[Lucian to Nigrinus. Health.
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 all the work of ignorance. Farewell.]
Lucian. A Friend
Fr. 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?
Luc. ’Tis the work of Fortune.
Fr. Of Fortune!
Luc. As an incidental result of my journey, you see in me a happy man; ‘thrice-blest,’ as the tragedians have it.
Fr. Dear me. What, in this short time?
Luc. Even so.
Fr. 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.
Luc. 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?
Fr. Extraordinary! But I am not quite clear of your meaning yet.
Luc. Why, I went off to Rome to see an oculist — my eyes had been getting worse —
Fr. Yes, I know about that. I have been hoping that you would light on a good man.
Luc. 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.
Fr. 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.
Luc. 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,
In every heart he left his sting.
Fr. 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.
Luc. 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.
Fr. I know the sort of thing; and what about it?
Luc. 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 it 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.
Fr. 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.
Luc. 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.
Fr. Will the man never have done with his masks and his stages?
Luc. 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.
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.’
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.
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.
Ah, wretch! and leav’st thou then the light of day — the joyous freedom of Greece,
And wouldst behold —
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,
Far from the scene of slaughter, blood and strife,
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.
‘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 salutation by proxy; 4 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 lips.)
‘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.’
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.
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 soul 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.
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.
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.
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. Ergo, the money is paid for the pleasure snatched in transitu. But what are we to expect? These men are too grossly ignorant to discern those truer pleasures with which Philosophy rewards our resolute endeavours.’
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 reminded that they are walking. ‘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!’
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:
So aim; and thou shalt bring (to some) salvation.
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.
Fr. 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.
Luc. Ah, then you confess to a tenderness?
Fr. I do; and beg that you will think upon some medicine for both our wounded breasts.
Luc. We must take a hint from Telephus.
Fr. What is that?
Luc. We want a hair of the dog that bit us.
4 The spoken salutation being performed by a servant.
Last updated Monday, December 22, 2014 at 10:52