Authors of Greece Part 12

The most violent attack on Euripides was delivered after his death by Aristophanes in the _Frogs_, written in 405. This famous comedy is so well-known that a brief outline will suffice. It falls into two parts.

The first describes the adventures of Dionysus who with his servant Xanthias descends to the lower world to bring back Euripides. The G.o.d and his servant exchange parts according as the persons they meet are friendly or hostile. In the second part the three great tragedians are brought on the scene. Euripides, who has just died, tries to claim sovereignty in Hades; Sophocles, "gentle on earth and gentle in death"

withdraws his claim, leaving Aeschylus to the contest. The two rivals appoint Dionysus, the patron of drama, to act as umpire. In a series of admirable criticisms the weaknesses of both are plainly indicated.

Finally Dionysus decides to take back Aeschylus.

This play is as popular as the Birds. It contains one or two touches of low comedy, but these are redeemed by the spirit of inexhaustible jollity which sets the whole thing rocking with life and gaiety. It is an original in Greek literature, being the first piece of definitely literary criticism. A long experience had made the sense of the stage a second nature to Aristophanes who here criticises two rival schools of poetry as a dramatist possessed of inside professional knowledge. So far his work is of the same cla.s.s as Cicero's _De Oratore_ and Reynolds'

_Discourses_. His object, however, was not to preserve a balance of impartiality but to condemn Euripides as a traitor to the whole tradition of Attic tragedy. He does so, but not without giving his reasons--and these are good and true. No person is qualified to judge the development of Greek tragedy who has not weighed long and carefully the second portion of the _Frogs_.

In 393 Aristophanes broke entirely new ground in the _Ecclesiazousae_ (women in Parliament), a discussion of social and economic problems.

Praxagora a.s.sembles the women of Athens to gain control of the city.

They meet early in the morning, disguise themselves with beards and open the question.

"The decisions of men in Parliament are to reflecting people like the derangements of drunken men. I am disgusted with our policy, we always employ unscrupulous leaders. If one of them is honest for one day, he is a villain for ten. Doling out public money, men have eyes only for what they can make out of the State. Let women govern; they are the best at providing money and are not likely to be deceived in office, for they are well versed in trickery."

They proceed to the a.s.sembly to execute their plot.

On the opening of the discussion one Euaeon proposed a scheme of wholesale spoliation of the property owners to support the poor. Then a white-faced citizen arose and proposed flatly that women should rule, that being the one thing which had never yet been tried. The motion was carried with great enthusiasm, the men declaring that "an old proverb says all our senseless and foolish decisions turn out for good". When Praxagora returns to the stage, she declares she intends to introduce a system of absolute communism. All citizens are to live and dine in common and possess wives in common, existing on the work of slaves. Any person who refuses to declare his wealth is to be punished by losing his rations, "the punishment of a man through his belly being the worst insult he can suffer". A vivid description of the workings of the new system ends the play.

Aristophanes is no doubt criticising Plato's _Republic_, but allowing for altered circ.u.mstances we cannot go far wrong if we see here a picture of the suggested remedy for the social distress which is inseparable from a great war. At Athens, beaten and impoverished, there must have been widespread discontent; the foundation upon which society was built must have been criticised, its inequalities being emphasised by idealists and intriguers alike. Our own generation has to face a similar situation. We have seen women in Parliament and we are deluged by a flood of communistic idealism emanating from Russia. Its one commendation is that it has never yet been tried among us and many simple folk will applaud the philosophy which persuades itself that all our mistakes will somehow come right in the end. The problem of finding somebody to do the work was easily solved in ancient Athens where the slaves were three times as numerous as the free. England, possessing no slaves, would under communism be unable to feed herself and would die of starvation.

The _Plutus_, written in 388 is a singular work. An honest old man Chremylus enters with Carion "his most faithful and most thievish servant". They are holding fast a blind old man, in obedience to an oracle of Apollo. After a little questioning the stranger admits that he is Plutus, the G.o.d of wealth. Wild with joy they invite him to their house. He does not like houses, for they have never brought him to any good.

"If I enter a stingy man's abode, he immediately digs me deep in the earth and denies he has ever seen me. If I enter a crazy man's home, given to dicing and fast living, I am soon ejected naked."

Learning that Chremylus is honest and poor he consents to try once again.

