Silanus the Christian. Edwin Abbott Abbott

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СКАЧАТЬ replied Arrian; “but I see, reading on, that he puts into the mouth of Socrates an entirely different saying about Anytus, after the condemnation. Let me see the Plato.” Taking it from my hand, he observed, “Our Master, Epictetus, who is continually quoting these words of Plato’s, never quotes them exactly. ‘Anytus and Meletus may kill me but they cannot hurt me’—that is always his condensed version. But you see it is not Plato’s, Plato’s is much longer.”

      So the conversation strayed away in a literary direction. We talked a great deal—without much knowledge, at least on my part—about oral tradition. I remarked on the possibilities in it of astonishing divergences and distortions of doctrine—“unless,” said I, as I rose up to go, “it happens, by good fortune, to be taken down at the time by an honest fellow like you, who loves his teacher, but loves the truth more, so that he just sets down what he hears, as he hears it.” “I do my best,” said Arrian; “but if it were not nearly midnight, I could shew you that even my best is not always good enough. I suspect that such sayings of our Master as become most current will be very variously reported a hundred years hence.”

      “Good-night,” said I, and was opening the door to depart, when it flashed upon me that all this time, although we had been discussing Socrates, and assuming a resemblance between him and our Master, we had said nothing about that great doctrine in the profession of which Socrates breathed his last—prescribing a sacrifice to Æsculapius as though death were the beginning of a higher life—I mean the immortality of the soul. “I will not stay now,” said I, “but we have not said a word about Epictetus’s doctrine concerning the immortality of the soul; could you lend me some of your notes about it?” “He seldom speaks of it,” replied my friend; “when he does, it is not always easy to distinguish between metaphor and not-metaphor. My notes, so far, do not quite satisfy me that I have done him justice. He is likely to touch on it in the next lecture or soon after. I should prefer you to hear for yourself what he says.”

      “One more question,” said I. “Did our Master ever, in your hearing, refer to that last strange saying of Socrates, ‘We owe a cock to Æsculapius’? Sometimes it seems to me the finest epigram in all Greek literature.” “Never,” replied Arrian. “He has never mentioned it either in my hearing, or in the hearing of those whom I have asked about it. And I have asked many.”

      Departing home I found myself almost at once forgetting our long literary discussion about oral tradition, in the larger and deeper question touched on in the last few minutes. Why should not Arrian have been able to “do justice” to Epictetus in this particular subject? Was it that our Teacher did not quite “do justice” to himself? Then I began to ask what Epictetus had meant precisely by such expressions as that men may become “fellow-banqueters” and even “fellow-rulers” with “the Gods.” “If God Himself is immortal, how,” said I, “can ‘God’s own son’ fail to be immortal also?”

      All through that night, even till near dawn, I was harassed with wild and wearying dreams. I travelled, wandering through wilderness after wilderness in quest of Socrates and nowhere finding him. Wherever I went I seemed to hear a strange monotonous cry that followed close behind me. Presently I heard a flapping of wings, and I knew that the sound was the crowing of the cock that was to be offered for Socrates to Æsculapius. Then it became a mocking, inarticulate, human voice striving to utter articulate speech. At last I heard distinctly, “If Zeus could have, he would have. If he could have, he would have. But he could not.”

CHAPTER IV

       SCAURUS ON EPICTETUS AND PAUL

       Table of Contents

      The cock was still crowing when I started out of my dream. It was not yet dawn but sleep was impossible. When Arrian called to accompany me to lecture, he found me in a fever and sent in a physician, by whose advice I stayed indoors for two or three days. During this enforced inaction, I resolved to write to my old friend Scaurus. Marcus Æmilius Scaurus—for that was his name in full—had been a friend of my father’s, years before I was born; and his advice had been largely the cause of my coming to Nicopolis. Scaurus had seen service; but for many years past he had devoted himself wholly to literature, not as a rhetorician, nor as a lover of the poets, but as “a practical historian,” so he called it. By this he meant to distinguish himself from what he called “ornamental historians.” “History,” he used to say, “contains truth in a well; and I like trying to draw it out.”

      For a man of nearly seventy, Scaurus was remarkably vigorous in mind and thought, with large stores of observation and learning, of a sort not common among Romans of good birth. His favourite motto was, “Quick to perceive, slow to believe.” I used to think he erred on the side of believing too little, and his friends used to call him Miso-mythus or “Myth-hater.” But over and over again, when I had ventured to discuss with him a matter of documentary evidence, I had found that his incredulity was justified; so that I had come to admit that there was some force in his protest, that he ought to be called, not “Myth-hater,” but “Truth-lover.”

      In the year after my fathers death, when I was wasting my time in Rome, and in danger of doing worse, Scaurus took me to task as befitted my father’s dearest friend—a cousin also of my mother, who had died while I was still an infant. He had long desired me to enter the army, and I should have done so but for illness. Now that my health was almost restored, he returned to his previous advice, but suggested that, for the present, I might spend a month or two with advantage in attending the lectures of Epictetus, of whom he knew something while he was in Rome, and about whom he had heard a good deal since. When I demurred, and told him that I had heard a good many philosophers and did not care for them, he replied, “Epictetus you will not find a common philosopher.” He pressed me and I yielded.

      Since my coming to Nicopolis, I had written once to tell him of my arrival, and to thank him for advising me to come to so admirable a teacher. But I had been too much absorbed in the teaching to enter into detail. Now, having leisure, and knowing his great interest in such subjects, I wrote to him even more fully than I have done for my readers above, sending him all my lecture notes; and I asked him what he judged to be the secret of Epictetus, which made him so different from other philosophers. Nor did I omit to tell him of my talk with Arrian about the Christians and their sacramentum.

Many days elapsed, and I had been attending lectures again for a long time, before his letter in reply reached Nicopolis; but I will set it down here, as also a second letter from him on the same subject. In the first, Scaurus expressed his satisfaction at my meeting with Arrian (whom he knew and described as an extremely sensible and promising young man, likely to get on). He added a hope that I would take precisely Arrian’s view of the advantage to be derived from philosophy. But a large part of his letter—much more than I could have wished—was occupied with our “wonderful discovery” (as he called it) that Plato and Xenophon disagreed in their versions of the Apologia of Socrates. On this he rallied us as mere babes in criticism, but, said he, not much more babyish than many professed critics, who cannot be made to understand that—outside poetry, and traditions learned by rote, and a few “aculeate sayings” (so he called them) of philosophers and great men—no two historians ever agree independently—he laid stress on “independently”—for twenty consecutive words, in recording a speech or dialogue. “I will not lay you a wager,” said he, “for it would be cheating you. But I will make you an offer. If you and Arrian, between you, can find twenty identical consecutive words of Socrates in the whole of Xenophon’s Memorabilia and Plato’s Dialogues, I will give you five hundred sesterces apiece[1]. Your failure (for fail you will) ought to strike you as all the more remarkable because both Plato and Xenophon tell us that Socrates used to describe himself as ‘always saying the same things about the same subjects.’ That one similar saying they have СКАЧАТЬ