[170] Critics, indeed, discover some pretended gaps and interpolations; but these, if conceded, are no proof against the unity of Homer; the wonder is, that there should be so few of such interpolations, considering the barbarous age which intervened between their composition and the time in which they were first carefully edited and collected. With more force it is urged against the argument in favour of the unity of Homer, derived from the unity of the style and character, that there are pa.s.sages which modern critics agree to be additions to the original poems, made centuries afterward, and yet unsuspected by the ancients; and that in these additions--such as the last books of the Iliad, with many others less important--the Homeric unity of style and character is still sustained. We may answer, however, that, in the first place, we have a right to be skeptical as to these discoveries--many of them rest on very insufficient critical grounds; in the second place, if we grant them, it is one thing whether a forged addition be introduced into a poem, and another thing whether the poem be all additions; in the third place, we may observe, that successful imitations of the style and characters of an author, however great, may be made many centuries afterward with tolerable ease, and by a very inferior genius, although, at the time he wrote or sung, it is not easy to suppose that half a dozen or more poets shared his spirit or style. It is a very common scholastic trick to imitate, nowadays, and with considerable felicity, the style of the greatest writers, ancient and modern. But the unity of Homer does not depend on the question whether imitative forgeries were introduced into a great poem, but whether a mult.i.tude of great poets combined in one school on one subject. An ingenious student of Shakspeare, or the elder dramatists, might impose upon the public credulity a new scene, or even a new play, as belonging to Shakspeare, but would that be any proof that a company of Shakspeares combined in the production of Macbeth? I own, by-the-way, that I am a little doubtful as to our ac.u.men in ascertaining what is Homeric and what is not, seeing that Schlegel, after devoting half a life to Shakspeare (whose works are composed in a living language, the authenticity of each of which works a living nation can attest), nevertheless attributes to that poet a catalogue of plays of which Shakspeare is perfectly innocent!--but, to be sure, Steevens does the same!
[171] That Pisistratus or his son, a.s.sisted by the poets of his day, did more than collect, arrange, and amend poems already in high repute, we have not only no authority to suppose, but much evidence to contradict. Of the true services of Pisistratus to Homer, more hereafter.
[172] "The descent of Theseus with Pirithous into h.e.l.l," etc.--Paus., ix., c. 31.
[173] Especially if with the Boeotians we are to consider the most poetical pa.s.sage (the introductory lines to the muses) a spurious interpolation.
[174] A herdsman.
[175] I cannot omit a tradition recorded by Pausanias. A leaden table near the fountain was shown by the Boeotians as that on which the "Works and Days" was written. The poems of Hesiod certainly do not appear so adapted to recital as perusal. Yet, by the most plausible chronology, they were only composed about one hundred years after those of Homer!
[176] The Aones, Hyantes, and other tribes, which I consider part of the great Pelasgic family, were expelled from Boeotia by Thracian hordes. [They afterward returned in the time of the Dorian emigration.] Some of the population must, however, have remained--the peasantry of the land; and in Hesiod we probably possess the national poetry, and arrive at the national religion, of the old Pelasgi.
[177] Welcker.
[178] The deadly signs which are traced by Praetus on the tablets of which Bellerophon was the bearer, and which are referred to in the Iliad, are generally supposed by the learned to have been pictorial, and, as it were, hieroglyphical figures; my own belief, and the easiest interpretation of the pa.s.sage, is, that they were alphabetical characters--in a word, writing, not painting.
[179] Pausanias, lib. i., c. 27, speaks of a wooden statue in the Temple of Pohas, in Athens, said to have been the gift of Cecrops; and, with far more claim to belief, in the previous chapter he tells us that the most holy of all the images was a statue of Minerva, which, by the common consent of all the towns before incorporated in one city, was dedicated in the citadel, or polis. Tradition, therefore, carried the date of this statue beyond the time of Theseus.
Plutarch also informs us that Theseus himself, when he ordained divine honours to be paid to Ariadne, ordered two little statues to be made of her--one of silver and one of bra.s.s.
[180] All that Homer calls the work of Vulcan, such as the dogs in the palace of Alcinous, etc., we may suppose to be the work of foreigners. A poet could scarcely attribute to the G.o.ds a work that his audience knew an artificer in their own city had made!
[181] See Odyssey, book vii.
[182] The effect of the arts, habits, and manners of a foreign country is immeasurably more important upon us if we visit that country, than if we merely receive visits from its natives. For example, the number of French emigrants who crowded our sh.o.r.es at the time of the French revolution very slightly influenced English customs, etc. But the effect of the French upon us when, after the peace, our own countrymen flocked to France, was immense.
[183] Herod., lib. ii., c. 178.
