Plutarch's Morals Part 38

-- XIII. Directly he left off, fearing that if he began again he would introduce more and greater absurdities, I asked him, "Well, do you believe all this to be true?" And he replied, "If not all, but only some, of it is true, do you not think that the subject presents the same difficulty?" "Perhaps," said I, "it is as with those in a raging fever, whether they have few or many clothes on the bed they are equally hot or nearly so, yet to ease them we shall do well to remove some of the clothes; but let us waive this point, if you don't like the line of argument, though a good deal of what you have said seems myth and fable, and let us recall to our minds the recent festival in honour of Apollo called Theoxenia,[845] and the n.o.ble share in it which the heralds expressly reserve for the descendants of Pindar, and how grand and pleasant it seemed to you." "Who could help being pleased," said he, "with such a delightful honour, so Greek and breathing the simple spirit of antiquity, had he not, to use Pindar's own phrase, 'a black heart forged when the flame was cold?'" "I pa.s.s over then," said I, "the similar proclamation at Sparta, 'After the Lesbian singer,' in honour and memory of old Terpander, for it is a similar case. But you yourselves certainly lay claim to be better than other Boeotians as descended from Opheltes,[846] and than other Phocians because of your ancestor Daiphantus,[847] and you were the first to give me help and a.s.sistance in preserving for the Lycormae and Satilaei their hereditary privilege of wearing crowns as descendants of Hercules, when I contended that we ought to confirm the honours and favours of the descendants of Hercules more especially because, though he was such a benefactor to the Greeks, he had had himself no adequate favour or return." "You remind me," he said, "of a n.o.ble effort, and one well worthy of a philosopher."

"Dismiss then," said I, "my dear fellow, your vehement accusation against the G.o.ds, and do not be so vexed that some of a bad or evil stock are punished by them, or else do not joy in and approve of the honour paid to descent from a good stock. For it is unreasonable, if we continue to show favour to a virtuous stock, to think punishment wrong in the case of a criminal stock, or that it should not correspond with the adequate reward of merit. And he that is glad to see the descendants of Cimon honoured at Athens, but is displeased and indignant that the descendants of Lachares or Aristo are in exile, is too soft and easy, or rather too fault-finding and peevish with the G.o.ds, accusing them if the descendants of a bad and wicked man are fortunate, and accusing them also if the progeny of the bad are wiped off the face of the earth; thus finding fault with the deity alike, whether the descendants of the good or bad father are unfortunate."

-- XIV. "Let these remarks," I continued, "be your bulwarks as it were against those excessively bitter and railing accusations. And taking up again as it were the initial clue to our subject, which as it is about the deity is dark and full of mazes and labyrinths, let us warily and calmly follow the track to what is probable and plausible, for certainty and truth are things very difficult to find even in every-day life. For example, why are the children of those that have died of consumption or dropsy bidden to sit with their feet in water till the dead body is burnt? For that is thought to prevent the disease transferring itself to them. Again, when a she-goat takes a bit of eringo into her mouth, why do the whole herd stand still, till the goatherd comes up and takes it out of her mouth? There are other properties that have connection and communication, and that transfer themselves from one thing to another with incredible[848] quickness and over immense distances. But we marvel more at intervals of time than place. And yet is it more wonderful that Athens should have been smitten with a plague[849] that started in Arabia, and of which Pericles died and Thucydides fell sick, than that, when the Delphians and Sybarites became wicked, vengeance should have fallen on their descendants.[850] For properties have relations and connections between ends and beginnings, and although the reason of them may not be known by us, they silently perform their errand."

