh! my sword is broke, my mighty spear, Stretched out in vain, flies idly from my hand!

(Ibid. iii, 365.)

For in these words he confessed that it was to no purpose to pierce the s.h.i.+eld or take the head-piece of his adversary, unless he likewise wounded or killed him.

QUESTION XIV. SOME OBSERVATIONS ABOUT THE NUMBER OF THE MUSES, NOT COMMONLY KNOWN.

HERODES, AMMONIUS, LAMPRIAS, TRYPHON, DIONYSIUS, MENEPHYLUS, PLUTARCH.

This discourse ended, we poured out our offerings to the Muses, and together with a hymn in honor of Apollo, the patron of the Muses, we sung with Erato, who played upon the harp, the generation of the Muses out of Hesiod. After the song was done, Herod the rhetorician said: Pray, sirs, hearken. Those that will not admit Calliope to be ours say that she keeps company with kings, not such, I suppose, as are busied in resolving syllogisms or disputing, but such who do those things that belong to rhetoricians and statesmen. But of the rest of the Muses, Clio abets encomiums, for praises are called [Greek omitted]; and Polymnia history, for her name signifies the remembrance of many things; and it is said that all the Muses were somewhere called Remembrances. And for my part, I think Euterpe hath some relation to us too, if (as Chrysippus says) her lot be agreeableness in discourse and pleasantness in conversation. For it belongs to an orator to converse, as well as plead or give advice; since it is his part to gain the favor of his auditors, and to defend or excuse his client. To praise or dispraise is the commonest theme; and if we manage this artfully, it will turn to considerable account; if unskilfully, we are lost. For that saying,

G.o.ds! how he is honored and beloved by all, ("Odyssey," x. 38.)

chiefly, in my opinion, belongs to those men who have a pleasing and persuasive faculty in discourse.

Then said Ammonius to Herod: We have no reason to be angry with you for grasping all the Muses, since the goods that friends have are common, and Jove hath begotten a great many Muses, that every man may be plentifully supplied; for we do not all need skill in hunting, military arts, navigation, or any mechanical trades; but learning and instruction is necessary for every one that

Consumes the fruits of the s.p.a.cious earth.

(From Simonides.)

And therefore Jove made but one Minerva, one Diana, one Vulcan, but many Muses. But why there should be nine, and no more nor less, pray acquaint us; for you, so great a lover of, and so well acquainted with, the Muses, must certainly have considered this matter. What difficulty is there in that? replied Herod. The number nine is in everybody's mouth, as being the first square of the first odd number; and as doubly odd, since it may be divided into three equal odd numbers. Ammonius with a smile subjoined: Boldly said; and pray add, that this number is composed of the two first cubes, one and eight, and according to another composition of two triangles, three and six, each of which is itself perfect. But why should this belong to the Muses more than any other of the G.o.ds? For we have nine Muses, but not nine Cereses, nine Minervas or Dianas. For I do not believe that you take it for a good argument, that the Muses must be so many, because their mother's name (Mnemosyne) consists of just so many letters. Herod smiling, and everybody being silent, Ammonius desired our opinions.

My brother said, that the ancients celebrated but three Muses, and that to bring proofs for this a.s.sertion would be pedantic and uncivil in such a company. The reason of this number was (not as some say) the three different sorts of music, the diatonic, the chromatic, and harmonic, nor those stops that make the intervals nete, mese, and hypate, though the Delphians gave the Muses this name erroneously, in my opinion, appropriating it to one science, or rather to a part of one single science, the harmoniac part of music. But, as I think, the ancients, reducing all arts and sciences which are executed and performed by reason or discourse to three heads, philosophy, rhetoric, and mathematics, accounted them the gifts of three G.o.ds, and named them the Muses. Afterwards, about Hesiod's time, the sciences being better and more thoroughly looked into, and men subdividing them found that each science contained three different parts. In mathematics are comprehended music, arithmetic, and geometry; in philosophy are logic, ethics, and physics. In rhetoric, they say the first part was demonstrative or encomiastic, the second deliberative, the third judicial. None of all which they believed to be without a G.o.d or a Muse or some superior power for its patron, and did not, it is probable, make the Muses equal in number to these divisions, but found them to be so. Now, as you may divide nine into three threes, and each three into as many units; so there is but one rect.i.tude of reason, which is employed about the highest truth, and which belongs to the whole in common, while each of the three kinds of science is a.s.signed three Muses, and each of these has her distinct faculty a.s.signed to her, which she disposes and orders.

And I do not think the poets and astrologers will find fault with us for pa.s.sing over their professions in silence, since they know, as well as we, that astrology is comprehended in geometry, and poetry in music.

As soon as he had said this, Trypho the physician subjoined: How hath our art offended you, that you have shut the Museum against us? And Dionysius of Melite added: Sir, you have a great many that will side with you in the accusation; for we farmers think Thalia to be ours, a.s.signing her the care of springing and budding seeds and plants. But I interposing said: Your accusation is not just; for you have bountiful Ceres, and Bacchus who (as Pindar phraseth it) increaseth the trees, the chaste beauty of the fruits; and we know that Aesculapius is the patron of the Physicians, and they make their address to Apollo as Paean, but never as the Muses' leader. All men (as Homer says) stand in need of the G.o.ds, but all stand not in need of all. But I wonder Lamprias did not mind what the Delphians say in this matter; for they affirm that the Muses amongst them were not named so either from the strings or sounds in music; but the universe being divided into three parts, the first portion was of the fixed stars, the second of the planets, the third of those things that are under the concave of the moon; and all these are ordered according to harmonical proportions, and of each portion a Muse takes care; Hypate of the first, Nete of the last, and Mese in the middle, combining as much as possible, and turning about mortal things with the G.o.ds and earthly with heavenly. And Plato intimates the same thing under the names of the Fates, calling one Atropos, the other Lachesis, and the other Clotho. For he hath committed the revolutions of the eight spheres to so many Sirens, and not Muses.