[184] Grecian architecture seems to have been more free from obligation to any technical secrets of Egyptian art than Grecian statuary or painting. For, in the first place, it is more than doubtful whether the Doric order was not invented in European Greece long prior to the reign of Psammetichus [The earliest known temple at Corinth is supposed by Col. Leake to bear date B. C. 800, about one hundred and thirty years before the reign of Psammetichus in Egypt.]; and, in the second place, it is evident that the first hints and rudiments both of the Doric and the Ionic order were borrowed, not from buildings of the ma.s.sive and perennial materials of Egyptian architecture, but from wooden edifices; growing into perfection as stone and marble were introduced, and the greater difficulty and expense of the workmanship insensibly imposed severer thought and more elaborate rules upon the architect. But I cannot agree with Mueller and others, that because the first hints of the Doric order were taken from wooden buildings, therefore the first invention was necessarily with the Dorians, since many of the Asiatic cities were built chiefly of wood. It seems to me most probable that Asia gave the first notions of these beautiful forms, and that the Greeks carried them to perfection before the Asiatics, not only from their keen perception of the graceful, but because they earlier made a general use of stone.
We learn from Herodotus that the gorgeous Sardis was built chiefly of wood, at a time when the marble of Paros was a common material of the Grecian temples.
[185] Thales was one of the seven wise men, B. C. 586, when Pherecydes of Syrus, the first prose writer, was about fourteen years old. Mr. Clinton fixes the acme of Pherecydes about B. C. 572.
Cadmus of Miletus flourished B. C. 530.
[186] To this solution of the question, why literature should generally commence with attempts at philosophy, may be added another: --When written first breaks upon oral communication, the reading public must necessarily be extremely confined. In many early nations, that reading public would be composed of the caste of priests; in this case philosophy would be cramped by superst.i.tion. In Greece, there being no caste of priests, philosophy embraced those studious minds addicted to a species of inquiry which rejected the poetical form, as well as the poetical spirit. It may be observed, that the more limited the reading public, the more abstruse are generally prose compositions; as readers increase, literature goes back to the fashion of oral communication; for if the reciter addressed the mult.i.tude in the earlier age, so the writer addresses a mult.i.tude in the later; literature, therefore, commences with poetical fiction, and usually terminates with prose fiction. It was so in the ancient world--it will be so with England and France. The harvest of novels is, I fear, a sign of the approaching exhaustion of the soil.
[187] See chapter i.
[188] Instead of Periander of Corinth, is (by Plato, and therefore) more popularly, but less justly, ranked Myson of Chene.
[189] Attributed also to Thales; Stob. Serm.
[190] Aristotle relates (Pol., lib. i.) a singular anecdote of the means whereby this philosopher acquired wealth. His skill in meteorology made him foresee that there would be one season an extraordinary crop of olives. He hired during the previous winter all the oil-presses in Chios and Miletus, employing his scanty fortune in advances to the several proprietors. When the approaching season showed the ripening crops, every man wished to provide olive-presses as quickly as possible; and Thales, having them all, let them at a high price. His monopoly made his fortune, and he showed to his friends, says Aristotle, that it was very easy for philosophers to be rich if they desire it, though such is not their princ.i.p.al desire;-- philosophy does not find the same facilities nowadays.
[191] Thus Homer is cited in proof of the progenital humidity,
""Okeanos hosper ginesis pantos tet ktai;"
The Bryant race of speculators would attack us at once with "the spirit moving on the face of the waters." It was not an uncommon opinion in Greece that chaos was first water settling into slime, and then into earth; and there are good but not sufficient reasons to attribute a similar, and of course earlier, notion to the Phoenicians, and still more perhaps to the Indians.
[192] Plut. de Plac. Phil.
[193] Ap. Stob. Serm.
[194] Laert.
[195] According to Clinton"s chronology, viz., one year after the legislation of Draco. This emendation of dates formerly received throws considerable light upon the causes of the conspiracy, which perhaps took its strength from the unpopularity and failure of Draco"s laws. Following the very faulty chronology which pervades his whole work, Mr. Mitford makes the attempt of Cylon precede the legislation of Draco.
[196] A cap.
[197] The expedition against Salamis under Solon preceded the arrival of Epimenides at Athens, which was in 596. The legislation of Solon was B. C. 594--the first tyranny of Pisistratus B. C. 560: viz., thirty-four years after Solon"s legislation, and at least thirty-seven years after Solon"s expedition to Salamis. But Pisistratus lived thirty-three years after his first usurpation, so that, if he had acted in the first expedition to Salamis, he would have lived to an age little short of one hundred, and been considerably past eighty at the time of his third most brilliant and most energetic government!
