Complete Works of Plutarch Part 67

Snoring with him is a good sign. A divinely inspired seer is with the suitors, telling the future by divine inspiration. Once, too, Helenus says (I. vii. 53):--

He was the recipient of a divine voice.

By revelation from th' eternal G.o.ds.

He gives cause of believing that Socrates had actually communications from the voice of the daemon.

What natural or scientific art is left untouched? Tragedy took its start from Homer, and afterward was raised to supremacy in words and things.

He shows that there is every form of tragedy; great and extraordinary deeds, appearances of the G.o.ds, speech full of wisdom, revealing all sorts of natures. In a word, his poems are all dramas, serious and sublime in expression, also in feeling and in subject. But they contain no exhibition of unholy deeds, lawless marriages, or the murder of parents and children, or the other marvels of more recent tragedy. But when he mentions a thing of this kind, he seems to conceal rather than to condemn the crime. As he does in the case of of Clytemnestra. For he says (O. iii. 266):--

That she was endowed with an excellent mind as she had with her a teacher appointed by Agamemnon, to give her the best advice.

Aegisthus got this tutor out of the way and persuaded her to sin.

He allows that Orestes justly avenged his father's death by killing Aegisthus; but he pa.s.ses over in silence the murder of his mother.

Many of the like examples are to be seen in the poet, as a writer of majestic, but not inhuman, tragedy.

None the less, however, Comedy took from him its origin; for he contains, although he relates the gravest and most serious things, episodes which move to laughter, as in the "Iliad" Hephaestus is introduced limping and pouring out wine for the G.o.ds (I. i. 599):--

Rose laughter irrepressible, at sight Of Vulcan hobbling round the s.p.a.cious hall.

Thersites is most contemptible in body and most evil in disposition, from his raising a disturbance, and his slanderous speech and boastfulness. Odysseus attacks him on this account and gives occasion to all to laugh (I. ii. 270):--

The Greeks, despite their anger, laugh'd aloud.

In the "Odyssey" among the pleasure-loving Phaeacians their bard sings the adultery of Ares and Aphrodite. He tells how they fell into the snares of Hepheastus, and were taken in the act, and caused all the G.o.ds to laugh, and how they joked frequently with one another. And among the dissolute suitors Irus the beggar is brought in, contesting for a prize with the most n.o.ble Odysseus, and how he appeared ridiculous in the action. Altogether it is the character of human nature, not only to be intense, but to take "a moral holiday" so that the men may be equal to the troubles of life. Such relaxation for the mind is to be found in our poet. Those who in later days introduced Comedy to produce laughter made use of bare and naked language, but they cannot claim to have invented anything better. Of erotic feelings and expression, Homer makes but a moderate use; as Zeus says (I. iii. 442):--

For never did thy beauty so inflame my sense.

And what follows, and about Helen (I. iii. 156):--

And 'tis no marvel, one to other said, The valiant Trojans and the well-greaved Greeks For beauty such as this should long endure The toils of war.

And other things of the same kind. Other poets have represented men taken by this pa.s.sion uncontrollably and immoderately. This is sufficient for this subject.

Epigrams are a pleasing variety of speech; they are found on statues and on monuments indicating succinctly to whom they are dedicated. And this, too, is a mark of Homer where he says (I. vii. 89):--

Lo! there a warrior's tomb of days gone by, A mighty chief whom glorious Hector slew.

And again (I. vi. 460):--

Lo! this was Hector's wife, who, when they fought On plains of Troy, was Ilion's bravest chief.

But if any one should say that Homer was a master of painting, he would make no mistake. For some of the wise men said that poetry was speaking painting, and painting silent poetry. Who before or who more than Homer, by the imagination of his thoughts or by the harmony of his verse, showed and exalted G.o.ds, men, places, and different kinds of deeds? For he showed by abundance of language all sorts of creatures and the most notable things--lions, swine, leopards. Describing their forms and characters and comparing them to human deeds, he showed the properties of each. He dared to liken the forms of G.o.ds to those of men. Hephaestus prepared Achilles' s.h.i.+eld; he sculptured in gold, land, sky, sea, the greatness of the Sun and the beauty of the Moon and the host of the stars crowning all. He placed on it cities in different states and fortunes, and animals moving and speaking. Who has more skill than the artificer of such an art?