-- XV. "Moreover the public punishments of cities by the G.o.ds admits of a just defence. For a city is one continuous ent.i.ty, a sort of creature that never changes from age, or becomes different by time, but is ever sympathetic with and conformable to itself, and is answerable for whatever it does or has done for the public weal, as long as the community by its union and federal bonds preserves its unity. For he that would make several, or rather any quant.i.ty of, cities out of one by process of time would be like a person who made one human being several, by regarding him now as an old man, now as a young man, now as a stripling. Or rather this kind of reasoning resembles the arguments of Epicharmus, from whom the sophists borrowed the piled-up method of reasoning,[851] for example, he incurred the debt long ago, so he does not owe it now, being a different person, or, he was invited to dinner yesterday, but he comes uninvited to-day, for he is another person. And yet age produces greater changes in any individual than it does commonly in cities. For any one would recognize Athens again if he had not seen it for thirty years, for the present habits and feelings of the people there, their business, amus.e.m.e.nts, likes and dislikes, are just what they were long ago; whereas a man's friend or acquaintance meeting him after some time would hardly recognize his appearance, for the change of character easily introduced by every thought and deed, feeling and custom, produce a wonderful strangeness and novelty in the same person.

And yet a man is reckoned to be the same person from birth to death, and similarly we think it right for a city always remaining the same to be liable to reproach for the ill deeds of its former inhabitants, on the same principle as it enjoys its ancient glory and power; or shall we, without being aware of it, throw everything into Herac.l.i.tus' river, into which he says a person cannot step twice,[852] since nature is ever changing and altering everything?"

-- XVI. "If then a city is one continuous ent.i.ty, so of course is a race that starts from one beginning, that can trace back intimate union and similarity of faculties, for that which is begot is not, like some production of art, unlike the begetter, for it proceeds from him, and is not merely produced by him, so that it appropriately receives his share, whether that be honour or punishment. And if I should not seem to be trifling, I should say that the bronze statue of Ca.s.sander melted down by the Athenians, and the body of Dionysius thrown out of their territory by the Syracusans after his death, were treated more unjustly than punishing their posterity would have been. For there was none of the nature of Ca.s.sander in the statue, and the soul of Dionysius had left his dead body before this outrage, whereas Nysaeus and Apollocrates,[853] Antipater and Philip,[854] and similarly other sons of wicked parents had innate in them a good deal of their fathers, and that no listless or inactive element, but one by which they lived and were nourished, and by which their ideas were controlled. Nor is it at all strange or absurd that some should have their fathers'

characteristics. And to speak generally, as in surgery whatever is useful is also just, and that person would be ridiculous who should say it was unjust to cauterize the thumb when the hip-joints were in pain, and to lance the stomach when the liver was inflamed, or when oxen were tender in their hoofs to anoint the tips of their horns, so he that looks for any other justice in punishment than curing vice, and is dissatisfied if surgery is employed to one part to benefit another, as surgeons open a vein to relieve ophthalmia, can see nothing beyond the evidence of the senses, and does not remember that even a schoolmaster by correcting one lad admonishes others, and that by decimation a general makes his whole army obey. And so not only by one part to another comes benefit, but also to the soul through the soul, even more often than to the body through the body, come certain dispositions, and vices or improvement of character. For just as it is likely in the case of the body that the same feelings and changes will take place, so the soul, being worked upon by fancies, naturally becomes better or worse according as it has more confidence or fear."

-- XVII. While I was thus speaking, Olympicus interposed, and said, "You seem in your argument to a.s.sume the important a.s.sumption of the permanence of the soul." I replied, "You too concede it, or rather did concede it. For that the deity deals with everyone according to his merit has been the a.s.sumption of our argument from the beginning." Then said he, "Do you think that it follows, because the G.o.ds notice our actions and deal with us accordingly, that souls are either altogether imperishable, or for some time survive dissolution?" Then said I, "Not exactly so, my good sir, but is the deity so little and so attached to trifles, if we have nothing divine in ourselves, nothing resembling him, nothing lasting or sure, but that we all do fade as a leaf, as Homer[855] says, and die after a brief life, as to take the trouble--like women that tend and cultivate their gardens of Adonis[856]

