No More Learning

He took into his
bosom our Asclepius of Pella (a very fine and large one, as I observed),
wound its body round his neck, and let its tail hang down; there was
enough of this not only to fill his lap, but to trail on the ground also;
the patient creature's head he kept hidden in his armpit, showing the
linen head on one side of his beard exactly as if it belonged to the
visible body.

Picture to yourself a little chamber into which no very brilliant light
was admitted, with a crowd of people from all quarters, excited,
carefully worked up, all a-flutter with expectation. As they came in,
they might naturally find a miracle in the development of that little
crawling thing of a few days ago into this great, tame, human-looking
serpent. Then they had to get on at once towards the exit, being pressed
forward by the new arrivals before they could have a good look. An exit
had been specially made just opposite the entrance, for all the world
like the Macedonian device at Babylon when Alexander was ill; he was
_in extremis_, you remember, and the crowd round the palace were
eager to take their last look and give their last greeting. Our
scoundrel's exhibition, though, is said to have been given not once, but
many times, especially for the benefit of any wealthy new-comers.

And at this point, my dear Celsus, we may, if we will be candid, make
some allowance for these Paphlagonians and Pontics; the poor uneducated
'fat-heads' might well be taken in when they handled the serpent--a
privilege conceded to all who choose--and saw in that dim light its head
with the mouth that opened and shut. It was an occasion for a Democritus,
nay, for an Epicurus or a Metrodorus, perhaps, a man whose intelligence
was steeled against such assaults by scepticism and insight, one who, if
he could not detect the precise imposture, would at any rate have been
perfectly certain that, though this escaped him, the whole thing was a
lie and an impossibility.

By degrees Bithynia, Galatia, Thrace, came flocking in, every one who had
been present doubtless reporting that he had beheld the birth of the God,
and had touched him after his marvellous development in size and in
expression. Next came pictures and models, bronze or silver images, and
the God acquired a name. By divine command, metrically expressed, he was
to be known as Glycon. For Alexander had delivered the line:

Glycon my name, man's light, son's son to Zeus.

And now at last the object to which all this had led up, the giving of
oracular answers to all applicants, could be attained. The cue was taken
from Amphilochus in Cilicia. After the death and disappearance at Thebes
of his father Amphiaraus, Amphilochus, driven from his home, made his way
to Cilicia, and there did not at all badly by prophesying to the
Cilicians at the rate of threepence an oracle. After this precedent,
Alexander proclaimed that on a stated day the God would give answers to
all comers. Each person was to write down his wish and the object of his
curiosity, fasten the packet with thread, and seal it with wax, clay, or
other such substance. He would receive these, and enter the holy place
(by this time the temple was complete, and the scene all ready), whither
the givers should be summoned in order by a herald and an acolyte; he
would learn the God's mind upon each, and return the packets with their
seals intact and the answers attached, the God being ready to give a
definite answer to any question that might be put.

The trick here was one which would be seen through easily enough by a
person of your intelligence (or, if I may say so without violating
modesty, of my own), but which to the ordinary imbecile would have the
persuasiveness of what is marvellous and incredible. He contrived various
methods of undoing the seals, read the questions, answered them as seemed
good, and then folded, sealed, and returned them, to the great
astonishment of the recipients. And then it was, 'How could he possibly
know what I gave him carefully secured under a seal that defies
imitation, unless he were a true God, with a God's omniscience? '

Perhaps you will ask what these contrivances were; well, then--the
information may be useful another time. One of them was this. He would
heat a needle, melt with it the under part of the wax, lift the seal off,
and after reading warm the wax once more with the needle--both that below
the thread and that which formed the actual seal--and re-unite the two
without difficulty. Another method employed the substance called
collyrium; this is a preparation of Bruttian pitch, bitumen, pounded
glass, wax, and mastich. He kneaded the whole into collyrium, heated it,
placed it on the seal, previously moistened with his tongue, and so took
a mould. This soon hardened; he simply opened, read, replaced the wax,
and reproduced an excellent imitation of the original seal as from an
engraved stone. One more I will give you. Adding some gypsum to the glue
used in book-binding he produced a sort of wax, which was applied still
wet to the seal, and on being taken off solidified at once and provided a
matrix harder than horn, or even iron. There are plenty of other devices
for the purpose, to rehearse which would seem like airing one's
knowledge. Moreover, in your excellent pamphlets against the magians
(most useful and instructive reading they are) you have yourself
collected enough of them--many more than those I have mentioned.

So oracles and divine utterances were the order of the day, and much
shrewdness he displayed, eking out mechanical ingenuity with obscurity,
his answers to some being crabbed and ambiguous, and to others absolutely
unintelligible. He did however distribute warning and encouragement
according to his lights, and recommend treatments and diets; for he had,
as I originally stated, a wide and serviceable acquaintance with drugs;
he was particularly given to prescribing 'cytmides,' which were a salve
prepared from goat's fat, the name being of his own invention. For the
realization of ambitions, advancement, or successions, he took care never
to assign early dates; the formula was, 'All this shall come to pass when
it is my will, and when my prophet Alexander shall make prayer and
entreaty on your behalf. '

There was a fixed charge of a shilling the oracle. And, my friend, do not
suppose that this would not come to much; he made something like L3,000
_per annum_; people were insatiable--would take from ten to fifteen
oracles at a time. What he got he did not keep to himself, nor put it by
for the future; what with accomplices, attendants, inquiry agents, oracle
writers and keepers, amanuenses, seal-forgers, and interpreters, he had
now a host of claimants to satisfy.

He had begun sending emissaries abroad to make the shrine known in
foreign lands; his prophecies, discovery of runaways, conviction of
thieves and robbers, revelations of hidden treasure, cures of the sick,
restoration of the dead to life--all these were to be advertised. This
brought them running and crowding from all points of the compass; victims
bled, gifts were presented, and the prophet and disciple came off better
than the God; for had not the oracle spoken? --

Give what ye give to my attendant priest;
My care is not for gifts, but for my priest.

A time came when a number of sensible people began to shake off their
intoxication and combine against him, chief among them the numerous
Epicureans; in the cities, the imposture with all its theatrical
accessories began to be seen through. It was now that he resorted to a
measure of intimidation; he proclaimed that Pontus was overrun with
atheists and Christians, who presumed to spread the most scandalous
reports concerning him; he exhorted Pontus, as it valued the God's
favour, to stone these men. Touching Epicurus, he gave the following
response. An inquirer had asked how Epicurus fared in Hades, and was
told:

Of slime is his bed,
And his fetters of lead.

