CAPHISIAS, TIMOTHEUS, ARCHIDAMUS, CHILDREN OF ARCHINUS, LYSITHIDES,
OTHER COMPANIONS.
1. I heard lately, Caphisias, a neat saying of a painter, comprised in
a similitude upon those that came to view his pictures. For he said,
the ignorant and unskilful were like those that saluted a whole company
together, but the curious and knowing like those that complimented each
single person; for the former take no exact, but only one general view
of the performance; but those that with judgment examine part by part
take notice of every stroke that is either well or ill done in the
whole picture. The duller and lazy sort are abundantly satisfied with a
short account and upshot of any business. But he that is of a generous
and noble temper, that is fitted to be a spectator of virtue, as of a
curious piece of art, is more delighted with the particulars. For, upon
a general view, much of fortune is discovered; but when the particulars
are examined, then appear the art and contrivance, the boldness in
conquering intervening accidents, and the reason that was mixed with
and tempered the heat and fury of the undertakers. Suppose us to be
of this sort, and give us an account of the whole design, how from
the very beginning it was carried on, what company you kept, and what
particular discourse you had that day;—a thing so much desired, that
I protest I would willingly go to Thebes to be informed, did not the
Athenians already suspect me to lean too much to the Boeotian interest.
Caphisias. Indeed Archidamus, your kind eagerness after this
story is so obliging, that, putting myself above all business (as
Pindar says), I should have come on purpose to give you a relation.
But since I am now come upon an embassy, and have nothing to do until
I receive an answer to my memorial, to be uncivil and not to satisfy
the request of an obliging friend would revive the old reproach that
hath been cast upon the Boeotians for morose sullenness and hating good
discourse, a reproach which began to die in the time of Socrates. But
as for the rest of the company, pray sir, are they at leisure to hear
such a story?—for I must be very long, since you enjoin me to add the
particular discourses that passed between us.
Arch. You do not know the men, Caphisias, though they are
worthy your acquaintance; men of good families, and no enemies to
you. This is Lysithides, Thrasybulus’s nephew; this Timotheus, the
son of Conon; these Archinus’s sons; and all the rest my very good
acquaintance, so that you need not doubt a favorable and obliging
audience.
Caph. Very well; but where shall I begin the story? How much
of these affairs are you acquainted with already?
Arch. We know, Caphisias, how matters stood at Thebes before
the exiles returned,—how Archias, Leontidas, and their associates,
having persuaded Phoebidas the Spartan in the time of peace to surprise
that castle, banished some of the citizens, awed others, took the
power into their own hands, and tyrannized against all equity and
law. We understood Melon’s and Pelopidas’s designs, having (as you
know) entertained them, and having conversed with them ever since they
were banished. We knew likewise that the Spartans fined Phoebidas for
taking the Cadmea, and in their expedition to Olynthus cashiered
him; but sent a stronger garrison, under Lysinoridas and two more, to
command the castle; and further, that Ismenias presently after his
trial was basely murdered. For Gorgidas wrote constantly to the exiles,
and sent them all the news; so that you have nothing to do but only to
inform us in the particulars of your friends’ return and the seizing of
the tyrants.
2. Caph. In those days, Archidamus, all that were concerned
in the design, as often as our business required, used to meet at
Simmias’s house, who then lay lame of a blow upon his shin. This we
covered with a pretence of meeting for improvement and philosophical
discourse, and, to take off all suspicion, we many times invited
Archias and Leontidas, who were not altogether averse to such
conversation. Besides, Simmias, having been a long time abroad and
conversant with different nations, was lately returned to Thebes, full
of all sorts of stories and strange relations. To him Archias, when
free from business, would resort with the youth of Thebes, and sit and
hear with a great deal of delight; being better pleased to see us mind
philosophy and learning than their illegal actions. Now the same day in
which it was agreed that about night the exiles should come privately
to town, a messenger, whom none of us all but Charon knew, came from
them by Pherenicus’s order, and told us that twelve of the youngest of
the exiles were now hunting on the mountain Cithaeron, and designed
to come at night, and that he was sent to deliver this and to know in
whose house they should be received, that as soon as they entered they
might go directly thither. This startling us, Charon put an end to all
our doubts by offering to receive them in his house. With this answer
the messenger returned.
