1 recover their proper disposition and condition, while others again by their violent ignorance and excessive love of pleasure are carried into the bodies of animals; for one by weakness of reasoning power, and slowness of contemplation, is impelled by the practical element in him to generation, while another, lacking an instrument to satisfy his licentiousness, desires to gratify his passions immediately, and to get that gratification through the medium of the body; for here there is no real fruition, but only an imperfect shadow and dream of incomplete pleasure.' After he had said this, Thespesius' kinsman hurried him at great speed through immense space, as it seemed to him, though he travelled as easily and straight as if he were carried on the wings of the sun's rays. At last he got to an extensive and bottomless abyss, where his strength left him, as he found was the case with the other souls there : for keeping together and making swoops, like birds, they flitted all round the abyss, but did not venture to pass over it. To internal view it resembled the caverns of Bacchus, being beautiful throughout with trees and green foliage and flowers of all kinds, and it breathed a soft and gentle air, laden with scents marvellously pleasant, and producing the effect that wine does on those who are topers; for the souls were elevated by its fragrance, and gay and blithe with one another: and the whole spot was full of mirth and laughter, and such songs as emanate from gaiety and enjoyment. And Thespesius' kinsman told him that this was the way Dionysus went up to heaven by, and by which he afterwards took up Semele, and it was called the place of Oblivion. But he would not let Thespesius stay there, much as he wished, but forcibly dragged him away, instructing and telling him that the intellect was melted and moistened by pleasure, and that the irrational and corporeal element being watered and made flesh stirs up the memory of the body, from which comes a yearning and strong desire for generation, so called from being an inclination to the earth, when the soul is weighed down with moisture. 1 Reading φιληδονίας ἰσχὺς with Reiske. • Reading διαπεποικιλμένον ὄν with Wyttenbach. 3 A paronomasia on γένεσις as if ἐπὶ γὴν νεῦσις. We cannot English it. Next Thespesius travelled as far in another direction, and seemed to see a great crater into which several rivers emptied themselves, one whiter than the foam of the sea or snow, another like the purple of the rainbow, and others of various hues whose brightness was apparent at some distance, but when he got nearer the air became thinner and the colours grew dim, and the crater lost all its gay colours but white. And he saw three genii sitting together in a triangular position, mixing the rivers together in certain proportions. Then the guide of Thespesius' soul told him, that Orpheus got as far as here, when he came in quest of the soul of his wife,' and from not exactly remembering what he had seen spread a false report among mankind, that the oracle at Delphi was common to Apollo and Night, though Apollo had no communion with Night: but this, pursued the guide, is an oracle common to Night and the Moon, that utters forth its oracular knowledge in no particular part of the world, nor has it any particular seat, but wanders about everywhere in men's dreams and visions. Hence, as you see, dreams receive and disseminate a mixture2 of simple truth with deceit and error. But the oracle of Apollo you do not know, nor can you see it, for the earthiness of the soul does not suffer it to soar upwards, but keeps it down in dependence on the body. And taking him nearer his guide tried to show him the light from the tripod, which, as he said, shone as far as Parnassus through the bosom of Themis, but though he desired to see it he could not for its brightness, but as he passed by he heard the shrill voice of a woman speaking in verse several things, among others, he thought, telling the time of his death. That, said the genius, was the voice of the Sibyl, who sang about the future as she was being borne about in the Orb of the moon. Though desirous then to hear more, he was conveyed into another direction by the violent motion of the moon, as if he had been in the eddies of a whirlpool, so that he heard very little more, only a prophecy about Mt. Vesuvius and that Dicæarchia3 would be destroyed by fire, and a short piece about the 1 Eurydice. 2μyvýμevov, Turn. et Bong.," Reiske. Surely the right reading. 3 Latin Puteoli. Emperor then reigning,' that "though he was good he would lose his empire through sickness." After this Thespesius and his guide turned to see those that were undergoing punishment. And at first they saw only distressing and pitiable sights, but after that, Thespesius, little expecting it, found himself among his friends and acquaintances and kinsfolk who were being punished, and undergoing dreadful sufferings and hideous and bitter tortures, and who wept and wailed to him. And at last he descried his father coming up out of a certain gulf covered with marks and scars, stretching out his hands, and not allowed to keep silence, but compelled by those that presided over his torture to confess that he had been an accursed wretch and poisoned some strangers that had gold, and during his lifetime had escaped the detection of everybody; but had been found out here, and his guilt brought home