-Yes! So let it be.

-And we too, Lucian! if we have found the holy vessel in possession of the Stoics, shall no longer have need to search other philosophers, [159] having attained that we were seeking. Why trouble ourselves further?

-No need, if something had indeed been found, and you knew it to be that lost thing: if, at the least, you could recognise the sacred object when you saw it. But truly, as the matter now stands, not two persons only have entered the temple, one or the other of whom must needs have taken the golden cup, but a whole crowd of persons. And then, it is not clear what the lost object really is-cup, or flagon, or diadem; for one of the priests avers this, another that; they are not even in agreement as to its material: some will have it to be of bra.s.s, others of silver, or gold. It thus becomes necessary to search the garments of all persons who have entered the temple, if the lost vessel is to be recovered. And if you find a golden cup on the first of them, it will still be necessary to proceed in searching the garments of the others; for it is not certain that this cup really belonged to the temple. Might there not be many such golden vessels?-No! we must go on to every one of them, placing all that we find in the midst together, and then make our guess which of all those things may fairly be supposed to be the property of the G.o.d. For, again, this circ.u.mstance adds greatly to our difficulty, that without exception every one searched is found to have something upon him-cup, or flagon, or diadem, of bra.s.s, of silver, [160] of gold: and still, all the while, it is not ascertained which of all these is the sacred thing. And you must still hesitate to p.r.o.nounce any one of them guilty of the sacrilege-those objects may be their own lawful property: one cause of all this obscurity being, as I think, that there was no inscription on the lost cup, if cup it was. Had the name of the G.o.d, or even that of the donor, been upon it, at least we should have had less trouble, and having detected the inscription, should have ceased to trouble any one else by our search.

-I have nothing to reply to that.

-Hardly anything plausible. So that if we wish to find who it is has the sacred vessel, or who will be our best guide to Corinth, we must needs proceed to every one and examine him with the utmost care, stripping off his garment and considering him closely. Scarcely, even so, shall we come at the truth. And if we are to have a credible adviser regarding this question of philosophy-which of all philosophies one ought to follow-he alone who is acquainted with the dicta of every one of them can be such a guide: all others must be inadequate. I would give no credence to them if they lacked information as to one only. If somebody introduced a fair person and told us he was the fairest of all men, we should not believe that, unless we knew that he had seen all the people in the world. Fair he might be; but, fairest of all-none could [161] know, unless he had seen all. And we too desire, not a fair one, but the fairest of all. Unless we find him, we shall think we have failed. It is no casual beauty that will content us; what we are seeking after is that supreme beauty which must of necessity be unique.

-What then is one to do, if the matter be really thus? Perhaps you know better than I. All I see is that very few of us would have time to examine all the various sects of philosophy in turn, even if we began in early life. I know not how it is; but though you seem to me to speak reasonably, yet (I must confess it) you have distressed me not a little by this exact exposition of yours. I was unlucky in coming out to-day, and in my falling in with you, who have thrown me into utter perplexity by your proof that the discovery of truth is impossible, just as I seemed to be on the point of attaining my hope.

-Blame your parents, my child, not me! Or rather, blame mother Nature herself, for giving us but seventy or eighty years instead of making us as long-lived as t.i.thonus. For my part, I have but led you from premise to conclusion.

-Nay! you are a mocker! I know not wherefore, but you have a grudge against philosophy; and it is your entertainment to make a jest of her lovers.

-Ah! Hermotimus! what the Truth may [162] be, you philosophers may be able to tell better than I. But so much at least I know of her, that she is one by no means pleasant to those who hear her speak: in the matter of pleasantness, she is far surpa.s.sed by Falsehood: and Falsehood has the pleasanter countenance. She, nevertheless, being conscious of no alloy within, discourses with boldness to all men, who therefore have little love for her. See how angry you are now because I have stated the truth about certain things of which we are both alike enamoured-that they are hard to come by. It is as if you had fallen in love with a statue and hoped to win its favour, thinking it a human creature; and I, understanding it to be but an image of bra.s.s or stone, had shown you, as a friend, that your love was impossible, and thereupon you had conceived that I bore you some ill-will.

-But still, does it not follow from what you said, that we must renounce philosophy and pa.s.s our days in idleness?

-When did you hear me say that? I did but a.s.sert that if we are to seek after philosophy, whereas there are many ways professing to lead thereto, we must with much exactness distinguish them.