in pots--to create souls to flourish in a delicate body having no stability only for a day, and then to be annihilated at once[857] by any occasion? And if you please, leaving the other G.o.ds out of the question, consider the case of our G.o.d here.[858] Does it seem likely to you that, if he knew that the souls of the dead perish immediately, and glide out of their bodies like mist or smoke, he would enjoin many propitiatory offerings for the departed and honours for the dead, merely cheating and beguiling those that believed in him? For my own part, I shall never abandon my belief in the permanence of the soul, unless some second Hercules[859] shall come and take away the tripod of the Pythian Priestess, and abolish and destroy the oracle. For as long as many such oracles are still given, as was said to be given to Corax of Naxos formerly, it is impious to declare that the soul dies." Then said Patrocleas, "What oracle do you refer to? Who was this Corax? To me both the occurrence and name are quite strange." "That cannot be," said I, "but I am to blame for using the surname instead of the name. For he that killed Archilochus in battle was called Calondes, it seems, but his surname was Corax. He was first rejected by the Pythian Priestess, as having slain a man sacred to the Muses, but after using many entreaties and prayers, and urging pleas in defence of his act, he was ordered to go to the dwelling of Tettix, and appease the soul of Archilochus. Now this place was Taenarum, for there they say Tettix the Cretan had gone with a fleet and founded a city, and dwelt near the place where departed souls were conjured up. Similarly also, when the Spartans were bidden by the oracle to appease the soul of Pausanias, the necromancers were summoned from Italy, and, after they had offered sacrifice, they got the ghost out of the temple."

-- XVIII. "It is one and the same argument," I continued, "that confirms the providence of the deity and the permanence of the soul of man, so that you cannot leave one if you take away the other. And if the soul survives after death, it makes the probability stronger that rewards or punishments will be a.s.signed to it. For during life the soul struggles, like an athlete, and when the struggle is over, then it gets its deserts. But what rewards or punishments the soul gets when by itself in the unseen world for the deeds done in the body has nothing to do with us that are alive, and is perhaps not credited by us, and certainly unknown to us; whereas those punishments that come on descendants and on the race are evident to all that are alive, and deter and keep back many from wickedness. For there is no more disgraceful or bitter punishment than to see our children in misfortune through our faults, and if the soul of an impious or lawless man could see after death, not his statues or honours taken from him, but his children or friends or race in great adversity owing to him, and paying the penalty for his misdeeds, no one would ever persuade him, could he come to life again, to be unjust and licentious, even for the honours of Zeus. I could tell you a story on this head, which I recently heard, but I hesitate to do so, lest you should regard it only as a myth; I confine myself therefore to probability." "Pray don't," said Olympicus, "let us have your story."

And as the others made the same request, I said, "Permit me first to finish my discourse according to probability, and then, if you like, I will set my myth a going, if it is a myth."

-- XIX. Bion says the deity in punishing the children of the wicked for their fathers' crimes is more ridiculous than a doctor administering a potion to a son or grandson for a father's or grandfather's disease. But the cases, though in some respects similar and like, are in others dissimilar. For to cure one person of a disease does not cure another, nor is one any better, when suffering from ophthalmia or fever, by seeing another anointed or poulticed. But the punishments of evil-doers are exhibited to everybody for this reason, that it is the function of justice, when it is carried out as reason dictates, to check some by the punishment of others. So that Bion did not see in what respect his comparison touched our subject. For sometimes, when a man falls into a grievous but not incurable malady, which afterwards by intemperance and negligence ruins his const.i.tution and kills him, is not his son, who is not supposed to be suffering from the same malady but only to have a predisposition for it, enjoined to a careful manner of living by his medical man, or friend, or intelligent trainer in gymnastics, or honest guardian, and recommended to abstain from fish and pastry, wine and women, and to take medicine frequently, and to go in for training in the gymnasiums, and so to dissipate and get rid of the small seeds of what might be a serious malady, if he allowed it to come to a head? Do we not indeed give advice of this kind to the children of diseased fathers or mothers, bidding them take care and be cautious and not to neglect themselves, but at once to arrest the first germ, of the malady, nipping it in the bud while removable, and before it has got a firm footing in the const.i.tution?" "Certainly we do," said all the company. "We are not then," I continued, "acting in a strange or ridiculous but in a necessary and useful way, in arranging their exercise and food and physic for the sons of epileptic or atrabilious or gouty people, not when they are ill, but to prevent their becoming so. For the offspring of a poor const.i.tution does not require punishment, but it does require medical treatment and care, and if any one stigmatizes this, because it curtails pleasure and involves some self-denial and pain, as a punishment inflicted by cowardice and timidity, we care not for his opinion. Can it be right to tend and care for the body that has an hereditary predisposition to some malady, and are we to neglect the growth and spread in the young character of hereditary taint of vice, and to dally with it, and wait till it be plainly mixed up with the feelings, and, to use the language of Pindar, "produce malignant fruit in the heart?"

