Chapter 19

_Philos_. Dear me, what are Plato and Chrysippus and Aristotle doing up here, and the rest of them—a living dictionary of my teachings? Alive again? how is this? have things been going wrong down there? you look angry. And who is your prisoner? a rifler of tombs? A murderer? a temple-robber?

_Pl_. Worse yet, Philosophy. He has dared to slander your most sacred self, and all of us who have been privileged to impart anything from you to posterity.

_Philos_. And did you lose your tempers over abusive words? Did you forget how Comedy handled me at the Dionysia, and how I yet counted her a friend? Did I ever sue her, or go and remonstrate? Or did I let her enjoy her holidays in the harmless old-fashioned way? I know very well that a jest spoils no real beauty, but rather improves it; so gold is polished by hard rubs, and shines all the brighter for it. But you seem to have grown passionate and censorious. Come, why are you strangling him like that?

_Pl_. We have got this one day's leave, and come after him to give him his deserts. Rumours had reached us of the things he used to say about us in his lectures.

_Philos_. And are you going to kill him without a trial or a hearing? I can see he wishes to say something.

_Pl_. No; we decided to refer it all to you. If you will accept the task, the decision shall be yours.

_Philos_. Sir, what is your wish?

_Lu_. The same, dear Mistress; for none but you can find the truth. It cost me much entreaty to get the case reserved for you.

_Pl_. You call her Mistress now, scoundrel; the other day you were making out Philosophy the meanest of things, when before that great audience you let her several doctrines go for a pitiful threepence apiece.

_Philos_. It may be that it was not Ourself he then reviled, but some impostors who practised vile arts in our name.

_Pl_. The truth will soon come to light, if you will hear his defence.

_Philos_. Come we to the Areopagus—or better, to the Acropolis, where the panorama of Athens will be before us.

Ladies, will you stroll in the Poecile meanwhile? I will join you when I have given judgement.

_Lu_. Who are these, Philosophy? methinks their appearance is seemly as your own.

_Philos_. This with the masculine features is Virtue; then there is Temperance, and Justice by her side. In front is Culture; and this shadowy creature with the indefinite complexion is Truth.

_Lu_. I do not see which you mean.

_Philos_. Not see her? over there, all naked and unadorned, shrinking from observation, and always slipping out of sight.

_Lu_. Now I just discern her. But why not bring them all with you? there would be a fullness and completeness about that commission. Ah yes, and I should like to brief Truth on my behalf.

_Philos_. Well thought of; come, all of you; you will not mind sitting through a single case—in which we have a personal interest, too?

_Truth_. Go on, the rest of you; it is superfluous for me to hear what I know all about before.

_Philos_. But, Truth dear, your presence will be useful to us; you will show us what to think.

_Truth_. May I bring my two favourite maids, then?

_Philos_. And as many more as you like.

_Truth_. Come with me, Freedom and Frankness; this poor little adorer of ours is in trouble without any real reason; we shall be able to get him out of it. Exposure, my man, we shall not want you.

_Lu_. Ah yes, Mistress, let us have him, of all others; my opponents are no ordinary ruffians; they are people who make a fine show and are hard to expose; they have always some back way out of a difficulty; we must have Exposure.

_Philos_. Yes, we must, indeed; and you had better bring Demonstration too.

_Truth_. Come all of you, as you are such important legal persons.

_Ar_. What is this? Philosophy, he is employing Truth against us!

_Philos_. And are Plato and Chrysippus and Aristotle afraid of her lying on his behalf, being who she is?

_Pl_. Oh, well, no; only he is a sad plausible rogue; he will take her in.

_Philos_. Never fear; no wrong will be done, with madam Justice on the bench by us. Let us go up.

Prisoner, your name?

_Lu_. Parrhesiades, son of Alethion, son of Elenxicles.*

[Footnote: i.e. Free-speaker, son of Truthful, son of Exposure.]

_Philos_. And your country?

_Lu_. I am a Syrian from the Euphrates, my lady. But is the question relevant? Some of my accusers I know to be as much barbarians by blood as myself; but character and culture do not vary as a man comes from Soli or Cyprus, Babylon or Stagira. However, even one who could not talk Greek would be none the worse in your eyes, so long as his sentiments were right and just.

_Philos_. True, the question was unnecessary.

But what is your profession? that at least is essential.

_Lu_. I profess hatred of pretension and imposture, lying, and pride; the whole loathsome tribe of them I hate; and you know how numerous they are.

