"Such, no doubt, is the tendency of all reflecting minds," said Phidias; "but in general, the mere forms are worshipped, apart from the sacred truths they represent. The gods we have introduced from Egypt are regarded by the priests of that learned land as emblems of certain divine truths brought down from ancient times. They are like the Hermae at our doors, which outwardly appear to rest on inexpressive blocks of stone; but when opened, they are found to contain beautiful statues of the gods within them. It is not so with the new fables which the Greeks are continually mixing with their mythology. Pygmalion, as we all know, first departed from the rigid outline of ancient sculpture, and impressed life and motion upon marble. The poets, in praise of him, have told us that his ardent wishes warmed a statue into a lovely and breathing woman. The fable is fanciful and pleasing in itself; but will it not hereafter be believed as reality? Might not the same history be told of much that is believed? It is true," added he, smiling, "that I might be excused for favouring a belief in images, since mortals are ever willing to have their own works adored."
"What! does Plato respond to the inquiries of Phidias?" asked Artaphernes.
The philosopher replied: "Within the holy mysteries of our religion is preserved a pure and deep meaning, as the waters of Arethusa flow uncontaminated beneath the earth and the sea. I do not presume to decide whether all that is believed has the inward significancy. I have ever deemed such speculations unwise. If the chaste daughter of Latona always appears to my thoughts veiled in heavenly purity, it is comparatively unimportant whether I can prove that Acteon was torn by his dogs, for looking on the goddess with wanton eyes. Anaxagoras, said wisely that material forms lead the contemplative mind to the worship of ideal good, which is in its nature immortal and divine. Homer tells us that the golden chain resting upon Olympus reaches even to the earth. Here we see but a few of the last links, and those imperfectly. We are like men in a subterranean cave, so chained that they can look only forward to the entrance. Far above and behind us is a glowing fire: and beautiful beings, of every form, are moving between the light and us poor fettered mortals. Some of these bright beings are speaking, and others are silent. We see only the shadows cast on the opposite wall of the cavern, by the reflection of the fire above; and if we hear the echo of voices, we suppose it belongs to those passing shadows. The soul, in its present condition, is an exile from the orb of light; its ignorance is forgetfulness; and whatever we can perceive of truth, or imagine of beauty, is but a reminiscence of our former more glorious state of being. He who reverences the gods, and subdues his own passions, returns at last to the blest condition from which he fell. But to talk, or think, about these things with proud impatience, or polluted morals, is like pouring pure water into a miry trench; he who does it disturbs the mud, and thus causes the clear water to become defiled. When Odysseus removed his armour from the walls, and carried it to an inner apartment, invisible Pallas moved before him with her golden lamp, and filled the place with radiance divine. Telemachus, seeing the light, exclaimed, 'Surely, my father, some of the celestial gods are present.' With deep wisdom, the king of Ithaca replied, 'Be silent. Restrain your intellect, and speak not.'"
"I am rebuked, O Plato," answered Phidias; "and from henceforth, when my mind is dark and doubtful, I will remember that transparent drops may fall into a turbid well. Nor will I forget that sometimes, when I have worked on my statues by torch-light, I could not perceive their real expression, because I was carving in the shadow of my own hand."
"Little can be learned of the human soul, and its connection with the Universal Mind," said Anaxagoras: "These sublime truths seem vague and remote, as Phœacia appeared to Odysseus like a vast shield floating on the surface of the distant ocean.
"The glimmering uncertainty attending all such speculations, has led me to attach myself to the Ionic sect, who devote themselves entirely to the study of outward nature."
"And this is useful," rejoined Plato: "The man who is to be led from a cave will more easily see what the heavens contain by looking to the light of the moon and the stars, than by gazing on the sun at noon-day."
Here Hermippus interrupted the discourse, by saying, "The son of Clinias does not inform us what he thinks of the gods. While others have talked, he has eaten."
"I am a citizen and a soldier—neither priest nor philosopher," replied Alcibiades: "With a strong arm and a willing heart to fight for my country, I leave others to settle the attributes of her gods. Enough for me, that I regularly offer sacrifices in their temples, and pour libations upon their altars. I care very little whether there be Elysian fields, or not. I will make an Elysium for myself, as long as Aspasia permits me to be surrounded by forms so beautiful, and gives me nectar like this to drink." He replaced the goblet, from which he had drunk deeply, and exclaimed, "By Dionysus! they quaff nothing better than this in voluptuous Ionia!"
"Methinks a citizen and a soldier might find a more worthy model in Spartan, than in Ionian manners," said Anaxagoras; "but the latter truly suits better with the present condition of Athens."