-- XX. Or is the deity in this respect no wiser than Hesiod, who exhorts and advises, "not to beget children on our return from a sad funeral, but after a banquet with the G.o.ds,"[860] as though not vice or virtue only, but sorrow or joy and all other propensities, came from generation, to which the poet bids us come gay and agreeable and sprightly. But it is not Hesiod's function, or the work of human wisdom, but it belongs to the deity, to discern and accurately distinguish similarities and differences of character, before they become obvious by resulting in crime through the influence of the pa.s.sions. For the young of bears and wolves and apes manifest from their birth the nature innate in them in all its naked simplicity; whereas mankind, under the influence of customs and opinions and laws, frequently conceal their bad qualities and imitate what is good, so as altogether to obliterate and escape from the innate taint of vice, or to be undetected for a long time, throwing the veil of craft round their real nature, so that we are scarce conscious of their villainy till we feel the blow or smart of some unjust action, so that we are in fact only aware that there is such a thing as injustice when men act unjustly, or as vice when men act viciously, or as cowardice when men run away, just as if one were to suppose that scorpions had a sting only when they stung us, or that vipers were venomous only when they bit us, which would be a very silly idea. For every bad man is not bad only when he breaks out into crime, but he has the seeds of vice in his nature, and is only vicious in act when he has opportunity and means, as opportunity makes the thief steal,[861] and the tyrant violate the laws. But the deity is not ignorant of the nature and disposition of every man, inasmuch as by his very nature he can read the soul better than the body, and does not wait to punish violence in the act, or shamelessness in the tongue, or lasciviousness in the members. For he does not retaliate upon the wrong-doer as having been ill-treated by him, nor is he angry with the robber as having been plundered by him, nor does he hate the adulterer as having himself suffered from his licentiousness, but it is to cure him that he often punishes the adulterous or avaricious or unjust man in embryo, before he has had time to work out all his villainy, as we try to stop epileptic fits before they come on.

-- XXI. Just now we were dissatisfied that the wicked were punished late and tardily, whereas at present we find fault with the deity for correcting the character and disposition of same before they commit crime, from our ignoring that the future deed may be worse and more dreadful than the past, and the hidden intention than the overt act; for we are not able fully to understand the reasons why it is better to leave some alone in their ill deeds, and to arrest others in the intention; just as no doubt medicine is not appropriate in the case of some patients, which would be beneficial to others not ill, but yet perhaps in a more dangerous condition still. And so the G.o.ds do not visit all the offences of parents on their children, but if a good man is the son of a bad one, as the son of a sickly parent is sometimes of a good const.i.tution, he is exempt from the punishment of his race, as not being a partic.i.p.ator in its viciousness. But if a young man imitates his vicious race it is only right that he should inherit the punishment of their ill deeds, as he would their debts. For Antigonus was not punished for Demetrius, nor, of the old heroes,[862] Phyleus for Augeas, or Nestor for Neleus, for though their sires were bad they were good, but those whose nature liked and approved the vices of their ancestors, these justice punished, taking vengeance on their similarity in viciousness. For as the warts and moles and freckles of parents often skip a generation, and reappear in the grandsons and granddaughters, and as a Greek woman, that had a black baby and so was accused of adultery, found out that she was the great granddaughter of an Ethiopian,[863] and as the son of Pytho the Nisibian who recently died, and who was said to trace his descent to the Sparti,[864] had the birthmark on his body of the print of a spear the token of his race, which though long dormant had come up again as out of the deep, so frequently earlier generations conceal and suppress the mental idiosyncrasies and pa.s.sions of their race, which afterwards nature causes to break out in other members of the family, and so displays the family bent either to vice or virtue."