The rumour gets abroad that Chremylus has suddenly grown rich; his acquaintance reveal their true characters as they come to question him about his luck. The G.o.ddess Poverty enters, to be cross-examined by Chremylus who has suggested that Plutus should recover his sight under the healing care of Asclepius. Before the care is effected, she points out the dangers of his project. He is well-meaning, but foolish; Poverty is not Mendicancy, it means a life of thrift, with nothing left over but with no real want; it is the source of the existence of all the handicrafts, nor can the slaves be counted on to do the work if everybody becomes rich, for n.o.body will sell slaves if he has money already. Riches on the other hand are the curse of many; wealth rots men, causing gout, dropsy and bloated insolence; the G.o.ds themselves are poor, otherwise they would not need human sacrifice.

The cure is successful; Plutus recovers his eyes and can see to whom he gives his blessings; the good and the rascals alike receive their due reward. The change which wealth produces in men's natures is most admirably depicted in the Epilogue.

This is an Allegory dramatised with no little skill. The piece is full of the shrewdest hits at our human failings, aimed, however, with no ill-nature. Aristophanes' power of characterisation here shows no falling-off. Fortune's fickleness is proverbial and has received frequent literary treatment. Men's first prayer is for wealth; poverty, according to Dr. Johnson, is evidently a great evil because it needs such a long defence. Yet it is only the well-meaning but utterly unpractical idealists who desire to make us all prosperous--

"How that may change our nature, that's the question."

Some are not fit for riches, being ignorant of their true function; self-indulgence and moral rottenness follow wealth; because of the abuse of the power which wealth brings, we are taught that it is hard for the rich to enter the kingdom of heaven.

It is difficult to convey an adequate impression of Aristophanes to the English reader. Long excerpts are impossible and undesirable. Comedy is essentially a mirror of contemporary life; it contains all kinds of references to pa.s.sing political events and transient forms of social life; its turns of language are peculiar to its own age. We who are familiar with Shakespeare know that one of our chief difficulties in reading him is the constant reference to what was obvious to the Elizabethan public but is dark to us. Yet the plays of Aristophanes in an English translation such as that of Frere read far more like modern work than the comedies of Ben Jonson, for the society in which Aristophanes moved was far more akin to ours. It was democratic, was superficially educated, was troubled by socialistic and communistic unrest exactly as we are. Some of our modern thinkers would be surprised to find how many of their dreamings were discussed twenty-three centuries ago by men quite as intelligent and certainly as honest.

Aristophanes' greatest fault is excessive conservatism. He gives us a most vivid description of the evils and abuses of his own time, yet has no remedy except that of putting back the hands of the clock some fifty years. Marathon, Aeschylus, the nascent democracy were his ideal and he was evidently put out by the ending of the period of "Periclean calm."

He then has no solution for the problems in front of him. But it might be asked whether a dramatist's business is not rather to leave solutions to the thinker, concerning himself only with mirroring men's natures.

With singular courage and at no small personal risk this man attacked the great ones of his day, scourging their hypocrisies and exposing the real tendencies of their principles. If he has opened our eyes to the objections to popular government and popular poetry and has made us aware of the significance of the feminist movement, let us be thankful; we shall be more on our guard and be less easily persuaded that problems are new or that they are capable of a final solution.

On the other hand, we shall find in him qualities of a most original type. His spirits are inexhaustible, he laughs heartily and often without malice at the follies of the ma.s.s of men; Cleon and Euripides were anathema to him, but the rest he treats as Fluellen did Pistol: "You beggarly knave, G.o.d bless you". His lyrics must be cla.s.sed with the best in Greek poetry. Like Rabelais this rollicking jolly spirit disguises his wisdom under the mask of folly, turning aside with some whimsical twist just when he is beginning to be too serious. He will repay the most careful reading, for his best things are constantly turning up when least expected. His political satire ceasing with the death of Cleon, he turned to the land of pure fancy among the winged careless things; he then raised the woman's question, started literary criticism and ended with Allegory. To few has such a n.o.ble cycle of work been vouchsafed; we owe him at least a debt of remembrance, for he loved us as our brother.

TRANSLATIONS:

Frere (verse). This spirited version of five plays is justly famous.

Various plays have been rendered into verse by Rogers (Bell). The translation is on the whole rather free. The volumes contain excellent introductions and notes.

No prose translation of outstanding merit has appeared.

The Greek tragedians have not received their due from translators and admirers. There is nothing in English drama inspired by Greece to compare with the French imitations of Seneca, Plautus and Terence.

