Philothea Part 4

With a smile, Artaphernes replied, "I see, lady, that you would fain gain admittance to the Mithraic cave; but its secrets, like those of your own Eleusis, are concealed from all save the initiated."

"They tell us," said Aspasia, "that those who are admitted to the Eleusinian mysteries die in peace, and go directly to the Elysian fields; while the uninitiated wander about in the infernal abyss."

"Of course," said Anaxagoras, "Alcibiades will go directly to Elysium, though Solon groped his way in darkness."

The old philosopher uttered this with imperturbable gravity, as if unconscious of satirical meaning; but some of the guests could scarcely repress a smile, as they recollected the dissolute life of the young Athenian.

"If Alcibiades spoke his real sentiments," said Aspasia, "I venture to say he would tell us that the mystic baskets of Demeter, covered with long purple veils, contain nothing half so much worth seeing, as the beautiful maidens who carry them."

She looked at Pericles, and saw that he again cautioned her, by raising the rose toward his face, as if inhaling its fragrance.

There was a brief pause, which Anaxagoras interrupted, by saying, "The wise can never reverence images merely as images. There is a mystical meaning in the Athenian manner of supplicating the G.o.ds with garlands on their heads, and bearing in their hands boughs of olive twined with wool. Pallas, at whose birth we are told gold rained upon the earth, was unquestionably a personification of wisdom. It is not to be supposed that the philosophers of our country consider the sun itself as anything more than a huge ball of fire; but the sight of that glorious...o...b..leads the contemplative soul to the belief in one Pure Intelligence, one Universal Mind, which in manifesting itself produces order in the material world, and preserves the unconfused distinction of infinite varieties."

"Such, no doubt, is the tendency of all reflecting minds," said Phidias; "but in general, the mere forms are worshipped, apart from the sacred truths they represent. The G.o.ds we have introduced from Egypt are regarded by the priests of that learned land as emblems of certain divine truths brought down from ancient times. They are like the Hermae at our doors, which outwardly appear to rest on inexpressive blocks of stone; but when opened, they are found to contain beautiful statues of the G.o.ds within them. It is not so with the new fables which the Greeks are continually mixing with their mythology. Pygmalion, as we all know, first departed from the rigid outline of ancient sculpture, and impressed life and motion upon marble. The poets, in praise of him, have told us that his ardent wishes warmed a statue into a lovely and breathing woman. The fable is fanciful and pleasing in itself; but will it not hereafter be believed as reality? Might not the same history be told of much that is believed? It is true," added he, smiling, "that I might be excused for favouring a belief in images, since mortals are ever willing to have their own works adored."

"What! does Plato respond to the inquiries of Phidias?" asked Artaphernes.

The philosopher replied: "Within the holy mysteries of our religion is preserved a pure and deep meaning, as the waters of Arethusa flow uncontaminated beneath the earth and the sea. I do not presume to decide whether all that is believed has the inward significancy. I have ever deemed such speculations unwise. If the chaste daughter of Latona always appears to my thoughts veiled in heavenly purity, it is comparatively unimportant whether I can prove that Acteon was torn by his dogs, for looking on the G.o.ddess with wanton eyes. Anaxagoras, said wisely that material forms lead the contemplative mind to the worship of ideal good, which is in its nature immortal and divine. Homer tells us that the golden chain resting upon Olympus reaches even to the earth. Here we see but a few of the last links, and those imperfectly. We are like men in a subterranean cave, so chained that they can look only forward to the entrance. Far above and behind us is a glowing fire: and beautiful beings, of every form, are moving between the light and us poor fettered mortals. Some of these bright beings are speaking, and others are silent. We see only the shadows cast on the opposite wall of the cavern, by the reflection of the fire above; and if we hear the echo of voices, we suppose it belongs to those pa.s.sing shadows. The soul, in its present condition, is an exile from the orb of light; its ignorance is forgetfulness; and whatever we can perceive of truth, or imagine of beauty, is but a reminiscence of our former more glorious state of being. He who reverences the G.o.ds, and subdues his own pa.s.sions, returns at last to the blest condition from which he fell. But to talk, or think, about these things with proud impatience, or polluted morals, is like pouring pure water into a miry trench; he who does it disturbs the mud, and thus causes the clear water to become defiled. When Odysseus removed his armour from the walls, and carried it to an inner apartment, invisible Pallas moved before him with her golden lamp, and filled the place with radiance divine. Telemachus, seeing the light, exclaimed, 'Surely, my father, some of the celestial G.o.ds are present.' With deep wisdom, the king of Ithaca replied, 'Be silent. Restrain your intellect, and speak not.'"

"I am rebuked, O Plato," answered Phidias; "and from henceforth, when my mind is dark and doubtful, I will remember that transparent drops may fall into a turbid well. Nor will I forget that sometimes, when I have worked on my statues by torch-light, I could not perceive their real expression, because I was carving in the shadow of my own hand."

"Little can be learned of the human soul, and its connection with the Universal Mind," said Anaxagoras: "These sublime truths seem vague and remote, as Phoeacia appeared to Odysseus like a vast shield floating on the surface of the distant ocean.

