Tides of War (6 page)

“That’s Cleonice,” a fried-onion vendor volunteered. “Alcibiades’ girl.”

I would doubtless have remained marooned on the doorstep all night had not my host’s cousin Euryptolemus chanced to pass, seeking the tent, and, recognizing me, tugged me forward. He informed me in merry spirits that the gentlewoman Cleonice was the wife of Machaon, the wealthiest citizen of Potidaea. Alcibiades had initiated a liaison with the lady, seeking through her husband to facilitate the betrayal of the town from within. “Now she’s fallen in love with him and refuses to go home. She even claims to be carrying his child. What can one do?”

Euryptolemus, whom his companions called Euro, instructed me to wait while he ducked inside. Moments later I heard Alcibiades’ laughter; the flaps parted and I found myself tugged clear of the mob and welcomed to the warmth within. “Pommo, my friend, where have you been keeping yourself? Not alone in the woods with those innocent boys!”

Alcibiades, I was informed, had appointed himself master of revels. He sat upon the bench of honor, with his crown before him, cheeks flushed with wine. He had been wounded; beneath his tunic one could see his wrapped ribs. He introduced me as his mate of the Boilers and ordered a seat and a bowl of wine. He had heard of my troubles. “Is it true you called your commander a pimp?”

My arrival had interrupted a discourse; I sought to deflect attention from myself and let the talk resume. The party would not hear of it. I was asked by the Olympian Mantitheus to state my objections to a little harmless ash-hauling. I replied that such acts were far from innocuous, but degraded the morale of the youths in my charge.

“I have a younger sister, Meri,” I found myself appending with passion. “I would eviscerate the man who so much as laid a hand on her garment absent my father’s leave. How then may I stand by and watch other maidens despoiled, even the daughters of the enemy?”

This elicited an ironic chorus of “Hear, hear.” To my surprise the advocate who sprang to my defense was Alcibiades. His posture was greeted with amusement both wry and derisive, which he endured with good nature. “You may laugh, gentlemen, to hear me, whose reputation as a seducer of women is not inconsequential, take up the cudgels in behalf of the fair gender. But I of all may claim to know how it feels to be female.”

He paused and, turning to me, declared that I must set aside all concern regarding the charges lodged against me. Strings would be pulled. For now I must drink, not moderately as the Spartans, but deep, Athenian-style, so as to overhaul the company which had got the start of me. Otherwise, my host asserted, the jests would not seem as droll or the discourse as profound. He turned to his companions and resumed.

“Consider, my friends, that a beautiful youth is much like a woman. He is paid court to, flattered, celebrated for virtues he does not yet possess, and in general acclaimed for qualities which are not of his own making but accidents of birth. And do you not smile, Socrates, for this is much to the point of that matter upon which you were presently discoursing. I mean the disparity between the true self of the political man and the
mythos
he must project to participate in public life. I was stating, nor did you impeach its veracity, that I or any other who enters politics must be two: Alcibiades, whom my friends know, and ‘Alcibiades,’ that fictive personality who is a stranger to me but whose fame I must fuel and fashion if my influence is to prevail in the arena of policy.

“A beautiful woman is in the same fix. She cannot but perceive herself as two creatures—the private soul known to her intimates and that external proxy presented to the world by her good looks. The attention she receives may be gratifying to her vanity, but it is empty and she knows it. She comes to resemble those urchins during the Festival of Theseus who wheel painted barrows with bulls’ horns on the front. She recognizes that her admirers love her not for herself, that is, the wheeler, but for that fancy she wheels before her. This is the definition of degradation. It is why, gentlemen, I came very young to despise those suitors who paid court to me. I recognized even as a child that it was not myself they loved. They sought only the surface, and for reasons of their own vanity.”

“And yet,” Mantitheus the boxer put in, “you do not rebuff the advances of our comrade Socrates, nor reject the friendship of ourselves, the remainder of this company.”

“That is because you are my true friends, Mantitheus. Even were my face as punched-up as your own, you would still love me.”

Alcibiades endeavored to induce Socrates to resume his dissertation on that subject which my arrival had interrupted, but before he could, the actor Alcaeus returned the topic to the shamed women of Potidaea.

