Meanwhile, I say, that this long acquiescence in the conception of godlike struggle, godlike daring, godlike suffering, godlike martyrdom; the very conception which was so foreign to the mythologies of any other race—save that of the Jews, and perhaps of our own Teutonic forefathers—did prepare, must have prepared, men to receive as most rational and probable, as the satisfaction of their highest instincts, the idea of a Being in whom all those partial rays culminated in clear, pure light; of a Being at once utterly human and utterly divine; who by struggle, suffering, self-sacrifice, without a parallel, achieved a victory over circumstance and all the dark powers which beleaguer man without a parallel likewise.
Take, as an example, the figure which you know best—the figure of Antigone herself—devoting herself to be entombed alone, for the sake of love and duty. Love of a brother, which she can only prove, alas! by burying his corpse. Duty to the dead, an instinct depending on no written law, but springing out of the very depths of those blind and yet sacred monitions which prove that the true man is not an animal, but a spirit; fulfilling her holy purpose, unchecked by fear, unswayed by her sisters’ entreaties. Hardening her heart magnificently till her fate is sealed; and then after proving her godlike courage, proving the tenderness of her womanhood by that melodious wail over her own untimely death and the loss of marriage joys, which some of you must know from the music of Mendelssohn, and which the late Dean Milman has put into English thus—
Come, fellow-citizens, and see
The desolate Antigone.
On the last path her steps shall tread,
Set forth, the journey of the dead,
Watching, with vainly lingering gaze,
Her last, last sun’s expiring rays,
Never to see it, never more,
For down to Acheron’s dread shore,
A living victim am I led
To Hades’ universal bed.
To my dark lot no bridal joys
Belong, nor e’er the jocund noise
Of hymeneal chant shall sound for me,
But death, cold death, my only spouse shall be.
Oh tomb! Oh bridal chamber! Oh deep-delved
And strongly-guarded mansion! I descend
To meet in your dread chambers all my kindred,
Who in dark multitudes have crowded down
Where Proserpine received the dead. But I,
The last, and oh how few more miserable,
Go down, or ere my sands of life are run.
And let me ask you whether the contemplation of such a self-sacrifice should draw you, should have drawn those who heard the tale nearer to, or further from, a certain cross which stood on Calvary some 1800 years ago? May not the tale of Antigone heard from mother or from nurse have nerved ere now some martyr-maiden to dare and suffer in an even holier cause?
But to return. This set purpose of the Athenian dramatists of the best school to set before men a magnified humanity, explains much in their dramas which seem to us at first not only strange but faulty. The masks which gave one grand but unvarying type of countenance to each well-known historic personage, and thus excluded the play of feature, animated gesture, and almost all which we now consider as ‘acting’ proper; the thicksoled cothurni which gave the actor a more than human stature; the poverty (according to our notions) of the scenery, which usually represented merely the front of a palace or other public place, and was often though not always unchanged during the whole performance; the total absence in fact, of anything like that scenic illusion which most managers of theatres seem now to consider as their highest achievement; the small number of the actors, two, or at most three only, being present on the stage at once,—the simplicity of the action, in which intrigue (in the play-house sense) and any complication of plot are utterly absent; all this must have concentrated not the eye of the spectator on the scene, but his ear upon the voice, and his emotions on the personages who stood out before him without a background, sharp-cut and clear as a group of statuary which is the same, place it where you will, complete in itself—a world of beauty, independent of all other things and beings save on the ground on which it needs must stand. It was the personage rather than his surroundings, which was to be impressed by every word on the spectator’s heart and intellect; and the very essence of Greek tragedy is expressed in the still famous words of Medea—
Che resta? Io.
Contrast this with the European drama—especially with the highest form of it—our own Elizabethan. It resembles, as has been often said in better words than mine, not statuary but painting. These dramas affect colour, light, and shadow, background whether of town or country, description of scenery where scenic machinery is inadequate, all in fact, which can blend the action and the actors with the surrounding circumstances, without letting them altogether melt into the circumstances; which can show them a part of the great whole, by harmony or discord with the whole universe, down to the flowers beneath their feet. This, too, had to be done: how it became possible for even the genius of a Shakespeare to get it done, I may with your leave hint to you hereafter. Why it was not given to the Greeks to do it, I know not.