-- XXII. When I had said thus much I was silent, but Olympicus smiled and said, "We do not praise you, lest we should seem to forget your promised story, as though what you had advanced was adequate proof enough, but we will give our opinion when we have heard it." Then I began as follows.

"Thespesius of Soli, an intimate friend of that Protogenes[865] who lived in this city with us for some time, had been very profligate during the early part of his life, and had quickly run through his property, and for some time owing to his straits had given himself up to bad practices, when repenting of his old ways, and following the pursuit of riches, he resembled those profligate husbands that pay no attention to their wives while they live with them, but get rid of them, and then, after they have married other men, do all they can wickedly to seduce them. Abstaining then from nothing dishonourable that could bring either enjoyment or gain, in no long time he got together no great amount of property, but a very great reputation for villainy. But what most damaged his character was the answer he received from the oracle of Amphilochus.[866] For he sent it seems a messenger to consult the G.o.d whether he would live the rest of his life better, and the answer was he would do better after his death. And indeed this happened in a sense not long after. For he fell headlong down from a great height, and though he had received no wound nor even a blow, the fall did for him, but three days after (just as he was about to be buried) he recovered. He soon picked up his strength again, and went home, and so changed his manner of life that people would hardly credit it. For the Cilicians say that they know n.o.body who was in those days more fairdealing in business, or more devout to the deity, or more disagreeable to his enemies, or more faithful to his friends; insomuch that all who had any dealings with him desired to hear the reason of this change, not thinking that so great a reformation of character could have proceeded from chance, and their idea was correct, as his narrative to Protogenes and others of his great friends showed. For he told them that, when his soul left the body, the change he first underwent was as if he were a pilot thrown violently into the sea out of a ship. Then raising himself up a little, he thought he recovered the power of breathing again altogether, and looked round him in every direction, as if one eye of the soul was open. But he saw none of the things he had ever seen before, but stars enormous in size and at immense distance from one another, sending forth a wonderful and intense brightness of colour, so that the soul was borne along and moved about everywhere quickly and easily, like a ship is fair weather. But omitting most of the sights he saw, he said that the souls of the dead mounted into the air, which yielded to them and formed fiery bubbles, and then, when each bubble quietly broke, they a.s.sumed human forms, light in weight but with different kinds of motion, for some leapt about with wonderful agility and darted straight upwards, while others like spindles flitted round all together in a circle, some in an upward direction, some in a downward, with mixed and confused motion, hardly stopping at all, or only after a very long time. As to most of these he was ignorant who they were, but he saw two or three that he knew, and tried to approach them and talk with them, but they would not listen to him, and did not seem to be in their right minds, but out of their senses and distraught, avoiding every sight and touch, and at first turned round and round alone, but afterwards meeting many other souls whirling round and in the same condition as themselves, they moved about promiscuously with no particular object in view, and uttered inarticulate sounds, like yells, mixed with wailing and terror. Other souls in the upper part of the air seemed joyful, and frequently approached one another in a friendly way, and avoided those troubled souls, and seemed to mark their displeasure by keeping themselves to themselves, and their joy and delight by extension and expansion. At last he said he saw the soul of a relation, that he thought he knew but was not quite sure, as he died when he was a boy, which came up to him and said to him, "Welcome, Thespesius." And he wondering, and saying that his name was not Thespesius but Aridaeus, the soul replied, "That was your old name, but henceforth it will be Thespesius. For a.s.suredly you are not dead, but by the will of the G.o.ds are come here with your intellect, for the rest of your soul you have left in the body like an anchor; and as a proof of what I say both now and hereafter notice that the souls of the dead have no shadow and do not move their eyelids."

Thespesius, on hearing these words, pulled himself somewhat more together again, and began to use his reason, and looking more closely he noticed that an indistinct and shadow-like line was suspended over him, while the others shone all round and were transparent, but were not all alike; for some were like the full-moon at its brightest, throwing out one smooth even and continuous colour, others had spots or light marks here and there, while others were quite variegated and strange to the sight, with black spots like snakes, while others again had dim scratches.

