Philothea. Lydia Maria Child

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СКАЧАТЬ introductions, was interrupted by an Ethiopian boy, who, at a signal from Tithonus, emerged from behind the columns, and kneeling, presented to Aspasia a beautiful box of ivory, inlaid with gold, filled with the choicest perfumes. The lady acknowledged the costly offering by a gracious smile, and a low bend of the head toward the giver.

      The ivory was wrought with exquisite skill, representing the imaginary forms of the constellations, studded with golden stars. The whole rested on a golden image of Atlas, bending beneath the weight. The box was passed from hand to hand, and excited universal admiration.

      "Were these figures carved by an artist of your own country?" asked Phidias.

      With a smile, Tithonus replied, "You ask the question because you see a Grecian spirit in those forms. They were indeed fashioned by an Ethiopian; but one who had long resided in Athens."

      "There is truly a freedom and variety in these figures, which I have rarely seen even in Greece," rejoined Phidias; "and I have never met with those characteristics in Ethiopian or Egyptian workmanship."

      "They belong not to the genius of those countries," answered Tithonus: "Philosophy and the arts are but a manifestation of the intelligible ideas that move the public mind; and thus they become visible images of the nations whence they emanate. The philosophy of the East is misty and vast—with a gleam of truth here and there, resting like sunlight on the edge of a dark and mighty cloud. Hence, our architecture and statuary is massive and of immense proportions. Greece is free—therefore she has a philosopher, who sees that every idea must have a form, and in every form discovers its appropriate life. And because philosophy has perceived that the principle of vitality and beauty flows from the divine mind into each and every earthly thing, therefore Greece has a sculptor, who can mould his thoughts into marble forms, from which the free grandeur of the soul emanates like a perpetual presence." As he spoke, he bowed low to Plato and Phidias.

      "The gigantic statues of Sicily have fair proportions," said Plato; "and they have life; but it is life in deep repose. There is the vastness of eternity, without the activity of time."

      "The most ancient statuary of all nations is an image of death; not of sleeping energy," observed Aspasia. "The arms adhere rigidly to the sides, the feet form one block; and even in the face, the divine ideal seems struggling hard to enter the reluctant form. But thanks to Pygmalion of Cyprus, we now have the visible impress of every passion carved in stone. The spirit of beauty now flows freely into the harmonious proportions, even as the oracle is filled by the inspiration of the god. Now the foot bounds from the pedestal, the finger points to the stars, and life breathes from every limb. But in good time the Lybian pipe warns us that the feast is ready. We must not soar too far above the earth, while she offers us the rich treasures of her fruit-trees and vines."

      "Yet it is ever thus, when Plato is with us," exclaimed Pericles. "He walks with his head among the stars—and, by a magic influence, we rise to his elevation, until we perceive the shadows of majestic worlds, known in their reality only to the gods. As the approach of Phœbus fills the priestess with prophecy, so does this son of Phœbus impart something of his own eloquence to all who come within its power."

      "You speak truly, O Pericles," replied Tithonus; "but it is a truth felt only by those who are in some measure worthy to receive it. Aspasia said wisely, that the spirit of beauty flows in, only where the proportions are harmonious. The gods are ever with us, but few feel the presence of the gods."

      Philothea, speaking in a low tone to Eudora, added, "And Plato rejoices in their glorious presence, not only because he walks with his head among the stars, but because he carries in his heart a blessing for every little child."

      These words, though spoken almost in a whisper, reached the ear of the philosopher himself; and he turned toward the lovely speaker with a beaming glance, which distinctly told that his choicest blessings were bestowed upon spirits pure and gentle as her own.

      Thus conversing, the guests passed between the marble columns, and entered that part of the room where the banquet was prepared. Aspasia filled a golden basket with Athenian olives, Phœnician dates, and almonds of Naxos, and whispering a brief invocation, placed it on a small altar, before an ivory image of Demeter, which stood in the midst of the table. Seats covered with crimson cloth were arranged at the end of the couches, for the accommodation of women; but the men reclined in Asiatic fashion, while beautiful damsels sprinkled perfumes on their heads, and offered water for their hands in vases of silver.

      In choosing one to preside over the festivities of the evening, the lot fell upon Tithonus; but he gracefully declined the office, saying it properly belonged to an Athenian.

      "Then I must insist that you appoint your successor," said Aspasia.

      "Your command partakes little of the democracy of Athenian institutions," answered he, smiling; "but I obey it cheerfully; and will, as most fitting, crown the wisest." He arose, as he spoke, and reverently placed the chaplet on the head of Plato.

      "I will transfer it to the most beautiful," rejoined the philosopher; and he attempted to place the garland on the brow of Alcibiades. But the young man prevented him, and exclaimed, "Nay—according to your own doctrines, O admirable Plato, wisdom should wear the crown; since beauty is but its outward form."

      Thus urged, Plato accepted the honours of the banquet; and taking a handful of garlands from the golden urn on which they were suspended, he proceeded to crown the guests. He first placed upon Aspasia's head a wreath of bright and variegated flowers, among which the rose and the myrtle were most conspicuous. Upon Hipparete he bestowed a coronal of violets, regarded by the proud Athenians as their own peculiar flower. Philothea received a crown of pure white lilies.

      Aspasia, observing this, exclaimed, "Tell me, O Plato, how you knew that wreath, above all the others, was woven for the grand-daughter of Anaxagoras?"

      "When I hear a note of music, can I not at once strike its chord?" answered the philosopher: "Even as surely is there an everlasting harmony between the soul of man and the visible forms of creation. If there were no innocent hearts, there would be no white lilies."

      A shadow passed over Aspasia's expressive countenance; for she was aware that her own brilliant wreath contained not one purely white blossom. But her features had been well-trained to conceal her sentiments; and her usual vivacity instantly returned.

      The remainder of the garlands were bestowed so rapidly, that there seemed scarcely time for deliberate choice; yet Pericles wore the oak leaves sacred to Zeus; and the laurel and olive of Phœbus rested on the brow of Phidias.

      A half mischievous smile played round Aspasia's lips, when she saw the wreath of ivy and grape leaves placed on the head of Alcibiades. "Son of Aristo," she exclaimed, "the Phœnician Magii have given you good skill in divination. You have bestowed every garland appropriately."

      "It needed little magic," replied Plato, "to know that the oaken leaves belonged to one whose eloquence is so often called Olympian; or that the laurel was due to him who fashioned Pallas Parthenia; and Alcibiades would no doubt contend boldly with any man who professed to worship the god of vineyards with more zeal than himself."

      The gay Athenian answered this challenge by singing part of an Anacreontic ode, often repeated during the festivities of the Dionysia:

      "To-day I'll haste to quaff my wine,

       As if to-morrow ne'er should shine;

       But if to-morrow comes, why then—

       I'll haste to quaff my wine again.

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