Let us at least thank them for what they did. One work was given them, and that one they fulfilled as it had never been fulfilled before; as it will never need to be fulfilled again; for the Greeks’ work was done not for themselves alone but for all races in all times; and Greek Art is the heirloom of the whole human race; and that work was to assert in drama, lyric, sculpture, music, gymnastic, the dignity of man—the dignity of man which they perceived for the most part with their intense æsthetic sense, through the beautiful in man. Man with them was divine, inasmuch as he could perceive beauty and be beautiful himself. Beauty might be physical, æsthetic, intellectual, moral. But in proportion as a thing was perfect it revealed its own perfection by its beauty. Goodness itself was a form—though the highest form—of beauty. Καλος meant both the physically beautiful and the morally good; αἰσχρὸς both the ugly and the bad.
Out of this root-idea sprang the whole of that Greek sculpture, which is still, and perhaps ever will be, one of the unrivalled wonders of the world.
Their first statues, remember, were statues of the gods. This is an historic fact. Before b.c. 580 there were probably no statues in Greece save those of deities. But of what form? We all know that the usual tendency of man has been to represent his gods as more or less monstrous. Their monstrosity may have been meant, as it was certainly with the Mexican idols, and probably those of the Semitic races of Syria and Palestine, to symbolise the ferocious passions which they attributed to those objects of their dread, appeasable alone by human sacrifice. Or the monstrosity, as with the hawk-headed or cat-headed Egyptian idols, the winged bulls of Nineveh and Babylon, the many-handed deities of Hindostan—merely symbolised powers which could not, so the priest and the sculptor held, belong to mere humanity. Now, of such monstrous forms of idols, the records in Greece are very few and very ancient—relics of an older worship, and most probably of an older race. From the earliest historic period, the Greek was discerning more and more that the divine could be best represented by the human; the tendency of his statuary was more and more to honour that divine, by embodying it in the highest human beauty.
In lonely mountain shrines there still might linger, feared and honoured, dolls like those black virgins, of unknown antiquity, which still work wonders on the European continent. In the mysterious cavern of Phigalia, for instance, on the Eleatic shore of Peloponnese, there may have been in remote times—so the legend ran—an old black wooden image, a woman with a horse’s head and mane, and serpents growing round her head, who held a dolphin in one hand and a dove in the other. And this image may have been connected with old nature-myths about the marriage of Demeter and Poseidon—that is, of encroachments of the sea upon the land; and the other myths of Demeter, the earth-mother, may have clustered round the place, till the Phigalians were glad—for it was profitable as well as honourable—to believe that in their cavern Demeter sat mourning for the loss of Proserpine, whom Pluto had carried down to Hades, and all the earth was barren till Zeus sent the Fates, or Iris, to call her forth, and restore fertility to the world. And it may be true—the legend as Pausanias tells it 600 years after—that the old wooden idol having been burnt, and the worship of Demeter neglected till a famine ensued, the Phigalians, warned by the Oracle of Delphi, hired Onatas, a contemporary of Polygnotus and Phidias, to make them a bronze replica of the old idol, from some old copy and from a dream of his own. The story may be true. When Pausanias went thither, in the second century after Christ, the cave and the fountain, and the sacred grove of oaks, and the altar outside, which was to be polluted with the blood of no victim—the only offerings being fruits and honey, and undressed wool—were still there. The statue was gone. Some said it had been destroyed by the fall of the cliff; some were not sure that it had ever been there at all. And meanwhile Praxiteles had already brought to perfection (Paus. 1, 2, sec. 4) the ideal of Demeter, mother-like, as Heré—whom we still call Juno now—but softer-featured, and her eyes more closed.
And so for mother earth, as for the rest, the best representation of the divine was the human. Now, conceive such an idea taking hold, however slowly, of a people of rare physical beauty, of acutest eye for proportion and grace, with opportunities of studying the human figure such as exist nowhere now, save among tropic savages, and gifted, moreover, in that as in all other matters, with that innate diligence, of which Mr. Carlyle has said, ‘that genius is only an infinite capacity of taking pains,’ and we can understand somewhat of the causes which produced those statues, human and divine, which awe and shame the artificiality and degeneracy of our modern so-called civilisation—we can understand somewhat of the reverence for the human form, of the careful study of every line, the storing up for use each scattered fragment of beauty of which the artist caught sight, even in his daily walks, and consecrating it in his memory to the service of him or her whom he was trying to embody in marble or in bronze. And when the fashion came in of making statues of victors in the games, and other distinguished persons, a new element was introduced, which had large social as well as artistic results. The sculptor carried his usual reverence into his careful delineation of the victor’s form, while he obtained in him a model, usually of the very highest type, for perfecting his idea of some divinity. The possibility of gaining the right to a statue gave a fresh impulse to all competitors in the public games, and through them to the gymnastic training throughout all the states of Greece, which made the Greeks the most physically able and graceful, as well as the most beautiful people known to the history of the human race. A people who, reverencing beauty, reverenced likewise grace or acted beauty, so utterly and honestly, that nothing was too humble for a free man to do, if it were not done awkwardly and ill. As an instance, Sophocles himself—over and above his poetic genius, one of the most cultivated gentlemen, as well as one of the most exquisite musicians, dancers, and gymnasts, and one of the most just, pious, and gentle of all Greece—could not, by reason of the weakness of his voice, act in his own plays, as poets were wont to do, and had to perform only the office of stage-manager. Twice he took part in the action, once as the blind old Thamyris playing on the harp, and once in his own lost tragedy, the ‘Nausicaa.’ There in the scene in which the Princess, as she does in Homer’s ‘Odyssey,’ comes down to the sea-shore with her maidens to wash the household clothes, and then to play at ball—Sophocles himself, a man then of middle age, did the one thing he could do better than any there—and, dressed in women’s clothes, among the lads who represented the maidens, played at ball before the Athenian people.
