Kitobni o'qish: «Athens: Its Rise and Fall, Complete»

DEDICATION

TO HENRY FYNES CLINTON, ESQ., etc., etc. AUTHOR OF “THE FASTI HELLENICI.”

My Dear Sir,

I am not more sensible of the distinction conferred upon me when you allowed me to inscribe this history with your name, than pleased with an occasion to express my gratitude for the assistance I have derived throughout the progress of my labours from that memorable work, in which you have upheld the celebrity of English learning, and afforded so imperishable a contribution to our knowledge of the Ancient World. To all who in history look for the true connexion between causes and effects, chronology is not a dry and mechanical compilation of barren dates, but the explanation of events and the philosophy of facts. And the publication of the Fasti Hellenici has thrown upon those times, in which an accurate chronological system can best repair what is deficient, and best elucidate what is obscure in the scanty authorities bequeathed to us, all the light of a profound and disciplined intellect, applying the acutest comprehension to the richest erudition, and arriving at its conclusions according to the true spirit of inductive reasoning, which proportions the completeness of the final discovery to the caution of the intermediate process. My obligations to that learning and to those gifts which you have exhibited to the world are shared by all who, in England or in Europe, study the history or cultivate the literature of Greece. But, in the patient kindness with which you have permitted me to consult you during the tedious passage of these volumes through the press—in the careful advice—in the generous encouragement—which have so often smoothed the path and animated the progress—there are obligations peculiar to myself; and in those obligations there is so much that honours me, that, were I to enlarge upon them more, the world might mistake an acknowledgment for a boast.

With the highest consideration and esteem,

Believe me, my dear sir,

Most sincerely and gratefully yours,

EDWARD LYTTON BULWER

London, March, 1837.

ADVERTISEMENT

The work, a portion of which is now presented to the reader, has occupied me many years—though often interrupted in its progress, either by more active employment, or by literary undertakings of a character more seductive. These volumes were not only written, but actually in the hands of the publisher before the appearance, and even, I believe, before the announcement of the first volume of Mr. Thirlwall’s History of Greece, or I might have declined going over any portion of the ground cultivated by that distinguished scholar 1. As it is, however, the plan I have pursued differs materially from that of Mr. Thirlwall, and I trust that the soil is sufficiently fertile to yield a harvest to either labourer.

Since it is the letters, yet more than the arms or the institutions of Athens, which have rendered her illustrious, it is my object to combine an elaborate view of her literature with a complete and impartial account of her political transactions. The two volumes now published bring the reader, in the one branch of my subject, to the supreme administration of Pericles; in the other, to a critical analysis of the tragedies of Sophocles. Two additional volumes will, I trust, be sufficient to accomplish my task, and close the records of Athens at that period when, with the accession of Augustus, the annals of the world are merged into the chronicle of the Roman empire. In these latter volumes it is my intention to complete the history of the Athenian drama—to include a survey of the Athenian philosophy—to describe the manners, habits, and social life of the people, and to conclude the whole with such a review of the facts and events narrated as may constitute, perhaps, an unprejudiced and intelligible explanation of the causes of the rise and fall of Athens.