The prosperity of the oracle is perhaps not so wonderful, when one learns
what sensible, intelligent questions were in fashion with its votaries.
Well, it was war to the knife between him and Epicurus, and no wonder.
What fitter enemy for a charlatan who patronized miracles and hated
truth, than the thinker who had grasped the nature of things and was in
solitary possession of that truth? As for the Platonists, Stoics,
Pythagoreans, they were his good friends; he had no quarrel with them.
But the unmitigated Epicurus, as he used to call him, could not but be
hateful to him, treating all such pretensions as absurd and puerile.
Alexander consequently loathed Amastris beyond all the cities of Pontus,
knowing what a number of Lepidus's friends and others like-minded it
contained. He would not give oracles to Amastrians; when he once did, to
a senator's brother, he made himself ridiculous, neither hitting upon a
presentable oracle for himself, nor finding a deputy equal to the
occasion. The man had complained of colic, and what he meant to prescribe
was pig's foot dressed with mallow. The shape it took was:

In basin hallowed
Be pigments mallowed.

I have mentioned that the serpent was often exhibited by request; he was
not completely visible, but the tail and body were exposed, while the
head was concealed under the prophet's dress. By way of impressing the
people still more, he announced that he would induce the God to speak,
and give his responses without an intermediary. His simple device to this
end was a tube of cranes' windpipes, which he passed, with due regard to
its matching, through the artificial head, and, having an assistant
speaking into the end outside, whose voice issued through the linen
Asclepius, thus answered questions. These oracles were called
_autophones_, and were not vouchsafed casually to any one, but reserved
for officials, the rich, and the lavish.

It was an autophone which was given to Severian regarding the invasion of
Armenia. He encouraged him with these lines:

Armenia, Parthia, cowed by thy fierce spear,
To Rome, and Tiber's shining waves, thou com'st,
Thy brow with leaves and radiant gold encircled.

Then when the foolish Gaul took his advice and invaded, to the total
destruction of himself and his army by Othryades, the adviser expunged
that oracle from his archives and substituted the following:

Vex not th' Armenian land; it shall not thrive;
One in soft raiment clad shall from his bow
Launch death, and cut thee off from life and light.

For it was one of his happy thoughts to issue prophecies after the event
as antidotes to those premature utterances which had not gone right.
Frequently he promised recovery to a sick man before his death, and after
it was at no loss for second thoughts:

No longer seek to arrest thy fell disease;
Thy fate is manifest, inevitable.

Knowing the fame of Clarus, Didymus, and Mallus for sooth-saying much
like his own, he struck up an alliance with them, sending on many of his
clients to those places. So

Hie thee to Clarus now, and hear my sire.

And again,

Draw near to Branchidae and counsel take.

Or

Seek Mallus; be Amphilochus thy counsellor.

So things went within the borders of Ionia, Cilicia, Paphlagonia, and
Galatia. When the fame of the oracle travelled to Italy and entered Rome,
the only question was, who should be first; those who did not come in
person sent messages, the powerful and respected being the keenest of
all. First and foremost among these was Rutilianus; he was in most
respects an excellent person, and had filled many high offices in Rome;
but he suffered from religious mania, holding the most extraordinary
beliefs on that matter; show him a bit of stone smeared with unguents or
crowned with flowers, and he would incontinently fall down and worship,
and linger about it praying and asking for blessings. The reports about
our oracle nearly induced him to throw up the appointment he then held,
and fly to Abonutichus; he actually did send messenger upon messenger.
His envoys were ignorant servants, easily taken in. They came back having
really seen certain things, relating others which they probably thought
they had seen and heard, and yet others which they deliberately invented
to curry favour with their master. So they inflamed the poor old man and
drove him into confirmed madness.

He had a wide circle of influential friends, to whom he communicated the
news brought by his successive messengers, not without additional touches
of his own. All Rome was full of his tales; there was quite a commotion,
the gentlemen of the Court being much fluttered, and at once taking
measures to learn something of their own fate. The prophet gave all who
came a hearty welcome, gained their goodwill by hospitality and costly
gifts, and sent them off ready not merely to report his answers, but to
sing the praises of the God and invent miraculous tales of the shrine and
its guardian.

This triple rogue now hit upon an idea which would have been too clever
for the ordinary robber. Opening and reading the packets which reached
him, whenever he came upon an equivocal, compromising question, he
omitted to return the packet; the sender was to be under his thumb, bound
to his service by the terrifying recollection of the question he had
written down. You know the sort of things that wealthy and powerful
personages would be likely to ask. This blackmail brought him in a good
income.

I should like to quote you one or two of the answers given to Rutilianus.
He had a son by a former wife, just old enough for advanced teaching. The
father asked who should be his tutor, and was told,

Pythagoras, and the mighty battle-bard.

When the child died a few days after, the prophet was abashed, and quite
unable to account for this summary confutation. However, dear good
Rutilianus very soon restored the oracle's credit by discovering that
this was the very thing the God had foreshown; he had not directed him to
choose a living teacher; Pythagoras and Homer were long dead, and
doubtless the boy was now enjoying their instructions in Hades. Small
blame to Alexander if he had a taste for dealings with such specimens of
humanity as this.

Another of Rutilianus's questions was, Whose soul he had succeeded to,
and the answer:

First thou wast Peleus' son, and next Menander;
Then thine own self; next, a sunbeam shalt be;
And nine score annual rounds thy life shall measure.

At seventy, he died of melancholy, not waiting for the God to pay in
full.

That was an autophone too. Another time Rutilianus consulted the oracle
on the choice of a wife. The answer was express:

Wed Alexander's daughter and Selene's.

He had long ago spread the report that the daughter he had had was by
Selene: she had once seen him asleep, and fallen in love, as is her way
with handsome sleepers. The sensible Rutilianus lost no time, but sent
for the maiden at once, celebrated the nuptials, a sexagenarian
bridegroom, and lived with her, propitiating his divine mother-in-law
with whole hecatombs, and reckoning himself now one of the heavenly
company.

His finger once in the Italian pie, Alexander devoted himself to getting
further. Sacred envoys were sent all over the Roman Empire, warning the
various cities to be on their guard against pestilence and
conflagrations, with the prophet's offers of security against them. One
oracle in particular, an autophone again, he distributed broadcast at a
time of pestilence. It was a single line:

Phoebus long-tressed the plague-cloud shall dispel.

