DAEMON: 
And such is ignorance!  Even in the sight
Of knowledge, it can draw no profit from it. 
But as it still is early, and as I
Have no acquaintances in Antioch, 80
Being a stranger there, I will even wait
The few surviving hours of the day,
Until the night shall conquer it.  I see
Both by your dress and by the books in which
You find delight and company, that you 85
Are a great student;—­for my part, I feel
Much sympathy in such pursuits.

NOTE: 
87 in transcr.; with 1824.

CYPRIAN: 
Have you
Studied much?

DAEMON: 
No,—­and yet I know enough
Not to be wholly ignorant.

CYPRIAN: 
Pray, Sir,
What science may you know?—­

DAEMON: 
Many.

CYPRIAN: 
Alas! 90
Much pains must we expend on one alone,
And even then attain it not;—­but you
Have the presumption to assert that you
Know many without study.

DAEMON: 
And with truth. 
For in the country whence I come the sciences 95
Require no learning,—­they are known.

NOTE: 
95 come the sciences]come sciences 1824.

CYPRIAN: 
Oh, would
I were of that bright country! for in this
The more we study, we the more discover
Our ignorance.

DAEMON: 
It is so true, that I
Had so much arrogance as to oppose 100
The chair of the most high Professorship,
And obtained many votes, and, though I lost,
The attempt was still more glorious, than the failure
Could be dishonourable.  If you believe not,
Let us refer it to dispute respecting 105
That which you know the best, and although I
Know not the opinion you maintain, and though
It be the true one, I will take the contrary.

NOTE: 
106 the transcr.; wanting, 1824.

CYPRIAN: 
The offer gives me pleasure.  I am now
Debating with myself upon a passage 110
Of Plinius, and my mind is racked with doubt
To understand and know who is the God
Of whom he speaks.

DAEMON: 
It is a passage, if
I recollect it right, couched in these words
’God is one supreme goodness, one pure essence, 115
One substance, and one sense, all sight, all hands.’

CYPRIAN: 
’Tis true.

DAEMON: 
What difficulty find you here?

CYPRIAN: 
I do not recognize among the Gods
The God defined by Plinius; if he must
Be supreme goodness, even Jupiter 120
Is not supremely good; because we see
His deeds are evil, and his attributes
Tainted with mortal weakness; in what manner
Can supreme goodness be consistent with
The passions of humanity?