to him, for which he had already suffered much, and was being dragged on to suffer more. So great was his consternation and fear that he did not dare to intercede or beg for his father's release, but wishing to turn and flee he could no longer see his gentle and kind guide, but he was thrust forward by some persons horrible to look at, as if some dire necessity compelled him to go through with the business, and saw that the shades of those that had been notorious criminals and punished in their life-time were not so severely tortured here or like the others, but had an incomplete though toilsome punishment for their irrational passions. Whereas those who under the mask and show of virtue had lived all their lives in undetected vice were forced by their torturers with labour and pain to turn their souls inside out, unnaturally wriggling and writhing about, like the sea-scolopendras who, when they have swallowed the hook, turn themselves inside out; but some of them their torturers flayed and crimped so as to show their various inward vices which were only skinned over, which were deep in their soul the 1 2 Vespasian. See Suetonius, “Vespasian,” ch. 24, as to the particulars of his death. 2 The reading is very doubtful. I have followed Wyttenbach in reading τριβομένην τριβὴν ἀτελῆ. 3 Such as that of the Danaides. So Wyttenbach. principal part of man. And he said he saw other souls, like snakes two or three or even more twined together, devouring one another in malignity and malevolence for what they had suffered or done in life. He said also that there were several lakes running parallel, one of boiling gold, another most cold of lead, another hard of iron, and several demons were standing by, like smiths, who lowered down and drew up by turns with instruments the souls of those whose criminality lay in insatiable cupidity. For when they were red-hot and transparent through their bath in the lake of gold, the demons thrust them into the lake of lead and dipped them in that; and when they got congealed in it and hard as hail, they dipped them into the lake of iron, and there they became wonderfully black, and broken and crushed by the hardness of the iron, and changed their appearance, and after that they were dipped again in the lake of gold, after suffering, he said, dreadful agony in all these changes of torment. But he said those souls suffered most piteously of all that, when they seemed to have escaped justice, were arrested again, and these were those whose crimes had been visited on their children or descendants. For whenever one of these latter happened to come up, he fell into a rage and cried out, and showed the marks of what he had suffered, and upbraided and pursued the soul of the parent, that wished to fly and hide himself but could not. For quickly did the ministers of torture pursue them, and hurry them back again to Justice,1 wailing all the while on account of their fore-knowledge of what their punishment would be. And to some of them he said many of their posterity clung at once, and just like bees or bats stuck to them, and squeaked and gibbered in their rage at the memory of what they had suffered owing to them. Last of all he saw the souls of those that were to come into the world a second time, forcibly moulded and transformed into various kinds of animals by artificers appointed for the very purpose with instruments and blows, who broke off all the limbs of some, and only wrenched off some of others, and polished others down or 1 Adopting the arrangement of Wyttenbach. annihilated them altogether, to fit them for other habits and modes of life. Among them he saw the soul of Nero tortured in other ways, and pierced with red-hot nails. And the artificers having taken it in hand and converted it into the semblance of a Pindaric viper, which gets its way to life by gnawing through its mother's womb, a great light, he said, suddenly shone, and a voice came out of the light, ordering them to change it into something milder, so they devised of it the animal that croaks about lakes and marshes, for he had been punished sufficiently for his crimes, and now deserved some favour at the hands of the gods, for he had freed Greece, the noblest nation of his subjects and the best-beloved of the gods. So much did Thespesius behold, but as he intended to return a horrible dread came upon him. For a woman, marvellous in appearance and size, took hold of him and said to him, "Come here that you may the better remember everything you have seen." And she was about to strike him with a red-hot iron pin, such as the encaustic painters use, when another woman prevented her; and he was suddenly sucked up, as through a pipe, by a strong and violent wind, and lit upon his own body, and woke up and found that he was close to his tomb.. . 2 AGAINST BORROWING MONEY. 4 § 1. Plato in his Laws does not permit neighbours to use one another's water, unless they have first dug for themselves as far as the clay, and reached ground that is unsuitable for a well. For clay, having a rich and compact nature, absorbs the water it receives, and does not let it pass through. But he allows people that cannot make a well of their own to use their neighbour's water, for the law ought to relieve necessity. Ought there not also to See Pausanius, vii. 17, for a sneaking kindness for Nero. See Athenæus, 687 B. * Page 844, A. B. C. 3 Reading did with Reiske. |