-Well, Lucian! that we must go to all the schools in turn, and test what they say, if we are to choose the right one, is perhaps reasonable; but surely ridiculous, unless we are to live as [163] many years as the Phoenix, to be so lengthy in the trial of each; as if it were not possible to learn the whole by the part! They say that Pheidias, when he was shown one of the talons of a lion, computed the stature and age of the animal it belonged to, modelling a complete lion upon the standard of a single part of it. You too would recognise a human hand were the rest of the body concealed. Even so with the schools of philosophy:-the leading doctrines of each might be learned in an afternoon. That over-exactness of yours, which required so long a time, is by no means necessary for making the better choice.

-You are forcible, Hermotimus! with this theory of The Whole by the Part. Yet, methinks, I heard you but now propound the contrary. But tell me; would Pheidias when he saw the lion's talon have known that it was a lion's, if he had never seen the animal? Surely, the cause of his recognising the part was his knowledge of the whole. There is a way of choosing one's philosophy even less troublesome than yours. Put the names of all the philosophers into an urn. Then call a little child, and let him draw the name of the philosopher you shall follow all the rest of your days.

-Nay! be serious with me. Tell me; did you ever buy wine?

-Surely.

-And did you first go the whole round of [164] the wine-merchants, tasting and comparing their wines?

-By no means.

-No! You were contented to order the first good wine you found at your price. By tasting a little you were ascertained of the quality of the whole cask. How if you had gone to each of the merchants in turn, and said, 'I wish to buy a cotyle of wine. Let me drink out the whole cask. Then I shall be able to tell which is best, and where I ought to buy.' Yet this is what you would do with the philosophies. Why drain the cask when you might taste, and see?

-How slippery you are; how you escape from one's fingers! Still, you have given me an advantage, and are in your own trap.

-How so?

-Thus! You take a common object known to every one, and make wine the figure of a thing which presents the greatest variety in itself, and about which all men are at variance, because it is an unseen and difficult thing. I hardly know wherein philosophy and wine are alike unless it be in this, that the philosophers exchange their ware for money, like the wine-merchants; some of them with a mixture of water or worse, or giving short measure. However, let us consider your parallel. The wine in the cask, you say, is of one kind throughout. But have the philosophers-has your own [165] master even-but one and the same thing only to tell you, every day and all days, on a subject so manifold? Otherwise, how can you know the whole by the tasting of one part? The whole is not the same-Ah! and it may be that G.o.d has hidden the good wine of philosophy at the bottom of the cask. You must drain it to the end if you are to find those drops of divine sweetness you seem so much to thirst for! Yourself, after drinking so deeply, are still but at the beginning, as you said. But is not philosophy rather like this? Keep the figure of the merchant and the cask: but let it be filled, not with wine, but with every sort of grain. You come to buy. The merchant hands you a little of the wheat which lies at the top. Could you tell by looking at that, whether the chick-peas were clean, the lentils tender, the beans full? And then, whereas in selecting our wine we risk only our money; in selecting our philosophy we risk ourselves, as you told me-might ourselves sink into the dregs of 'the vulgar herd.' Moreover, while you may not drain the whole cask of wine by way of tasting, Wisdom grows no less by the depth of your drinking. Nay! if you take of her, she is increased thereby.

And then I have another similitude to propose, as regards this tasting of philosophy. Don't think I blaspheme her if I say that it may be with her as with some deadly poison, [166] hemlock or aconite. These too, though they cause death, yet kill not if one tastes but a minute portion. You would suppose that the tiniest particle must be sufficient.

-Be it as you will, Lucian! One must live a hundred years: one must sustain all this labour; otherwise philosophy is unattainable.

-Not so! Though there were nothing strange in that, if it be true, as you said at first, that Life is short and art is long. But now you take it hard that we are not to see you this very day, before the sun goes down, a Chrysippus, a Pythagoras, a Plato.

-You overtake me, Lucian! and drive me into a corner; in jealousy of heart, I believe, because I have made some progress in doctrine whereas you have neglected yourself.

-Well! Don't attend to me! Treat me as a Corybant, a fanatic: and do you go forward on this road of yours. Finish the journey in accordance with the view you had of these matters at the beginning of it. Only, be a.s.sured that my judgment on it will remain unchanged. Reason still says, that without criticism, without a clear, exact, unbia.s.sed intelligence to try them, all those theories-all things-will have been seen but in vain. 'To that end,' she tells us, 'much time is necessary, many delays of judgment, a cautious gait; repeated inspection.' And we are not to regard the outward appearance, or the reputation of wisdom, in any of the [167] speakers; but like the judges of Areopagus, who try their causes in the darkness of the night, look only to what they say.

-Philosophy, then, is impossible, or possible only in another life!

