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Pericles sought to please the populace by openly
using his influence to diminish the power of the Areopagus;
and a decree had been passed that those who
denied the existence of the gods or introduced new
opinions about celestial things, should be tried by the
people. This event proved fortunate for some of his
personal friends; for Hermippus soon laid before the
Thesmothetæ Archons an accusation of blasphemy
against Anaxagoras, Phidias, and Aspasia. The case
was tried before the fourth Assembly of the people;
and the fame of the accused, together with the wellknown
friendship of Pericles, attracted an immense
crowd; insomuch that the Prytaneum was crowded to
overflowing. The prisoners came in, attended by the
Phylarchi of their different wards. Anaxagoras retained
his usual bland expression and meek dignity. Phidias
walked with a haughtier tread, and carried his head
more proudly. Aspasia was veiled; but as she glided
along, gracefully as a swan on the bosom of still waters,
loud murmurs of approbation were heard from the
crowd. Pericles seated himself near them, with deep
sadness on his brow. The moon had not completed
its revolution since he had seen Phidias arraigned

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before the Second Assembly of the people, charged by
Menon, one of his own pupils, with having defrauded
the state of gold appropriated to the statue of Pallas.
Fortunately, the sculptor had arranged the precious
metal so that it could be taken off and weighed; and
thus his innocence was easily made manifest. But the
great statesman had seen, by many indications, that
the blow was in part aimed at himself through his
friends; and that his enemies were thus trying to ascertain
how far the people could be induced to act in
opposition to his well-known wishes. The cause had
been hurried before the assembly, and he perceived
that his opponents were there in great numbers. As
soon as the Epistates began to read the accusation,
Pericles leaned forward, and burying his face in his
robe, remained motionless.

Anaxagoras was charged with not having offered
victims to the gods; and with having blasphemed the
divine Phœbus, by saying the sun was only a huge
ball of fire. Being called upon to answer whether he
were guilty of this offence, he replied: “Living
victims I have never sacrificed to the gods; because,
like the Pythagoreans, I object to the shedding of
blood; but, like the disciples of their sublime philosopher,
I have duly offered on their altars small goats
and rams made of wax. I did say I believed the sun
to be a great ball of fire; and deemed not that in so
doing I had blasphemed the divine Phœbus.”

When he had finished, it was proclaimed aloud that
any Athenian, not disqualified by law, might speak.
Cleon arose, and said it was well known to the disciples
of Anaxagoras, that he taught the existence of but
one God. Euripides, Pericles, and others who had
been his pupils, were separately called to bear

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testimony; and all said he taught One Universal Mind, of
which all other divinities were the attributes; even as
Homer represented the inferior deities subordinate to
Zeus.

When the philosopher was asked whether he believed
in the gods, he answered, “I do: but I believe
in them as the representatives of various attributes in
One Universal Mind.” He was then required to swear
by all the gods, and by the dreaded Erinnys, that he
had spoken truly.

The Prytanes informed the assembly that their vote
must decide whether this avowed doctrine rendered
Anaxagoras of Clazomenœ worthy of death. A brazen
urn was carried round, in which every citizen deposited
a pebble. When counted, the black pebbles
predominated over the white; and Anaxagoras was
condemned to die.

The old man heard it very calmly, and replied:
“Nature pronounced that sentence upon me, before I
was born. Do what ye will, Athenians, ye can only
injure the outward case of Anaxagoras; the real, immortal
Anaxagoras is beyond your power.”