Yes: just 60 years after the representation of the Antigone, 10,000 Greeks, far on the plains of Babylon, cut through the whole Persian army, as the railway train cuts through a herd of buffalo, and then losing all their generals by treacherous warfare, fought their way north from Babylon to Trebizond on the Black Sea, under the guidance of a young Athenian, a pupil of Socrates, who had never served in the army before. The retreat of Xenophon and his 10,000 will remain for ever as one of the grandest triumphs of civilisation over brute force: but what made it possible? That these men, and their ancestors before them, had been for at least 100 years in training, physical, intellectual, and moral, which made their bodies and their minds able to dare and suffer like those old heroes of whom their tragedy had taught them, and whose spirits they still believed would help the valiant Greek. And yet that feat, which looks to us so splendid, attracted, as far as I am aware, no special admiration at the time. So was the cultivated Greek expected to behave whenever he came in contact with the uncultivated barbarian.
But from what had sprung in that little state, this exuberance of splendid life, physical, æsthetic, intellectual, which made, and will make the name of Athens and of the whole cluster of Greek republics for ever admirable to civilised man? Had it sprung from long years of peaceful prosperity? From infinite making of money and comfort, according to the laws of so-called political economy, and the dictates of enlightened selfishness? Not so. But rather out of terror and agony, and all but utter ruin—and out of a magnificent want of economy—and the divine daring and folly—of self-sacrifice.
In Salamis across the strait a trophy stood, and round that trophy, forty years before, Sophocles the author of Antigone, then sixteen years of age, the loveliest and most cultivated lad in Athens, undraped like a faun, with lyre in hand, was leading the Chorus of Athenian youths, and singing to Athené, the tutelary goddess, a hymn of triumph for a glorious victory,—the very symbol of Greece and Athens, springing up into a joyous second youth after invasion and desolation, as the grass springs up after the prairie fire has passed. But the fire had been terrible. It had burnt Athens at least, down to the very roots. True, while Sophocles was dancing, Xerxes, the great king of the East, foiled at Salamis, as his father Darius had been foiled at Marathon ten years before, was fleeing back to Persia, leaving his innumerable hosts of slaves and mercenaries to be destroyed piecemeal, by land at Platea, by sea at Mycalé. The bold hope was over, in which the Persian, ever since the days of Cyrus, had indulged—that he, the despot of the East, should be the despot of the West likewise. It seemed to them as possible, though not as easy, to subdue the Aryan Greek, as it had been to subdue the Semite and the Turanian, the Babylonian, and the Syrian; to rifle his temples, to destroy his idols, carry off his women and children as colonists into distant lands, as they had been doing with all the nations of the East. And they had succeeded with isolated colonies, isolated islands of Greeks, and the shores of Asia Minor. But when they dared, at last, to attack the Greek in his own sacred land of Hellas, they found they had bearded a lion in his den. Nay rather—as those old Greeks would have said—they had dared to attack Pallas Athené, the eldest daughter of Zeus—emblem of that serene and pure divine wisdom, of whom Solomon sang of old: ‘The Lord possessed me in the beginning of His way, before His works of old. When He prepared the heavens, I was there, when He appointed the foundation of the earth, then was I by Him, as one brought up with Him, and I was daily His delight, rejoicing always before him: rejoicing in the habitable part of His earth; and my delight was with the sons of men,’—to attack her and her brother Apollo, Lord of light, and beauty, and culture, and grace, and inspiration,—to attack them, not in the name of Ormuzd, nor of any other deity, but in the name of mere brute force and lust of conquest. The old Persian spirit was gone out of them. They were the symbols now of nothing save despotism and self-will, wealth and self-indulgence. They, once the children of Ormuzd or light, had become the children of Ahriman or darkness; and therefore it was, as I believe, that Xerxes’ 1,000 ships, and the two million (or, as some have it, five million) human beings availed naught against the little fleets and little battalions of men who believed with a living belief in Athené and Apollo, and therefore—ponder it well, for it is true—with a living belief, under whatsoever confusions and divisions of personality, in a God who loved, taught, inspired men, a just God who befriended the righteous cause, the cause of freedom and patriotism, a Deity, the echo of whose mind and will to man was the song of Athené on Olympus, when she
Chanted of order and right, and of foresight, and order of peoples;
Chanted of labour and craft, wealth in the port and the garner;
Chanted of valour and fame, and the man who can fall with the foremost,
Fighting for children and wife, and the field which his father bequeathed him.
