The Works of Lucian of Samosata — Volume 02 by of Samosata Lucian (young adult books to read .TXT) 📕

you like other men to a century at the outside. As for me, I have only been helping you to deduce results.

Her. No, no; it is just your way; you want to crow over me; you detest philosophy—I cannot tell why—and poke fun at philosophers.

Ly. Hermotimus, I cannot show what truth is, so well as wise people like you and your professor; but one thing I do know about it, and that is that it is not pleasant to the ear; falsehood is far more esteemed; it is prettier, and therefore pleasanter; while Truth, conscious of its purity, blurts out downright remarks, and offends people. Here is a case of it: even you are offended with me for having discovered (with your assistance) how this matter really stands, and shown that our common object is hard of attainment. Suppose you had been in love with a statue and hoped to win it, under the impression that it was human, and I had realized that it was only bronze or marble, and given you a friendly warning that your passion was hopeless—you might just as well have thought I was your enemy then, because I would not leave you a prey to extravagant and impracticable delusions.

Her. Well, well; are we to give up philosophy, then, and idle our lives away like the common herd?

Ly. What have I said to justify that? My point is not that we are to give up philosophy, but this: whereas we are to pursue philosophy, and whereas there are many roads, each professing to lead to philosophy and Virtue, and whereas it is uncertain which of these is the true road, therefore the selection shall be made with care. Now we resolved that it was impossible out of many offers to choose the best, unless a man should try all in turn; and then the process of trial was found to be long. What do you propose?—It is the old question again. To follow and join philosophic forces with whomsoever you first fall in with, and let him thank Fortune for his proselyte?

Her. What is the good of answering your questions? You say no one can judge for himself, unless he can devote the life of a phoenix to going round experimenting; and on the other hand you refuse to trust either previous experience or the multitude of favourable testimony.

Ly. Where is your multitude, with knowledge and experience of all? Never mind the multitude; one man who answers the description will do for me. But if you mean the people who do not know, their mere numbers will never persuade me, as long as they pronounce upon all from knowledge of, at the most, one.

Her. Are you the only man who has found the truth, and are all the people who go in for philosophy fools?

Ly. You wrong me, Hermotimus, when you imply that I put myself above other people, or rank myself at all with those who know; you forget what I said; I never claimed to know the truth better than others, only confessed that I was as ignorant of it as every one else.

Her. Well, but, Lycinus, it may be all very well to insist on going the round, testing the various statements, and eschewing any other method of choice; but it is ridiculous to spend so many years on each experiment, as though there were no such thing as judging from samples. That device seems to me quite simple, and economical of time. There is a story that some sculptor, Phidias, I think, seeing a single claw, calculated from it the size of the lion, if it were modelled proportionally. So, if some one were to let you see a man's hand, keeping the rest of his body concealed, you would know at once that what was behind was a man, without seeing his whole body. Well, it is easy to find out in a few hours the essential points of the various doctrines, and, for selecting the best, these will suffice, without any of your scrupulous exacting investigation.

Ly. Upon my word, how confident you are in your faculty of divining the whole from the parts! and yet I remember being told just the opposite—that knowledge of the whole includes that of the parts, but not vice versa. Well, but tell me; when Phidias saw the claw, would he ever have known it for a lion's, if he had never seen a lion? Could you have said the hand was a man's, if you had never known or seen a man? Why are you dumb? Let me make the only possible answer for you—that you could not; I am afraid Phidias has modelled his lion all for nothing; for it proves to be neither here nor there. What resemblance is there? What enabled you and Phidias to recognize the parts was just your knowledge of the wholes—the lion and the man. But in philosophy—the Stoic, for instance—how will the part reveal the other parts to you, or how can you conclude that they are beautiful? You do not know the whole to which the parts belong.

Then you say it is easy to hear in a few hours the essentials of all philosophy—meaning, I suppose, their principles and ends, their accounts of God and the soul, their views on the material and the immaterial, their respective identification of pleasure or goodness with the desirable and the Happy; well, it is easy—it is quite a trifle—to deliver an opinion after such a hearing; but really to know where the truth lies will be work, I suspect, not for a few hours, but for a good many days. If not, what can have induced them to enlarge on these rudiments to the tune of a hundred or a thousand volumes apiece? I imagine they only wanted to establish the truth of those few points which you thought so easy and intelligible. If you refuse to spend your time on a conscientious selection, after personal examination of each and all, in sum and in detail, it seems to me you will still want your soothsayer to choose the best for you. It would be a fine short cut, with no meanderings or wastings of time, if you sent for him, listened to the summaries, and killed a victim at the end of each; by indicating in its liver which is the philosophy for you, the God would save you a pack of troubles.