This was everywhere to be seen written up on doors as a prophylactic. Its
effect was generally disappointing; for it somehow happened that the
protected houses were just the ones to be desolated. Not that I would
suggest for a moment that the line was their destruction; but,
accidentally no doubt, it did so fall out. Possibly common people put too
much confidence in the verse, and lived carelessly without troubling to
help the oracle against its foe; were there not the words fighting their
battle, and long-tressed Phoebus discharging his arrows at the pestilence?

In Rome itself he established an intelligence bureau well manned with his
accomplices. They sent him people's characters, forecasts of their
questions, and hints of their ambitions, so that he had his answers ready
before the messengers reached him.

It was with his eye on this Italian propaganda, too, that he took a
further step. This was the institution of mysteries, with hierophants and
torch-bearers complete. The ceremonies occupied three successive days. On
the first, proclamation was made on the Athenian model to this effect:
'If there be any atheist or Christian or Epicurean here spying upon our
rites, let him depart in haste; and let all such as have faith in the God
be initiated and all blessing attend them. ' He led the litany with,
'Christians, avaunt! ' and the crowd responded, 'Epicureans, avaunt! ' Then
was presented the child-bed of Leto and birth of Apollo, the bridal of
Coronis, Asclepius born. The second day, the epiphany and nativity of the
God Glycon.

On the third came the wedding of Podalirius and Alexander's mother; this
was called Torch-day, and torches were used. The finale was the loves of
Selene and Alexander, and the birth of Rutilianus's wife. The torch-
bearer and hierophant was Endymion-Alexander. He was discovered lying
asleep; to him from heaven, represented by the ceiling, enter as Selene
one Rutilia, a great beauty, and wife of one of the Imperial procurators.
She and Alexander were lovers off the stage too, and the wretched husband
had to look on at their public kissing and embracing; if there had not
been a good supply of torches, things might possibly have gone even
further. Shortly after, he reappeared amidst a profound hush, attired as
hierophant; in a loud voice he called, 'Hail, Glycon! ', whereto the
Eumolpidae and Ceryces of Paphlagonia, with their clod-hopping shoes and
their garlic breath, made sonorous response, 'Hail, Alexander! '

The torch ceremony with its ritual skippings often enabled him to bestow
a glimpse of his thigh, which was thus discovered to be of gold; it was
presumably enveloped in cloth of gold, which glittered in the lamp-light.
This gave rise to a debate between two wiseacres, whether the golden
thigh meant that he had inherited Pythagoras's soul, or merely that their
two souls were alike; the question was referred to Alexander himself, and
King Glycon relieved their perplexity with an oracle:

Waxes and wanes Pythagoras' soul: the seer's
Is from the mind of Zeus an emanation.
His Father sent him, virtuous men to aid,
And with his bolt one day shall call him home.

I will now give you a conversation between Glycon and one Sacerdos of
Tius; the intelligence of the latter you may gauge from his questions. I
read it inscribed in golden letters in Sacerdos's house at Tius. 'Tell
me, lord Glycon,' said he, 'who you are. ' 'The new Asclepius. ' 'Another,
different from the former one? Is that the meaning? ' 'That it is not
lawful for you to learn. ' 'And how many years will you sojourn and
prophesy among us? ' 'A thousand and three. ' 'And after that, whither will
you go? ' 'To Bactria; for the barbarians too must be blessed with my
presence. ' 'The other oracles, at Didymus and Clarus and Delphi, have
they still the spirit of your grandsire Apollo, or are the answers that
now come from them forgeries? ' 'That, too, desire not to know; it is not
lawful. ' 'What shall I be after this life? ' 'A camel; then a horse; then
a wise man, no less a prophet than Alexander. ' Such was the conversation.
There was added to it an oracle in verse, inspired by the fact that
Sacerdos was an associate of Lepidus:

Shun Lepidus; an evil fate awaits him.

As I have said, Alexander was much afraid of Epicurus, and the solvent
action of his logic on imposture.

On one occasion, indeed, an Epicurean got himself into great trouble by
daring to expose him before a great gathering. He came up and addressed
him in a loud voice. 'Alexander, it was you who induced So-and-so the
Paphlagonian to bring his slaves before the governor of Galatia, charged
with the murder of his son who was being educated in Alexandria. Well,
the young man is alive, and has come back, to find that the slaves had
been cast to the beasts by your machinations. ' What had happened was
this. The lad had sailed up the Nile, gone on to a Red Sea port, found a
vessel starting for India, and been persuaded to make the voyage. He
being long overdue, the unfortunate slaves supposed that he had either
perished in the Nile or fallen a victim to some of the pirates who
infested it at that time; so they came home to report his disappearance.
Then followed the oracle, the sentence, and finally the young man's
return with the story of his absence.

All this the Epicurean recounted. Alexander was much annoyed by the
exposure, and could not stomach so well deserved an affront; he directed
the company to stone the man, on pain of being involved in his impiety
and called Epicureans. However, when they set to work, a distinguished
Pontic called Demostratus, who was staying there, rescued him by
interposing his own body; the man had the narrowest possible escape from
being stoned to death--as he richly deserved to be; what business had he
to be the only sane man in a crowd of madmen, and needlessly make himself
the butt of Paphlagonian infatuation?

This was a special case; but it was the practice for the names of
applicants to be read out the day before answers were given; the herald
asked whether each was to receive his oracle; and sometimes the reply
came from within, To perdition! One so repulsed could get shelter, fire
or water, from no man; he must be driven from land to land as a
blasphemer, an atheist, and--lowest depth of all--an Epicurean.

In this connexion Alexander once made himself supremely ridiculous.
Coming across Epicurus's _Accepted Maxims_, the most admirable of
his books, as you know, with its terse presentment of his wise
conclusions, he brought it into the middle of the market-place, there
burned it on a fig-wood fire for the sins of its author, and cast its
ashes into the sea. He issued an oracle on the occasion:

The dotard's maxims to the flames be given.

The fellow had no conception of the blessings conferred by that book upon
its readers, of the peace, tranquillity, and independence of mind it
produces, of the protection it gives against terrors, phantoms, and
marvels, vain hopes and inordinate desires, of the judgement and candour
that it fosters, or of its true purging of the spirit, not with torches
and squills and such rubbish, but with right reason, truth, and
frankness.

Perhaps the greatest example of our rogue's audacity is what I now come
to. Having easy access to Palace and Court by Rutilianus's influence, he
sent an oracle just at the crisis of the German war, when M. Aurelius was
on the point of engaging the Marcomanni and Quadi. The oracle required
that two lions should be flung alive into the Danube, with quantities of
sacred herbs and magnificent sacrifices. I had better give the words:

To rolling Ister, swoln with Heaven's rain,
Of Cybelean thralls, those mountain beasts,
Fling ye a pair; therewith all flowers and herbs
Of savour sweet that Indian air doth breed.
Hence victory, and fame, and lovely peace.