HERODOTUS

Greek historical literature follows the same course of development as Greek poetry; it begins in epic form in Ionia and ends in dramatic type at Athens.

Herodotus, "the father of History", was born at Halicarna.s.sus in Asia Minor about 484 B.C. He travelled widely over the East, Egypt, North Africa and Greece. He was acquainted with the Sophoclean circle, joined the Athenian colony at Thurii in South Italy and died there before the end of the century. His subject was the defeat of the Persian attack on Greece and falls into three main divisions. In the first three books he tells how Persian power was consolidated: in the next three he shows how it flooded Russia, Thrace and Greece, being stemmed at Marathon in 490; the last three contain the story of its final shattering at Salamis and Plataea in 480 and of the Greek recoil on Asia in 479. It is thus a "triple wave of woes" familiar to Greek thought. His dialect is Ionic, which he adopted because it was the language of narrative poetry and prose.

His introduction leads at once into Romance; he intends to preserve the memory of the wonderful deeds of Greeks and Barbarians, the cause of their quarrel being the abductions of women, Io, Europe, Medea, Helen. A more recent aggressor was Croesus, King of Lydia, who attacked the Greek seaboard. The earlier reigns of Lydian kings are recounted in a series of striking narratives. Gyges was the owner of the famous magic ring which made its possessor invisible. His policy of expansion was continued by his son and grandson. But Croesus, his great-grandson, was the wealthiest of all, extending his realm from as far as the Halys, the boundary of Cyrus' Persian Empire. Solon's famous but fict.i.tious warning to him to "wait till the end comes before deciding whether he had been happy" left him unmoved. Soon clouds began to gather. A pathetic misadventure robbed him of his son; the growing power of Persia alarmed him and he applied to Delphi for advice. The oracle informed him that if he crossed the Halys he would ruin a mighty Empire and suggested alliance with the strongest state in Greece. Finding that Athens was still torn by political struggles consequent upon the romantic banishments and restorations of Peisistratus, he joined with Sparta which had just overcome a powerful rival, Tegea in Arcadia.

Croesus crossed the Halys in 554. After fighting an indecisive battle he retired to his capital Sardis. Cyrus unexpectedly pursued him. The Lydian cavalry stampeded, the horses being terrified by the sight and odour of the Persian camel corps. Croesus shut himself up in Sardis which he thought impregnable. An excellent story tells how the Persians scaled the most inaccessible part of the fortress. Croesus was put on a pyre and there remembered the words of Solon. Cyrus, dreading a similar revolution of fortune, tried in vain to save him from the burning f.a.ggots; the fire was too fierce for his men to quench, but Apollo heard Croesus' prayer and sent a rainstorm which saved him. Being reproached by the fallen monarch who had poured treasure into his temple, Apollo replied that he had staved off ruin for three full years, but could not prevail against Fate; besides, Croesus should have asked whose Empire he was to destroy; at least Apollo had delivered him from death. The Lydian portion ends with a graphic description of laws, customs and monuments.

The rise of Persia is next described. a.s.syria, whose capital was Nineveh, was destroyed by Cyaxares of Media, whose capital was Ecbatana.

His son Astyages in consequence of a dream married his daughter Mandane to a Persian named Cambyses. A second dream made him resolve to destroy her child Cyrus who, like Oedipus, was saved from exposure by a herdsman. Later, on learning Cyrus' ident.i.ty, Astyages punished Harpagus whom he had bidden to remove the child. Harpagus sowed mutiny in the Median army, giving the victory to the Persians in 558. Cyrus proceeded to attack the Asiatic Greeks, of whom the Phocaeans left their home to found new states in Corsica and Southern Gaul; the other cities surrendered. Babylon was soon the only city in Asia not subject to Persia. Cyrus diverted the course of the Euphrates and entered the town in 538. In an attack on Tomyris, queen of a Scythian race, Cyrus was defeated and slain in 529.

His son Cambyses determined to invade Egypt, the eternal rival of the Mesopotamian kings. Herodotus devotes his second book to a description of the marvels of Egypt, through which he travelled as far as Elephantine on the border of Ethiopia. He opens with a plain proof that Egypt is not the most ancient people, for some children were kept apart during their first two years, n.o.body being allowed to speak with them.

They were then heard to say distinctly the word "bekos" which was Phrygian for "bread". This evidence of Phrygian antiquity satisfied even the Egyptians.