Let us see in another example out of many how poems resemble more those things that are seen than those that are heard. As for example, in the pa.s.sage where he tells of the wound of Odysseus, he introduces what Eurychleias did (O. xix. 468):--

Now the old woman took the scarred limb and pa.s.sed her hand down it, and knew it by the touch and let the foot drop suddenly, so that the knees fell into the bath, and the vessel broke, being turned over on the other side, and that water was spilled on the ground. Then grief and joy came on her in one moment, and her eyes filled with tears, and the voice of her utterance was stayed, and touching the chin of Odysseus, she spake to him saying, "Yea, verily, thou art Odysseus, my dear child, and I knew thee not before till I had handled all the body of my lord." Therewithal she looked toward Penelope, as minded to make a sign and the rest.

For here more things are shown than can be in a picture and those can be weighed by the eyes. They are not to be taken in by the eyes, but by the intelligence alone: such as the letting go of the foot through emotion, the sound of the tears, the spilt water and the grief, and at the same time the joy of the old women, her words to Odysseus, and what she is about to say as she looks toward Penelope. Many other things are graphically revealed in the poet which come out when he is read.

It is time to close a work which we have woven, like a crown from a beflowered and variegated field, and which we offer to Muses. And we, we shall not lay it to the heart if any one censures us, because the Homeric poems contain the basis of evil things, if we ascribe to him various political, ethical, and scientific discussions. Since good things are by themselves simple, straightforward, and unprepared; but what is mixed with evil has many different modes and all kinds of combinations, from which the substance of the matter is derived. If evil is added to the others, the knowledge and choice of the good is made easier. And on the whole a subject of this sort gives occasion to the poet for originating discourse of all kinds, some belonging to himself, some proper to the characters he introduces. From this circ.u.mstance be gives much profit to his readers. Why should we not ascribe to Homer every excellence? Those things that he did not work up, they who came after him have noticed. And some make use of his verses for divination, like the oracles of G.o.d. Others setting forward other projects fit to them for our use what he has said by changing or transposing it.

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THE BANQUET OF THE SEVEN WISE MEN.

THE SEVEN,--SOLON, DIAS, THALES, ANACHARSIS, CLEOBULUS, PITTACUS, CHILO.

NILOXENUS, EUMETIS, ALEXIDEMUS PERIANDER, ARDALUS, AESOP, CLEODEMUS, MNESIPHILUS, CHERSIAS, GORGIAS, DIOCLES.

DIOCLES TO NICARCHUS

No wonder, my friend Nicarchus, to find old truths so disguised, and the words and actions of men so grossly and misrepresented and lamely delivered, seeing people are so disposed to give ear and credit to fictions of yesterday's standing. For there were not merely seven present at that feast, as you were informed; there were more than double the number. I was there myself in person familiarly acquainted with Periander (my art had gained me his acquaintance); and Thales boarded at my house, at the request and upon the recommendation of Periander.

Whoever then gave you that account of our feast did it very inadequately; it is plain he did it upon hearsay and that he was not there among us. Now, that we are together and at leisure, and possibly we may not live to find an opportunity so convenient another time, I will (as you wish it) give you a faithful account of the whole proceedings at that meeting.

Periander had prepared a dinner for us, not in the town, but in a dining-hall which stands close to the temple of Venus, to whom there was a sacrifice that day. For having neglected the duty ever since his mother died for love, he was resolved now to atone for the omission, being warned so to do by the dreams of Melissa. In order thereunto, there was provided a rich chariot for every one of the guests. It was summer-time, and every part of the way quite to the seaside was hardly pa.s.sable, by reason of throngs of people and whole clouds of dust. As soon as Thales espied the chariot waiting at the door, he smilingly discharged it, and we walked through the fields to avoid the press and noise. There was in our company a third person, Niloxenus a Naucratian, an eminent man, who was very intimately acquainted with Solon and Thales in Egypt; he had a message to deliver to Bias, and a letter sealed, the contents whereof he knew not; only he guessed it contained a second question to be resolved by Bias, and in case Bias undertook not to answer it, he had in commission to impart it to the wisest men in Greece. What a fortune is this (quoth Niloxenus) to find you all together! This paper (showing it us) I am bringing to the banquet.

Thales replied, after his wonted smiling way, If it contains any hard question, away with it to Priene. Bias will resolve it with the same readiness he did your former problem. What problem was that? quoth he.

Why, saith Thales, a certain person sent him a beast for sacrifice with this command, that he should return him that part of his flesh which was best and worst; our philosopher very gravely and wisely pulled out the tongue of the beast, and sent it to the donor;--which single act procured him the name and reputation of a very wise man. It was not this act alone that advanced him in the estimation of the world, quoth Niloxenus; but he joyfully embraces what you so carefully shun, the acquaintance and friends.h.i.+p of kings and great men; and whereas he honors you for divers great accomplishments, he particularly admires you for this invention, that with little labor and no help of any mathematical instrument you took so truly the height of one of the pyramids; for fixing your staff erect at the point of the shadow which the pyramid cast, two triangles being thus made by the tangent rays of the sun, you demonstrated that what proportion one shadow had to the other, such the pyramid bore to the stick.