These directions were precisely followed; the lions swam across to the
enemy's bank, where they were clubbed to death by the barbarians, who
took them for dogs or a new kind of wolves; and our forces immediately
after met with a severe defeat, losing some twenty thousand men in one
engagement. This was followed by the Aquileian incident, in the course of
which that city was nearly lost. In view of these results, Alexander
warmed up that stale Delphian defence of the Croesus oracle: the God had
foretold a victory, forsooth, but had not stated whether Romans or
barbarians should have it.

The constant increase in the number of visitors, the inadequacy of
accommodation in the city, and the difficulty of finding provisions for
consultants, led to his introducing what he called _night oracles_.
He received the packets, slept upon them, in his own phrase, and gave
answers which the God was supposed to send him in dreams. These were
generally not lucid, but ambiguous and confused, especially when he came
to packets sealed with exceptional care. He did not risk tampering with
these, but wrote down any words that came into his head, the results
obtained corresponding well enough to his conception of the oracular.
There were regular interpreters in attendance, who made considerable sums
out of the recipients by expounding and unriddling these oracles. This
office contributed to his revenue, the interpreters paying him L250 each.

Sometimes he stirred the wonder of the silly by answers to persons who
had neither brought nor sent questions, and in fact did not exist. Here
is a specimen:

Who is't, thou askst, that with Calligenia
All secretly defiles thy nuptial bed?
The slave Protogenes, whom most thou trustest.
Him thou enjoyedst: he thy wife enjoys--
The fit return for that thine outrage done.
And know that baleful drugs for thee are brewed,
Lest thou or see or hear their evil deeds.
Close by the wall, at thy bed's head, make search.
Thy maid Calypso to their plot is privy.

The names and circumstantial details might stagger a Democritus, till a
moment's thought showed him the despicable trick.

He often gave answers in Syriac or Celtic to barbarians who questioned
him in their own tongue, though he had difficulty in finding compatriots
of theirs in the city. In these cases there was a long interval between
application and response, during which the packet might be securely
opened at leisure, and somebody found capable of translating the
question. The following is an answer given to a Scythian:

Morphi ebargulis for night
Chnenchicrank shall leave the light.

Another oracle to some one who neither came nor existed was in prose.
'Return the way thou earnest,' it ran; 'for he that sent thee hath this
day been slain by his neighbour Diocles, with aid of the robbers Magnus,
Celer, and Bubalus, who are taken and in chains. '

I must give you one or two of the answers that fell to my share. I asked
whether Alexander was bald, and having sealed it publicly with great
care, got a night oracle in reply:

Sabardalachu malach Attis was not he.

Another time I did up the same question--What was Homer's birthplace? --in
two packets given in under different names. My servant misled him by
saying, when asked what he came for, a cure for lung trouble; so the
answer to one packet was:

Cytmide and foam of steed the liniment give.

As for the other packet, he got the information that the sender was
inquiring whether the land or the sea route to Italy was preferable. So
he answered, without much reference to Homer:

Fare not by sea; land-travel meets thy need.

I laid a good many traps of this kind for him; here is another. I asked
only one question, but wrote outside the packet in the usual form, So-
and-so's eight Queries, giving a fictitious name and sending the eight
shillings. Satisfied with the payment of the money and the inscription on
the packet, he gave me eight answers to my one question. This was, When
will Alexander's imposture be detected? The answers concerned nothing in
heaven or earth, but were all silly and meaningless together. He
afterwards found out about this, and also that I had tried to dissuade
Rutilianus both from the marriage and from putting any confidence in the
oracle; so he naturally conceived a violent dislike for me. When
Rutilianus once put a question to him about me, the answer was:

Night-haunts and foul debauch are all his joy.

It is true his dislike was quite justified. On a certain occasion I was
passing through Abonutichus, with a spearman and a pikeman whom my friend
the governor of Cappadocia had lent me as an escort on my way to the sea.
Ascertaining that I was the Lucian he knew of, he sent me a very polite
and hospitable invitation. I found him with a numerous company; by good
luck I had brought my escort. He gave me his hand to kiss according to
his usual custom. I took hold of it as if to kiss, but instead bestowed
on it a sound bite that must have come near disabling it. The company,
who were already offended at my calling him Alexander instead of Prophet,
were inclined to throttle and beat me for sacrilege. But he endured the
pain like a man, checked their violence, and assured them that he would
easily tame me, and illustrate Glycon's greatness in converting his
bitterest foes to friends. He then dismissed them all, and argued the
matter with me: he was perfectly aware of my advice to Rutilianus; why
had I treated him so, when I might have been preferred by him to great
influence in that quarter? By this time I had realized my dangerous
position, and was only too glad to welcome these advances; I presently
went my way in all friendship with him. The rapid change wrought in me
greatly impressed the observers.

When I intended to sail, he sent me many parting gifts, and offered to
find us (Xenophon and me, that is; I had sent my father and family on to
Amastris) a ship and crew--which offer I accepted in all confidence. When
the passage was half over, I observed the master in tears arguing with
his men, which made me very uneasy. It turned out that Alexander's orders
were to seize and fling us overboard; in that case his war with me would
have been lightly won. But the crew were prevailed upon by the master's
tears to do us no harm. 'I am sixty years old, as you can see,' he said
to me; 'I have lived an honest blameless life so far, and I should not
like at my time of life, with a wife and children too, to stain my hands
with blood. ' And with that preface he informed us what we were there for,
and what Alexander had told him to do.

He landed us at Aegiali, of Homeric fame, and thence sailed home. Some
Bosphoran envoys happened to be passing, on their way to Bithynia with
the annual tribute from their king Eupator. They listened kindly to my
account of our dangerous situation, I was taken on board, and reached
Amastris safely after my narrow escape. From that time it was war between
Alexander and me, and I left no stone unturned to get my revenge. Even
before his plot I had hated him, revolted by his abominable practices,
and I now busied myself with the attempt to expose him; I found plenty of
allies, especially in the circle of Timocrates the Heracleot philosopher.
But Avitus, the then governor of Bithynia and Pontus, restrained me, I
may almost say with prayers and entreaties. He could not possibly spoil
his relations with Rutilianus, he said, by punishing the man, even if he
could get clear evidence against him. Thus arrested in my course, I did
not persist in what must have been, considering the disposition of the
judge, a fruitless prosecution.