_Philos_. Upon my word, you must have your hands full at this profession!

_Lu_. I have; you see what general dislike and danger it brings upon me. However, I do not neglect the complementary branch, in which love takes the place of hate; it includes love of truth and beauty and simplicity and all that is akin to love. But the subjects for this branch of the profession are sadly few; those of the other, for whom hatred is the right treatment, are reckoned by the thousand. Indeed there is some danger of the one feeling being atrophied, while the other is over-developed.

_Philos_. That should not be; they run in couples, you know. Do not separate your two branches; they should have unity in diversity.

_Lu_. You know better than I, Philosophy. My way is just to hate a villain, and love and praise the good.

_Philos_. Well, well. Here we are at the appointed place. We will hold the trial in the forecourt of Athene Polias. Priestess, arrange our seats, while we salute the Goddess.

_Lu_. Polias, come to my aid against these pretenders, mindful of the daily perjuries thou hearest from them. Their deeds too are revealed to thee alone, in virtue of thy charge. Thou hast now thine hour of vengeance. If thou see me in evil case, if blacks be more than whites, then cast thou thy vote and save me!

_Philos_. So. Now we are seated, ready to hear your words. Choose one of your number, the best accuser you may, make your charge, and bring your proofs. Were all to speak, there would be no end. And you, Parrhesiades, shall afterwards make your defence.

_Ch_. Plato, none of us will conduct the prosecution better than you. Your thoughts are heaven-high, your style the perfect Attic; grace and persuasion, insight and subtlety, the cogency of well-ordered proof—all these are gathered in you. Take the spokesman's office and say what is fitting on our behalf. Call to memory and roll in one all that ever you said against Gorgias, Polus, Hippias, Prodicus; you have now to do with a worse than them. Let him taste your irony; ply him with your keen incessant questions; and if you will, perorate with the mighty Zeus charioting his winged car through Heaven, and grudging if this fellow get not his deserts.

_Pl_. Nay, nay; choose one of more strenuous temper—Diogenes, Antisthenes, Crates, or yourself, Chrysippus. It is no time now for beauty or literary skill; controversial and forensic resource is what we want. This Parrhesiades is an orator.

_Diog_. Let me be accuser; no need for long speeches here. Moreover, I was the worst treated of all; threepence was my price the other day.

_Pl_. Philosophy, Diogenes will speak for us. But mind, friend, you are not to represent yourself alone, but think of us all. If we have any private differences of doctrine, do not go into that; never mind now which of us is right, but keep your indignation for Philosophy's wrongs and the names he has called her. Leave alone the principles we differ about, and maintain what is common to us all. Now mark, you stand for us all; on you our whole fame depends; shall it come out majestic, or in the semblance he has given it?

_Diog_. Never fear; nothing shall be omitted; I speak for all. Philosophy may be softened by his words—she was ever gentle and forgiving—_she_ may be minded to acquit him; but the fault shall not be mine; I will show him that our staves are more than ornaments.

_Philos_. Nay, take not that way; words, not bludgeons; 'tis better so. But no delay now; your time-allowance has begun; and the court is all attention.

_Lu_. Philosophy, let the rest take their seats and vote with you, leaving Diogenes as sole accuser.

_Philos_. Have you no fears of their condemning you?

_Lu_. None whatever; I wish to increase my majority, that is all.

_Philos_. I commend your spirit. Gentlemen, take your seats. Now, Diogenes.

_Diog_. With our lives on earth, Philosophy, you are acquainted; I need not dwell long upon them. Of myself I say nothing; but Pythagoras, Plato, Aristotle, Chrysippus, and the rest—who knows not the benefits that they conferred on mankind? I will come at once, then, to the insults to which we have been subjected by the thrice accursed Parrhesiades. He was, by his own account, an advocate; but he has left the courts and the fame there to be won, and has availed himself of all the verbal skill and proficiency so acquired for a campaign of abuse against us. We are impostors and deceivers; his audiences must ridicule and scorn us for nobodies. Did I say 'nobodies'? he has made us an abomination, rather, in the eyes of the vulgar, and yourself with us, Philosophy. Your teachings are balderdash and rubbish; the noblest of your precepts to us he parodies, winning for himself applause and approval, and for us humiliation. For so it is with the great public; it loves a master of flouts and jeers, and loves him in proportion to the grandeur of what he assails; you know how it delighted long ago in Aristophanes and Eupolis, when they caricatured our Socrates on the stage, and wove farcical comedies around him. But they at least confined themselves to a single victim, and they had the charter of Dionysus; a jest might pass at holiday time, and the laughing God might be well pleased.