As the history of the Greek republics has been too often corruptly pressed into the service of heated political partisans, may I be pardoned the precaution of observing that, whatever my own political code, as applied to England, I have nowhere sought knowingly to pervert the lessons of a past nor analogous time to fugitive interests and party purposes. Whether led sometimes to censure, or more often to vindicate the Athenian people, I am not conscious of any other desire than that of strict, faithful, impartial justice. Restlessly to seek among the ancient institutions for illustrations (rarely apposite) of the modern, is, indeed, to desert the character of a judge for that of an advocate, and to undertake the task of the historian with the ambition of the pamphleteer. Though designing this work not for colleges and cloisters, but for the general and miscellaneous public, it is nevertheless impossible to pass over in silence some matters which, if apparently trifling in themselves, have acquired dignity, and even interest, from brilliant speculations or celebrated disputes. In the history of Greece (and Athenian history necessarily includes nearly all that is valuable in the annals of the whole Hellenic race) the reader must submit to pass through much that is minute, much that is wearisome, if he desire to arrive at last at definite knowledge and comprehensive views. In order, however, to interrupt as little as possible the recital of events, I have endeavoured to confine to the earlier portion of the work such details of an antiquarian or speculative nature as, while they may afford to the general reader, not, indeed, a minute analysis, but perhaps a sufficient notion of the scholastic inquiries which have engaged the attention of some of the subtlest minds of Germany and England, may also prepare him the better to comprehend the peculiar character and circumstances of the people to whose history he is introduced: and it may be well to warn the more impatient that it is not till the second book (vol. i., p. 181) that disquisition is abandoned for narrative. There yet remain various points on which special comment would be incompatible with connected and popular history, but on which I propose to enlarge in a series of supplementary notes, to be appended to the concluding volume. These notes will also comprise criticisms and specimens of Greek writers not so intimately connected with the progress of Athenian literature as to demand lengthened and elaborate notice in the body of the work. Thus, when it is completed, it is my hope that this book will combine, with a full and complete history of Athens, political and moral, a more ample and comprehensive view of the treasures of the Greek literature than has yet been afforded to the English public. I have ventured on these remarks because I thought it due to the reader, no less than to myself, to explain the plan and outline of a design at present only partially developed.

London, March, 1837.

BOOK I

CHAPTER I

Situation and Soil of Attica.—The Pelasgians its earliest Inhabitants.—Their Race and Language akin to the Grecian.—Their varying Civilization and Architectural Remains.—Cecrops.—Were the earliest Civilizers of Greece foreigners or Greeks?—The Foundation of Athens.—The Improvements attributed to Cecrops.—The Religion of the Greeks cannot be reduced to a simple System.—Its Influence upon their Character and Morals, Arts and Poetry.—The Origin of Slavery and Aristocracy.

I. To vindicate the memory of the Athenian people, without disguising the errors of Athenian institutions;—and, in narrating alike the triumphs and the reverses—the grandeur and the decay—of the most eminent of ancient states, to record the causes of her imperishable influence on mankind, not alone in political change or the fortunes of fluctuating war, but in the arts, the letters, and the social habits, which are equal elements in the history of a people;—this is the object that I set before me;—not unreconciled to the toil of years, if, serving to divest of some party errors, and to diffuse through a wider circle such knowledge as is yet bequeathed to us of a time and land, fertile in august examples and in solemn warnings—consecrated by undying names and memorable deeds.

II. In that part of earth termed by the Greeks Hellas, and by the Romans Graecia 2, a small tract of land known by the name of Attica, extends into the Aegaean Sea—the southeast peninsula of Greece. In its greatest length it is about sixty, in its greatest breadth about twenty-four, geographical miles. In shape it is a rude triangle,—on two sides flows the sea—on the third, the mountain range of Parnes and Cithaeron divides the Attic from the Boeotian territory. It is intersected by frequent but not lofty hills, and, compared with the rest of Greece, its soil, though propitious to the growth of the olive, is not fertile or abundant. In spite of painful and elaborate culture, the traces of which are yet visible, it never produced a sufficiency of corn to supply its population; and this, the comparative sterility of the land, may be ranked among the causes which conduced to the greatness of the people. The principal mountains of Attica are, the Cape of Sunium, Hymettus, renowned for its honey, and Pentelicus for its marble; the principal streams which water the valleys are the capricious and uncertain rivulets of Cephisus and Ilissus 3,—streams breaking into lesser brooks, deliciously pure and clear. The air is serene—the climate healthful —the seasons temperate. Along the hills yet breathe the wild thyme, and the odorous plants which, everywhere prodigal in Greece, are more especially fragrant in that lucid sky;—and still the atmosphere colours with peculiar and various taints the marble of the existent temples and the face of the mountain landscapes.

