The Sacrilege

1

I wonder sometimes if we can ever know what truly happened. Dead men do not write, so histories perforce are written by those who survived. Of those who survived, some experienced the events firsthand, while others only heard about them. Each who speaks or writes relates events not necessarily as they occurred, but rather as they should have occurred in order to make the teller, or his ancestors, or his political faction, look good.

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Once, during one of my numerous periods of exile, I was confined to the beautiful but boring island of Rhodes. There is nothing to do on Rhodes except attend lectures at its many institutes of learning. I chose to attend a course of lectures on history because there was nothing else available that season save philosophy, which I avoided like any sensible man.

The history lectures were delivered by a scholar named Antigonus, who enjoyed a great reputation in those days, although he is all but forgotten now. He devoted the whole of one lecture to this seeming mutability of historical fact. He gave, as example the case of the tyrannicides, Harmodius and Aristogiton, who lived in Athens five hundred years ago. At that time, Athens was ruled by Hippias and Hipparchus, the sons of the tyrant, Pisistratus. Now, it seems that Harmodius and Aristogiton raised a rebellion against the Pisistratids, but they only contrived to kill one of them, I forget which. The surviving and aggrieved brother had both put to death, with embellishments. The anti-Pisistratid party, with the two slain tyrannicides as its martyrs, then raised a successful rebellion and imposed its own enlightened ruler, either Cleisthenes or somebody else. Before you knew it, there were statues of the tyrannicides all over Greece and its colonies. My father had a splendid group, sculpted by Axias, in the garden of his country villa, brought back by an ancestor after we looted Corinth.

But the facts, Antigonus explained, were quite different. Harmodius and Aristogiton were not idealistic young democrats with a hatred of tyrants. They were lovers. The Pisistratid who was killed had conceived a lust for the prettier of the two, who was not about to leave his boyfriend for some ugly old pederast, and so the assassination plot was hatched. It was only after the two were dead that the legend of the tyrannicides was created by the anti-Pisistratid party.

The amazing thing was, everybody knew the true story at the time! They all just consented to believe the legend for propaganda purposes. Thus the legend became, in a term created by Antigonus, “political truth.” It was a very Greek story, and only a Greek could have come up with such a term.

Antigonus went on to say that only those who directly experienced historical events knew what truly happened, and the rest of us could only perceive them as if through a dense fog, or as blind men tracing the lineaments of a statue with their fingertips. He said that there are sorcerers who, like Proteus in the tale of Ulysses, can summon the shades of the dead and cause them to speak to us, and that it may be only thus that we can ever arrive at a true knowledge of past events.

I thought that made excellent sense at the time, but I have since come to doubt it. About the time I arrived at my present profound knowledge of human nature, the question occurred to me: Would men stop lying just because they are dead? I do not think so. Men of ambition are always concerned about how they shall be remembered after they are dead, and that very end would be defeated were they to start speaking the truth about themselves the moment they found themselves idling by the shores of the Styx, waiting for the ferryboat to come for its latest load of passengers.

One need not go back to a pack of ancient Athenian boy-fanciers to find a warped tale of tyrannicide. Take the assassination of Julius Caesar. There is an official story, sanctioned by our First Citizen, which constitutes Antigonus’s “political truth.” I know quite another story, and I was there at the time, which our First Citizen was not. Doubtless there are many other versions, though, each shedding the finest light on the teller or his ancestors. If we had one of those necromantic sorcerers, and were he to raise before us the shade of the Divine Julius, and those of Cassius, Brutus, Casca and, say, five of the others (nine is a number very dear to the gods), then I think we should hear nine very different accounts of the events of that fateful ides of March. The fog of men’s self-love is as dense as any thrown up by time or distance.

Enough. I shall write of the death of Caesar another time, if age, health and the First Citizen spare me. I write instead of an earlier time, seventeen years earlier, in fact, and of events not quite so celebrated, although they are remembered and certainly seemed momentous at the time.

And you can put your trust in my words, because I was there and saw it all, and I have lived too long and seen too much to care what the living think of me. Much less do I worry about the opinion held of me after I am dead.