Then Menephylus the Peripatetic subjoined: The Delphians' opinion hath indeed somewhat of probability in it; but Plato is absurd in committing the eternal and divine revolutions not to the Muses but to the Sirens, Daemons that neither love nor are benevolent to mankind, wholly pa.s.sing by the Muses, or calling them by the names of the Fates, the daughters of Necessity. For Necessity is averse to the Muses; but Persuasion being more agreeable and better acquainted with them, in my opinion, than the grace of Empedocles,

Intolerable Necessity abhors.

No doubt, said Ammonius, as it is in us a violent and involuntary cause; but in the G.o.ds Necessity is not intolerable, uncontrollable, or violent, unless it be to the wicked; as the law in a commonwealth to the best man is its best gift, not to be violated or transgressed, not because they have no power, but because they have no will, to change it.

And Homer's Sirens give us no just reason to be afraid; for he in that fable rightly intimates the power of their music not to be hurtful to man, but delightfully charming, and detaining the souls which pa.s.s from hence thither and wander after death; working in them a love for heavenly and divine things, and a forgetfulness of everything on earth; and they extremely pleased follow and attend them. And from thence some imperfect sound, and as it were echo of that music, coming to us by the means of reason and good precepts, rouseth our souls, and restores the notice of those things to our minds, the greatest part of which lie enc.u.mbered with and entangled in disturbances of the flesh and distracting pa.s.sions. But the generous soul hears and remembers, and her affection for those pleasures riseth up to the most ardent pa.s.sion, whilst she eagerly desires but is not able to free herself from the body.

It is true, I do not approve what he says; but Plato seems to me, as he hath strangely and unaccountably called the axes spindles and distaffs, and the stars whirls, so to have named the Muses Sirens, as delivering divine things to the ghosts below, as Ulysses in Sophocles says of the Sirens,

I next to Phorcus's daughters came, Who fix the sullen laws below.

Eight of the Muses take care of the spheres, and one of all about the earth. The eight who govern the motions of the spheres maintain the agreement of the planets with the fixed stars and one another. But that one who looks after the place betwixt the earth and moon and takes care of mortal things, by means of discourse and song introduceth persuasion, aiding our natural consent to community and agreement, and giveth men as much harmony, grace, and order as is possible for them to take; introducing this persuasion to appease and quiet our disturbances, and as it were to recall our wandering desires out of the wrong way, and to set us in the right path. But, as Pindar says,

Whom Jove abhors, he starts to hear The Muses sounding in his ear.

(Pindar, "Pythian," i. 25.)

To this discourse Ammonius, as he used to do, subjoined that verse of Xenophanes,

This fine discourse seems near allied to truth,

and desired every one to deliver his opinion. And I after a short silence, said: As Plato thinks by the name, as it were by tracks, to discover the powers of the G.o.ds, so let us place in heaven and over heavenly things one of the Muses, Urania. And it is likely that those require no distracting variety of cares to govern them, since they have the same single nature for the cause of all their motions. But where are a great many irregularities and disorders, there we must place the eight Muses, that we may have one to correct each particular irregularity and miscarriage. There are two parts in a man's life, the serious and the merry; and each must be regulated and methodized. The serious role, which instructs us in the knowledge and contemplation of the G.o.ds, Calliope, Clio, and Thalia appear chiefly to look after and direct.

The other Muses govern our weak part, which changes presently into wantonness and folly; they do not neglect our brutish and violent pa.s.sions and let them run their own course, but by appropriate dancing, music, song, and orderly motion mixed with reason, bring them down to a moderate temper and condition. For my part, since Plato admits two principles of every action, viz, the natural desire after pleasure, and acquired opinion which covets and wishes for the best, and calls one reason and the other pa.s.sion, and since each of these is manifold, I think that each requires a considerable and, to speak the truth, a divine direction. For instance, one faculty of our reason is said to be political or imperial, over which Hesiod says Calliope presides; Clio's province is the n.o.ble and aspiring; and Polymnia's that faculty of the soul which inclines to attain and keep knowledge (and therefore the Sicyonians call one of their three Muses Polymathia); to Euterpe everybody allows the searches into nature and physical speculations, there being no greater, no sincerer pleasure belonging to any other sort of speculation in the world. The natural desire to meat and drink Thalia reduceth from brutish and uncivil to be sociable and friendly; and therefore we say [Greek omitted] of those that are friendly, merry, and sociable over their cups, and not of those that are quarrelsome and mad.

Erato, together with Persuasion, that brings along with it reason and opportunity, presides over marriages; she takes away and extinguisheth all the violent fury of pleasure, and makes it tend to friends.h.i.+p, mutual confidence, and endearment, and not to effeminacy, l.u.s.t, or discontent. The delight which the eye or ear receives is a sort of pleasure, either appropriate to reason or to pa.s.sion, or common to them both. This the two other Muses, Terpsich.o.r.e and Melpomene, so moderate, that the one may only tickle and not charm, the other only please and not bewitch.