Sweetly and cunningly sang she, and planned new lessons for mortals.
Happy who hearing obey her, the wise unsullied Athené.
Ah, that they had always obeyed her, those old Greeks. But meanwhile, as I said, the agony had been extreme. If Athens had sinned, she had been purged as by fire; and the fire—surely of God—had been terrible. Northern Greece had either been laid waste with fire and sword, or had gone over to the Persian, traitors in their despair. Attica, almost the only loyal state, had been overrun; the old men, women, and children had fled to the neighbouring islands, or to the Peloponnese. Athens itself had been destroyed; and while young Sophocles was dancing round the trophy at Salamis, the Acropolis was still a heap of blackened ruins.
But over and above their valour, over and above their loyalty, over and above their exquisite æsthetic faculty, these Athenians had a resilience of self-reliant energy, like that of the French—like that, to do you but justice, of your Americans after your Chicago fire; and Athens rose from her ashes to be awhile, not only, as she had nobly earned by suffering and endurance, the leading state in Greece, but a mighty fortress, a rich commercial port, a living centre of art, poetry, philosophy, such as this earth has never seen before or since.
On the plateau of that little crag of the Acropolis some 800 feet in length, by 400 in breadth—about the size and shape of the Castle Rock at Edinburgh—was gathered, within forty years of the battle of Salamis, more and more noble beauty than ever stood together on any other spot of like size.
The sudden relief from crushing pressure, and the joyous consciousness of well-earned honours, made the whole spirit-nature of the people blossom out, as it were, into manifold forms of activity, beauty, research, and raised, in raising Greece, the whole human race thenceforth.
What might they not have done—looking at what they actually did—for the whole race of man?
But no—they fell, even more rapidly than they rose, till their grace and their cultivation, for them they could not lose, made them the willing ministers to the luxury, the frivolity, the sentimentality, the vice of the whole old world—the Scapia or Figaro of the old world—infinitely able, but with all his ability consecrated to the service of his own base self. The Greekling—as Juvenal has it—in want of a dinner, would climb somehow to heaven itself, at the bidding of his Roman master.
Ah, what a fall! And what was the inherent weakness which caused that fall?
I say at once—want of honesty. The Greek was not to be depended on; if it suited him, he would lie, betray, overreach, change sides, and think it no sin. He was the sharpest of men. Sharp practice, in our modern sense of the word, was the very element in which he floated. Any scholar knows it. In the grand times of Marathon and Salamis, down to the disastrous times of the Peloponnesian war and the thirty tyrants, no public man’s hands were clean, with the exception, perhaps, of that Aristides, who was banished because men were tired of hearing him called the Just. The exciting cause of the Peloponnesian war, and the consequent downfall of Athens, was not merely the tyranny she exercised over the states allied to her, it was the sharp practice of the Athenians, in misappropriating the tribute paid by the allies to the decoration of Athens. And in laying the foundations of the Parthenon was sown, by a just judgment, the seed of ruin for the state which gloried in it. And if the rulers were such, what were the people? If the free were such, what were the slaves?
Hence, weakness at home and abroad, mistrust of generals and admirals, paralysing all bold and clear action, peculations and corruptions at home, internecine wars between factions inside states, and between states or groups of states, revolutions followed by despotism, and final exhaustion and slavery,– slavery to a people who were coming across the western sea, hard-headed, hard-hearted, caring nothing for art, or science, whose pleasures were coarse and cruel, but with a certain rough honesty, reverence for country, for law, and for the ties of a family—men of a somewhat old English type, who had over and above, like the English, the inspiring belief that they could conquer the whole world, and who very nearly succeeded in that—as we have, to our great blessing, not succeeded—I mean, of course, the Romans.