Phidias was next arraigned, and accused of blasphemy,
in having carved the likeness of himself and
Pericles on the shield of heaven-born Pallas; and of
having said that he approved the worship of the gods,
merely because he wished to have his own works
adored. The sculptor proudly replied, “I never declared
that my own likeness, or that of Pericles, was on
the shield of heaven-born Pallas; nor can any Athenian
prove that I ever intended to place them there. I am
not answerable for offences which have their origin in
the eyes of the multitude. If their quick discernment
be the test, crimes may be found written even on the

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glowing embers of our household altars. I never said
I approved the worship of the gods because I wished
to have my own works adored; for I should have
deemed it irreverent thus to speak of divine beings.
Some learned and illustrious guests, who were at the
symposium in Aspasia's house, discoursed concerning
the worship of images, apart from the idea of any
divine attributes, which they represented. I said I
approved not of this; and playfully added, that if it
were otherwise, I might perchance be excused for
sanctioning the worship of mere images, since mortals
were ever willing to have their own works adored.”
The testimony of Pericles, Alcibiades, and Plato, confirmed
the truth of his words.

Cleon declared it was commonly believed that Phidias
decoyed the maids and matrons of Athens to his
house, under the pretence of seeing sculpture; but in
fact, to minister to the profligacy of Pericles. The
sculptor denied the charge; and required that proof
should be given of one Athenian woman, who had
visited his house, unattended by her husband or her
father. The enemies of Pericles could easily have
procured such evidence with gold; but when Cleon
sought again to speak, the Prytanes commanded
silence; and briefly reminded the people that the
Fourth Assembly had power to decide concerning
religious matters only. Hermippus, in a speech of
considerable length, urged that Phidias seldom sacrificed
to the gods; and that he must have intended
likenesses on the shield of Pallas, because even Athenian
children recognized them.

The brazen urn was again passed round, and the
black pebbles were more numerous than they had
been when the fate of Anaxagoras was decided.

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When Phidias heard the sentence, he raised himself
to his full stature, and waving his right arm over the
crowd, said, in a loud voice; “Phidias can never die!
Athens herself will live in the fame of Charmides'
son.” His majestic figure and haughty bearing awed
the multitude; and some, repenting of the vote they
had given, said, “Surely, invisible Phœbus is with
him!”

Aspasia was next called to answer the charges
brought against her. She had dressed herself in deep
mourning, as if appealing to the compassion of the
citizens; and her veil was artfully arranged to display
an arm and shoulder of exquisite whiteness and beauty,
contrasted with glossy ringlets of dark hair, that carelessly
rested on it. She was accused of saying that
the sacred baskets of Demeter contained nothing of so
much importance as the beautiful maidens who carried
them; and that the temple of Poseidon was enriched
with no offerings from those who had been wrecked,
notwithstanding their supplications—thereby implying
irreverent doubts of the power of Ocean's god. To
this, Aspasia, in clear and musical tones, replied: “I
said not that the sacred baskets of Demeter contained
nothing of so much importance as the beautiful maidens
who carried them. But, in playful allusion to the
love of beauty so conspicuous in Alcibiades, I said that
he, who was initiated into the mysteries of Eleusis,
might think the baskets less attractive than the lovely
maidens who carried them. Irreverence was not in
my thoughts; but inasmuch as my careless words implied
it, I have offered atoning sacrifices to the mother
of Persephone, during which I abstained from all
amusements. When I declared that the temple of
Poseidon contained no offerings in commemoration of

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men that had been wrecked, I said it in reproof of
those who fail to supplicate the gods for the manes
of the departed. They who perish on the ocean, may
have offended Poseidon, or the Virgin Sisters of the
Deep; and on their altars should offerings be laid by
surviving friends.

No man can justly accuse me of disbelief in the
gods; for it is well known that with every changing
moon I offer on the altars of Aphrodite doves and
sparrows, with baskets of apples, roses and myrtles:
and who in Athens has not seen the ivory car drawn
by golden swans, which the grateful Aspasia placed in
the temple of that love-inspiring deity?”

Phidias could scarcely restrain a smile, as he listened
to this defence; and when the fair casuist swore
by all the gods, and by the Erinnys, that she had
spoken truly, Anaxagoras looked up involuntarily,
with an expression of child-like astonishment. Alcibiades
promptly corroborated her statement. Plato,
being called to testify, gravely remarked that she had
uttered those words, and she alone could explain her
motives. The populace seemed impressed in her favor;
and when it was put to vote whether sentence of
death should be passed, an universal murmur arose, of
“Exile! Exile!”