III. I reject at once all attempt to penetrate an unfathomable obscurity for an idle object. I do not pause to inquire whether, after the destruction of Babel, Javan was the first settler in Attica, nor is it reserved for my labours to decide the solemn controversy whether Ogyges was the contemporary of Jacob or of Moses. Neither shall I suffer myself to be seduced into any lengthened consideration of those disputes, so curious and so inconclusive, relative to the origin of the Pelasgi (according to Herodotus the earliest inhabitants of Attica), which have vainly agitated the learned. It may amuse the antiquary to weigh gravely the several doubts as to the derivation of their name from Pelasgus or from Peleg—to connect the scattered fragments of tradition—and to interpret either into history or mythology the language of fabulous genealogies. But our subtlest hypotheses can erect only a fabric of doubt, which, while it is tempting to assault, it is useless to defend. All that it seems to me necessary to say of the Pelasgi is as follows:—They are the earliest race which appear to have exercised a dominant power in Greece. Their kings can be traced by tradition to a time long prior to the recorded genealogy of any other tribe, and Inachus, the father of the Pelasgian Phoroneus, is but another name for the remotest era to which Grecian chronology can ascend 4. Whether the Pelasgi were anciently a foreign or a Grecian tribe, has been a subject of constant and celebrated discussion. Herodotus, speaking of some settlements held to be Pelaigic, and existing in his time, terms their language “barbarous;” but Mueller, nor with argument insufficient, considers that the expression of the historian would apply only to a peculiar dialect; and the hypothesis is sustained by another passage in Herodotus, in which he applies to certain Ionian dialects the same term as that with which he stigmatizes the language of the Pelasgic settlements. In corroboration of Mueller’s opinion we may also observe, that the “barbarous-tongued” is an epithet applied by Homer to the Carians, and is rightly construed by the ancient critics as denoting a dialect mingled and unpolished, certainly not foreign. Nor when the Agamemnon of Sophocles upbraids Teucer with “his barbarous tongue,” 6 would any scholar suppose that Teucer is upbraided with not speaking Greek; he is upbraided with speaking Greek inelegantly and rudely. It is clear that they who continued with the least adulteration a language in its earliest form, would seem to utter a strange and unfamiliar jargon to ears accustomed to its more modern construction. And, no doubt, could we meet with a tribe retaining the English of the thirteenth century, the language of our ancestors would be to most of us unintelligible, and seem to many of us foreign. But, however the phrase of Herodotus be interpreted, it would still be exceedingly doubtful whether the settlements he refers to were really and originally Pelasgic, and still more doubtful whether, if Pelasgia they had continued unalloyed and uncorrupted their ancestral language. I do not, therefore, attach any importance to the expression of Herodotus. I incline, on the contrary, to believe, with the more eminent of English scholars, that the language of the Pelasgi contained at least the elements of that which we acknowledge as the Greek;—and from many arguments I select the following:

1st. Because, in the states which we know to have been peopled by the Pelasgi (as Arcadia and Attica), and whence the population were not expelled by new tribes, the language appears no less Greek than that of those states from which the Pelasgi were the earliest driven. Had they spoken a totally different tongue from later settlers, I conceive that some unequivocal vestiges of the difference would have been visible even to the historical times.

2dly. Because the Hellenes are described as few at first—their progress is slow—they subdue, but they do not extirpate; in such conquests—the conquests of the few settled among the many—the language of the many continues to the last; that of the few would influence, enrich, or corrupt, but never destroy it.

3dly. Because, whatever of the Grecian language pervades the Latin 7, we can only ascribe to the Pelasgic colonizers of Italy. In this, all ancient writers, Greek and Latin, are agreed. The few words transmitted to us as Pelasgic betray the Grecian features, and the Lamina Borgiana (now in the Borgian collection of Naples, and discovered in 1783) has an inscription relative to the Siculi or Sicani, a people expelled from their Italian settlements before any received date of the Trojan war, of which the character is Pelasgic— the language Greek.

IV. Of the moral state of the Pelasgi our accounts are imperfect and contradictory. They were not a petty horde, but a vast race, doubtless divided, like every migratory people, into numerous tribes, differing in rank, in civilization 8, and in many peculiarities of character. The Pelasgi in one country might appear as herdsmen or as savages; in another, in the same age, they might appear collected into cities and cultivating the arts. The history of the East informs us with what astonishing rapidity a wandering tribe, once settled, grew into fame and power; the camp of to-day—the city of to-morrow—and the “dwellers in the wilderness setting up the towers and the palaces thereof.” 9 Thus, while in Greece this mysterious people are often represented as the aboriginal race, receiving from Phoenician and Egyptian settlers the primitive blessings of social life, in Italy we behold them the improvers in agriculture 10 and first teachers of letters. 11