But, as I said, you are accused of being a hater of kings, and certain false friends of yours have presented Amasis with a paper of yours stuffed with sentences reproachful to majesty; as for instance, being at a certain time asked by Molpagoras the Ionian, what the most absurd thing was you had observed in your notice, you replied, An old king.

Another time, in a dispute that happened in your company about the nature of beasts, you affirmed that of wild beasts, a king, of tame, a flatterer, was the worst. Such apothegms must needs be unacceptable to kings, who pretend there is vast difference between them and tyrants.

This was Pittacus's reply to Myrsilus, and it was spoken in jest, quoth Thales; nor was it an old king I said I should marvel at, but an old pilot. In this mistake however, I am much of the youth's mind who, throwing a stone at a dog, hit his stepmother, adding, Not so bad. I therefore esteemed Solon a very wise and good man, when I understood he refused empire; and if Pittacus had not taken upon himself a monarchy, he had never exclaimed, O ye G.o.ds! how hard a matter it is to be good!

And Periander, however he seems to be sick of his father's disease, is yet to be commended that he gives ear to wholesome discourses and converses only with wise and good men, rejecting the advice of Thrasybulus my countryman who would have persuaded him to chop off the heads of the leading men. For a prince that chooses rather to govern slaves than freemen is like a foolish farmer, who throws his wheat and barley in the streets, to fill his barns with swarms of locusts and whole cages of birds. For government has one good thing to make amends for its many evils, namely, honor and glory, provided one rules good men as being better than they and great men because greater than they. But he that having ascended the throne minds only his own interest and ease, is fitter to tend sheep or to drive horses or to feed cattle than to govern men.

But this stranger (continues he) has engaged us in a deal of impertinent chat, for we have omitted to speak or offer any discourse suitable to the occasion and end of our meeting; for doubtless it becomes the guest as well as the host, to make preparation beforehand. It is reported that the Sybarites used to invite their neighbors' wives a whole twelve-month before to their entertainments, that they might have convenient time to trim and adorn themselves; for my part, I am of opinion, that he who would feast as he should ought to allow himself more time for preparation than they, it being a more difficult matter to compose the mind into an agreeable temper than to fit one's clothes for the outward ornament of the body. For a prudent man comes not hither only to fill his belly, as if he were to fill a bottle, but to be sometimes grave and serious, sometimes pleasant, sometimes to listen to others, and sometimes to speak himself what may benefit or divert the company, if the meeting is intended for any good use or purpose. For if the victuals be not good, men may let them alone, or if the wine be bad, men may use water; but for a weak-brained, impertinent, unmannerly, shallow fellow-commoner there is no cure; he mars all the mirth and music, and spoils the best entertainment in the world. And it will be no easy business to lay aside a sullen temper; since we find divers men, angered in their debauches, have yet remembered the provocation to their dying day, the spite remaining like a surfeit arising from wrong done or an insult received in drinking. Wherefore Chilo did very well and wisely; for when he invited yesterday, he would not promise to come till he had a particular given him of all their names who were to meet him. For, quoth he, if my business calls me to sea or I am pressed to serve my prince in his wars, there is a necessity upon me to rest contented with whatever company I fall into, though never so unsuitable to my quality or disagreeable to my nature and humor; but voluntarily and needlessly to a.s.sociate myself with any riffraff rabble would ill become any man pretending to but common discretion.

The Egyptian skeleton which they brought into their feasts and exposed to the view of their guests, with this advice, that they should not in their merriment forget they would shortly be themselves such as that was,--though it was a sight not so acceptable (as may be supposed),--had yet this conveniency and use, to incite the spectators not to luxury and drunkenness but to mutual love and friends.h.i.+p, persuading them not to protract a life in itself short and uncertain by a tedious course of wickedness.

In discourses of this kind we spent our time by the way, and were now come to the house. Here Thales would not be washed, for he had but a while before anointed himself; wherefore he took a round to view the horse-race and the wrestling-place, and the grove upon the water-side, which was neatly trimmed and beautified by Periander; this he did, not so much to satisfy his own curiosity (for he seldom or never admired anything he saw), but that he might not disoblige Periander or seem to overlook or despise the glory and magnificence of our host. Of the rest every one, after he had anointed and washed himself, the servants introduced into a particular room, purposely fitted and prepared for the men; they were guided thither through a porch, in which Anacharsis sat, and there was a certain young lady with him combing his hair. This lady stepping forward to welcome Thales, he kissed her most courteously, and smiling said: Madam, make our host fair and pleasant, so that, being (as he is) the mildest man in the world, he may not be fearful and terrible for us to look on. When I was curious to inquire who this lady was, he said, Do you not yet know the wise and famous Eumetis? for so her father calls her, though others call her after her father's name Cleobulina.