The Epistates requested that all who wished to consider
it a question of exile, rather than of death,
would signify the same by holding up their hands.
With very few exceptions, the crowd were inclined to
mercy. Hermippus gave tokens of displeasure, and
hastily rose to accuse Aspasia of corrupting the youth
of Athens, by the introduction of singing and dancing
women, and by encouraging the matrons of Greece to
appear unveiled.

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A loud laugh followed his remarks; for the comic
actor was himself far from aiding public morals by an
immaculate example.

The Prytanes again reminded him that charges of
this nature must be decided by the First Assembly of
the people; and, whether true or untrue, ought to
have no influence on religious questions brought before
the Fourth Assembly.

Hermippus was perfectly aware of this; but he
deemed that the vote might be affected by his artful
suggestion.

The brazen urn was again carried round; and fiftyone
pebbles only appeared in disapprobation of exile.

Then Pericles arose, and looked around him with
calm dignity. He was seldom seen in public, even at
entertainments; hence, something of sacredness was
attached to his person, like the Salaminian galley reserved
for great occasions. A murmur like the distant
ocean was heard, as men whispered to each other,
“Lo, Pericles is about to speak”! When the tumult
subsided, he said, in a loud voice, “If any here can
accuse Pericles of having enriched himself at the expense
of the state, let him hold up his right hand!”

Not a hand was raised—for his worst enemies could
not deny that he was temperate and frugal.

After a slight pause, he again resumed: “If any
man can show that Pericles ever asked a public favor
for himself or his friends, let him speak!”

No words were uttered; but a murmur of discontent
was heard in the vicinity of Cleon and Hermippus.

The illustrious statesman folded his arms, and waited
in quiet majesty for the murmur to assume a distinct
form. When all was hushed, he continued: “If any
man believes that Athens has declined in beauty,

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wealth, or power, since the administration of Pericles,
let him give his opinion freely!”

National enthusiasm was kindled; and many voices
exclaimed, “Hail Pericles! All hail to Athens in her
glory!”

The statesman gracefully waved his hand toward the
multitude, as he replied, “Thanks, friends and brothercitizens.
Who among you is disposed to grant to Pericles
one favor, not inconsistent with your laws, or in
opposition to the decrees of this assembly?

A thousand hands were instantly raised. Pericles
again expressed his thanks, and said, “The favor I
have to ask is, that the execution of these decrees be
suspended, until the oracle of Amphiaraus can be consulted.
If it please you, let a vote be taken who shall
be the messenger.”

The proposal was accepted; and Antiphon, a cele
brated diviner, appointed to consult the oracle.

As the crowd dispersed, Cleon muttered to Hermippus,
“By Circe! I believe he has given the Athenians
philtres to make them love him. No wonder Archidamus
of Sparta said, that when he threw Pericles in
wrestling, he insisted he was never down, and persuaded
the very spectators to believe him.”

Anaxagoras and Phidias, being under sentence of
death, were placed in prison, until the people should
finally decide upon their fate. The old philosopher
cheerfully employed his hours in attempts to square
the circle. The sculptor carved a wooden image,
with many hands and feet, and without a head; upon
the pedestal of which he inscribed Demus, and secretly
reserved it as a parting gift to the Athenian people.