-Hermotimus! I grieve to tell you that all this even, may be in truth insufficient. After all, we may deceive ourselves in the belief that we have found something:-like the fishermen! Again and again they let down the net. At last they feel something heavy, and with vast labour draw up, not a load of fish, but only a pot full of sand, or a great stone.

-I don't understand what you mean by the net. It is plain that you have caught me in it.

-Try to get out! You can swim as well as another. We may go to all philosophers in turn and make trial of them. Still, I, for my part, hold it by no mean certain that any one of them really possesses what we seek. The truth may be a thing that not one of them has yet found. You have twenty beans in your hand, and you bid ten persons guess how many: one says five, another fifteen; it is possible that one of them may tell the true number; but it is not impossible that all may be wrong. So it is with the philosophers. All alike are in search of Happiness-what kind of thing it is. One says one thing, one another: it is pleasure; it is virtue;-what not? And Happiness may indeed be one of those things. But it is possible [168] also that it may be still something else, different and distinct from them all.

-What is this?-There is something, I know not how, very sad and disheartening in what you say. We seem to have come round in a circle to the spot whence we started, and to our first incert.i.tude. Ah! Lucian, what have you done to me? You have proved my priceless pearl to be but ashes, and all my past labour to have been in vain.

-Reflect, my friend, that you are not the first person who has thus failed of the good thing he hoped for. All philosophers, so to speak, are but fighting about the 'a.s.s's shadow.' To me you seem like one who should weep, and reproach fortune because he is not able to climb up into heaven, or go down into the sea by Sicily and come up at Cyprus, or sail on wings in one day from Greece to India. And the true cause of his trouble is that he has based his hope on what he has seen in a dream, or his own fancy has put together; without previous thought whether what he desires is in itself attainable and within the compa.s.s of human nature. Even so, methinks, has it happened with you. As you dreamed, so largely, of those wonderful things, came Reason, and woke you up from sleep, a little roughly: and then you are angry with Reason, your eyes being still but half open, and find it hard to shake off sleep for the pleasure of what you saw therein. Only, [169] don't be angry with me, because, as a friend, I would not suffer you to pa.s.s your life in a dream, pleasant perhaps, but still only a dream-because I wake you up and demand that you should busy yourself with the proper business of life, and send you to it possessed of common sense. What your soul was full of just now is not very different from those Gorgons and Chimaeras and the like, which the poets and the painters construct for us, fancy-free:-things which never were, and never will be, though many believe in them, and all like to see and hear of them, just because they are so strange and odd.

And you too, methinks, having heard from some such maker of marvels of a certain woman of a fairness beyond nature-beyond the Graces, beyond Venus Urania herself-asked not if he spoke truth, and whether this woman be really alive in the world, but straightway fell in love with her; as they say that Medea was enamoured of Jason in a dream. And what more than anything else seduced you, and others like you, into that pa.s.sion, for a vain idol of the fancy, is, that he who told you about that fair woman, from the very moment when you first believed that what he said was true, brought forward all the rest in consequent order. Upon her alone your eyes were fixed; by her he led you along, when once you had given him a hold upon you-led you along the straight road, as he said, to the beloved one. All was easy after that. [170] None of you asked again whether it was the true way; following one after another, like sheep led by the green bough in the hand of the shepherd. He moved you hither and thither with his finger, as easily as water spilt on a table!

My friend! Be not so lengthy in preparing the banquet, lest you die of hunger! I saw one who poured water into a mortar, and ground it with all his might with a pestle of iron, fancying he did a thing useful and necessary; but it remained water only, none the less."

Just there the conversation broke off suddenly, and the disputants parted. The horses were come for Lucian. The boy went on his way, and Marius onward, to visit a friend whose abode lay further. As he returned to Rome towards evening the melancholy aspect, natural to a city of the dead, had triumphed over the superficial gaudiness of the early day. He could almost have fancied Canidia there, picking her way among the rickety lamps, to rifle some neglected or ruined tomb; for these tombs were not all equally well cared for (Post mortem nescio!) and it had been one of the pieties of Aurelius to frame a severe law to prevent the defacing of such monuments. To Marius there seemed to be some new meaning in that terror of isolation, of being left alone in these places, of which the sepulchral inscriptions were so full. A blood-red sunset was dying angrily, and its wild glare upon the shadowy objects around helped to combine [171] the a.s.sociations of this famous way, its deeply graven marks of immemorial travel, together with the earnest questions of the morning as to the true way of that other sort of travelling, around an image, almost ghastly in the traces of its great sorrows-bearing along for ever, on bleeding feet, the instrument of its punishment-which was all Marius could recall distinctly of a certain Christian legend he had heard. The legend told of an encounter at this very spot, of two wayfarers on the Appian Way, as also upon some very dimly discerned mental journey, altogether different from himself and his late companions-an encounter between Love, literally fainting by the road, and Love "travelling in the greatness of his strength," Love itself, suddenly appearing to sustain that other. A strange contrast to anything actually presented in that morning's conversation, it seemed nevertheless to echo its very words-"Do they never come down again," he heard once more the well-modulated voice: "Do they never come down again from the heights, to help those whom they left here below?"-"And we too desire, not a fair one, but the fairest of all. Unless we find him, we shall think we have failed."

