‘Does Hypatia recollect Glaucon’s definition of the perfectly righteous man?.... How, without being guilty of one unrighteous act, he must labour his life long under the imputation of being utterly unrighteous, in order that his disinterestedness may be thoroughly tested, and by proceeding in such a course, arrive inevitably, as Glaucon says, not only in Athens of old, or in Judaea of old, but, as you yourself will agree, in Christian Alexandria at this moment, at—do you remember, Hypatia?—bonds, and the scourge, and lastly, at the cross itself.... If Plato’s idea of the righteous man be a crucified one, why may not mine also? If, as we both—and old Bishop Clemens, too—as good a Platonist as we, remember—and Augustine himself, would agree, Plato in speaking those strange words, spoke not of himself, but by the Spirit of God, why should not others have spoken by the same Spirit when they spoke the same words?’
‘A crucified man.... Yes. But a crucified God, Raphael! I shudder at the blasphemy.’
‘So do my poor dear fellow-countrymen. Are they the more righteous in their daily doings, Hypatia, on account of their fancied reverence for the glory of One who probably knows best how to preserve and manifest His own glory? But you assent to the definition? Take care!’ said he, with one of his arch smiles, ‘I have been fighting with Augustine, and have become of late a terrible dialectician. Do you assent to it?’
‘Of course—it is Plato’s.’
‘But do you assent merely because it is written in the book called Plato’s, or because your reason tells you that it is true?.... You will not tell me. Tell me this, then, at least. Is not the perfectly righteous man the highest specimen of men?’
‘Surely,’ said she half carelessly: but not unwilling, like a philosopher and a Greek, as a matter of course, to embark in anything like a word-battle, and to shut out sadder thoughts for a moment.
‘Then must not the Autanthropos, the archetypal and ideal man, who is more perfect than any individual specimen, be perfectly righteous also?’
‘Yes.’
‘Suppose, then, for the sake of one of those pleasant old games of ours, an argument, that he wished to manifest his righteousness to the world.... The only method for him, according to Plato, would be Glaucon’s, of calumny and persecution, the scourge and the cross?’
‘What words are these, Raphael? Material scourges and crosses for an eternal and spiritual idea?’