Before another moon had waned, Antiphon returned
from Oropus, whither he had been sent to consult the

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oracle. Being called before the people, he gave the
following account of his mission: “I abstained from
food until Phœbus had twice appeared above the hills,
in his golden chariot; and for three days and three
nights, I tasted no wine. When I had thus purified
myself, I offered a white ram to Amphiaraus; and
spreading the skin on the ground, I invoked the blessing
of Phœbus and his prophetic son, and laid me
down to sleep. Methought I walked in the streets of
Athens. A lurid light shone on the walls of the Piræus,
and spread into the city, until all the Acropolis seemed
glowing beneath a fiery sky. I looked up—and lo!
the heavens were in a blaze! Huge masses of flame
were thrown backward and forward, as if Pandamator
and the Cyclops were hurling their forges at each
other's heads. Amazed, I turned to ask the meaning
of these phenomena; and I saw that all the citizens
were clothed in black; and wherever two were walking
together, one fell dead by his side. Then I heard a
mighty voice, that seemed to proceed from within the
Parthenon. Three times it pronounced distinctly,
`Wo! wo! wo unto Athens!'

I awoke, and after a time slept again. I heard a
rumbling noise, like thunder; and from the statue of
Amphiaraus came a voice, saying, `Life is given by
the gods.'

Then all was still. Presently I again heard a sound
like the multitudinous waves of ocean, when it rises in
a storm—and Amphiaraus said, slowly, `Count the
pebbles on the sea-shore—yea, count them twice.'
Then I awoke; and having bathed in the fountain, I
threw therein three pieces of gold and silver, and departed.”

The people demanded of Antiphon the meaning of

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these visions. “He replied: “The first portends
calamity to Athens, either of war or pestilence. By
the response of the oracle, I understand that the citizens
are commanded to vote twice, before they take
away life given by the gods.”

The wish to gain time had chiefly induced Pericles
to request that Amphiaraus might be consulted. In
the interval, his emissaries had been busy in softening
the minds of the people; and it became universally
known that, in case Aspasia's sentence were reversed,
she intended to offer sacrifices to Aphrodite, Poseidon,
and Demeter; during the continuance of which, the
citizens would be publicly feasted at her expense.

In these exertions, Pericles was zealously assisted
by Clinias, a noble and wealthy Athenian, the friend
of Anaxagoras and Phidias, and a munificent patron of
the arts. He openly promised, if the lives of his
friends were spared, to evince his gratitude to the
gods, by offering a golden lamp to Pallas Parthenia,
and placing in each of the agoras any statue or painting
the people thought fit to propose.

Still, Pericles, aware of the bitterness of his enemies,
increased by the late severe edict against those of foreign
parentage, felt exceedingly fearful of the result
of a second vote. A petition, signed by Pericles, Clinias,
Ephialtes, Euripides, Socrates, Plato, Alcibiades,
Paralus, and many other distinguished citizens, was
sent into the Second Assembly of the people, begging
that the accused might have another trial; and this
petition was granted.

When the Fourth Assembly again met, strong
efforts were made to fill the Prytaneum at a very early
hour with the friends of Pericles.

The great orator secluded himself for three preceding

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days, and refrained from wine. During this time,
he poured plentiful libations of milk and honey to
Hermes, god of Eloquence, and sacrificed the tongues
of nightingales to Pitho, goddess of Persuasion.

When he entered the Prytaneum, it was remarked
that he had never before been seen to look so pale;
and this circumstance, trifling as it was, excited the
ready sympathies of the people. When the Epistates
read the accusation against Anaxagoras, and proclaimed
that any Athenian not disqualified by law,
might speak, Pericles arose. For a moment he looked
on the venerable countenance of the old philosopher,
and seemed to struggle with his emotions. Then,
with sudden impulse, he exclaimed, “Look on him,
Athenians! and judge ye if he be one accursed of the
gods!—He is charged with having said that the sun
is a great ball of fire; and therein ye deem that the
abstractions of philosophy have led him to profane the
sacred name of the Phœbus. We are told that Zeus
assumed the form of an eagle, a serpent and a golden
shower; yet those forms do not affect our belief in the
invisible god. If Phœbus appeared on earth in the
disguise of a woman and a shepherd, is it unpardonable
for a philosopher to suppose that the same deity
may choose to reside within a ball of fire? In the
garden of Anaxagoras you will find a statue of Pallas,
carved from an olive tree. He brought it with him
from Ionia; and those disciples who most frequent his
house, can testify that sacrifices were ever duly offered
upon her altar. Who among you ever received an injury
from that kind old man? He was the descendant
of princes,—yet gave up gold for philosophy, and
forbore to govern mankind, that he might love them
more perfectly. Ask the young noble, who has been