Among instances of Alexander's presumption, a high place must be given to
his petition to the Emperor: the name of Abonutichus was to be changed to
Ionopolis; and a new coin was to be struck, with a representation on the
obverse of Glycon, and, on the reverse, Alexander bearing the garlands
proper to his paternal grandfather Asclepius, and the famous scimetar of
his maternal ancestor Perseus.

He had stated in an oracle that he was destined to live to a hundred and
fifty, and then die by a thunderbolt; he had in fact, before he reached
seventy, an end very sad for a son of Podalirius, his leg mortifying from
foot to groin and being eaten of worms; it then proved that he was bald,
as he was forced by pain to let the doctors make cooling applications to
his head, which they could not do without removing his wig.

So ended Alexander's heroics; such was the catastrophe of his tragedy;
one would like to find a special providence in it, though doubtless
chance must have the credit. The funeral celebration was to be worthy of
his life, taking the form of a contest--for possession of the oracle. The
most prominent of the impostors his accomplices referred it to
Rutilianus's arbitration which of them should be selected to succeed to
the prophetic office and wear the hierophantic oracular garland. Among
these was numbered the grey-haired physician Paetus, dishonouring equally
his grey hairs and his profession. But Steward-of-the-Games Rutilianus
sent them about their business ungarlanded, and continued the defunct in
possession of his holy office.

My object, dear friend, in making this small selection from a great mass
of material has been twofold. First, I was willing to oblige a friend and
comrade who is for me the pattern of wisdom, sincerity, good humour,
justice, tranquillity, and geniality. But secondly I was still more
concerned (a preference which you will be very far from resenting)
to strike a blow for Epicurus, that great man whose holiness and divinity
of nature were not shams, who alone had and imparted true insight into the
good, and who brought deliverance to all that consorted with him. Yet I
think casual readers too may find my essay not unserviceable, since it is
not only destructive, but, for men of sense, constructive also.




OF PANTOMIME
[Footnote: 'Pantomime' has been chosen as the most natural translation of
_orchaesis_, which in this dialogue has reference for the most part to the
ballet-dancer (_pantomimus_) of imperial times. On the other hand,
Lycinus, in order to establish the antiquity and the universality of an
art that for all practical purposes dates only from the Augustan era, and
(despite the Greek artists) is Roman in origin, avails himself of the
wider meaning of _orchaesis_ to give us the historic and prehistoric
associations of _dance_ in Greece and elsewhere; and in such passages it
seemed advisable to sacrifice consistency, and to translate _orchaesis_
dance. ]


_Lycinus. Crato_

_Ly_. Here are heavy charges, Crato; I suppose you have been getting
up this subject for some time. You are not content with attacking the
whole pantomimic art, practical and theoretic; we too, the pleased
spectators thereof, come in for our share: we have been lavishing our
admiration, it seems, on effeminate triflers. And now let me show you how
completely you have been mistaken; you will find that the art you have
been maligning is the greatest boon of our existence. There is some
excuse for your strictures: how should you know any better, confirmed
ascetic that you are, believing that virtue consists in being
uncomfortable?

_Cr_. Now, my dear sir, can any one who calls himself a man, and an
educated man, and in some sort a student of philosophy,--can such a one
leave those higher pursuits, leave communing with the sages of old, to
sit still and listen to the sound of a flute, and watch the antics of an
effeminate creature got up in soft raiment to sing lascivious songs and
mimic the passions of prehistoric strumpets, of Rhodopes and Phaedras and
Parthenopes, to the accompaniment of twanging string and shrilling pipe
and clattering heel? It is too absurd: these are not amusements for a
gentleman; not amusements for Lycinus. When I first heard of your
spending your time in this way, I was divided betwixt shame and
indignation, to think that you could so far forget Plato and Chrysippus
and Aristotle, as to sit thus having your ears tickled with a feather. If
you want amusements, are there not a thousand things _worth_ seeing
and hearing? Can you not hear classical music performed at the great
festivals? Are there not lofty tragedy and brilliant comedy,--things that
have been deemed worthy of state recognition? My friend, you have a long
reckoning to settle with men of learning, if you would not be repudiated
altogether, and expelled from the congregation of the wise. I think your
best course will be a point-blank denial: declare flatly that you never
did anything of the kind. Anyhow, you must watch your conduct for the
future: we do not want to find that our Lycinus has changed his sex, and
become a Bacchante or a Lydian damsel. That would be as much to our
discredit as to yours: for ours should be Odysseus's part,--to tear you
from the lotus, and bring you back to your accustomed pursuits; to save
you from the clutches of these stage Sirens before it is too late. The
Sirens, after all, did but plot against men's ears; it needed but a
little wax, and a man might sail past them uninjured: but yours is a
captivity of ear and eye, of body and soul.

_Ly_. Goodness gracious! All the Cynic in you is loose, and snarls
at me. At the same time, I think your Lotus-and-Siren simile is rather
off the point: you see, the people who ate the Lotus and listened to the
Sirens paid for the gratification of ear and palate with their lives:
whereas I not only have a great deal more enjoyment than they had, but am
all the better for it. I have experienced no oblivion of my domestic
affairs, nor blindness to my own interests; in fact--if I may venture to
say so--you will find my penetration and practical wisdom considerably
increased by my theatrical experiences. Homer has it exactly: the
spectator

Returns a gladder and a wiser man.

_Cr_. Dear, dear! Yours is a sad case, Lycinus. You are not even ashamed;
you seem quite pleased with yourself. That is the worst of it: there seems
no hope of your recovery, while you can actually commend the mire in which
you wallow.

_Ly_. Now, Crato,--you talk of pantomimes and theatres,--have you seen
these performances yourself, that you are so hard on them? or do you
decide that they are 'foul mire' without personal experience? If you have
seen them, you are just as bad as I am; and if not, are you justified in
censuring them? does it not savour of over-confidence, to condemn what
you know nothing about?

_Cr_. Truly that would be the climax: that I should show my long beard and
white hairs amid that throng of women and lunatics; and clap and yell in
unseemly rapture over the vile contortions of an abandoned buffoon.

_Ly_. I can make allowance for you. But wait till I have prevailed on you
to give it a fair trial, to accept the judgement of your own eyes: after
that you will never be happy till you have secured the best seat in the
theatre, where you may hear every syllable, mark every gesture.

_Cr_. While this beard is yet unplucked, these limbs unshaven, God forbid
that I should ever find happiness in such things. As it is, my poor
friend, I see that _you_ are wholly possessed.