Then the kinsman of Thespesius (for there is nothing to prevent our calling the souls by the name of the persons), pointed out everything, and told him that Adrastea, the daughter of Necessity and Zeus, was placed in the highest position to punish all crimes, and no criminal was either so great or so small as to be able to escape her either by fraud or violence. But, as there were three kinds of punishment, each had its own officer and administering functionary. "For speedy Vengeance undertakes the punishment of those that are to be corrected at once in the body and through their bodies, and she mildly pa.s.ses by many offences that only need expiation; but if the cure of vice demands further pains, then the deity hands over such criminals after death to Justice, and those whom Justice rejects as altogether incurable, Erinnys (the third and fiercest of Adrastea's officers), pursues as they are fleeing and wandering about in various directions, and with pitiless severity utterly undoes them all, and thrusts them down to a place not to be seen or spoken about. And, of all these punishments, that which is administered in this life by Vengeance is most like those in use among the barbarians. For as among the Persians they pluck off and scourge the garments and tiaras of those that are to be punished, while the offenders weep and beg them to cease, so most punishments by fine or bodily chastis.e.m.e.nt have no sharp touch, nor do they reach vice itself, but are only for show and sentiment. And whoever goes from this world to that incorrigible and impure, Justice takes him aside, naked as he is in soul, and unable to veil or hide or conceal his villainy, but descried all round and in all points by everybody, and shows him first to his good parents, if such they were, to let them see what a wretch he is and how unworthy of his ancestors; but if they were wicked too, seeing them punished and himself being seen by them, he is chastised for a long time till he is purged of each of his bad propensities by sufferings and pains, which as much exceed in magnitude and intensity all sufferings in the flesh, as what is real is more vivid than a dream. But the scars and marks of the stripes for each bad propensity are more visible in some than in others. Observe also, he continued, the different and various colours of the souls. That dark dirty-brown colour is the pigment of illiberality and covetousness, and the blood-red the sign of cruelty and savageness, and where the blue is there sensuality and love of pleasure are not easily eradicated, and that violet and livid colour marks malice and envy, like the dark liquid ejected by the cuttle fish. For as during life vice produces these colours by the soul being acted upon by pa.s.sions and reacting upon the body, so here it is the end of purification and correction when they are toned down, and the soul becomes altogether bright and one colour. But as long as these colours remain, there are relapses of the pa.s.sions accompanied by palpitation and throbbing of the heart, in some faint and soon suppressed, in others more violent and lasting. And some of these souls by being again and again corrected recover their proper disposition and condition, while others again by their violent ignorance and excessive love of pleasure[867] are carried into the bodies of animals; for one by weakness of reasoning power, and slowness of contemplation, is impelled by the practical element in him to generation, while another, lacking an instrument to satisfy his licentiousness, desires to gratify his pa.s.sions immediately, and to get that gratification through the medium of the body; for here there is no real fruition, but only an imperfect shadow and dream of incomplete pleasure."

After he had said this, Thespesius' kinsman hurried him at great speed through immense s.p.a.ce, as it seemed to him, though he travelled as easily and straight as if he were carried on the wings of the sun's rays. At last he got to an extensive and bottomless abyss, where his strength left him, as he found was the case with the other souls there: for keeping together and making swoops, like birds, they flitted all round the abyss, but did not venture to pa.s.s over it. To internal view it resembled the caverns of Bacchus, being beautiful throughout[868]

with trees and green foliage and flowers of all kinds, and it breathed a soft and gentle air, laden with scents marvellously pleasant, and producing the effect that wine does on those who are topers; for the souls were elevated by its fragrance, and gay and blithe with one another: and the whole spot was full of mirth and laughter, and such songs as emanate from gaiety and enjoyment. And Thespesius' kinsman told him that this was the way Dionysus went up to heaven by, and by which he afterwards took up Semele, and it was called the place of Oblivion. But he would not let Thespesius stay there, much as he wished, but forcibly dragged him away, instructing and telling him that the intellect was melted and moistened by pleasure, and that the irrational and corporeal element being watered and made flesh stirs up the memory of the body, from which comes a yearning and strong desire for generation, so called from being an inclination to the earth,[869] when the soul is weighed down with moisture.