3. But Theocritus the soothsayer, grasping me by the hand, and looking
on Charon that went just before us, said: That Charon, Caphisias, is
no philosopher, nor so general nor so acute a scholar as thy brother
Epaminondas, and yet you see that, Nature leading him, under the
direction of the law, to noble actions, he willingly ventures on the
greatest danger for the benefit of his country; but Epaminondas, who
thinks he knows more of virtue than any of the Boeotians, is dull and
inactive; and though opportunity presents, though there cannot be a
fairer occasion, and though he is fitted to embrace it, yet he refuseth
to join, and will not make one in this generous attempt. And I replied:
Courageous Theocritus, we do what upon mature deliberation we have
approved, but Epaminondas, being of a contrary opinion and thinking it
better not to take this course, rationally complies with his judgment,
whilst he refuseth to meddle in those matters which his reason upon
our desire cannot approve, and to which his nature is averse. Nor can
I think it prudent to force a physician to use fire and a lancet, that
promiseth to cure the disease without them. What, said Theocritus, doth
he not approve of our method? No, I replied, he would have no citizens
put to death without a trial at law; but if we would endeavor to free
our country without slaughter and bloodshed, none would more readily
comply; but since we slight his reasons and follow our own course, he
desires to be excused, to be guiltless of the blood and slaughter of
his citizens, and to be permitted to watch an opportunity when he may
deliver his country according to equity and right. For this action
may go too far, Pherenicus, it is true, and Pelopidas may assault the
bad men and the oppressors of the people; but Eumolpidas and Samidas,
men of extraordinary heat and violence, prevailing in the night, will
hardly sheathe their swords until they have filled the whole city with
slaughter and cut in pieces many of the chief men.
4. Anaxidorus, overhearing this discourse of mine to Theocritus (for
he was just by), bade us be cautious, for Archias with Lysanoridas the
Spartan were coming from the castle directly towards us. Upon this
advice we left off; and Archias, calling Theocritus aside together with
Lysanoridas, privately discoursed him a long while, so that we were
very much afraid lest they had some suspicion or notice of our design,
and examined Theocritus about it. In the mean time Phyllidas (you know
him, Archidamus) who was then secretary to Archias the general, who
knew of the exiles coming and was one of the associates, taking me
by the hand, as he used to do, before the company, found fault with
the late exercises and wrestling he had seen; but afterwards leading
me aside, he enquired after the exiles, and asked whether they were
resolved to be punctual to the day. And upon my assuring that they
were, then he replied, I have very luckily provided a feast to-day to
treat Archias, make him drunk, and then deliver him an easy prey to
the invaders. Excellently contrived, Phyllidas, said I, and prithee
endeavor to draw all or most of our enemies together. That, said he, is
very hard, nay, rather impossible; for Archias, being in hopes of the
company of some noble women there, will not yield that Leontidas should
be present, so that it will be necessary to divide the associates into
two companies, that we may surprise both the houses. For, Archias and
Leontidas being taken off, I suppose the others will presently fly,
or staying make no stir, being very well satisfied if they can be
permitted to be safe and quiet. So, said I, we will order it; but about
what, I wonder, are they discoursing with Theocritus? And Phyllidas
replied, I cannot certainly tell, but I have heard that some omens and
oracles portend great disasters and calamities to Sparta; and perhaps
they consult him about those matters. Theocritus had just left them,
when Phidolaus the Haliartian meeting us said: Simmias would have you
stay here a little while, for he is interceding with Leontidas for
Amphitheus, and begs that instead of dying, according to the sentence,
he may be banished.