_Ly_. Now suppose you were to abstain from further abuse, and hear what I
have to say of the merits of Pantomime; of the manner in which it combines
profit with amusement; instructing, informing, perfecting the intelligence
of the beholder; training his eyes to lovely sights, filling his ears with
noble sounds, revealing a beauty in which body and soul alike have their
share. For that music and dancing are employed to produce these results is
no disparagement of the art; it is rather a recommendation.

_Cr_. I have not much time for listening to a madman's discourse in praise
of his own madness. However--if you must deluge me with nonsense--I am
prepared to do you that friendly office. My ears are at your service: they
need no wax to render them deaf to foolishness. Henceforth I will be
silent: speak on;--no one is listening.

_Ly. _ Thank you, Crato; just what I wanted. As to 'foolishness,' that
remains to be seen. Now, to begin with, you seem to be quite ignorant of
the antiquity of the pantomimic art. It is not a new thing; it does not
date from to-day or yesterday; not, that is to say, from our grandfathers'
times, nor from _their_ grandfathers' times. The best antiquarians, let me
tell you, trace dancing back to the creation of the universe; it is coeval
with that Eros who was the beginning of all things. In the dance of the
heavenly bodies, in the complex involutions whereby the planets are
brought into harmonious intercourse with the fixed stars, you have an
example of that art in its infancy, which, by gradual development, by
continual improvements and additions, seems at length to have reached its
climax in the subtle harmonious versatility of modern Pantomime.

The first step, we learn, was taken by Rhea, who was so pleased with the
art that she introduced it among the Corybantes in Phrygia and the
Curetes in Crete. She was richly rewarded: for by their dancing they
saved her child Zeus, who owes it to them (nor can he with decency deny
it) that he escaped the paternal teeth. The dancing was performed in full
armour; sword clashed against shield, and inspired heels beat martial
time upon the ground. The art was presently taken up by the leading men
in Crete, who by dint of practice became admirable dancers; and this
applies not only to private persons, but to men of the first eminence,
and of royal blood. Thus Homer, when he calls Meriones a dancer, is not
disparaging him, but paying him a compliment: his dancing fame, it seems,
had spread not only throughout the Greek world, but even into the camp of
his enemies, the Trojans, who would observe, no doubt, on the field of
battle that agility and grace of movement which he had acquired as a
dancer. The passage runs as follows:

Meriones, great dancer though thou be,
My spear had stopped thy dancings,--

it did not, however, do so; his practice in that art enabling him,
apparently, to evade without difficulty any spears that might be hurled
at him.

I could mention a number of other heroes who went through a similar
course of training, and made a serious study of dancing: but I will
confine myself to the case of Neoptolemus, the son of Achilles, and a
most eminent dancer. He it was who invented that beautiful dance called
after him the Pyrrhic; a circumstance which may be supposed to have
afforded more gratification to his father than his comeliness, or his
prowess in other respects. Thus Troy, impregnable till then, falls a
victim to the dancer's skill, and is levelled with the dust.

The Lacedaemonians, who are reputed the bravest of the Greeks, ever since
they learnt from Castor and Pollux the Caryatic (a form of dance which is
taught in the Lacedaemonian town of Caryae), will do nothing without the
accompaniment of the Muses: on the field of battle their feet keep time
to the flute's measured notes, and those notes are the signal for their
onset. Music and rhythm ever led them on to victory. To this day you may
see their young men dividing their attention between dance and drill;
when wrestling and boxing are over, their exercise concludes with the
dance. A flute-player sits in their midst, beating time with his foot,
while they file past and perform their various movements in rhythmic
sequence, the military evolutions being followed by dances, such as
Dionysus and Aphrodite love. Hence the song they sing is an invitation to
Aphrodite and the Loves to join in their dance and revel; while the other
(I should have said that they have two songs) contains instructions to
the dancers: 'Forward, lads: foot it lightly: reel it bravely' (i. e.
dance actively). It is the same with the chain dance, which is performed
by men and girls together, dancing alternately, so as to suggest the
alternating beads of a necklace. A youth leads off the dance: his active
steps are such as will hereafter be of use to him on the field of battle:
a maiden follows, with the modest movements that befit her sex; manly
vigour, maidenly reserve,--these are the beads of the necklace.
Similarly, their Gymnopaedia is but another form of dance.

You have read your Homer; so that I need say nothing of the Shield of
Achilles, with its choral dance, modelled on that which Daedalus designed
for Ariadne; nor of the two dancers ('tumblers,' he calls them) there
represented as leading the dance; nor again of the 'whirling dance of
youth,' so beautifully wrought thereon by Hephaestus. As to the
Phaeacians, living as they did in the lap of luxury, nothing is more
natural than that _they_ should have rejoiced in the dance. Odysseus, we
find, is particularly struck with this: he gazes with admiration on the
'twinkling of their feet. ' In Thessaly, again, dancing was such a
prominent feature, that their rulers and generals were called 'Dancers-in-
chief,' as may be seen from the inscriptions on the statues of their great
men: 'Elected Prime Dancer,' we read; and again: 'This statue was erected
at the public expense to commemorate Ilation's well-danced victory. '

I need hardly observe that among the ancient mysteries not one is to be
found that does not include dancing. Orpheus and Musaeus, the best
dancers of their time, were the founders of these rites; and their
ordinances show the value they attached to rhythm and dance as elements
in religion. To illustrate this point would be to make the ceremonial
known to the uninitiated: but so much is matter of common knowledge, that
persons who divulge the mysteries are popularly spoken of as 'dancing
them out. ' In Delos, not even sacrifice could be offered without dance
and musical accompaniment. Choirs of boys gathered and performed their
dance to the sound of flute and lyre, and the best of them were chosen to
act characters; the songs written for these occasions were known as
chorales; and the ancient lyric poetry abounded in such compositions.

But I need not confine myself to the Greeks. The Indians, when they rise
to offer their morning salutation to the Sun, do not consider it enough
to kiss their hands after the Greek fashion; turning to the East, they
silently greet the God with movements that are designed to represent his
own course through the heavens; and with this substitute for our prayers
and sacrifices and choral celebrations they seek his favour at the
beginning of every day and at its close. The Ethiopians go further, and
dance even while they fight; the shaft an Ethiopian draws from that
arrow-crown that serves him in place of a quiver will never be discharged
before he has intimidated his enemy with the threatening gestures of the
war-dance.