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to him as a father; and his response will be `Anaxagoras.
' Ask the poor fisherman at the gates, who has
been to him as a brother; and he will answer `Anaxagoras.
' When the merry-hearted boys throng your
doors to sing their welcome to Ornithæ, inquire from
whom they receive the kindest word and the readiest
gift; and they will tell you, `Anaxagoras.' The Amphiaraus
of Eschylus, says, `I do not wish to appear
to be a good man, but I wish to be one.' Ask any of
the poets, what living man most resembles Amphiaraus
in this sentiment; and his reply will surely be, `It is
Anaxagoras.'

“Again I say Athenians, look upon his face, and
judge ye if he be one accursed of the gods!”

The philosopher had leaned on his staff, and looked
downward, while his illustrious pupil made this defence;
and when he had concluded, a tear was seen
slowly trickling down his aged cheek. His accusers
again urged that he had taught the doctrine of one
god, under the name of one Universal Mind; but the
melodious voice and fluent tongue of Pericles had so
wrought upon the citizens, that when the question
was proposed, whether the old man were worthy of
death, there arose a clamorous cry of “Exile! Exile!”

The successful orator did not venture to urge the
plea of entire innocence; for he felt that he still had
too much depending on the capricious favor of the
populace.

The aged philosopher received his sentence with
thanks; and calmly added, “Anaxagoras is not exiled
from Athens; but Athens from Anaxagoras. Evil
days are coming on this city; and those who are too
distant to perceive the trophy at Salamis, will deem
themselves most blessed. Pythagoras said, `When

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the tempest is rising, 't is wise to worship the echo.”'

After the accusation against Phidias had been read,
Pericles again rose and said: “Athenians! I shall
speak briefly; for I appeal to what every citizen values
more than his fortune or his name. I plead for
the glory of Athens. When strangers from Ethiopia,
Egypt, Phœnicia, and distant Taprobane, come to
witness the far-famed beauty of the violet-crowned
city, they will stand in mute worship before the Parthenon;—
and when their wonder finds utterance,
they will ask what the Athenians bestowed on an artist
so divine. Who among you could look upon the image
of virgin Pallas, resplendent in her heavenly majesty,
and not blush to tell the barbarian stranger that death
was the boon you bestowed on Phidias?

Go, gaze on the winged statue of Rhamnusia, where
vengeance seems to breathe from the marble sent by
Darius to erect his trophy on the plains of Marathon!
Then turn and tell the proud Persian that the hand
which wrought those fair proportions, lies cold and
powerless, by vote of the Athenian people. No—ye
could not say it; your hearts would choke your voices.
Ye could not tell the barbarian that Athens thus destroyed
one of the most gifted of her sons.”

The crowd answered in a thunder of applause;
mingled with the cry of “Exile! Exile!” A few
voices shouted, “A fine! A fine!” Then Cleon
arose and said: “Miltiades asked for an olive crown;
and a citizen answered, `When Miltiades conquers
alone, let him be crowned alone.' When Phidias can
show that he built the Parthenon without the assistance
of Ictinus, Myron, Callicrates, and others, then let
him have the whole credit of the Parthenon.”

To this, Pericles replied, “We are certainly much

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indebted to those artists for many of the beautiful and
graceful details of that sublime composition; but with
regard to the majestic design of the Parthenon, Phidias
conquered alone, and may therefore justly be crowned
alone.”