5. Well, said Theocritus, this happens very opportunely, for I had
a mind to ask what was seen and what found in Alcmena’s tomb lately
opened amongst you, for perhaps, sir, you were present when Agesilaus
sent to fetch the relics to Sparta. And Phidolaus replied: Indeed I
was not present at the opening of the grave, for I was not delegated,
being extremely concerned and very angry with my fellow-citizens
for permitting it to be done. There were found no relics of a body;
but a small brazen bracelet, and two earthen pipkins full of earth,
which now by length of time was grown very hard and petrified. Upon
the monument there was a brazen plate full of strange, because very
ancient, letters; for though, when the plate was washed, all the
strokes were very easily perceived, yet nobody could make any thing
of them; for they were a particular, barbarous, and very like the
Egyptian character. And therefore Agesilaus, as the story goes, sent
a transcript of them to the king of Egypt, desiring him to show them
to the priests, and if they understood them, to send him the meaning
and interpretation. But perhaps in this matter Simmias can inform us,
for at that time he studied their philosophy and frequently conversed
with the priests upon that account. The Haliartii believe the great
scarcity and overflowing of the pool that followed were not effects of
chance, but a particular judgment upon them for permitting the grave
to be opened. And Theocritus, after a little pause, said: Nay, there
seem some judgments to hang over the Lacedaemonians themselves, as
those omens about which Lysanoridas just now discoursed me portend.
And now he is gone to Haliartus to fill up the grave again, and, as
the oracle directs, to make some oblations to Alcmena and Aleus; but
who this Aleus is, he cannot tell. And as soon as he returns, he must
endeavor to find the sepulchre of Dirce, which not one of the Thebans
themselves, besides the captains of the horse, knows; for he that goes
out of his office leads his successor to the place alone, and in the
dark; there they offer some sacrifices, but without fire, and leaving
no mark behind them, they separate from one another, and come home
again in the dark. So that I believe, Phidolaus, it will be no easy
matter for him to discover it. For most of those that have been duly
elected to that office are now in exile; nay, all besides Gorgidas and
Plato; and they will never ask those, for they are afraid of them. And
our present officers are invested in the castle with the spear only and
the seal, but know nothing of the tomb, and cannot direct him.
6. Whilst Theocritus was speaking, Leontidas and his friends went out;
and we going in saluted Simmias, sitting upon his couch, very much
troubled because his petition was denied. He, looking up upon us,
cried out: Good God! The savage barbarity of these men! And was it not
an excellent remark of Thales, who, when his friends asked him, upon
his return from his long travels, what strange news he brought home,
replied, “I have seen a tyrant an old man.” For even he that hath
received no particular injury, yet disliking their stiff pride and
haughty carriage, becomes an enemy to all lawless and unaccountable
powers. But Heaven perhaps will take these things into consideration.
But, Caphisias, do you know that stranger that came lately hither,
who he is? And I replied, I do not know whom you mean. Why, said he,
Leontidas told me that there was a man at night seen to rise out of
Lysis’s tomb, with great pomp and a long train of attendants, and that
he had lodged there all night upon beds made of leaves and boughs; for
the next morning such were discovered there, with some relics of burnt
sacrifices and some milk-oblations; and that in the morning he enquired
of every one he met, whether he should find Polymnis’s sons at home. I
wonder, said I, who it is, for by your description I guess him to be no
mean man.
7. Well, said Phidolaus, when he comes we will entertain him; but at
the present, Simmias, if you know any thing more of those letters
about which we were talking, pray let us have it; for it is said that
the Egyptian priests took into consideration the writing of a certain
table which Agesilaus had from us when he opened Alcmena’s tomb. As for
the table, replied Simmias, I know nothing of it; but Agetoridas the
Spartan came to Memphis with letters from Agesilaus to Chonouphis the
priest, whilst I, Plato, and Ellopio the Peparethian, studied together
at his house. He came by order of the king, who enjoined Chonouphis,
if he understood the writing, to send him the interpretation with all
speed. And he in three days’ study, having collected all the different
sorts of characters that could be found in the old books, wrote back
to the king and likewise told us, that the writing enjoined the Greeks
to institute games in honor of the Muses; that the characters were
such as were used in the time of Proteus, and that Hercules, the son
of Amphitryo, then learned them; and that the Gods by this admonished
the Greeks to live peaceably and at quiet, to contend in philosophy
to the honor of the Muses, and, laying aside their arms, to determine
what is right and just by reason and discourse. We then thought that
Chonouphis spoke right; and that opinion was confirmed when, as we were
sailing from Egypt, about Caria some Delians met us, who desired Plato,
being well skilled in geometry, to solve an odd oracle lately delivered
by Apollo. The oracle was this: “Then the Delians and all the other
Greeks should enjoy some respite from their present evils, when they
had doubled the altar at Delos.” They, not comprehending the meaning
of the words, after many ridiculous endeavors (for each of the sides
being doubled, they had framed a body, instead of twice, eight times
as big) made application to Plato to clear the difficulty. He, calling
to mind what the Egyptian had told him, said that the God was merry
upon the Greeks, who despised learning; that he severely reflected on
their ignorance, and admonished them to apply themselves to the deepest
parts of geometry; for this was not to be done by a dull short-sighted
intellect, but one exactly skilled in the natures and properties of
lines; it required skill to find the true proportion by which alone a
body of a cubic figure can be doubled, all its dimensions being equally
increased. He said that Eudoxus the Cnidian or Helico the Cyzicenian
might do this for them; but that was not the thing desired by the God;
for by this oracle he enjoined all the Greeks to leave off war and
contention, and apply themselves to study, and, by learning and arts
moderating the passions, to live peaceably with one another, and profit
the community.
