Mosaics of Grecian History Part 36

Alcestis at once consented to die for her husband, and when the appointed time came she heroically and composedly gave herself to death. Soon after her departure, however, the hero Hercules visited Admetus, and, pained with the profound grief of the household, he rescued Alcestis from the grim tyrant Death and restored her to her family. The whole play abounds in touching scenes and descriptions; and the best modern critics concede that there is no female character in either aeschylus or Sophocles, not even excepting Antig'one, that is so great and n.o.ble, and at the same time so purely tender and womanly, as Alcestis.

"Where has either Greek or modern literature," says MAHAFFY, "produced a n.o.bler ideal than the Alcestis of Euripides? Devoted to her husband and children, beloved and happy in her palace, she sacrifices her life calmly and resignedly--a life which is not encompa.s.sed with afflictions, but of all the worth that life can be, and of all the usefulness which makes it precious to n.o.ble natures." [Footnote: "Social Life in Greece, p. 189.] We give the following short extract from the poet's account of the preparations made by Alcestis for her approaching end:

Alcestis Preparing for Death.

When she knew The destined day was come, in fountain water She bathed her lily-tinctured limbs, then took From her rich chests, of odorous cedar formed, A splendid robe, and her most radiant dress.

Thus gorgeously arrayed, she stood before The hallowed flames, and thus addressed her prayer: "O queen, I go to the infernal shades; Yet, ere I go, with reverence let me breathe My last request: protect my orphan children; Make my son happy with the wife he loves, And wed my daughter to a n.o.ble husband; Nor let them, like their mother, to the tomb Untimely sink, but in their native land Be blessed through lengthened life to honored age."

Then to each altar in the royal house She went, and crowned it, and addressed her vows, Plucking the myrtle bough: nor tear, nor sigh Came from her; neither did the approaching ill Change the fresh beauties of her vermeil cheek.

Her chamber then she visits, and her bed; There her tears flowed, and thus she spoke: "O bed To which my wedded lord, for whom I die, Led me a virgin bride, farewell! to thee No blame do I impute, for me alone Hast thou destroyed: disdaining to betray Thee, and my lord, I die: to thee shall come Some other woman, not more chaste, perchance More happy." As she lay she kissed the couch, And bathed it with a flood of tears: that pa.s.sed, She left her chamber, then returned, and oft She left it, oft returned, and on the couch Fondly, each time she entered, cast herself.

Her children, as they hung upon her robes, Weeping, she raised, and clasped them to her breast Each after each, as now about to die.

--Trans. by POTTER.

Euripides died in the year 406 B.C., in Macedon, to which country he had been compelled to go on account of domestic troubles; and the then king, Archela'us honored his remains with a sumptuous funeral, and erected a monument over them.

Divine Euripides, this tomb we see So fair is not a monument for thee, So much as thou for it; since all will own That thy immortal fame adorns the stone.

We have now observed the transitions through which Grecian tragedy pa.s.sed in the hands of its three great masters, aeschylus, Sophocles, and Euripides. As GROTE says, "The differences between these three poets are doubtless referable to the working of Athenian politics and Athenian philosophy on the minds of the two latter.

In Sophocles we may trace the companion of Herodotus; in Euripides the hearer of Anaxag'oras, Socrates, and Prod'icus; in both, the familiarity with that wide-spread popularity of speech, and real, serious debate of politicians and compet.i.tors before the dikastery, which both had ever before their eyes, but which the genius of Sophocles knew how to keep in subordination to his grand poetical purpose." To properly estimate the influence which the tragedies exerted upon the Athenians, we must remember that a large number of them was presented on the stage every year; that it was rare to repeat anyone of them; that the theatre of Bacchus, in which they were represented, accommodated thirty thousand persons; that, as religious observances, they formed part of the civil establishment; and that admission to them was virtually free to every Athenian citizen. Taking these things into consideration, GROTE adds: "If we conceive of the entire population of a large city listening almost daily to those immortal compositions whose beauty first stamped tragedy as a separate department of poetry, we shall be satisfied that such powerful poetic influences were never brought to act upon any other people; and that the tastes, the sentiments, and the intellectual standard of the Athenians must have been sensibly improved and exalted by such lessons." [Footnote: "History of Greece," Chap, lxvii.]

