Plutarch's Morals Part 42

And Nausithous leaving the s.p.a.cious Hyperia because of the proximity of the Cyclopes, and migrating to an island "far from all enterprising men,"[922] and living an unsocial life,

"Apart from men beside the stormy sea,"[923]

yet contrived to make the life of his citizens very pleasant. And the Cyclades were first inhabited by the sons of Minos, and afterwards by the sons of Codrus and Neleus, though foolish people now think they are punished if they are exiled to them. And yet what island used as a place of exile is not of larger extent than Scillus, where Xenophon after his military service saw a comfortable old age?[924] And the Academy, a small place bought for only 3,000 drachmae,[925] was the domicile of Plato and Xenocrates and Polemo, who taught and lived there all their lives, except one day every year, when Xenocrates went to Athens to grace the festival of Dionysus, so they said, and to see the new plays exhibited. And Theocritus of Chios twitted Aristotle with loving to live at the courts of Philip and Alexander, and preferring to dwell at the mouth of the Borborus to dwelling in the Academy. For there is a river near Pella that the Macedonians call Borborus. As to islands Homer seems to sing their praise, and recommend them to us as if on purpose, as

"She came to Lemnos, town of sacred Thoas;"[926]

and,

"What Lesbos has, the seat of the immortals;"[927]

and,

"He captured lofty Scyros, citadel Of Enyeus;"[928]

and,

"And those who from Dulichium came, and from The sacred islands called th' Echinades, That lie across the sea opposite Elis;"[929]

and of the ill.u.s.trious men that dwelt in islands he mentions aeolus the favourite of the G.o.ds, and Odysseus most wise, and Ajax most brave, and Alcinous most kind to strangers.

-- XI. When Zeno learned that the only s.h.i.+p he had left was with all its freight lost at sea, he said, "Fortune, you deal kindly with me, confining me to my threadbare cloak and the life of a philosopher." And a man not altogether silly, or madly in love with crowds, might, I think, not blame fortune for confining him in an island, but might even praise her for relieving him from weariness and anxiety, and wanderings in foreign countries, and perils by sea, and the uproar of the forum, and for giving him truly a secure, quiet, undistracted and private life, putting him as it were inside a circle in which everything necessary for him was contained. For what island has not a house, a promenade, a bath, and fish and hares for those who love fis.h.i.+ng and field-sports? And the greatest blessing, quiet, which others frequently pant for, you can freely enjoy.[930] And whereas in the world,[930] when men are playing at dice or otherwise enjoying the privacy of their homes, informers and busybodies hunt them up and pursue them from their houses and gardens in the suburbs, and drag them by force to the forum and court, in an island no one comes to bother one or dun one or to borrow money, or to beg one to be surety for him or canva.s.s for him: only one's best friends and intimates come to visit one out of good will and affection, and the rest of one's life is a sort of holy retirement to whoever wishes or has learnt to live the life of leisure. But he who thinks those happy who are always scouring the country, and pa.s.s most of their lives in inns and ferryboats, is like a person who thinks the planets happier than fixed stars. And yet every planet keeps its order, rolling in one sphere, as in an island. For, as Herac.l.i.tus says, the sun will never deviate from its bounds, for if it did, the Furies, who are the ministers of Justice, would find it out.

-- XII. Let us use such and similar language, my friend, and harp upon it, to those who are banished to an island, and are debarred all access with others

"By the sea waves, which many keep apart."[931]

But you who are not tied down to one spot, but only forbidden to live in one, have by that prohibition liberty to go to all others. Moreover to the considerations, I am not in office, or a member of the senate, or an umpire in the games, you may oppose these, I do not belong to any faction, I have no large sums to spend, I have not to dance attendance at the doors of the prefect, it is no odds to me who has got by lot the province, whether he is hot-tempered or an objectionable person. But just as Archilochus overlooked the fruitful fields and vineyards of Thasos, and abused that island as rocky and uneven, and said of it,

"It stands like donkey's chine crowned with wild forest,"

so we, fixing our eyes only on one aspect of exile, its inglorious state, overlook its freedom from cares, its leisure, its liberty. And yet people thought the kings of Persia happy, because they pa.s.sed their winter in Babylon, their summer in Media, and the pleasant season of spring at Susa. So can the exile be present at the Eleusinian mysteries, at the festival of Dionysus at Athens, at the Nemean games at Argos, at the Pythian games at Delphi, and can pa.s.s on and be a spectator of the Isthmian and Corinthian games, if he is fond of sight-seeing; and if not, he has leisure, can walk about, read, sleep without being disturbed, and can say like Diogenes, "Aristotle has to dine when Philip thinks fit, Diogenes can dine at any time he himself chooses," having no business, or magistrate, or prefect, to put him out of his general habits of living.

-- XIII. And so it is that you will find few of the wisest and most intelligent men buried in their own countries, but most (even without any compulsion) have themselves weighed anchor, and transferred their course, and removed, some to Athens, some from it. For who ever bestowed such encomium upon his country as Euripides did in the following lines?