8. Whilst Simmias was speaking, my father Polymnis came in, and sitting
down by him said: Epaminondas desires you and the rest of the company,
unless some urgent business requires your attendance, to stay for
him here a little while, designing to bring you acquainted with this
stranger, who is a very worthy man; and the design upon which he comes
is very genteel and honorable. He is a Pythagorean of the Italian sect,
and comes hither to make some offerings to old Lysis at his tomb,
according to divers dreams and very notable appearances that he hath
seen. He hath brought a good sum of money with him, and thinks himself
bound to satisfy Epaminondas for keeping Lysis in his old age; and is
very eager, though we are neither willing nor desire him, to relieve
his poverty. And Simmias, glad at this news, replied: You tell me,
sir, of a wonderful man and worthy professor of philosophy; but why
doth he not come directly to us? I think, said my father, he lay all
night at Lysis’s tomb; and therefore Epaminondas hath now led him to
the Ismenus to wash; and when that is done, they will be here. For
before he came to our house, he lodged at the tomb, intending to take
up the relics of the body and transport them into Italy, if some genius
at night should not advise him to forbear.
9. As soon as my father had ended this discourse, Galaxidorus cried
out: Good Gods! how hard a matter is it to find a man pure from vanity
and superstition! For some are betrayed into those fooleries by their
ignorance and weakness; others, that they may be thought extraordinary
men and favorites of Heaven, refer all their actions to some divine
admonition pretending dreams, visions, and the like surprising
fooleries for every thing they do. This method indeed is advantageous
to those that intend to settle a commonwealth, or are forced to keep
themselves up against a rude and ungovernable multitude; for by this
bridle of superstition they might manage and reform the vulgar; but
these pretences seem not only unbecoming philosophy, but quite opposite
to all those fine promises she makes. For having promised to teach us
by reason what is good and profitable, falling back again to the Gods
as the principle of all our actions, she seems to despise reason, and
disgrace that demonstration which is her peculiar glory; and she relies
on dreams and visions, in which the worst of men are oftentimes as
happy as the best. And therefore your Socrates, Simmias, in my opinion
followed the most philosophical and rational method of instructions,
choosing that plain and easy way as the most genteel and friendly unto
truth, and scattering to the sophisters of the age all those vain
pretences which are as it were the smoke of philosophy. And Theocritus
taking him up said: What, Galaxidorus, and hath Meletus persuaded you
that Socrates contemned all divine things?—for that was part of his
accusation. Divine things! by no means, replied Galaxidorus; but having
received philosophy from Pythagoras and Empedocles, full of dreams,
fables, superstitions, and perfect raving, he endeavored to bring
wisdom and things together, and make truth consist with sober sense.
10. Be it so, rejoined Theocritus, but what shall we think of his
Daemon? Was it a mere juggle? Indeed, nothing that is told of
Pythagoras regarding divination seems to me so great and divine.