2. COMEDY.

Another marked feature of Athenian life, and one but little less influential than tragedy in its effects upon the Athenian character, was comedy. It had its origin, as we have seen, in the vintage festivals of Bacchus, where the wild songs of the partic.i.p.ants were frequently interspersed with coa.r.s.e witticisms against the spectators. Like tragedy, it was a Dorian invention, and Sicily seems to have early become the seat of the comic writers.

Epichar'mus, a Dorian poet and philosopher, was the first of these to put the Bacchic songs and dances into dramatic form.

The place of his nativity is uncertain, but he pa.s.sed the greater part of his life at Syracuse, in the society of the greatest literary men of the age, and there he is supposed to have written his comedies some years prior to the Persian war. It seems, however, that comedy was introduced into Attica by Susa'rion, a native of Meg'ara, long before the time of Epichar'mus (578 B.C.). But the former's plays were so largely made up of rude and abusive personalities that they were not tolerated by the Pisistrati'dae, and for over a century we bear nothing farther of comedy in Attica--not until it was revived by Chion'ides, about 488 B.C., or, according to some authorities, twenty years later.

Under the contemporaries or successors of Chionides comedy became an important agent in the political warfare of Athens, although it was frequently the subject of prohibitory or restrictive legal enactments. "Only a nation," says a recent writer, "in the plenitude of self-contentment, conscious of vigor, and satisfied with its own energy, could have tolerated the kind of censors.h.i.+p the comic poets dared to exercise."

Characterization of the Old Comedy.

In the preliminary discourse to his translation of the Comedies of Aristophanes, MR. THOMAS MITCh.e.l.l, an English critic of note, makes these observations upon the character of the Old Comedy: "The Old Comedy, as it is called, in contradistinction to what was afterward named the Middle and the New, stood in the extreme relation of contrariety and parody to the tragedy of the Greeks --it was directed chiefly to the lower orders of society at Athens; it served in some measure the purposes of the modern journal, in which public measures and the topics of the day might be fully discussed; and in consequence the dramatis personae were generally the poet's own contemporaries, speaking in their own names and acting in masks, which, as they bore only a caricature resemblance of their own faces, showed that the poet, in his observations, did not mean to be taken literally. Like tragedy, comedy const.i.tuted part of a religious ceremony; and the character of the deity to whom it was more particularly dedicated was stamped at times pretty visibly upon the work which was composed in his honor. The Dionysian festivals were the great carnivals of antiquity--they celebrated the returns of vernal festivity or the joyous vintage, and were in consequence the great holidays of Athens--the seasons of universal relaxation.

"The comic poet was the high-priest of the festival; and if the orgies of his divinity (the G.o.d of wine) sometimes demanded a style of poetry which a Father of our Church probably had in his eye when he called all poetry the devil's wine, the organ of their utterance (however strange it may seem to us) no doubt considered himself as perfectly absolved from the censure which we should bestow on such productions: in his compositions he was discharging the same pious office as the painter, whose duty it was to fill the temples of the same deity with pictures which our imaginations would consider equally ill-suited to the habitations of divinity. What religion therefore forbids among us, the religion of the Greeks did not merely tolerate but enjoin.

Nor was the extreme and even profane gayety of the comedy without its excuse. To unite extravagant mirth with a solemn seriousness was enjoined by law, even in the sacred festival of Ceres.

"While the philosophers, therefore, querulously maintained that man was the joke and plaything of the G.o.ds, the comic poet reversed the picture, and made the G.o.ds the playthings of men; in his hands, indeed, everything was upon the broad grin: the G.o.ds laughed, men laughed, and animals laughed. Nature was considered as a sort of fantastic being, with a turn for the humorous; and the world was treated as a sort of extended jest-book, where the poet pointed out the bon-mots [Footnote: French; p.r.o.nounced bong-mos.] and acted in some degree as corrector of the Press.

If he discharged this office sometimes in the sarcastic spirit of a Mephistopheles, this, too, was considered as part of his functions. He was the Ter'roe Fil'ius [Footnote: Terroe Filius, son of the earth; that is, a human being.] of the day; and lenity would have been considered, not as an act of discretion, but as a cowardly dereliction of duty."