"The glimmering uncertainty attending all such speculations, has led me to attach myself to the Ionic sect, who devote themselves entirely to the study of outward nature."

"And this is useful," rejoined Plato: "The man who is to be led from a cave will more easily see what the heavens contain by looking to the light of the moon and the stars, than by gazing on the sun at noon-day."

Here Hermippus interrupted the discourse, by saying, "The son of Clinias does not inform us what _he_ thinks of the G.o.ds. While others have talked, he has eaten."

"I am a citizen and a soldier--neither priest nor philosopher," replied Alcibiades: "With a strong arm and a willing heart to fight for my country, I leave others to settle the attributes of her G.o.ds. Enough for me, that I regularly offer sacrifices in their temples, and pour libations upon their altars. I care very little whether there be Elysian fields, or not. I will make an Elysium for myself, as long as Aspasia permits me to be surrounded by forms so beautiful, and gives me nectar like this to drink." He replaced the goblet, from which he had drunk deeply, and exclaimed, "By Dionysus! they quaff nothing better than this in voluptuous Ionia!"

"Methinks a citizen and a soldier might find a more worthy model in Spartan, than in Ionian manners," said Anaxagoras; "but the latter truly suits better with the present condition of Athens."

"A condition more glorious than that of any other people upon earth,"

exclaimed Pericles, somewhat warmly: "The story of Athens, enthroned in her beauty and power, will thrill through generous hearts, long after other nations are forgotten."

"She is like a torch sending forth its last bright blaze, before it is extinguished forever," replied Anaxagoras, calmly: "Where idle demagogues control the revenues of industrious citizens, the government cannot long stand. It is a pyramid with the base uppermost."

"You certainly would not blame the wisdom of Aristides, in allowing the poor as well as the rich, the privilege of voting?" said Pericles.

"A moderate supply of wealth is usually the result of virtuous and industrious habits; and it should be respected merely for what it indicates," rejoined Anaxagoras. "Aristides, and other wise men, in their efforts to satisfy the requirements of a restless people, have opened a sluice, without calculating how it would be enlarged by the rushing waters, until the very walls of the city are undermined by its power."

"But can the safety of the state be secured by merely excluding the vicious poor?" said Plato. "Are there not among us vicious rich men, who would rashly vote for measures destructive of public good, if they could thereby increase their own wealth? He who exports figs to maintain personal splendour, when there is famine in Attica, has perhaps less public virtue than the beggar, who steals them to avoid starvation."

"But the vicious rich man will bribe the beggar to vote as he dictates," replied Anaxagoras; "and thus his power of doing evil becomes two fold."

"Your respect for permanent inst.i.tutions makes you blind to the love of change, inherent and active in the human mind," said Pericles. "If society be like the heaving ocean, those who would guide their vessels in safety, must obey the winds and the tides."

"Nay, Pericles," replied the old man, earnestly; "if society be a tumultuous ocean, government should be its everlasting sh.o.r.es. If the statesman watches wind and tide only that his own bark may ride through the storm in safety, while every fresh wave sweeps a landmark away, it is evident that, sooner or later, the deluge must come."

The discourse was growing too serious to be agreeable to Pericles, who well knew that some of his best friends deemed he had injured the state, by availing himself too freely of the democratic tendencies of the people. Plato, perceiving this, said, "If it please you, Anaxagoras, we will leave these subjects to be discussed in the Prytaneum and the Agoras. Fair and glorious is the violet-crowned city, and let us trust the G.o.ds will long preserve it so."

"Thou hast well spoken, son of Aristo," replied Artaphernes: "Much as I had heard of the glory and beauty of Athens, it far surpa.s.ses my hopes.

Perhaps I find myself lingering to gaze on the Odeum more frequently than on any other of your magnificent edifices; not for its more impressive beauty; but because it is in imitation of our Great King's Pavilion."

Hermippus looked up, and smiled with ill-natured significance; for Cratinus, the ribald, had openly declared in the theatre, that Pericles needed only to look in his mirror, to discover a model for the sloping roof of the Odeum. Athenian guests were indignant at being thus reminded of the gross allusion to a deformity conspicuous in the head of their ill.u.s.trious statesman; but Artaphernes, quite unconscious of his meaning, continued: "The n.o.ble structure is worthy of him who planned it. Yet the unpretending beauty of some of your small temples makes me feel more as if I were in the presence of a G.o.d. I have often marvelled what it is in those fair white columns, that charms me so much more than the palaces of the East, refulgent with gems and gold."

