"Then you will understand how I came to ask myself: 'Do sickly, crippled, and deformed men measure things by a different standard to that of sound men? And might it not be a useful task to investigate how their estimates differ from ours?'"
"And have your researches among your cripples led to any results?"
"To many important ones," the old man declared; but Philippus interrupted him with a loud: "Oho!" adding that his friend was in too great a hurry to deduce laws from individual cases. Many of his observations were, no doubt, of considerable interest. . . . Here Rufinus broke in with some vehemence, and the discussion would have become a dispute if Paula had not intervened by requesting her zealous host to give her the results, at any rate, of his studies.
"I find," said Rufinus very confidently, as he stroked down his long beard, "that they are not merely shrewd because their faculties are early sharpened to make up by mental qualifications for what they lack in physical advantages; they are also witty, like AEesop the fabulist and Besa the Egyptian god, who, as I have been told by our old friend Horus, from whom we derive all our Egyptian lore, presided among those heathen over festivity, jesting, and wit, and also over the toilet of women. This shows the subtle observation of the ancients; for the hunchback whose body is bent, applies a crooked standard to things in general. His keen insight often enables him to measure life as the majority of men do, that is by a straight rule; but in some happy moments when he yields to natural impulse he makes the straight crooked and the crooked straight; and this gives rise to wit, which only consists in looking at things obliquely and—setting them askew as it were. You have only to talk to my hump-backed gardener Gibbus, or listen to what he says. When he is sitting with the rest of our people in an evening, they all laugh as soon as he opens his mouth.—And why? Because his conformation makes him utter nothing but paradoxes.—You know what they are?"
"Certainly."
"And you, Pul?"
"No, Father."
"You are too straight-nay, and so is your simple soul, to know what the thing is! Well, listen then: It would be a paradox, for instance, if I were to say to the Bishop as he marches past in procession: 'You are godless out of sheer piety;' or if I were to say to Paula, by way of excuse for all the flattery which I and your mother offered her just now: 'Our incense was nauseous for very sweetness.'—These paradoxes, when examined, are truths in a crooked form, and so they best suit the deformed. Do you understand?"
"Certainly," said Paula.
"And you, Pul?"