Or, if you like, I can suggest a still simpler way; you need not shed all this blood in sacrifice to any God, nor employ an expensive priest; put into an urn a set of tablets, each marked with a philosopher's name, and tell a boy (he must be quite young, and his parents both be living) to go to the urn and pick out whichever tablet his hand first touches; and live a philosopher ever after, of the school which then comes out triumphant.

Her. This is buffoonery, Lycinus; I should not have expected it of you. Now tell me, did you ever buy wine? in person, I mean.

Ly. Many a time.

Her. Well, did you go to every wine vault in town, one after another, tasting and comparing?

Ly. Certainly not.

Her. No; as soon as you find good sound stuff, you have only to get it sent home.

Ly. To be sure.

Her. And from that little taste you could have answered for the quality of the whole?

Ly. Yes.

Her. Now suppose you had gone to all the wine-merchants and said: I want to buy a pint of wine; I must ask you, gentlemen, to let me drink the whole of the cask which each of you has on tap; after that exhaustive sampling, I shall know which of you keeps the best wine, and is the man for my money. If you had talked like that, they might have laughed at you, and, if you persisted in worrying them, have tried how you liked water.

Ly. Yes; it would be no more than my deserts.

Her. Apply this to philosophy. What need to drink the whole cask, when you can judge the quality of the whole from one little taste?

Ly. What an adept at evasion you are, Hermotimus! How you slip through one's fingers! However, it is all the better this time; you fancied yourself out, but you have flopped into the net again.

Her. What do you mean?

Ly. You take a thing whose nature is self-evident and universally admitted, like wine, and argue from it to perfectly unlike things, whose nature is obscure and generally debated. In fact I cannot tell what analogy you find between philosophy and wine; there is just one, indeed: philosophers and wine-merchants both sell their wares, mostly resorting to adulteration, fraud, and false measures, in the process. But let us look into your real meaning. You say all the wine in a cask is of the same quality—which is perfectly reasonable; further, that any one who draws and tastes quite a small quantity will know at once the quality of the whole—of which the same may be said; I should never have thought of objecting. But mark what comes now: do philosophy and its professors (your own, for instance) give you every day the same remarks on the same subjects, or do they vary them? They vary them a great deal, friend; you would never have stuck to your master through your twenty years' wandering—quite a philosophic Odyssey—if he had always said the same thing; one hearing would have been enough.

Her. So it would.

Ly. How could you have known the whole of his doctrines from the first taste, then? They were not homogeneous, like the wine; novelty to-day, and novelty to-morrow on the top of it. Consequently, dear friend, short of drinking the whole cask, you might soak to no purpose; Providence seems to me to have hidden the philosophic Good right at the bottom, underneath the lees. So you will have to drain it dry, or you will never get to that nectar for which I know you have so long thirsted. According to your idea, it has such virtue that, could you once taste it and swallow the very least drop, you would straightway have perfect wisdom; so they say the Delphian prophetess is inspired by one draught of the sacred spring with answers for those who consult the oracle. But it seems not to be so; you have drunk more than half the cask; yet you told me you were only beginning yet.

Now see whether this is not a better analogy. You shall keep your merchant, and your cask; but the contents of the latter are not to be wine, but assorted seeds. On the top is wheat, next beans, then barley, below that lentils, then peas—and other kinds yet. You go to buy seeds, and he takes some wheat out of that layer, and puts it in your hand as a sample; now, could you tell by looking at that whether the peas were Sound, the lentils tender, and the beans full?

Her. Impossible.

Ly. No more can you tell the quality of a philosophy from the first statements of its professor; it is not uniform, like the wine to which you compared it, claiming that it must resemble the sample glass; it is heterogeneous, and it had better not be cursorily tested. If you buy bad wine, the loss is limited to a few pence; but to rot with the common herd (in your own words) is not so light a loss. Moreover, your man who wants to drink up the cask as a preliminary to buying a pint will injure the merchant, with his dubious sampling; but philosophy knows no such danger; you may drink your fill, but this cask grows no emptier, and its owner suffers no loss. It is cut and come again here; we have the converse of the Danaids' cask; that would not hold what was put into it; it ran straight through; but here, the more you take away, the more remains.

And I have another similar remark to make about these specimen drops of philosophy. Do not fancy I am libelling it, if I say it is like hemlock, aconite, or other deadly poison. Those too, though they have death in them, will not kill if a man scrapes off the tiniest particle with the edge of his nail and tastes it; if they are not taken in the right quantity, the right manner, and the right vehicle, the taker will not die; you were wrong in claiming that the least possible quantity is enough to base a generalization on.

Her. Oh, have it your own way, Lycinus. Well