“Let us not employ lightly, gentlemen, the word ‘degradation.’ War is degradation. Its object is the ultimate degradation—death. These women have not been slain. Their bruises of the flesh will heal.”

“You surprise me, my excellent friend,” Alcibiades replied. “As an actor you of all people should know that death takes many and far more evil forms than the physical. Isn’t that what tragedy is all about? Consider Oedipus, Clytemnestra, Medea. Their wounds would heal as well. Yet were they not ruined utterly from within?”

Mantitheus spoke. “If you ask me, it is not these women who suffer true debasement, but their fathers and brothers who permit them to be used in this hateful manner. These men possess options. They could starve. They could fight and die. In truth these young women are heroes. Consider that when a man risks all in defense of his country, he is crowned for valor. Are not these girls the same? Are they not sacrificing their most cherished possessions, their maidenhood and name of virtue, to succor their beleaguered countrymen? What if, come spring, their confederates the Spartans at last get off their asses and trek here to their aid? What if it is ourselves who are routed? By the gods, the Potidaeans should erect statues to these brave girls! In fact, taken in this light, our young gentleman here” [he indicated myself] “is not delivering these noble lasses from shame, but denying them their shot at immortality.”

Laughter and choruses of “Again, again” greeted this, accompanied by raps of wine bowl bottoms upon the wooden crates and trunks which served as tables for the banquet.

“But wait,” Alcibiades broke in, “I see our friend Socrates smiling. He is about to speak. In all conscience we must warn our comrade Polemides, or perhaps as Odysseus approaching the Isle of the Sirens stopper his ears with wax. For once exposed to the sweet discourse of our friend, he will find himself enslaved forever, as are we all.”

“You make sport of me as usual, Alcibiades,” the man Socrates declared. “Must I endure such abuse, gentlemen, coming from this fellow
who of all ignores my counsel, attending only to his own pursuit of popularity?”

Socrates the son of Sophroniscus sat across from me. Of all assembled, his appearance was far the least prepossessing. He was stocky, thick-lipped and pug-nosed, already at forty quite bald, and his cloak, blood-besmirched yet from a skirmish earlier in the month, was of a cloth coarse and pecunious as a Spartan’s.

The men began chaffing him about an incident of several days prior. Apparently Socrates, standing outside in the bitter cold, had been seized midmorning with some enigma or perplexity. There he remained, in open sandals on the ice, pondering the issue daylong to the marvel of all who beheld him, themselves shivering indoors with their feet swathed in fleeces. The soldiers peeked out at intervals; there Socrates remained. It was not until nightfall that, his puzzlement resolved, he abandoned his self-imposed post and decamped to the fire for supper. Led by Alcibiades, the party demanded now to hear what riddle had with such tenacity occupied their friend’s mind.

“We were speaking of degradation,” Socrates began. “Of what does this consist? Is it not that apprehension of an individual according to a solitary quality, to the exclusion of all the manifold facets of his soul and being, then using him or her thereby? In the case of these unhappy women, that quality is their flesh and its utility in gratifying our own base desires. We dismiss all else that renders them human, descended of the gods.

“Note further, gentlemen, that this single quality by which we convict these women and sentence them to exile from humanity is one over which they themselves possess no authority, a quality thrust upon them willy-nilly at birth. This is the antithesis of freedom, is it not? It is the use one makes of a slave. We treat even our dogs and horses better, granting to them their subtleties and contradictions of character and esteeming or contemning them thereby.”

Socrates drew up and inquired of the company if any found fault with his meditation thus far. He was endorsed by all and exhorted to continue.

“And yet we who consider ourselves free men often act in this manner not only toward others but toward ourselves as well. We account
and define our persons by qualities gifted to or deprived us at birth, to the exclusion of those earned or acquired thereafter, brought into being by enterprise and will. This to my mind is an evil greater than degradation. It is self-degradation.”

He glanced subtly toward Alcibiades. Our master of revels clearly discerned this look and returned it, amused and intrigued, and not without irony.

Socrates resumed. “Pondering this state of self-slavery, I began to puzzle: what precisely are the qualities which make men free?”