"First we are not a race brought in from other parts, But are indigenous, when all other cities Are, draughts-men like, transferred from place to place, And are imported from elsewhere. And, lady, If it is not beside the mark to boast, We have above us a well-tempered sky, A climate not too hot, nor yet too cold.

And all the finest things in Greece or Asia We do procure as an attraction here."[932]

And yet the author of these lines went to Macedonia, and lived all the latter part of his life at the court of Archelaus. And of course you have heard the following epitaph;

"Here lies Euphorion's son, Athenian aeschylus, To whom death came in corn-producing Gela."

For he, like Simonides before him, went to Sicily. And many have changed the commencing words of Herodotus, "This is the setting forth of the history of Herodotus of Halicarna.s.sus" into "Herodotus of Thurii." For he migrated to Thurii, and partic.i.p.ated in that colony. As to the divine and sacred spirit of the Muses, the poet of the Trojan war, Homer, did not many cities claim him as theirs, because he did not cry up one city only? And Hospitable Zeus has many great honours.

-- XIV. And if anyone shall say that these pursued glory and honour, go to the philosophers, and their schools and lectures, consider those at the Lyceum, the Academy, the Porch, the Palladium, the Odeum. If you admire and prefer the Peripatetic school, Aristotle was a native of Stagira, Theophrastus of Eresus, Strato of Lampsacus, Glyco of Troas, Aristo of Ceos, Critolaus of Phaselis. If you prefer the Stoic school, Zeno was a native of Cittium, Cleanthes of a.s.sus, Chrysippus of Soli, Diogenes of Babylon, Antipater of Tarsus; and the Athenian Archidemus migrated to the country of the Parthians, and left at Babylon a succession of the Stoic school. Who exiled these men? n.o.body; it was their own pursuit of quiet, of which no one who is famous or powerful can get much at home, that made them teach us this by their practice, while they taught us other things by their precepts. And even nowadays most excellent and renowned persons live in strange lands, not in consequence of being expelled or banished, but at their own option, to avoid business and distracting cares, and the want of leisure which their own country would bring them. For it seems to me that the Muses aided our old writers to complete their finest and most esteemed works by calling in exile as a fellow-worker. Thus Thucydides the Athenian wrote the history of the war between the Peloponnesians and the Athenians in Thrace near the forest of Scapte, Xenophon wrote at Scillus in Elis, Philistus in Epirus, Timaeus of Tauromenium at Athens, Androtion of Athens at Megara, and Bacchylides the poet[933] in Peloponnesus. All these and many more, though exiled from their country, did not despair or give themselves up to dejection, but so happy was their disposition that they considered exile a resource given them by fortune, whereby they obtained universal fame after their deaths, whereas no memorial is left of those who were factious against them and banished them.

-- XV. He therefore is ridiculous who thinks that any ignominy attaches itself to exile. What say you? Was Diogenes without glory, whom Alexander saw basking in the sun, and stopped to ask if he wanted anything, and when he answered, "Nothing, but that you would get a little out of my light," Alexander, astonished at his spirit, said to his friends, "If I were not Alexander, I would be Diogenes." Was Camillus without glory when banished from Rome, of which he is now accounted the second founder? And indeed Themistocles did not lose by his exile the glory he had obtained among the Greeks, but he added to it among the barbarians, and there is no one so without honour, so ign.o.ble, who would prefer to be Leobates who indicted him rather than Themistocles the exile, or Clodius who banished Cicero rather than the banished one, or Aristophon the accuser rather than Timotheus who got driven by him from his country.

-- XVI. But since a good many are moved by the lines of Euripides, who seems to bring a strong indictment against exile, let us see what it is he says in each question and answer about it.

_Jocasta._ What is't to be an exile? Is it grievous?

_Polynices._ Most grievous, and in deed worse than in word.

_Jocasta._ What is its aspect? What is hard for exiles?

_Polynices._ This is the greatest, that they have no freedom.

_Jocasta._ This is a slave's life not to speak one's thoughts!

_Polynices._ Then one must put up with one's masters' follies.[934]

But this is not a right or true estimate.[935] For first of all, not to say out all one thinks is not the action of a slave but of a sensible man, in times and matters that require reticence and silence, as Euripides himself has said elsewhere better,

"Be silent where 'tis meet, speak where 'tis safe."

Then as for the follies of one's masters, one has to put up with them just as much in one's own country as in exile. Indeed, more frequently have the former reason to fear that the powerful in cities will act unjustly to them either through calumny or violence. But his greatest and absurdest error is that he takes away from exiles freedom of speech.