Next Thespesius travelled as far in another direction, and seemed to see a great crater into which several rivers emptied themselves, one whiter than the foam of the sea or snow, another like the purple of the rainbow, and others of various hues whose brightness was apparent at some distance, but when he got nearer the air became thinner and the colours grew dim, and the crater lost all its gay colours but white. And he saw three genii sitting together in a triangular position, mixing the rivers together in certain proportions. Then the guide of Thespesius'

soul told him, that Orpheus got as far as here, when he came in quest of the soul of his wife,[870] and from not exactly remembering what he had seen spread a false report among mankind, that the oracle at Delphi was common to Apollo and Night, though Apollo had no communion with Night: but this, pursued the guide, is an oracle common to Night and the Moon, that utters forth its oracular knowledge in no particular part of the world, nor has it any particular seat, but wanders about everywhere in men's dreams and visions. Hence, as you see, dreams receive and disseminate a mixture[871] of simple truth with deceit and error. But the oracle of Apollo you do not know, nor can you see it, for the earthiness of the soul does not suffer it to soar upwards, but keeps it down in dependence on the body. And taking him nearer his guide tried to show him the light from the tripod, which, as he said, shone as far as Parna.s.sus through the bosom of Themis, but though he desired to see it he could not for its brightness, but as he pa.s.sed by he heard the shrill voice of a woman speaking in verse several things, among others, he thought, telling the time of his death. That, said the genius, was the voice of the Sibyl, who sang about the future as she was being borne about in the Orb of the moon. Though desirous then to hear more, he was conveyed into another direction by the violent motion of the moon, as if he had been in the eddies of a whirlpool, so that he heard very little more, only a prophecy about Mt. Vesuvius and that Dicaearchia[872] would be destroyed by fire, and a short piece about the Emperor then reigning,[873] that "though he was good he would lose his empire through sickness."

After this Thespesius and his guide turned to see those that were undergoing punishment. And at first they saw only distressing and pitiable sights, but after that, Thespesius, little expecting it, found himself among his friends and acquaintances and kinsfolk who were being punished, and undergoing dreadful sufferings and hideous and bitter tortures, and who wept and wailed to him. And at last he descried his father coming up out of a certain gulf covered with marks and scars, stretching out his hands, and not allowed to keep silence, but compelled by those that presided over his torture to confess that he had been an accursed wretch and poisoned some strangers that had gold, and during his lifetime had escaped the detection of everybody; but had been found out here, and his guilt brought home to him, for which he had already suffered much, and was being dragged on to suffer more. So great was his consternation and fear that he did not dare to intercede or beg for his father's release, but wishing to turn and flee he could no longer see his gentle and kind guide, but he was thrust forward by some persons horrible to look at, as if some dire necessity compelled him to go through with the business, and saw that the shades of those that had been notorious criminals and punished in their life-time were not so severely tortured here or like the others, but had an incomplete[874]

though toilsome punishment for their irrational pa.s.sions.[875] Whereas those who under the mask and show of virtue had lived all their lives in undetected vice were forced by their torturers with labour and pain to turn their souls inside out, unnaturally wriggling and writhing about, like the sea-scolopendras who, when they have swallowed the hook, turn themselves inside out; but some of them their torturers flayed and crimped so as to show their various inward vices which were only skinned over, which were deep in their soul the princ.i.p.al part of man. And he said he saw other souls, like snakes two or three or even more twined together, devouring one another in malignity and malevolence for what they had suffered or done in life. He said also that there were several lakes running parallel, one of boiling gold, another most cold of lead, another hard of iron, and several demons were standing by, like smiths, who lowered down and drew up by turns with instruments the souls of those whose criminality lay in insatiable cupidity. For when they were red-hot and transparent through their bath in the lake of gold, the demons thrust them into the lake of lead and dipped them in that; and when they got congealed in it and hard as hail, they dipped them into the lake of iron, and there they became wonderfully black, and broken and crushed by the hardness of the iron, and changed their appearance, and after that they were dipped again in the lake of gold, after suffering, he said, dreadful agony in all these changes of torment. But he said those souls suffered most piteously of all that, when they seemed to have escaped justice, were arrested again, and these were those whose crimes had been visited on their children or descendants.