CHAPTER XXV: SUNT LACRIMAE RERUM+

[172] It was become a habit with Marius-one of his modernisms-developed by his a.s.sistance at the Emperor's "conversations with himself," to keep a register of the movements of his own private thoughts and humours; not continuously indeed, yet sometimes for lengthy intervals, during which it was no idle self-indulgence, but a necessity of his intellectual life, to "confess himself," with an intimacy, seemingly rare among the ancients; ancient writers, at all events, having been jealous, for the most part, of affording us so much as a glimpse of that interior self, which in many cases would have actually doubled the interest of their objective informations.

"If a particular tutelary or genius," writes Marius,-"according to old belief, walks through life beside each one of us, mine is very certainly a capricious creature. He fills one with wayward, unaccountable, yet quite irresistible humours, [173] and seems always to be in collusion with some outward circ.u.mstance, often trivial enough in itself-the condition of the weather, forsooth!-the people one meets by chance-the things one happens to overhear them say, veritable enodioi symboloi,+ or omens by the wayside, as the old Greeks fancied-to push on the unreasonable prepossessions of the moment into weighty motives. It was doubtless a quite explicable, physical fatigue that presented me to myself, on awaking this morning, so lack-l.u.s.tre and trite. But I must needs take my petulance, contrasting it with my accustomed morning hopefulness, as a sign of the ageing of appet.i.te, of a decay in the very capacity of enjoyment. We need some imaginative stimulus, some not impossible ideal such as may shape vague hope, and transform it into effective desire, to carry us year after year, without disgust, through the routine-work which is so large a part of life. "Then, how if appet.i.te, be it for real or ideal, should itself fail one after awhile? Ah, yes! is it of cold always that men die; and on some of us it creeps very gradually. In truth, I can remember just such a lack-l.u.s.tre condition of feeling once or twice before. But I note, that it was accompanied then by an odd indifference, as the thought of them occurred to me, in regard to the sufferings of others-a kind of callousness, so unusual with me, as at once to mark the humour it accompanied as a palpably morbid one [174] that could not last. Were those sufferings, great or little, I asked myself then, of more real consequence to them than mine to me, as I remind myself that 'nothing that will end is really long'-long enough to be thought of importance? But to-day, my own sense of fatigue, the pity I conceive for myself, disposed me strongly to a tenderness for others. For a moment the whole world seemed to present itself as a hospital of sick persons; many of them sick in mind; all of whom it would be a brutality not to humour, not to indulge.

"Why, when I went out to walk off my wayward fancies, did I confront the very sort of incident (my unfortunate genius had surely beckoned it from afar to vex me) likely to irritate them further? A party of men were coming down the street. They were leading a fine race-horse; a handsome beast, but badly hurt somewhere, in the circus, and useless. They were taking him to slaughter; and I think the animal knew it: he cast such looks, as if of mad appeal, to those who pa.s.sed him, as he went among the strangers to whom his former owner had committed him, to die, in his beauty and pride, for just that one mischance or fault; although the morning air was still so animating, and pleasant to snuff. I could have fancied a human soul in the creature, swelling against its luck. And I had come across the incident just when it would figure to me as the very symbol [175] of our poor humanity, in its capacities for pain, its wretched accidents, and those imperfect sympathies, which can never quite identify us with one another; the very power of utterance and appeal to others seeming to fail us, in proportion as our sorrows come home to ourselves, are really our own. We are constructed for suffering! What proofs of it does but one day afford, if we care to note them, as we go-a whole long chaplet of sorrowful mysteries! Sunt lacrimae rerum et mentem mortalia tangunt.+

"Men's fortunes touch us! The little children of one of those inst.i.tutions for the support of orphans, now become fashionable among us by way of memorial of eminent persons deceased, are going, in long file, along the street, on their way to a holiday in the country. They halt, and count themselves with an air of triumph, to show that they are all there. Their gay chatter has disturbed a little group of peasants; a young woman and her husband, who have brought the old mother, now past work and witless, to place her in a house provided for such afflicted people. They are fairly affectionate, but anxious how the thing they have to do may go-hope only she may permit them to leave her there behind quietly. And the poor old soul is excited by the noise made by the children, and partly aware of what is going to happen with her. She too begins to count-one, two, three, five-on her trembling fingers, misshapen by a life of toil.

