to be allowed to sacrifice to the Charites on the way to
the temple of Aphrodite?"

"If I were indeed the goddess, those worshippers who regarded my
hand-maidens as my equals would find small acceptance with me."

"Your reproof is perfectly just, for you are justified in requiring that
all who know you should worship but one goddess, as the Jews do but one
god. But I entreat you do not again compare yourself to the brainless
Cyprian dame. You may be allowed to do so, so far as your grace is
concerned; but who ever saw an Aphrodite philosophizing and reading
serious books? I have disturbed you in grave studies no doubt; what is
the book you are rolling up, fair Zoe?"

"The sacred book of the Jews, Sire," replied Zoe; "one that I know you do
not love."

And you--who read Homer, Pindar, Sophocles, and Plato--do you like it?"
asked Euergetes.

"I find passages in it which show a profound knowledge of life, and
others of which no one can dispute the high poetic flight," replied
Cleopatra. "Much of it has no doubt a thoroughly barbarian twang, and it
is particularly in the Psalms--which we have now been reading, and which
might be ranked with the finest hymns--that I miss the number and rhythm
of the syllables, the observance of a fixed metre--in short, severity of
form. David, the royal poet, was no less possessed by the divinity when
he sang to his lyre than other poets have been, but he does not seem to
have known that delight felt by our poets in overcoming the difficulties
they have raised for themselves. The poet should slavishly obey the laws
he lays down for himself of his own free-will, and subordinate to them
every word, and yet his matter and his song should seem to float on a
free and soaring wing. Now, even the original Hebrew text of the Psalms
has no metrical laws."

"I could well dispense with them," replied Euergetes; "Plato too
disdained to measure syllables, and I know passages in his works which
are nevertheless full of the highest poetic beauty. Besides, it has been
pointed out to me that even the Hebrew poems, like the Egyptian, follow
certain rules, which however I might certainly call rhetorical rather
than poetical. The first member in a series of ideas stands in antithesis
to the next, which either re-states the former one in a new form or sets
it in a clearer light by suggesting some contrast. Thus they avail
themselves of the art of the orator--or indeed of the painter--who brings
a light co