For whenever one of these latter happened to come up, he fell into a rage and cried out, and showed the marks of what he had suffered, and upbraided and pursued the soul of the parent, that wished to fly and hide himself but could not. For quickly did the ministers of torture pursue them, and hurry them back again to Justice,[876] wailing all the while on account of their fore-knowledge of what their punishment would be. And to some of them he said many of their posterity clung at once, and just like bees or bats stuck to them, and squeaked and gibbered[877]

in their rage at the memory of what they had suffered owing to them.

Last of all he saw the souls of those that were to come into the world a second time, forcibly moulded and transformed into various kinds of animals by artificers appointed for the very purpose with instruments and blows, who broke off all the limbs of some, and only wrenched off some of others, and polished others down or annihilated them altogether, to fit them for other habits and modes of life. Among them he saw the soul of Nero tortured in other ways, and pierced with red-hot nails. And the artificers having taken it in hand and converted it into the semblance of a Pindaric viper, which gets its way to life by gnawing through its mother's womb, a great light, he said, suddenly shone, and a voice came out of the light, ordering them to change it into something milder, so they devised of it the animal that croaks about lakes and marshes, for he had been punished sufficiently for his crimes, and now deserved some favour at the hands of the G.o.ds, for he had freed Greece, the n.o.blest nation of his subjects and the best-beloved of the G.o.ds.[878] So much did Thespesius behold, but as he intended to return a horrible dread came upon him. For a woman, marvellous in appearance and size, took hold of him and said to him, "Come here that you may the better remember everything you have seen." And she was about to strike him with a red-hot iron pin, such as the encaustic painters use,[879]

when another woman prevented her; and he was suddenly sucked up, as through[880] a pipe, by a strong and violent wind, and lit upon his own body, and woke up and found that he was close to his tomb.

[806] In the temple at Delphi, the scene of the discussion, as we see later on, ---- vii. xii.

[807] Reading [Greek: edokei] with Reiske.

[808] Euripides, "Orestes," 420. Cf. "Ion," 1615.

[809] Thucydides, iii. 38.

[810] See the circ.u.mstances in Pausanias, iv. 17 and 22.

[811] Compare Petronius, "Satyricon," 44: "Dii pedes lanatos habent." Compare also "Tibullus," i. 9. 4: "Sera tamen tacitis Poena venit pedibus."

[812] Reading [Greek: maliota] (for [Greek: molis]) with Wyttenbach.

[813] An allusion to the proverb [Greek: Opse Theou aleousi myloi, aleousi de lepta]. See Erasmus, "Adagia,"

p. 1864.

[814] Cf. Plato, "Republic," 472 A.

[815] See Note, "On Abundance of Friends," -- ii.

[816] Reading [Greek: ei gar].

[817] Or _a world_.

[818] See above, -- ii.

[819] Quoted also in "On restraining Anger," -- ii.

[820] It seems necessary to read either [Greek: porizein] with Mez, or [Greek: horizein] with Wyttenbach.

[821] Compare Aristophanes, "Vespae," 438.

[822] See Pausanias, viii. 27.

[823] Pindar.

[824] Homer, "Iliad," xv. 641, 642.

[825] See Thucydides, i. 127.

[826] See Pausanias, v. 17; viii. 24; ix. 41; x. 29.

[827] Hesiod, "Works and Days," 266.

[828] Ibid. 265. Compare Pausanias, ii. 9; Ovid, A. A.

i. 655, 656.

[829] "Significat martyres Christianos, in tunica molesta fumantes."--_Reiske._

[830] Like the sword of Damocles. See Horace, "Odes,"

iii. 1. 17, 21.

[831] See also Pausanias, iii. 17.

[832] Surely [Greek: an anatrepoi] must be read.