[176] 'Yes! yes! and twice five make ten'-they say, to pacify her. It is her last appeal to be taken home again; her proof that all is not yet up with her; that she is, at all events, still as capable as those joyous children.

"At the baths, a party of labourers are at work upon one of the great brick furnaces, in a cloud of black dust. A frail young child has brought food for one of them, and sits apart, waiting till his father comes-watching the labour, but with a sorrowful distaste for the din and dirt. He is regarding wistfully his own place in the world, there before him. His mind, as he watches, is grown up for a moment; and he foresees, as it were, in that moment, all the long tale of days, of early awakings, of his own coming life of drudgery at work like this.

"A man comes along carrying a boy whose rough work has already begun-the only child-whose presence beside him sweetened the father's toil a little. The boy has been badly injured by a fall of brick-work, yet, with an effort, he rides boldly on his father's shoulders. It will be the way of natural affection to keep him alive as long as possible, though with that miserably shattered body.-'Ah! with us still, and feeling our care beside him!'-and yet surely not without a heartbreaking sigh of relief, alike from him and them, when the end comes.

"On the alert for incidents like these, yet of necessity pa.s.sing them by on the other side, I find [177] it hard to get rid of a sense that I, for one, have failed in love. I could yield to the humour till I seemed to have had my share in those great public cruelties, the shocking legal crimes which are on record, like that cold-blooded slaughter, according to law, of the four hundred slaves in the reign of Nero, because one of their number was thought to have murdered his master. The reproach of that, together with the kind of facile apologies those who had no share in the deed may have made for it, as they went about quietly on their own affairs that day, seems to come very close to me, as I think upon it. And to how many of those now actually around me, whose life is a sore one, must I be indifferent, if I ever become aware of their soreness at all? To some, perhaps, the necessary conditions of my own life may cause me to be opposed, in a kind of natural conflict, regarding those interests which actually determine the happiness of theirs. I would that a stronger love might arise in my heart!

"Yet there is plenty of charity in the world. My patron, the Stoic emperor, has made it even fashionable. To celebrate one of his brief returns to Rome lately from the war, over and above a largess of gold pieces to all who would, the public debts were forgiven. He made a nice show of it: for once, the Romans entertained themselves with a good-natured spectacle, and the whole town came to see the great bonfire [178] in the Forum, into which all bonds and evidence of debt were thrown on delivery, by the emperor himself; many private creditors following his example. That was done well enough! But still the feeling returns to me, that no charity of ours can get at a certain natural unkindness which I find in things themselves.

"When I first came to Rome, eager to observe its religion, especially its antiquities of religious usage, I a.s.sisted at the most curious, perhaps, of them all, the most distinctly marked with that immobility which is a sort of ideal in the Roman religion. The ceremony took place at a singular spot some miles distant from the city, among the low hills on the bank of the Tiber, beyond the Aurelian Gate. There, in a little wood of venerable trees, piously allowed their own way, age after age-ilex and cypress remaining where they fell at last, one over the other, and all caught, in that early May-time, under a riotous tangle of wild clematis-was to be found a magnificent sanctuary, in which the members of the Arval College a.s.sembled themselves on certain days. The axe never touched those trees-Nay! it was forbidden to introduce any iron thing whatsoever within the precincts; not only because the deities of these quiet places hate to be disturbed by the harsh noise of metal, but also in memory of that better age-the lost Golden Age-the homely age of the potters, of [179] which the central act of the festival was a commemoration.

"The preliminary ceremonies were long and complicated, but of a character familiar enough. Peculiar to the time and place was the solemn exposition, after lavation of hands, processions backwards and forwards, and certain changes of vestments, of the identical earthen vessels-veritable relics of the old religion of Numa!-the vessels from which the holy Numa himself had eaten and drunk, set forth above a kind of altar, amid a cloud of flowers and incense, and many lights, for the veneration of the credulous or the faithful.

"They were, in fact, cups or vases of burnt clay, rude in form: and the religious veneration thus offered to them expressed men's desire to give honour to a simpler age, before iron had found place in human life: the persuasion that that age was worth remembering: a hope that it might come again.