Doubtless, saith Niloxenus, they call her by this name to commend her judgment and wit, and her reach into the more abstruse and recondite part of learning; for I have myself in Egypt seen and read some problems first started and discussed by her. Not so, saith Thales, for she plays with these as with c.o.c.kal-bones, and deals boldly with all she meets; she is a person of an admirable understanding, of a shrewd capacious mind, of a very obliging conversation, and one that prevails upon her father to govern his subjects with the greatest mildness. How democratic she is appears, saith Niloxenus, plainly to any that observes her simple innocent garb. But pray, continues he, wherefore is it that she shows such affection to Anacharsis? Because, replied Thales, he is a temperate and learned man, who fully and freely makes known to her those mysterious ways of dieting and physicing the sick which are now in use among the Scythians; and I doubt not she now coaxes and courts the old gentleman at the rate you see, taking this opportunity to discourse with him and learn something of him.

As we were come near the dining-room, Alexidemus the Milesian, a b.a.s.t.a.r.d son of Thrasybulus the Tyrant, met us. He seemed to be disturbed, and in an angry tone muttered to himself some words which we could not distinctly hear; but espying Thales, and recovering himself out of his disorder, he complained how Periander had put an insufferable affront upon him. He would not permit me, saith he, to go to sea, though I earnestly importuned him, but he would press me to dine with him. And when I came as invited, he a.s.signed me a seat unbecoming my person and character, Aeolians and islanders and others of inferior rank being placed above me; whence it is easy to infer how meanly he thinks of my father, and it is undeniable how this affront put upon me rebounds disgracefully in my parent's face. Say you so? quoth Thales, are you afraid lest the place lessen or diminish your honor and worth, as the Egyptians commonly hold the stars are magnified or lessened according to their higher or lower place and position? And are you more foolish than that Spartan who, when the prefect of the music had appointed him to sit in the lowest seat in the choir, replied, This is prudently done, for this is the ready way to bring this seat into repute and esteem? It is a frivolous consideration, where or below whom we sit; and it is a wiser part to adapt ourselves to the judgment and humor of our right and left hand man and the rest of the company, that we may approve ourselves worthy of their friends.h.i.+p, when they find we take no pet at our host, but are rather pleased to be placed near such good company. And whosoever is disturbed upon the account of his place seems to be more angry with his neighbor than with his host, but certainly is very troublesome and nauseous to both.

These are fine words, and no more, quoth Alexidemus, for I observe you, the wisest of men, as ambitious as other men; and having said thus, he pa.s.sed by us doggedly and trooped off. Thales, seeing us admiring the insolence of the man, declared he was a fellow naturally of a blockish, stupid disposition; for when he was a boy, he took a parcel of rich perfume that was presented to Thrasybulus and poured it into a large bowl and mixing it with a quant.i.ty of wine, drank it off and was ever hated for it. As Thales was talking after this fas.h.i.+on, in comes a servant and tells us it was Periander's pleasure we would come in and inform him what we thought of a certain creature brought into his presence that instant, whether it were so born by chance or were a monster and omen;--himself seeming mightily affected and concerned, for he judged his sacrifice polluted by it. At the same time he walked before us into a certain house adjoining to his garden-wall, where we found a young beardless shepherd, tolerably handsome, who having opened a leathern bag produced and showed us a child born (as he averred) of a mare. His upper parts as far as his neck and his hands, was of human shape, and the rest of his body resembled a perfect horse; his cry was like that of a child newly born. As soon as Niloxenus saw it, he cried out. The G.o.ds deliver us; and away he fled as one sadly affrighted. But Thales eyed the shepherd a considerable while, and then smiling (for it was his way to jeer me perpetually about my art) says he, I doubt not, Diocles, but you have been all this time seeking for some expiatory sacrifice, and meaning to call to your aid those G.o.ds whose province and work it is to avert evils from men, as if some greet and grievous thing had happened. Why not? quoth I, for undoubtedly this prodigy portends sedition and war, and I fear the dire portents thereof may extend to myself, my wife, and my children, and prove all our ruin; since, before I have atoned for my former fault, the G.o.ddess gives us this second evidence and proof of her displeasure. Thales replied never a word, but laughing went out of the house. Periander, meeting him at the door, inquired what we thought of that creature; he dismissed me, and taking Periander by the hand, said, Whatsoever Diocles shall persuade you to do, do it at your best leisure; but I advise you either not to have such youthful men to keep your mares, or to give them leave to marry. When Periander heard him out, he seemed infinitely pleased, for he laughed outright, and hugging Thales in his arms he kissed him; then saith he, O Diocles, I am apt to think the worst is over, and what this prodigy portended is now at an end; for do you not apprehend what a loss we have sustained in the want of Alexidemus's good company at supper?