“Our will, as you said,” put in Acumenus the physician.

“And the force to exercise it,” added Mantitheus.

“My thoughts precisely, gentlemen. You are running along with me, and even outpacing my poor ruminations. But what is free will? We must agree that nothing that does not possess free will may be called free. And that which is unfree is degraded; that is, diminished to a state lesser than that intended by the gods.”

“I think I see where this is going,” Alcibiades put in with a smile. “I feel chastisement coming, gentlemen, of myself and us all.”

“Shall I break off?” Socrates inquired. “Perhaps our master of revels is fatigued, worn out from heroism and the adulation of his peers.”

The company urged their comrade to recommence.

“I was observing the young soldiers of the camp. Conformity to the norm is their overmastering impetus, is it not? Each unprompted wears his curls like every other, drapes his hem to the same length, and strides about and even postures in the identical attitude. Inclusion in the hierarchy is all; exclusion the paramount fear.”

“This doesn’t sound much like freedom,” volunteered Acumenus.

“It sounds like democracy,” put in Euryptolemus with a laugh.

“Would you agree, gentlemen, that these youths, tyrannized by the good opinion of their peers, do not possess freedom?”

All concurred.

“In fact they are slaves, are they not? They act not by the dictates of their own hearts, but to please others. There are two words for this. Demagoguery. And fashion.”

The company responded with whistles and cheers. “To whose dictates you, Socrates, are mercifully immune,” declared Alcibiades.

“No doubt with my poor cloak and sword–barbered beard I am
perceived throughout the camp as a figure of fun. Yet I maintain that, unfettered by the constraints of the mode, I am the most free of men.”

Socrates expanded his metaphor to include the Assembly at Athens. “Does there exist beneath heaven a spectacle more debased than that of a demagogue orating before the masses? Each syllable screeches of shamelessness, and why? Because we discern, hearing this vile wretch pimp himself to the multitude, that his speech springs not from the true conviction of his soul, but is crafted cunningly to truckle to the whim of the mob. He seeks his own advancement by their favor and will say anything, however wicked or infamous, to promote his stature in their eyes. In other words the politician is the supreme slave.”

Alcibiades was thoroughly enjoying this give-and-get. “In other words you would declare of me, my friend, that by pursuing politics I act the pimp and panderer, seeking to advance my station among my peers, and that by so doing, I neglect my nobler self in favor of my baser.”

“Is that what I would say?”

“Ah, but here I have you, Socrates! For what if a man seeks not to follow his peers, but to lead them? What if his speech proceeds not from the falsehoods of the flatterer, but from the truest precincts of his heart? Is that not the definition of a man of the
polis,
a politician? One who acts not for himself, but for his city?”

The conversation ran on with lively animation for most of the evening. I confess I did not, or could not, follow much of its twists and turns. At last, however, the discourse seemed to condense about one issue that the company had been debating before my arrival: could a man in a democracy be described as “indispensable,” and if so would this man merit dispensation beyond that of his lesser contemporaries?

Socrates took up his post on the side of the laws, which, however imperfect, he professed, command that all men stand equal before them. Alcibiades declared this preposterous and with a laugh claimed that his friend did not, and could not, believe it. “In fact I nominate you beyond all, sir, as indispensable. I would sacrifice battalions to preserve your life, and so would every man at this table.”

A chorus of “Again, again!” seconded this.

“Nor do I speak from affection only,” the younger man continued, “but for the advantage of the state. For she needs you, Socrates, as her
physician, to the tendance of her soul. Bereft of you, what shall become of her?”

The older man could not contain a laugh. “You disappoint me, my friend, for I had hoped to discover love rather than politics sheltering beneath that devotion you so passionately proclaim. Yet let us not pass over this issue lightly, gentlemen, for at its heart lies matter which compels our most rigorous examination:

“Which takes precedence, do we believe, man or law? To set a man above the law is to negate law entire, for if the laws do not apply equally to all, they apply to none. To install one man upon such a promontory founds that flight of steps by which another may later ascend. In fact I suspect, don’t you, brothers, that when our companion nominates myself as indispensable, his intent is to establish that precedent by which he may next anoint himself.”