In this second book there is hardly a single leading feature of Egyptian civilisation which is not discussed. The Nile is the life of the land; being anxious to solve the riddle of its annual rise, Herodotus dismisses as unreasonable the theory that the water is produced by the melting snow, for the earth becomes hotter as we proceed further south, and there cannot be snow where there is intense heat. The sun is deflected from its course in winter, which derangement causes the river to run shallow in that season. The religious practice of the land are well described, including the process of embalming; oracles, animals, medicine, writing, dress are all treated. He notes that in Egyptian records the sun has twice risen in the west and twice set in the east.

A long list of dynasties is relieved with many an excellent story, notably the very famous account of how Rhampsonitis lost his treasures and failed to find the robber until he offered him a free pardon; having found him he said the Egyptians excelled all the world in wisdom, and the robber all the Egyptians. The Pyramids are described; transmigration is discussed and emphasis is laid upon the growing popularity of Greek mercenaries. The book closes with the brilliant reign of Amasis, who made overtures to the Greek oracles, allied himself with Samos and permitted the foundation of an important Greek colony at Naucratis.

The third book opens with the invasion of Egypt by Cambyses in 525 on account of an insult offered him by Amasis. A Greek mercenary named Phanes gave the Persians information of the one means of attacking through the desert. After a fierce battle at Pelusium Egypt was beaten; for years afterwards skulls of both armies lay around, the Persian heads being easily broken by a pebble, the Egyptian scarcely breakable by stones. In victory Cambyses outraged Psammenitus, the defeated King; a fruitless expedition against Ethiopia and the Ammonians followed. The Egyptians were stirred by the arrival of their calf-G.o.d Apis; Cambyses mockingly wounded him and was punished with madness, slaying his own kindred and committing deeds of impiety.

At that time Egypt was leagued with the powerful island of Samos, ruled by Polycrates, a tyrant of marvellous good fortune. Suspecting some coming disaster to balance it, Amasis urged him to sacrifice his dearest possession to avert the evil eye. Polycrates threw his ring into the sea; it was retrieved by a fisherman. On hearing this, Amasis severed his alliance.

In the absence of Cambyses two Magi brothers stirred up revolt in Susa, one pretending to be Smerdis, the murdered brother of Cambyses. That monarch wounded himself in the thigh as he mounted his horse. The wound festered and caused speedy death. Meanwhile the false Smerdis held the sovereignty. He was suspected by Otanes, a n.o.ble whose daughter Phaedyme was married to him. At great personal risk she discovered that the King was without ears, a manifest proof that he was a Magian. Otane thens joined with six other conspirators to put the usurper down. Darius, son of Hystaspes, warned them that their numbers were too large for secrecy, advising immediate action. The two pretenders had meanwhile persuaded Prexaspes, a confidant of Cambyses, to a.s.sure the Persians that Smerdis really ruled. Prexaspes told the truth and then threw himself to death from the city walls. This news forced the conspirators' hands; rus.h.i.+ng into the palace, they were luckily able to slay the usurpers.

The next question was, who should reign? Herodotus turned these Persians into Greeks, making them discuss the comparative merits of monarchy, oligarchy and democracy. They decided that their horses should choose the next king; he whose steed should first neigh should rule. Darius had a cunning groom named Oebares; that evening he took the horse and his mare into the market-place; next morning on reaching the same spot the horse did not fail to seat his master on the throne in 521. A review of the Persian Empire follows, with a description of India and Arabia.

Polycrates did not long survive. He was the first Greek to conceive the idea of a maritime empire. He was foully murdered by the Persian Oroetes, who decoyed him to the mainland by an offer of treasure and then crucified him. In the retinue of Polycrates was a physician, Democedes of Croton, who was captured by Oroetes. His fame spread to Susa at a time when no court doctor could treat Darius' sprained foot.

Democedes was sent for and effected the cure; later he healed the Queen Atossa of a boil. Instructed by him she advised Darius to send a commission of fifteen Persians to spy out the Greek mainland under Democedes' guidance. After an exciting series of adventures the physician succeeded in returning to his native city. But the idea of an invasion of Greece had settled on Darius' mind. First, however, he took Samos, giving it to Syloson, Polycrates' brother who years before in Egypt had made him a present of a scarlet cloak while he was a mere guardsman. Darius consolidated his power in Asia by the capture of the revolted province of Babylon through the self-sacrifice of Zopyrus, son of one of the seven conspirators. The vivid story of his devotion is one of the very greatest things in Herodotus.