"The beauty that lies _within_ has ever a mysterious power," answered Plato. "An amethyst may beam in the eye of a statue; but what, save the soul itself, can give the expression of soul? The very spirit of harmony is embodied in the proportions of the Parthenon. It is marble music. I sometimes think the whole visible beauty of creation is formed from the music of the Infinite; and that the various joys we feel are but the union of accordant notes in the great chorus of the universe. There is music in the airy dance; music in poetry; music in the glance of a beautiful woman; music in the involutions and inflexions of numbers; above all, there is music in light! And what _Light_ is in this world, _Truth_ is in that glorious world to which the mind of man returns after its long exile. Yes, there is music in light! Hence, Phoebus is G.o.d of the Sun and of the Lyre, and Memnon yields sweet sounds to welcome approaching day. For this reason, the disciples of Zoroaster and Pythagoras hail the rising sun with the melody of harps; and the birds pour forth their love of light in song. Perchance the order of the universe is revealed in the story of Thebes rising to the lyre of Amphion; and Ibycus might have spoken sublime truth, when he told of music in the motion of the everlasting stars."

Philothea had listened so earnestly, that for a moment all other thoughts were expelled from her mind. She threw back her veil, and with her whole soul beaming from her face, she exclaimed, "O Plato, I once _heard_ the music of the stars! Ibycus"----

The ardent gaze of Alcibiades restored her to painful consciousness; and, blushing deeply, she replaced her veil. Aspasia smiled; but Plato, with gentle reverence, asked, "What would Philothea say of the divine Ibycus?"

The timid maiden gave no reply; and the tears of innocent shame were seen falling fast upon her trembling arm.

With that ready skill, which ever knows how to adapt itself to the circ.u.mstances of the moment, Aspasia gave a signal to her attendants, and at once the mingled melody of voices and instruments burst upon the ear. It was one of the enchanting strains of Olympus the Mysian; and every heart yielded to its influence. A female slave noiselessly brought Aspasia's silver harp, and placed before her guests citharas and lyres, of ivory inlaid with gold. One by one, new voices and instruments joined in the song; and when the music ceased, there was a pause of deep and silent joy.

"Shame to the feast, where the praises of Harmodius are not sung," said Pericles, smiling, as he looked toward Eudora. With rapid fingers the maiden touched her lyre, and sung the patriotic song of Callistratus:

"I'll wreathe my sword with myrtle, as brave Harmodius did, And as Aristogeiton his avenging weapon hid; When they slew the haughty tyrant and regained our liberty, And, breaking down oppression, made the men of Athens free.

"Thou art not, loved Harmodius, thou art not surely dead, But to some secluded sanctuary far away art fled; With the swift-footed Achilleus, unmolested there to rest, And to rove with Diomedes through the islands of the blest.

"I'll wreathe my sword with myrtle, as Aristogeiton did, And as the brave Harmodius his avenging weapon hid; When on Athenae's festival they aimed the glorious blow, And calling on fair freedom, laid the proud Hipparchus low.

"Thy fame, beloved Harmodius, through ages still shall brighten, Nor ever shall thy glory fade, beloved Aristogeiton; Because your country's champions ye n.o.bly dared to be, And striking down the tyrant, made the men of Athens free."

The exhilarating notes stirred every Grecian heart. Some waved their garlands in triumph, while others joined in the music, and kept time with branches of myrtle.

"By Phoebus! a glorious song and divinely sung," exclaimed Alcibiades: "But the lovely minstrel brings danger to our hearts in those sweet sounds, as Harmodius concealed his sword among myrtle leaves."

Hipparete blushed, and with a quick and nervous motion touched her cithara. With a nod and a smile, Aspasia said, "Continue the music, I pray you." The tune being left to her own choice, the young matron sang Anacreon's Ode to the Gra.s.shopper. Her voice was not unpleasing; but it contrasted disadvantageously with the rich intonations of Eudora; and if the truth must be told, that dark-haired damsel was quite too conscious of the fact.

t.i.thonus expressed an earnest desire to hear one of Pindar's odes; and Philothea, urged by Aspasia, began with a quivering hand to accompany herself on the harp. Her voice was at first weak and trembling; and Plato, to relieve her timidity, joined in the music, which soon gushed forth, clear, deep, and melodious:

"Hail, celestial Poesy!

Fair enchantress of mankind!

Veiled in whose sweet majesty Fables please the human mind.

But, as year rolls after year, These fict.i.tious charms decline; Then, O man, with holy fear, Write and speak of things divine.

Of the heavenly natures say Nought unseemly, or profane-- Hearts that worship and obey, Are preserved from guilty stain."

Oppressed with the grandeur of the music, and willing to evade the tacit reproach conveyed in the words, Aspasia touched her lyre, and, with mournful tenderness, sung Danae's Hymn to her Sleeping Infant. Then, suddenly changing to a gayer measure, she sang, with remarkable sweetness and flexibility of voice:

"While our rosy fillets shed Blushes o'er each fervid head, With many a cup, and many a smile, The festal moments we beguile.

And while the harp impa.s.sioned flings Tuneful rapture from the strings, Some airy nymph, with fluent limbs, Through the dance luxuriant swims, Waving in her snowy hand, The leafy Dionysian wand, Which, as the tripping wanton flies, Shakes its tresses to her sighs.

At these words, a troop of graceful maidens, representing the Zephyrs and the Hours, glided in and out, between the marble columns, pelting each other with roses, as they flew through the mazes of the dance.