A vote was taken on the question of exile, and the
black pebbles predominated. The sculptor heard his
sentence with a proud gesture, not unmingled with
scorn; and calmly replied, “They can banish Phidias
from Athens, more easily than I can take from them
the fame of Phidias.”

When Pericles replied to the charges against Aspasia,
his countenance became more pale, and his
voice was agitated: “You all know,” said he, “That
Aspasia is of Miletus. That city which poets call the
laughing daughter of Earth and Heaven: where even
the river smiles, as it winds along in graceful wanderings,
eager to kiss every new blossom, and court the
dalliance of every breeze. Do ye not find it easy to
forgive a woman, born under these joyful skies, where
beauty rests on the earth in a robe of sunbeams, and
inspires the gayety which pours itself forth in playful
words? Can ye judge harshly of one, who from her
very childhood has received willing homage, as the
favorite of Aphrodite, Phœbus, and the Muses? If
she spoke irreverently, it was done in thoughtless
mirth; and she has sought to atone for it by sacrifices
and tears.

Athenians! I have never boasted; and if I seem to
do it now, it is humbly,—as befits one who seeks a
precious boon. In your service I have spent many
toilsome days and sleepless nights. That I have not
enriched myself by it, is proved by the well-known
fact that my own son blames my frugality, and

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reproachfully calls me the slave of the Athenian
people.”

He paused for a moment, and held his hand over
Aspasia's head, as he continued: “In the midst of
perplexities and cares, here I have ever found a solace
and a guide. Here are treasured up the affections of
my heart. It is not for Aspasia, the gifted daughter of
Axiochus, that I plead. It is for Aspasia, the beloved
wife of Pericles.”

Tears choked his utterance; but stifling his emotion,
he exclaimed, “Athenians! if ye would know what it
is that thus unmans a soul capable of meeting death
with calmness, behold, and judge for yourselves!”

As he spoke, he raised Aspasia's veil. Her drapery
had been studiously arranged to display her loveliness
to the utmost advantage; and as she stood forth
radiant in beauty, the building rung with the acclamations
that were sent forth, peal after peal, by the
multitude.

Pericles had not in vain calculated on the sympathies
of a volatile and ardent people, passionately fond of
the beautiful, in all its forms. Aspasia remained
in Athens, triumphant over the laws of religion and
morality.

Clinias desired leave to speak in behalf of Philothea,
grandchild of Anaxagoras; and the populace, made
good-humored by their own clemency, expressed a wish
to hear. He proceeded as follows: “Philothea,—
whom you all know was, not long since, one of the
Canephoræ, and embroidered the splendid peplus exhibited
at the last Panathenœa,—humbly begs of the
Athenians, that Eudora, Dione, and Geta, slaves of
Phidias, may remain under his protection, and not be
confiscated with his household goods. A contribution

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would have been raised, to buy these individuals of
the state, were it not deemed an insult to that proud
and generous people, who fined a citizen for proposing
marble as a cheaper material than ivory, for the statue
of Pallas Parthenia.”

The request, thus aided by flattery, was almost
unanimously granted. One black pebble alone appeared
in the urn; and that was from the hand of
Alcibiades.

Clinias expressed his thanks, and holding up the
statue of Urania, he added: “In token of gratitude for
this boon, and for the life of a beloved grandfather,
Philothea consecrates to Pallas Athena this image of
the star-worshipping muse; the gift of a munificent
Ethiopian.”

The populace being in gracious mood, forthwith
voted that the exiles had permission to carry with them
any articles valued as the gift of friendship.

The Prytanes dismissed the assembly; and as they
dispersed, Alcibiades scattered small coins among
them. Aspasia immediately sent to the Prytaneum an
ivory statue of Mnemosyne, smiling as she looked
back on a group of Hours; a magnificent token that
she would never forget the clemency of the Athenian
people.