For, in my mind, as Homer makes Minerva to stand by Ulysses in all
dangers, so the Daemon joined to Socrates even from his cradle some
vision to guide him in all the actions of his life; which going before
him, shed a light upon hidden and obscure matters and such as could
not be discovered by unassisted human understanding; of such things
the Daemon often discoursed with him, presiding over and by divine
instinct directing his intentions. More and greater things perhaps
you may learn from Simmias and other companions of Socrates; but once
when I was present, as I went to Euthyphron the soothsayer’s, it
happened, Simmias,—for you remember it,—that Socrates walked up to
Symbolum and the house of Andocides, all the way asking questions and
jocosely perplexing Euthyphron. When standing still upon a sudden and
persuading us to do the like, he mused a pretty while, and then turning
about walked through Trunk-makers’ Street, calling back his friends
that walked before him, affirming that it was his Daemon’s will and
admonition. Many turned back, amongst whom I, holding Euthyphron, was
one; but some of the youths keeping on the straight way, on purpose (as
it were) to confute Socrates’s Daemon, took along with them Charillus
the piper, who came in my company to Athens to see Cebes. Now as they
were walking through Gravers’ Row, near the court-houses, a herd of
dirty swine met them; and being too many for the street and running
against one another, they overthrew some that could not get out of
the way, and dirted others; and Charillus came home with his legs and
clothes very dirty; so that now and then in merriment they would think
on Socrates’s Daemon, wondering that it never forsook the man, and that
Heaven took such particular care of him.
11. Then Galaxidorus: And do you think, Theocritus, that Socrates’s
Daemon had some peculiar and extraordinary power? And was it not that
this man had by experience confirmed some part of the common necessity
which made him, in all obscure and inevident matters, add some weight
to the reason that was on one side? For as one grain doth not incline
the balance by itself, yet added to one of two weights that are of
equal poise, makes the whole incline to that part; thus an omen or
the like sign may of itself be too light to draw a grave and settled
resolution to any action, yet when two equal reasons draw on either
side, if that is added to one, the doubt together with the equality is
taken off, so that a motion and inclination to that side is presently
produced. Then my father continuing the discourse said: You yourself,
Galaxidorus, have heard a Megarian, who had it from Terpsion, say that
Socrates’s Daemon was nothing else but the sneezing either of himself
or others; for if another sneezed, either before, behind him, or on his
right hand, then he pursued his design and went on to action; but if on
the left hand, he desisted. One sort of sneezing confirmed him whilst
deliberating and not fully resolved; another stopped him when already
upon action. But indeed it seems strange that, if sneezing was his only
sign, he should not acquaint his familiars with it, but pretend that
it was a Daemon that encouraged or forbade him. For that this should
proceed from vanity or conceit is not agreeable to the veracity and
simplicity of the man; for in those we knew him to be truly great,
and far above the generality of mankind. Nor is it likely so grave
and wise a man should be disturbed at a casual sound or sneezing,
and upon that account leave off what he was about, and give over his
premeditated resolutions. Besides all, Socrates’s resolution seems
to be altogether vigorous and steady, as begun upon right principles
and mature judgment. Thus he voluntarily lived poor all his life,
though he had friends that would have been very glad and very willing
to relieve him; he still kept close to philosophy, notwithstanding
all the discouragements he met with; and at last, when his friends
endeavored and very ingeniously contrived his escape, he would not
yield to their entreaties, but met death with mirth and cheerfulness,
and appeared a man of a steady reason in the greatest extremity. And
sure these are not the actions of a man whose designs, when once fixed,
could be altered by an omen or a sneeze; but of one who, by some more
considerable guidance and impulse, is directed to practise things
good and excellent. Besides, I have heard that to some of his friends
he foretold the overthrow of the Athenians in Sicily. And before
that time, Perilampes the son of Antiphon, being wounded and taken
prisoner by us in that pursuit at Delium, as soon as he heard from the
ambassadors who came from Athens that Socrates with Alcibiades and
Laches fled by Rhegiste and returned safe, blamed himself very much,
and blamed also some of his friends and captains of the companies—who
together with him were overtaken in their flight about Parnes by
our cavalry and slain there—for not obeying Socrates’s Daemon and
retreating that way which he led. And this I believe Simmias hath heard
as well as I. Yes, replied Simmias, many times, and from many persons;
for upon this, Socrates’s Daemon was very much talked of at Athens.
12. Why then, pray, Simmias, said Phidolaus, shall we suffer
Galaxidorus drollingly to degrade so considerable a prophetic spirit
into an omen or a sneeze; which the vulgar and ignorant, it is true,
merrily use about small matters; but when any danger appears, then we
find that of Euripides verified,—