It was in the time of Pericles that the comedy just described first dealt with men and subjects under their real names; and in one of the plays of Crati'nus--under whom comedy received its full development--Cimon is highly eulogized, and his rival, Pericles, is bitterly derided. With unmeasured and unsparing license comedy attacked, under the veil of satire, not only all that was really ludicrous or base, but often cast scorn and derision on that which was innocent, or even meritorious. For the reason that the comic writers were so indiscriminate in their attacks, frequently making transcendent genius and n.o.ble personality, as well as demagogism and personal vice, the b.u.t.t of comic scorn; their writings have but little historical value except in the few instances in which they are corroborated by higher authority.

ARlSTOPH'ANES.

Among the contemporaries of Cratinus were Eu'polis and Aristophanes, the latter of whom became the chief of what is known as the Old Attic Comedy. Of his life little is known; but he was a member of the conservative or aristocratic party at Athens, directing his attacks chiefly against the democratic or popular party of Pericles, and continuing to write comedies until about 392 B.C.

While his comedies are replete with coa.r.s.e wit, they are wonderfully brilliant, and contain much, also, that is pure and beautiful.

As a late writer has well said, "Beauty and deformity came to him with equal abundance, and his wonderful pieces are made up of all that is low and all that is pure and lovely."

The Muses, seeking for a shrine Whose glories ne'er should cease, Found, as they strayed, the soul divine Of Aristophanes.

--PLATO, trans. by MERIVALE.

MR. GROTE characterizes the comedies of Aristophanes as follows: "Never probably will the full and unshackled force of comedy be so exhibited again. Without having Aristophanes actually before us it would have been impossible to imagine the unmeasured and unsparing license of attack a.s.sumed by the old comedy upon the G.o.ds, the inst.i.tutions, the politicians, philosophers, poets, private citizens, specially named--and even the women, whose life was entirely domestic--of Athens. With this universal liberty in respect of subject there is combined a poignancy of derision and satire, a fecundity of imagination and variety of turns, and a richness of poetical expression such as cannot be surpa.s.sed, and such as fully explains the admiration expressed for him by the philosopher Plato, who in other respects must have regarded him with unquestionable disapprobation. His comedies are popular in the largest sense of the word, addressed to the entire body of male citizens on a day consecrated to festivity, and providing for their amus.e.m.e.nt or derision, with a sort of drunken abundance, out of all persons or things standing in any way prominent before the public eye." [Footnote: "History or Greece," Chap. lxvii.]

In his introduction to the Dialogues of Plato, REV. WILLIAM SEWELL, an English clergyman and author, observes that "Men smile when they hear the anecdote of Chrys'ostom, one of the most venerable fathers of the Church, who never went to bed without something from Aristophanes under his pillow." He adds: "But the n.o.ble tone of morals, the elevated taste, the sound political wisdom, the boldness and acuteness of the satire, the grand object, which is seen throughout, of correcting the follies of the day, and improving the condition of his country--all these are features in Aristophanes which, however disguised, as they intentionally are, by coa.r.s.eness and buffoonery, ent.i.tle him to the highest respect from every reader of antiquity." Yet, while the purposes of Aristophanes were in the main praiseworthy, and the persons and things he attacked generally deserving of censure, he spared the vices of his own party and a.s.sociates; and, like all satirists, for effect he often traduced character, as in the case of the virtuous Socrates. In an attack on the Sophists, in his play of the Clouds, he gives to Socrates the character of a vulgar Sophist, and holds him up to the derision of the Athenian people.

But, as another has said, "Time has set all even; and 'poor Socrates,' as Aristophanes called him--as a far loftier bard has sung--

'Poor Socrates, By what he taught, and suffered for so doing, For truth's sake suffering death unjust, lives now, Equal in fame to proudest conquerors.'"

--MILTON.

The Comedy of the "Clouds."

It is curious to observe in the Clouds of Aristophanes that while the main object of the poet is to ridicule Socrates, and through him to expose what he considers the corrupt state of education in Athens, he does not disdain to mingle with his low buffoonery the loftiest flights of the imagination--reminding us of the not unlike anomaly of Shakspeare's sublime simile of the "cloud-capp'd towers," in the Tempest. In one part of the play, Strepsi'ades, who has been nearly ruined in fortune by his spendthrift son, goes to Socrates to learn from him the logic that will enable him "to talk unjustly and--prevail," so that he may s.h.i.+rk his debts! He finds the master teacher suspended in air, in a basket, that he may be above earthly influences, and there "contemplating the sun," and endeavoring to search out "celestial matters." To the appeal of Strepsiades, Socrates, interrupted in his reveries, thus answers:

Socrates. Old man, sit you still, and attend to my will, and hearken in peace to my prayer. (He then addresses the Air.) O master and king, holding earth in your swing, O measureless infinite Air; And thou, glowing Ether, and Clouds who enwreathe her with thunder and lightning and storms, Arise ye and s.h.i.+ne, bright ladies divine, to your student, in bodily forms.