When we entered into the house, Thales raising his voice inquired where it was his wors.h.i.+p refused to be placed; which being shown him, he sat himself in that very place, and prayed us to sit down by him, and said, I would gladly give any money to have an opportunity to sit and eat with Ardalus. This Ardalus was a Troezenian by birth, by profession a minstrel, and a priest of the Ardalian Muses, whose temple old Ardalus had founded and dedicated. Here Aesop, who was sent from Croesus to visit Periander, and withal to consult the oracle at Delphi, sitting by and beneath Solon upon a low stool, told the company this fable: A Lydian mule, viewing his own picture in a river, and admiring the bigness and beauty of his body, raises his crest; he waxes proud, resolving to imitate the horse in his gait and running; but presently, recollecting his extraction, how that his father was but an a.s.s at best, he stops his career and cheeks his own haughtiness and bravery. Chilo replied, after his short concise way, You are slow and yet try to run, in imitation of your mule.

Amidst these discourses in comes Melissa and sits her down by Periander; Eumetis followed and came in as we were at supper; then Thales calls to me (I sat me down above Bias), Why do you not make Bias acquainted with the problems sent him from the King by Niloxenus this second time, that he may soberly and warily weigh them? Bias answered, I have been already scared with that news. I have known that Bacchus is otherwise a powerful deity, and for his wisdom is termed [Greek omitted] that is, THE INTERPRETER; therefore I shall undertake it when my belly is full of wine. Thus they jested and reparteed and played one upon another all the while they sat at table. Observing the unwonted frugality of Periander at this time, I considered with myself that the entertainment of wise and good men is a piece of good husbandry, and that so far from enhancing a man's expenses in truth it serves to save charge, the charge (to wit) of costly foreign unguents and junkets, and the waste of the richest wines, which Periander's state and greatness required him every day in his ordinary treats to expend. Such costly provisions were useless here, and Periander's wisdom appeared in his frugality.

Moreover, his lady had laid aside her richer habit, and appeared in an ordinary, but a very becoming dress.

Supper now ended, and Melissa having distributed the garlands, we offered sacrifice; and when the minstrel had played us a tune or two, she withdrew. Then Ardalus inquired of Anacharsis, if there were women fiddlers at Scythia. He suddenly and smartly replied, There are no vines there. Ardalus asked a second question, whether the Scythians had any G.o.ds among them. Yes, quoth Anacharsis, and they understand what men say to them; nor are the Scythians of the Grecian opinion (however these last may be the better orators), that the G.o.ds are better pleased with the sounds of flutes and pipes than with the voice of men. My friend, saith Aesop, what would you say if you saw our present pipe-makers throw away the bones of fawns and hind-calves, to use those of a.s.ses, affirming they yield the sweeter and more melodious sound? Whereupon Cleobulina made one of her riddles about the Phrygian flute,... in regard to the sound, and wondered that an a.s.s, a gross animal and so alien from music should yet supply bones so fit for harmony. Therefore it is doubtless, quoth Niloxenus, that the people of Busiris blame us Naucratians for using pipes made of a.s.ses' bones it being an insufferable crime in an of them to listen to the flute or cornet, the sound thereof being (as they esteem it) so like the braying of an a.s.s; and you know an a.s.s is hateful to the Egyptians on account of Typhon.

There happening here a short silence, Periander, observing Niloxenus willing but not daring to speak, said: I cannot but commend the civility of those magistrates who give audience first to strangers and afterwards to their own citizens; wherefore I judge it convenient that we inhabitants and neighbors should proceed no farther at present in our discourse, and that now attention be given to those royal propositions sent us from Egypt, which the worthy Niloxenus is commissioned to deliver to Bias, who wishes that he and we may scan and examine them together. And Bias said: For where or in what company would a man more joyfully adventure to give his opinion than here in this? And since it is his Majesty's pleasure that I should give my judgment first, in obedience to his commands I will do so, and afterwards they shall come to every one of you in order.