Historical Miniatures. August Strindberg
Читать онлайн книгу.
of mortals, there was no necessity for this to be done by women, but men might, having placed an equivalent in thy temples, either in brass or iron, or weighty gold, buy a race of children each according to the value paid, and thus might dwell in unmolested houses, without females.’”
“But now first of all, when we prepare to bring this evil to our homes, we squander away the wealth of our houses.”
“How evil woman is, is evident from this also, that the father who begat her and brought her up, having given her a dowry, sends her away in order to be rid of her.”
“Now defend yourself, Euripides.”
“If I were a Sophist like Protagoras, I should answer, ‘It was Hippolytus who said that; not I.’ But I am a poet, and speak through my characters. Very well; I said it, I meant it when I wrote it, and I mean it still. And yet I almost always love any given woman, though I hate her sex. I cannot explain it, for I was never perverse like Alcibiades. Can you explain it, Socrates?”
“Yes, a man can hate and love a woman simultaneously. Everything is produced by its opposite—love by hate, and hate by love. In my wife I love the good motherly element, but I hate the original sin in her; therefore I can hate and love her at the same time. Is it not so, Protagoras?”
“Now it is Socrates who is the Sophist. Black cannot be white.”
“Now it is Protagoras who is simple. This salt in the salt-cellar is white, but put out the lamps, and it is black. The salt therefore is not absolutely white, but its whiteness depends on the light. I should be inclined rather to believe that salt is absolutely black, for darkness is merely the absence of light, and is nothing in itself, communicates no quality of its own to the salt, which in the darkness is something independent, consequently its real nature is black.
“But in the light a thing can be both black and white. This sea-sole, for instance, is black above, but white below. In the same way something can be good and bad at the same time. Therefore Euripides is right when he says that he loves and hates woman simultaneously. The misogynist is he who only hates woman, but Euripides loves her also. Therefore he is not a misogynist. What do you think, Aspasia?”
“Wise Socrates! You confess that Euripides hates women, therefore he is a woman-hater.”
“No, my dear child, I admitted that Euripides both loves and hates women,—both, mark you. I love Alcibiades, but I abhor and hate his want of character; now I ask the friends here, am I a hater of Alcibiades?”
“No, certainly not,” they answered simultaneously. But Aspasia was roused, and wished to rouse him. “Wise Socrates, how do matters stand between you and your wife?”
“The wise man does not willingly speak of his wife,” Protagoras struck in: “nor of his weakness.”
“You have said it. One sacrifices to the earth, but unwillingly; one binds oneself, but without pleasure; one endures, but loves not; one does one’s duty to the State, but with difficulty. There is only one Aspasia, and she belongs to Pericles—the greatest woman to the greatest man. Pericles is the greatest in the State, as Euripides is the greatest on the stage.”
This was an opportunity for Protagoras, without his needing to seek it. “Is Euripides greater than Aeschylus and Sophocles?” he asked.
“Certainly, Protagoras! He is nearer to us; he speaks our thoughts, not those of our fathers; he does not cringe before the gods and fate; he fights with them; he loves men, knows them, and laments them; his art is more elaborate, his feelings warmer, his pictures more life-like than those of the ancients. But now I should like to speak of Pericles.”
“Stop, Socrates! In the Pnyx or the Agora, but not here! Though I should be glad of a word of encouragement since false accusations rain on me. We have come here to forget and not to remember ourselves, and Socrates delights us most when he speaks of the highest things, among which I do not count the State of Athens. Here comes Alcibiades with his following. Kindle more lights, boys, and put more ice in the wine.”
There was a noise at the entrance; the dog barked, the doorkeeper shouted, and Alcibiades entered with his companions. These consisted of girls and of two strangers whom he had found in a wine-house.
“Papaia!” he cried. “Here is the host! And here is Aristophanes, a future dramatist. Here is the Roman Lucillus, formerly a Decemvir, who has been banished. There is one of the many Laises who have sat to Phidias. Aspasia must not take it ill. And here are flute-players from Piraeus. Whether they have the pestilence, I know not! What can they do to me? I am twenty years old, and yet have done nothing? Why, then, should I live? Now Lais will dance. Papaia!”
Euripides rose and made a sign for silence. “Let the dance wait; Pericles is not pleased, and looks serious.” A pause followed. The heat was oppressive. It was not thunder-weather, but something like it, and a sense of uneasy expectation seemed to weigh upon all their spirits.
Then, as if by accident, the arm of the skeleton fell on its knee with a slight snap. The flower, which it had held under its nose, lay on the earth.
All started, even Alcibiades, but, angry with himself for this weakness, he took a cup and stepped forward.
“The skeleton is thirsty! I drink to it! Who pledges me?”
“Socrates can do so the best. He can drink half a jar of wine in one pull, without winking.”
As a matter of fact, Socrates was notorious for his drinking powers, but now he was not in the mood. “Not to-day! Wine is bitter to my taste,” he said.
And turning to Pericles, he whispered: “Evil eyes have come here. This Aristophanes is not our friend! Do you know him?”
“Very little, but he looks as though he would like to murder us.”
Alcibiades continued to address the skeleton: “Thus looks Athens at this moment! Sparta and the Persian King have gnawed off its flesh; Cleon has tanned its skin; the allies have gouged out its eyes; the citizens have drawn out its teeth,—those citizens whom Aristophanes knows and whom he will soon describe. Here’s to you, skeleton! ‘[Greek: Polla metaxu pelei kulikos kai cheileos akrou]!’”
There was a sudden change in the scene. The skeleton sank backwards like a drunken man; the lamps began to sway on their chains, the salt-cellar was spilt on the table.
“Ohioh!” cried Alcibiades, “Tralall! Ha! Ha! Ha! The table wobbles, the sofa rocks; am I drunk, or is the room drunk?”
All were alarmed, but Socrates commanded quiet. “A god is near! The earth shakes, and I hear … does it thunder? No! That is an earthquake.”
All jumped up, but Socrates continued, “Be quiet! It is already past.”
After they had all taken their places again, he continued: “I was five years old when Sparta was visited by an earthquake; twenty thousand men perished, and only six houses remained standing. Then it was Sparta. Now it is Athens. Yes, friends, a voice says to me, ‘Before a babe can become a man, we shall have been dispersed and destroyed like a bevy of birds.’”
Again the dog barked, and the door-keeper shouted. There entered an uninvited guest in a state of excitement.
Alcibiades greeted him. “It is Nicias,” he said. “Now I will be sober; the thoughtful Nicias comes to our feast. What is the matter?”
“Allow an uninvited guest.”
“Speak, Nicias!”
“Pericles!” began the new-comer hesitatingly, “your friend, our friend, the glory of Athens and Hellas,—Phidias is accused....”
“Stop! Silence!”
“Accused! O shame and disgrace! I cannot say it without weeping: Phidias is accused of having purloined gold from the statue of Athene.”
The silence which followed was first broken by Pericles: “Phidias hides his face in his mantle; he is ashamed for Athens. But by the gods and the nether world, let us swear to his innocence.”
“We swear!” exclaimed all like one man.
“I