Having dealt with India and Ethiopia, let us now consider the neighbouring
country of Egypt. If I am not mistaken, the Egyptian Proteus of ancient
legend is no other than a dancer, whose mimetic skill enables him to adapt
himself to every character: in the activity of his movements, he is liquid
as water, rapid as fire; he is the raging lion, the savage panther, the
trembling bough; he is what he will. The legend takes these data, and
gives them a supernatural turn,--for mimicry substituting metamorphosis.
Our modern pantomimes have the same gift, and Proteus himself sometimes
appears as the subject of their rapid transformations. And it may be
conjectured that in that versatile lady Empusa we have but another artist
of the same kind, mythologically treated.

Our attention is next claimed by the Roman dance of the Salii, a
priesthood drawn from the noblest families; the dance is performed in
honour of Mars, the most warlike of the Gods, and is of a particularly
solemn and sacred character. According to a Bithynian legend, which
agrees well with this Italian institution, Priapus, a war-like divinity
(probably one of the Titans, or of the Idaean Dactyls, whose profession
it was to teach the use of arms), was entrusted by Hera with the care of
her son Ares, who even in childhood was remarkable for his courage and
ferocity. Priapus would not put weapons into his hands till he had turned
him out a perfect dancer; and he was rewarded by Hera with a tenth part
of all Ares's spoils. As to the rites of Dionysus, you know, without my
telling you, that they consisted in dancing from beginning to end. Of the
three main types of dance, the cordax, the sicinnis, and the emmelia,
each was the invention and bore the name of one of the Satyrs, his
followers. Assisted by this art, and accompanied by these revellers, he
conquered Tyrrhenians, Indians, Lydians, dancing those warlike tribes
into submission.

Then beware, my enlightened friend, of the guilt of sacrilege. Will you
attack the holy mystic art in which so many Gods delight; by which their
worshippers do them honour; which affords so much pleasure, so much
useful instruction? To return once more to the poets: when I think of
your affection for Homer and Hesiod, I am amazed to find you disputing
the preeminence they assign to the dance. Homer, in enumerating all that
is sweetest and best, mentions sleep, love, song, and dance; but of these
dance alone is 'faultless. ' He testifies, moreover, to the 'sweetness' of
song: now our art includes 'sweet song' as well as the 'faultless dance'
which you take upon you to censure. Again, in another passage we read:

To one the God hath given warlike deeds:
But to another dance and lovely song.

And lovely indeed is the song that accompanies the dance; it is the Gods'
best gift. Homer seems to divide all things under the two heads of war
and peace; and among the things of peace he singles out these two as the
best counterpart to the things of war. Hesiod, not speaking from hearsay,
but coming fresh from the sight of the Muses' morning dance, has this
high tribute to them in the beginning of his poem:

Their dainty feet round the dark waters dance,

about the altar of Zeus. --My dear sir, your onslaught upon the dance is
little short of blasphemy.

Socrates--that wisest of men, if we may accept the judgement of the
Pythian oracle--not only approved of dancing, but made a careful study of
it; and, in his zeal for grace and elegance, for harmonious movement and
carriage of the body, thought it no shame, reverend sage that he was, to
rank this among the most important branches of learning. And well might
he have an enthusiasm for dancing, who scrupled not to study the humblest
arts; who frequented the schools of the flute-girls, and could stoop to
learn wisdom from the mouth of an Aspasia. Yet in his days the art was in
its infancy, its beauties undeveloped. Had Socrates seen the artists who
have made modern Pantomime what it is, he would assuredly have given it
his exclusive attention, and assigned it the first place in the education
of youth.

I think you forget, when you advocate the claims of tragedy and comedy,
that each of them has its own peculiar form of dance; tragedy its
emmelia, comedy its cordax, supplemented occasionally by the sicinnis.
You began by asserting the superiority of tragedy, of comedy, and of the
periodic performances on flute and lyre, which you pronounce to be
respectable, because they are included in public competitions. Let us
take each of these and compare its merits with those of dancing. The
flute and the lyre, to be sure, we might leave out of the discussion, as
these have their part to play in the dance.

In forming our estimate of tragedy, let us first consider its externals--
the hideous, appalling spectacle that the actor presents. His high boots
raise him up out of all proportion; his head is hidden under an enormous
mask; his huge mouth gapes upon the audience as if he would swallow them;
to say nothing of the chest-pads and stomach-pads with which he contrives
to give himself an artificial corpulence, lest his deficiency in this
respect should emphasize his disproportionate height. And in the middle
of it all is the actor, shouting away, now high, now low,--_chanting_ his
iambics as often as not; could anything be more revolting than this sing-
song recitation of tragic woes? The actor is a mouthpiece: that is his
sole responsibility;--the poet has seen to the rest, ages since. From an
Andromache or a Hecuba, one can endure recitative: but when Heracles
himself comes upon the stage, and so far forgets himself, and the respect
due to the lion-skin and club that he carries, as to deliver a solo, no
reasonable person can deny that such a performance is in execrable taste.
Then again, your objection to dancing--that men act women's parts--is
equally applicable to tragedy and comedy, in which indeed there are more
women than men.

By comedy, the absurdity of the masks--of a Davus, for instance, or a
Tibius, or a cook--is actually claimed as one of its attractions. On the
other hand, I need not tell you how decent, how seemly, is the dancer's
attire; any one who is not blind can see that for himself. His very mask
is elegant, and well adapted to his part; there is no gaping here; the
lips are closed, for the dancer has plenty of other voices at his
service. In old days, dancer and singer were one: but the violent
exercise caused shortness of breath; the song suffered for it, and it was
found advisable to have the singing done independently.

As to the subjects treated, they are the same for both, Pantomime
differing from tragedy only in the infinite variety of its plots, and in
the superior ingenuity and learning displayed in them. Dancing may not be
included in our public competitions; but the reason is that the stewards
regard it as a matter too high and solemn to be subjected to criticism. I
forbear to add that in one Italian city--the greatest of the Chalcidian
name--a special lustre has been added to the public games by the
introduction of a dancing competition.

