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Searchology Directory 01
Page 10
All the best stories in the world are but one story in reality--the story of an escape. It is the only thing which interests us all and at all times--how to escape. The stories of Joseph, of Odysseus, of the prodigal son, of the Pilgrim's Progress, of the "Ugly Duckling," of Sintram, to name only a few out of a great number, they are all stories of escapes. It is the same with all lovestories. "The course of true love never can run smooth," says the old proverb, and love-stories are but tales of a man or a woman's escape from the desert of lovelessness into the citadel of love. Even tragedies like those of OEdipus and Hamlet have the same thought in the background. In the tale of OEdipus, the old blind king in his tattered robe, who had committed in ignorance such nameless crimes, leaves his two daughters and the attendants standing below the old pear-tree and the marble tomb by the sacred fountain; he says the last faint words of love, till the voice of the god comes thrilling upon the air: "OEdipus, why delayest thou?"
Tiberius served under his brother-in-law in Africa, and was the first who scaled the walls of Carthage. He was Quaestor in B.C. 137, and accompanied the Consul C. Hostilius to Spain, where he saved the army by obtaining a treaty with the Numantines, which the Senate refused to ratify.[61] In passing through Etruria, on his way to Spain, Tiberius had observed with grief and indignation the deserted state of that fertile country. Thousands of foreign slaves were tending the flocks and cultivating the soil of the wealthy landowners, while Roman citizens, thus thrown out of employment, could scarcely procure their daily bread, and had not a clod of earth to call their own. He now conceived the design of applying a remedy to this state of things, and with this view became a candidate for the Tribunate, and was elected for the year B.C. 133.
So far as law and religion will not account for the varieties of social behaviour, the novice may most conveniently consider them under the head of morals. The forms of social intercourse, the fashions, the festivities, are imposed on us by our fellows from without, and none the less effectively because as a general rule we fall in with them as a matter of course. The difference between manners and morals of the higher order is due simply to the more pressing need, in the case of our most serious duties, of a reflective sanction, a "moral sense," to break us in to the common service. It is no easy task to keep legal and religious penalties or rewards out of the reckoning, when trying to frame an estimate of what the notions of right and wrong, prevalent in a given society, amount to in themselves; nevertheless, it is worth doing, and valuable collections of material exist to aid the work. The facts about education, which even amongst rude peoples is often carried on far into manhood, throw much light on this problem. So do the moralizings embodied the traditional lore of the folk--the proverbs, the beast-fables, the stories of heroes.
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