Hermippus took an early opportunity to proclaim the
exhibition of a new comedy, called Hercules and Omphale;
and the volatile citizens thronged the theatre to
laugh at that infatuated tenderness, which in the Prytaneum
had well nigh moved them to tears. The actor
openly ridiculed them for having been so much influenced
by their orator's least-successful attempt at eloquence;
but in the course of the same play, Cratinus
raised a laugh at his expense, by saying facetiously:

[figure description] Page 134.[end figure description]

“Lo! Hermippus would speak like Pericles! Hear
him, Athenians! Is he not as successful as Salmoneus,
when he rolled his chariot over a brazen bridge, and
hurled torches to imitate the thunder and lightning of
Zeus?”

When the day of trial had passed, Pericles slept
soundly; for his heart was relieved from a heavy pressure.
But personal enemies and envious artists were
still active; and it was soon buzzed abroad that the
people repented of the vote they had given. The exiles
had been allowed ten days to sacrifice to the gods,
bid farewell to friends, and prepare for departure; but
on the third day, at evening twilight, Pericles entered
the dwelling of his revered old master. “My father,”
said he, “I am troubled in spirit. I have just now
returned from the Piræum, where I sought an interview
with Clinias, who daily visits the Deigma, and
has a better opportunity than I can have to hear the
news of Athens. I found him crowned with garlands;
for he had been offering sacrifices in the hall. He told
me he had thus sought to allay the anxiety of his mind
with regard to yourself and Phidias. He fears the
capricious Athenians will reverse their decree.”

“Alas, Pericles,” replied the old man, “what can
you expect of a people, when statesmen condescend to
buy justice at their hands, by promised feasts, and
scattered coin?”

“Nay, blame me not, Anaxagoras,” rejoined Pericles.
“I cannot govern as I would. I found the
people corrupted; and I must humor their disease.
Your life must be saved; even if you reprove me for
the means. At midnight, a boat will be in readiness
to conduct you to Salamis, where lies a galley bound
for Ionia. I hasten to warn Phidias to depart speedily
for Elis.”

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The parting interview between Philothea and her
repentant friend was almost too painful for endurance.
Poor Eudora felt that she was indeed called to drink
the cup of affliction, to its last bitter drop. Her heart
yearned to follow the household of Anaxagoras; but
Philothea strengthened her own conviction that duty
and gratitude both demanded she should remain with
Phidias.

Geta and Mibra likewise had their sorrows—the
harder to endure, because they were the first they had
ever encountered. The little peasant was so young,
and her lover so poor, that their friends thought a
union had better be deferred. But Mibra was free;
and Anaxagoras told her it depended on her own
choice, to go with them, or follow Geta. The grateful
Arcadian dropped on one knee, and kissing Philothea's
hand, while the tears flowed down her cheeks, said:
“She has been a mother to orphan Mibra, and I will
not leave her now. Geta says it would be wrong to
leave her when she is in affliction.”

Philothea, with a gentle smile, put back the ringlets
from her tearful eyes, and told her not to weep for her
sake; for she should be resigned and cheerful, wheresoever
the gods might place her; but Mibra saw that
her smiles were sad.

At midnight, Pericles came, to accompany Anaxagoras
to Salamis. They had been conversing much,
and singing their favorite songs together, for the last
time. The brow of the ambitious statesman became
clouded, when he observed that his son had been in
tears; he begged that preparations for departure might
be hastened. The young man followed them to the
Piræus; but Pericles requested him to go no further.
The restraint of his presence prevented any parting

[figure description] Page 136.[end figure description]

less formal than that of friendshlp. But he stood
watching the boat that conveyed them over the waters;
and when the last ripple left in its wake had disappeared,
he slowly returned to Athens.

The beautiful city stood before him, mantled in
moonlight's silvery veil. Yet all seemed cheerless;
for the heart of Paralus was desolate. He looked
toward the beloved mansion near the gate Diocharis;
drew from his bosom a long lock of golden hair; and
leaning against a statue of Hermes, bowed down his
head and wept.

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