Persia being thus mistress of all Asia, of Samos and the seaboard, began to dream of subduing Greece itself. But first Darius determined to conquer his non-Greek neighbours. The fourth book describes the attack which Darius himself led against the Scythians in revenge for the twenty-eight years' slavery they inflicted on the Medes. A description of Scythia is relieved by an account of the circ.u.mnavigation of Africa by the Phoenicians and the voyage of Scylax down the Indus and along the coast of Africa to Egypt.

The war on the Scyths was dramatic and exciting, both sides acting in the spirit of chivalry. Crossing the Bosporus, Darius advanced through Thrace to the Danube which he spanned with a bridge. The Scyths adopted the favourite Russian plan of retreating into the interior, destroying the crops and hovering round the foe; they further led the Persians into the territories of their own enemies. This process at last wearied Darius; he sent a herald to challenge them to a straight contest or to become his va.s.sals. The reply came that if Darius wished a conflict he had better outrage their ancestral tombs; as for slavery, they acknowledged only Zeus as their master. But the threat of slavery did its work. A detachment was sent to the Danube to induce the Ionian Greeks to strike for freedom by breaking down the bridge they were guarding, thus cutting off Darius' retreat. To the King himself a Scythian herald brought a present of a bird, a mouse, a frog and five arrows, implying that unless his army became one of the creatures it would perish by the arrows. The Scyths adopted guerilla tactics, leaving the Persians no rest by night and offering no battle by day. At last Darius began his retreat. One division of the Scythian hors.e.m.e.n reached the bridge before their foes, again asking the Ionians to destroy it.

The Greeks pretended to consent, breaking down the Scythian end of it.

Darius at last came to the place; to his dismay he found the bridge demolished. He bade an Egyptian Stentor summon Histiaeus, the Greek commandant, who brought up the fleet and saved the Persian host which retired into Asia.

In 509 a second expedition was dispatched against Barca, a colony of Cyrene. The history of the latter is graphically described, the first king being Battus, the Stammerer, who founded it in obedience to the directions of Apollo. Cyrene was brought under Cambyses' sway by Arcesilaus who had been banished. He misinterpreted an oracle and cruelly killed his enemies in Barca. When he was a.s.sa.s.sinated in that town his mother Pheretima fled from the metropolis Cyrene to Aryandes, the Persian governor in Egypt. Backed by armed force she besieged Barca which resisted bravely for nine months; at the end of that term an agreement was made that Barca should pay tribute and remain una.s.sailed as long as the ground remained firm on which the treaty was made. But the Persians had undermined the spot, covering planks of wood with a loose layer of earth. Breaking down the planks they rushed in and took the town, Pheretima exacting a horrible vengeance. Yet she herself died soon after, eaten of worms. "Thus," remarks the historian, "do men, by too severe vengeances, draw upon their own heads the divine wrath."

The fifth book begins the concentration on purely Greek history. Darius had left Megabazus in command in Europe, retiring himself to Sardis. In that city he was much struck by the appearance of a Paeonian woman and ordered Megabazus to invade the country. He subdued it and Macedonia in 506-4, but in the process some of his commanders were punished for an insult to Macedonian women, revenge being taken by Alexander, son of King Amyntas; a bride shut the lips of a party sent to discover their fate. In Thrace, Megabazus began to suspect Histiaeus, the Ionian who had saved Darius and in return had been given a strong town, Myrcinus on the River Strymon. The King by a trick drew Histiaeus to Sardis and took him to the Capital, leaving his brother Artaphernes as governor in Sardis. But Histiaeus had been succeeded in Miletus by his nephew Aristagoras; to him in 502 came certain n.o.bles from Naxos, one of the Cyclades isles, begging restoration from banishment. He decided to apply to Artaphernes for Persian help; this the viceroy willingly gave as it would further the Persian progress to the objective, the Greek mainland, across the Aegean in a direct line. The Persian admiral Megabates soon quarrelled with Aristagoras about the command and informed the Naxians of the coming attack. The expedition thus failed. Aristagoras, afraid to face Artaphemes whose treasure he had wasted, decided on raising a revolt of the whole of Ionia; at that very moment a slave came to him from his uncle in Susa with a message tattooed on his head, bidding him rebel.