And now, before I proceed further, I wish to offer an explanation of
themany omissions I have made, which might otherwise be attributed to
ignorance. I am well aware that the subject has already been dealt with
by a number of writers, who have chiefly occupied themselves with a
description of the various forms of dance, and a catalogue of their
names, their characters, and their inventors; and this they regard as a
proof of erudition. Such work I leave to the ambition of dullards and
pedants, as foreign to my own purpose. I would have you observe, and bear
in mind, that I do not propose to make a complete history of the art of
dancing; nor is it my object to enumerate the names of dances, except so
far as I have already done, in handling a few of the principal types: on
the contrary, I am chiefly concerned with pointing out the profit and
pleasure to be derived from modern Pantomime, which did not begin to take
its present admirable form in ancient days, but only in the time of
Augustus, or thereabouts. In those earlier times we have but the
beginnings of the art; the tree is taking root; the flower and the fruit
have reached their perfection only in our own day, and it is with these
that I have to do. The tongs-dance, the crane-dance, and others I pass
over because they are alien to my subject; similarly, if I have said
nothing of the Phrygian dance,--that riotous convivial fling, which was
performed by energetic yokels to the piping of a flute-girl, and which
still prevails in country districts,--I have omitted it not from
ignorance, but because it has no connexion with the Pantomime of to-day.
I have the authority of Plato, in his _Laws_, for approving some
forms of dance and rejecting others; he there examines the dance from the
two points of view of pleasure and utility, banishes those forms that are
unseemly, and selects others for his recommendation.

Of dancing then, in the strict sense of the word, I have said enough. To
enlarge further upon its history would be pedantic. And now I come to the
pantomime. What must be his qualifications? what his previous training?
what his studies? what his subsidiary accomplishments? You will find that
his is no easy profession, nor lightly to be undertaken; requiring as it
does the highest standard of culture in all its branches, and involving a
knowledge not of music only, but of rhythm and metre, and above all of
your beloved philosophy, both natural and moral, the subtleties of
dialectic alone being rejected as serving no useful purpose. Rhetoric,
too, in so far as that art is concerned with the exposition of human
character and human passions, claims a share of its attention. Nor can it
dispense with the painter's and the sculptor's arts; in its close
observance of the harmonious proportions that these teach, it is the
equal of an Apelles or a Phidias. But above all Mnemosyne, and her
daughter Polyhymnia, must be propitiated by an art that would remember
all things. Like Calchas in Homer, the pantomime must know all 'that is,
that was, that shall be'; nothing must escape his ever ready memory.
Faithfully to represent his subject, adequately to express his own
conceptions, to make plain all that might be obscure;--these are the
first essentials for the pantomime, to whom no higher compliment could be
paid than Thucydides's tribute to Pericles, who, he says, 'could not only
conceive a wise policy, but render it intelligible to his hearers'; the
intelligibility, in the present case, depending on clearness of
gesticulation.

For his materials, he must draw continually, as I have said, upon his
unfailing memory of ancient story; and memory must be backed by taste and
judgement. He must know the history of the world, from the time when it
first emerged from Chaos down to the days of Egyptian Cleopatra. These
limitations we will concede to the pantomime's wide field of knowledge;
but within them he must be familiar with every detail:--the mutilation of
Uranus, the origin of Aphrodite, the battle of Titans, the birth of Zeus,
Rhea's deception, her substitution of a stone for her child, the binding
of Cronus, the partition of the world between the three brothers. Again,
the revolt of the Giants, Prometheus's theft of fire, his creation of
mankind, and the punishment that followed; the might of Eros and of
Anteros, the wanderings of the island Delos, the travail of Leto, the
Python's destruction, the evil design of Tityus, the flight of eagles,
whereby the earth's centre was discovered. He must know of Deucalion, in
whose days the whole world suffered shipwreck, of that single chest
wherein were preserved the remnants of the human race, of the new
generation born of stones; of the rending of Iacchus, the guile of Hera,
the fiery death of Semele, the double birth of Dionysus; of Athene and
Hephaestus and Erichthonius, of the strife for the possession of Athens,
of Halirrhothius and that first trial on the Areopagus, and all the
legendary lore of Attica. Above all, the wanderings of Demeter, the
finding of Persephone, the hospitality of Celeus; Triptolemus's plough,
Icarius's vineyard, and the sad end of Erigone; the tale of Boreas and
Orithyia, of Theseus, and of Aegeus; of Medea in Greece, and of her
flight thereafter into Persia, and of Erechtheus's daughters and
Pandion's, and all that they did and suffered in Thrace. Acamas, and
Phyllis, and that first rape of Helen, and the expedition of Castor and
Pollux against Athens, and the fate of Hippolytus, and the return of the
Heraclids,--all these may fairly be included in the Athenian mythology,
from the vast bulk of which I select only these few examples.

Then in Megara we have Nisus, his daughter Scylla, and his purple lock;
the invasion of Minos, and his ingratitude towards his benefactress. Then
we come to Cithaeron, and the story of the Thebans, and of the race of
Labdacus; the settlement of Cadmus on the spot where the cow rested, the
dragon's teeth from which the Thebans sprang up, the transformation of
Cadmus into a serpent, the building of the walls of Thebes to the sound
of Amphion's lyre, the subsequent madness of the builder, the boast of
Niobe his wife, her silent grief; Pentheus, Actaeon, Oedipus, Heracles;
his labours and slaughter of his children.

Corinth, again, abounds in legends: of Glauce and of Creon; in earlier
days, of Bellerophon and Stheneboea, and of the strife between Posidon
and the Sun; and, later, of the frenzy of Athamas, of Nephele's children
and their flight through the air on the ram's back, and of the
deification of Ino and Melicertes. Next comes the story of Pelops's line,
of all that befell in Mycenae, and before Mycenae was; of Inachus and Io
and Argus her guardian; of Atreus and Thyestes and Aerope, of the golden
ram and the marriage of Pelopeia, the murder of Agamemnon and the
punishment of Clytemnestra; and before their days, the expedition of the
Seven against Thebes, the reception of the fugitives Tydeus and Polynices
by their father-in-law Adrastus; the oracle that foretold their fate, the
unburied slain, the death of Antigone, and that of Menoeceus.

Nor is any story more essential to the pantomime's purpose than that of
Hypsipyle and Archemorus in Nemea; and, in older days, the imprisonment
of Danae, the begetting of Perseus, his enterprise against the Gorgons;
and connected therewith is the Ethiopian narrative of Cassiopea, and
Cepheus, and Andromeda, all of whom the belief of later generations has
placed among the stars. To these must be added the ancient legend of
Aegyptus and Danaus, and of that guilty wedding-night.

Lacedaemon, too, supplies him with many similar subjects: Hyacinth, and
his rival lovers, Zephyr and Apollo, and the quoit that slew him, the
flower that sprang up from his blood, and the inscription of woe thereon;
the raising of Tyndareus from the dead, and the consequent wrath of
Zeusagainst Asclepius; again, the reception of Paris by Menelaus, and the
rape of Helen, the sequel to his award of the golden apple. For the
Spartan mythology must be held to include that of Troy, in all its
abundance and variety.