The most probable date for the birth of Pisistratus is that a.s.signed by Mr. Clinton, about B. C. 595, somewhat subsequent to Solon"s expedition to Salamis, and only about a year prior to Solon"s legislation. According to this date, Pisistratus would have been about sixty-eight at the time of his death. The error of Plutarch evidently arose from his confounding two wars with Megara for Salamis, attended with similar results--the first led by Solon, the second by Pisistratus. I am the more surprised that Mr. Thirlwall should have fallen into the error of making Pisistratus contemporary with Solon in this affair, because he would fix the date of the recovery of Salamis at B. C. 604 (see note to Thirlwall"s Greece, p. 25, vol. ii.), and would suppose Solon to be about thirty-two at that time (viz., twenty-six years old in 612 B. C.). (See Thirlwall, vol. ii., p. 23, note.) Now, as Pisistratus could not have been well less than twenty-one, to have taken so prominent a share as that ascribed to him by Plutarch and his modern followers, in the expedition, he must, according to such hypothesis, have been only eleven years younger than Solon, have perpetrated his first tyranny just before Solon died of old age, and married a second wife when he was near eighty! Had this been the case, the relations of the lady could not reasonably have been angry that the marriage was not consummated!
[198] We cannot suppose, as the careless and confused Plutarch would imply, that the people, or popular a.s.sembly, reversed the decree; the government was not then democratic, but popular a.s.semblies existed, which, in extraordinary cases--especially, perhaps, in the case of war--it was necessary to propitiate, and customary to appeal to. I make no doubt that it was with the countenance and consent of the archons that Solon made his address to the people, preparing them to receive the repeal of the decree, which, without their approbation, it might be unsafe to propose.
[199] As the quotation from Homer is extremely equivocal, merely stating that Ajax joined the ships that he led from Salamis with those of the Athenians, one cannot but suppose, that if Solon had really taken the trouble to forge a verse, he would have had the common sense to forge one much more decidedly in favour of his argument.
[200] Fifty-seven, according to Pliny.
[201] Plut. in Vit. Sol.
[202] Arist. Pol., lib. ii., c. 8.
[203] This regulation is probably of later date than the time of Solon. To Pisistratus is referred a law for disabled citizens, though its suggestion is ascribed to Solon. It was, however, a law that evidently grew out of the principles of Solon.
[204] A tribe contained three phratries, or fraternities--a phratry contained three genes or clans--a genos or clan was composed of thirty heads of families. As the population, both in the aggregate and in these divisions, must have been exposed to constant fluctuations, the aforesaid numbers were most probably what we may describe as a fiction in law, as Boeckh (Pol. Econ. of Athens, vol. i., p. 47, English translation) observes, "in the same manner that the Romans called the captain a centurion, even if he commanded sixty men, so a family might have been called a triakas (i.e., a thirtiad), although it contained fifty or more persons." It has been conjectured indeed by some, that from a cla.s.s not included in these families, vacancies in the phratries were filled up; but this seems to be a less probable supposition than that which I have stated above. If the numbers in Pollux were taken from a census in the time of Solon, the four tribes at that time contained three hundred and sixty families, each family consisting of thirty persons; this would give a total population of ten thousand eight hundred free citizens. It was not long before that population nearly doubled itself, but the t.i.tles of the subdivisions remained the same. I reserve for an appendix a more detailed and critical view of the vehement but tedious disputes of the learned on the complicated subject of the Athenian tribes and families.
[205] Boeckh (Pub. Econ. of Athens, book iv., chap. v.) contends, from a law preserved by Demosthenes, that the number of measures for the zeugitae was only one hundred and fifty. But his argument, derived from the a.n.a.logy of the sum to be given to an heiress by her nearest relation, if he refused to marry her, is by no means convincing enough to induce us to reject the proportion of two hundred measures, "preserved (as Boeckh confesses) by all writers," especially as in the time of Demosthenes. Boeckh himself, in a subsequent pa.s.sage, rightly observes, that the names of zeugitae, etc., could only apply to new cla.s.ses introduced in the place of those inst.i.tuted by Solon.
[206] With respect to the value of "a measure" in that time, it was estimated at a drachma, and a drachma was the price of a sheep.
[207] The law against idleness is attributable rather to Pisistratus than Solon.
[208] Athenaeus, lib. xiv.
[209] Plutarch de Gloria Athen. I do not in this sketch entirely confine myself to Solon"s regulations respecting the areopagus.
[210] The number of the areopagites depending upon the number of the archons, was necessarily fluctuating and uncertain. An archon was not necessarily admitted to the areopagus. He previously underwent a rigorous and severe examination of the manner in which he had discharged the duties of his office, and was liable to expulsion upon proofs of immorality or unworthiness.
[211] Some modern writers have contended that at the time of Solon the members of the council were not chosen by lot; their arguments are not to me very satisfactory. But if merely a delegation of the Eupatrids, as such writers suppose, the council would be still more vicious in its const.i.tution.
[212] Pollux.
[213] Aeschines in Timarch.
[214] Each member was paid (as in England once, as in America at this day) a moderate sum (one drachma) for his maintenance, and at the termination of his trust, peculiar integrity was rewarded with money from the public treasury.
[215] When there were ten tribes, each tribe presided thirty-five days, or five weeks; when the number was afterward increased to twelve, the period of the presidency was one month.