But this fellow gets together an upper-class audience, gives long thought to his preparations, writes down his slanders in a thick notebook, and uplifts his voice in vituperation of Plato, Pythagoras, Aristotle, Chrysippus, and in short all of us; _he_ cannot plead holiday time, nor yet any private grievance; he might perhaps be forgiven if he had done it in self-defence; but it was he that opened hostilities. Worst of all, Philosophy, he shelters himself under your name, entices Dialogue from our company to be his ally and mouthpiece, and induces our good comrade Menippus to collaborate constantly with him; Menippus, more by token, is the one deserter and absentee on this occasion.

Does he not then abundantly deserve his fate? What conceivable defence is open to him, after his public defamation of all that is noblest? On the public which listened to him, too, the spectacle of his condign punishment will have a healthy effect; we shall see no more ridicule of Philosophy. Tame submission to insult would naturally enough be taken, not for moderation, but for insensibility and want of spirit. Who could be expected to put up with his last performance? He brought us to market like a gang of slaves, and handed us over to the auctioneer. Some, I believe, fetched high prices; but others went for four or five pounds, and as for me—confound his impudence, threepence! And fine fun the audience had out of it! We did well to be angry; we have come from Hades; and we ask you to give us satisfaction for this abominable outrage.

_Resurgents_. Hear, hear! well spoken, Diogenes; well and loyally.

_Philos_. Silence in court! Time the defence. Parrhesiades, it is now your turn; they are timing you; so proceed.

_Par_. Philosophy, Diogenes has been far indeed from exhausting his material; the greater part of it, and the more strongly expressed, he has passed by, for reasons best known to himself. I refer to statements of mine which I am as far from denying that I made as from having provided myself with any elaborate defence of them. Any of these that have been omitted by him, and not previously emphasized by myself, I propose now to quote; this will be the best way to show you who were the persons that I sold by auction and inveighed against as pretenders and impostors; please to concentrate your vigilance on the truth or falsehood of my descriptions. If what I say is injurious or severe, your censure will be more fairly directed at the perpetrators than at the discoverer of such iniquities. I had no sooner realized the odious practices which his profession imposes on an advocate—the deceit, falsehood, bluster, clamour, pushing, and all the long hateful list, than I fled as a matter of course from these, betook myself to your dear service, Philosophy, and pleased myself with the thought of a remainder of life spent far from the tossing waves in a calm haven beneath your shadow.

At my first peep into your realm, how could I but admire yourself and all these your disciples? there they were, legislating for the perfect life, holding out hands of help to those that would reach it, commending all that was fairest and best; fairest and best—but a man must keep straight on for it and never slip, must set his eyes unwaveringly on the laws that you have laid down, must tune and test his life thereby; and that, Zeus be my witness, there are few enough in these days of ours to do.

So I saw how many were in love, not with Philosophy, but with the credit it brings; in the vulgar externals, so easy for any one to ape, they showed a striking resemblance to the real article, perfect in beard and walk and attire; but in life and conduct they belied their looks, read your lessons backwards, and degraded their profession. Then I was wroth; methought it was as though some soft womanish actor on the tragic stage should give us Achilles or Theseus or Heracles himself; he cannot stride nor speak out as a Hero should, but minces along under his enormous mask; Helen or Polyxena would find him too realistically feminine to pass for them; and what shall an invincible Heracles say? Will he not swiftly pound man and mask together into nothingness with his club, for womanizing and disgracing him?

Well, these people were about as fit to represent you, and the degradation of it all was too much for me. Apes daring to masquerade as heroes! emulators of the ass at Cyme! The Cymeans, you know, had never seen ass or lion; so the ass came the lion over them, with the aid of a borrowed skin and his most awe-inspiring bray; however, a stranger who had often seen both brought the truth to light with a stick. But what most distressed me, Philosophy, was this: when one of these people was detected in rascality, impropriety, or immorality, every one put it down to philosophy, and to the particular philosopher whose name the delinquent took in vain without ever acting on his principles; the living rascal disgraced you, the long dead; for you were not there in the flesh to point the contrast; so, as it was clear enough that _his_ life was vile and disgusting, your case was given away by association with his, and you had to share his disgrace.

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 to censure for not marking and labelling them; these impostors are often more convincing than the true philosophers.