Then we have the farther prayer of Socrates to the Clouds, in which is pictured a series of the most sublime images, colored with all the rainbow hues of the poet's fancy. We are led, in imagination, to behold the dread Clouds, at first sitting, in glorious majesty, upon the time-honored crest of snowy Olympus --then in the soft dance beguiling the nymphs "'mid the stately advance of old Ocean"--then bearing away, in their pitchers of sunlight and gold, "the mystical waves of the Nile," to refresh and fertilize other lands; at one time sporting on the foam of Lake Maeo'tis, and at another playing around the wintry summits of Mi'mas, a mountain range of Ionia, The farther invocation of the Clouds is thus continued:

Socrates. Come forth, come forth, ye dread Clouds, and to earth your glorious majesty show; Whether lightly ye rest on the time-honored crest of Olympus, environed in snow, Or tread the soft dance 'mid the stately advance of old Ocean, the nymphs to beguile, Or stoop to enfold, with your pitchers of gold, the mystical waves of the Nile, Or around the white foam of Maeotis ye roam, or Mimas all wintry and bare, O hear while we pray, and turn not away from the rites which your servants prepare.

Then the chorus comes forward and answers, as if the Clouds were speaking:

Chorus. Clouds of all hue, Now rise we aloft with our garments of dew, We come from old Ocean's unchangeable bed, We come till the mountains' green summits we tread, We come to the peaks with their landscapes untold, We gaze on the earth with her harvests of gold, We gaze on the rivers in majesty streaming, We gaze on the lordly, invisible sea; We come, for the eye of the Ether is beaming, We come, for all Nature is flas.h.i.+ng and free.

Let us shake off this close-clinging dew From our members eternally new, And sail upward the wide world to view, Come away! Come away!

Socr. O G.o.ddesses mine, great Clouds and divine, ye have heeded and answered my prayer.

Heard ye their sound, and the thunder around, as it thrilled through the petrified air?

Streps. Yes, by Zeus! and I shake, and I'm all of a quake, and I fear I must sound a reply, Their thunders have made my soul so afraid, and those terrible voices so nigh--

Socr. Don't act in our schools like those comedy-fools, with their scurrilous, scandalous ways.

Deep silence be thine, while these Cl.u.s.ters divine their soul-stirring melody raise.

To which the chorus again responds. But we have not room for farther extracts. The description of the floating-cloud character of the scene is acknowledged by critics to be inimitable. There is one pa.s.sage, in particular, in which Socrates, pointing to the clouds that have taken a sudden slanting downward motion, says:

"They are drifting, an infinite throng, And their long shadows quake over valley and brake"--

which, MR. RUSKIN declares, "could have been written by none but an ardent lover of the hill scenery--one who had watched hour after hour the peculiar, oblique, sidelong action of descending clouds, as they form along the hollows and ravines of the hills. [Footnote: The line in Greek, which is so vividly descriptive of this peculiar appearance and motion of the clouds--

dia toy koiloy kai toy daseoy autai plagiai--

loses so much in the rendering, that the beauty of the pa.s.sage can be fully appreciated only by the Greek scholar.] There are no lumpish solidities, no billowy protuberances here. All is melting, drifting, evanescent, full of air, and light as dew."

Choral Song from "The Birds."

In the following extract from the comedy of The Birds, Aristophanes ridicules the popular belief of the Greeks in signs and omens drawn from the birds of the air. Though undoubtedly an exaggeration, it may nevertheless be taken as a fair exposition of the superst.i.tious notions of an age that had its world-renowned "oracles," and as a good example of the poet's comic style. The extract is from the Choral Song in the comedy, and is a true poetic gem.

Ye children of man! whose life is a span, Protracted with sorrow from day to day; Naked and featherless, feeble and querulous, Sickly, calamitous creatures of clay!