It is wonderful, if Theodorus had no freedom of speech, that when Lysimachus the king said to him, "Did not your country cast you out because of your character?" replied, "Yes, as Semele cast out Dionysus, when unable to bear him any longer." And when he showed him Telesphorus in a cage,[936] with his eyes scooped out, and his nose and ears and tongue cut off, and said to him, "This is how I treat those that act ill to me." * *[937] And had not Diogenes freedom of speech, who, when he visited Philip's camp just as he was on the eve of offering battle to the Greeks, and was taken before the king as a spy, told him he had come to see his insatiable folly, who was going shortly to stake his dominions and life on a mere die. And did not Hannibal the Carthaginian use freedom of speech to Antiochus, though he was an exile, and Antiochus a king? For as a favourable occasion presented itself he urged the king to attack the enemy, and when after sacrifice he reported that the entrails forbade it, Hannibal chided him and said, "You listen rather to what flesh tells you than to the instruction of a man of experience." Nor does exile deprive geometricians or grammarians of their freedom of speech, or prevent their discussing what they know and have learnt. Why should it then good and worthy men? It is meanness everywhere that stops a man's speech, ties and gags his tongue, and forces him to be silent. But what are the next lines of Euripides?

_Jocasta._ Hopes feed the hearts of exiles, so they say.

_Polynices._ Hopes have a flattering smile, but still delay.[938]

But this is an accusation against folly rather than exile. For it is not those who have learnt and know how to enjoy the present, but those who ever hang on the future, and hope after what they have not, that float as it were on hope as on a raft, though they never get beyond the walls.[939]

_Jocasta._ But did your father's friends do nothing for you?

_Polynices._ Be fortunate! Friends are no use in trouble.

_Jocasta._ Did not your good birth better your condition?

_Polynices._ 'Tis bad to want. Birth brought no bread to me.[940]

But it was ungrateful in Polynices thus to rail against exile as discrediting his good birth and robbing him of friends, for it was on account of his good birth that he was deemed worthy of a royal bride though an exile, and he came to fight supported by a band of friends and allies, a great force, as he himself admits a little later,

"Many of the princes of the Danai And from Mycenae are with me, bestowing A sad but necessary kindness on me."[941]

Nor was there any more justice in the lament of his mother:--

"I never lit for you the nuptial torch In marriage customary, nor did Ismenus Furnish you with the usual solemn bath."[942]

She ought to have been pleased and content to hear that her son dwelt in such a palace _as that at Argos_, and in lamenting that the nuptial torch was not lit, and that he had not had the usual bath in the river Ismenus, as though there was no water or fire at Argos for wedded people, she lays on exile the evils really caused by pride and stupidity.

-- XVII. But exile, you will say, is a matter of reproach. It may be among fools, who also jeer at the beggar, the bald man, the dwarf, aye, and even the stranger and resident alien. But those who are not carried away in that manner admire good men, whether they are poor, or strangers or exiles. Do we not see that all men adore the temple of Theseus as well as the Parthenon and Eleusinium? And yet Theseus was an exile from Athens, though it was owing to him that Athens is now inhabited, and he was banished from a city which he did not merely dwell in, but had himself built. And what glory is left to Eleusis, if we are ashamed of Eumolpus, who migrated from Thrace, and taught the Greeks (as he still teaches them) the mysteries? And who was the father of Codrus that reigned at Athens? Was it not Melanthus, an exile from Messene? And do you not praise the answer of Antisthenes to the person who told him that his mother was a Phrygian, "So also is the mother of the G.o.ds." If you are twitted then with exile, why do you not answer, "The father of the glorious victor Hercules was an exile." And Cadmus, the grandfather of Dionysus, when he was sent from home to find Europa, and never came back, "though a Phoenician born he changed his country,"[943] and migrated to Thebes, and became[944] the grandfather of "Dionysus, who rejoices in the cry of Evoe, the exciter of women, who delights in frantic honours." As for what aeschylus obscurely hints at in the line,

"Apollo the chaste G.o.d, exile from heaven,"

let me keep a religious silence, as Herodotus[945] says. And Empedocles commences his system of philosophy as follows, "It is an ordinance of necessity, an ancient decree of the G.o.ds, when anyone stains his hands with crime and murder, the long-lived demons get hold of him, so that he wanders away from the G.o.ds for thirty thousand years. Such is my condition now, that of an exile and wanderer from the G.o.ds." In these words he not only speaks of himself, but points out that all of us men similarly are strangers and foreigners and exiles in this world. For he says, "O men, it is not blood or a compounded spirit that made the being or beginning of the soul, but it is your earth-born and mortal body that is made up of these." He calls speciously by the mildest of names the birth of the soul that has come from elsewhere a living in a strange country. But the truth is the soul is an exile and wanderer, being driven about by the divine decrees and laws, and then, as in some sea-girt island, gets joined to the body like an oyster to its sh.e.l.l, as Plato says, because it cannot call to mind or remember from what honour and greatness of happiness it migrated, not from Sardis to Athens, nor from Corinth to Lemnos or Scyros, but exchanging heaven and the moon for earth and life upon earth, if it s.h.i.+fts from place to place for ever so short a time it is put out and feels strange, and fades away like a dying plant. But although one soil is more suitable to a plant than another, and it thrives and grows better on such a soil, yet no situation can rob a man of his happiness or virtue or sense. It was in prison that Anaxagoras wrote his squaring of the circle, and that Socrates, even after drinking the hemlock, talked philosophically, and begged his friends to be philosophers, and was esteemed happy by them.