Even so early as the traditional appearance of Cecrops among the savages of Attica, the Pelasgians in Arcadia had probably advanced from the pastoral to the civil life; and this, indeed, is the date assigned by Pausanias to the foundation of that ancestral Lycosura, in whose rude remains (by the living fountain and the waving oaks of the modern Diaphorte) the antiquary yet traces the fortifications of “the first city which the sun beheld.” 12 It is in their buildings that the Pelasgi have left the most indisputable record of their name. Their handwriting is yet upon their walls! A restless and various people—overrunning the whole of Greece, found northward in Dacia, Illyria, and the country of the Getae, colonizing the coasts of Ionia, and long the master-race of the fairest lands of Italy,—they have passed away amid the revolutions of the elder earth, their ancestry and their descendants alike unknown;—yet not indeed the last, if my conclusions are rightly drawn: if the primitive population of Greece— themselves Greek—founding the language, and kindred with the blood, of the later and more illustrious Hellenes—they still made the great bulk of the people in the various states, and through their most dazzling age: Enslaved in Laconia—but free in Athens—it was their posterity that fought the Mede at Marathon and Plataea,—whom Miltiades led,—for whom Solon legislated,—for whom Plato thought,– whom Demosthenes harangued. Not less in Italy than in Greece the parents of an imperishable tongue, and, in part, the progenitors of a glorious race, we may still find the dim track of their existence wherever the classic civilization flourished,—the classic genius breathed. If in the Latin, if in the Grecian tongue, are yet the indelible traces of the language of the Pelasgi, the literature of the ancient, almost of the modern world, is their true descendant!

V. Despite a vague belief (referred to by Plato) of a remote and perished era of civilization, the most popular tradition asserts the Pelasgic inhabitants of Attica to have been sunk into the deepest ignorance of the elements of social life, when, either from Sais, an Egyptian city, as is commonly supposed, or from Sais a province in Upper Egypt, an Egyptian characterized to posterity by the name of Cecrops is said to have passed into Attica with a band of adventurous emigrants.

The tradition of this Egyptian immigration into Attica was long implicitly received. Recently the bold skepticism of German scholars —always erudite—if sometimes rash—has sufficed to convince us of the danger we incur in drawing historical conclusions from times to which no historical researches can ascend. The proofs upon which rest the reputed arrival of Egyptian colonizers, under Cecrops, in Attica, have been shown to be slender—the authorities for the assertion to be comparatively modern—the arguments against the probability of such an immigration in such an age, to be at least plausible and important. Not satisfied, however, with reducing to the uncertainty of conjecture what incautiously had been acknowledged as fact, the assailants of the Egyptian origin of Cecrops presume too much upon their victory, when they demand us to accept as a counter fact, what can be, after all, but a counter conjecture. To me, impartially weighing the arguments and assertions on either side, the popular tradition of Cecrops and his colony appears one that can neither be tacitly accepted as history, nor contemptuously dismissed as invention. It would be, however, a frivolous dispute, whether Cecrops were Egyptian or Attican, since no erudition can ascertain that Cecrops ever existed, were it not connected with a controversy of some philosophical importance, viz., whether the early civilizers of Greece were foreigners or Greeks, and whether the Egyptians more especially assisted to instruct the ancestors of a race that have become the teachers and models of the world, in the elements of religion, of polity, and the arts.

Without entering into vain and futile reasonings, derived from the scattered passages of some early writers, from the ambiguous silence of others—and, above all, from the dreams of etymological analogy or mythological fable, I believe the earliest civilizers of Greece to have been foreign settlers; deducing my belief from the observations of common sense rather than from obscure and unsatisfactory research. I believe it,

First—Because, what is more probable than that at very early periods the more advanced nations of the East obtained communication with the Grecian continent and isles? What more probable than that the maritime and roving Phoenicians entered the seas of Greece, and were tempted by the plains, which promised abundance, and the mountains, which afforded a fastness? Possessed of a superior civilization to the hordes they found, they would meet rather with veneration than resistance, and thus a settlement would be obtained by an inconsiderable number, more in right of intelligence than of conquest.

But, though this may be conceded with respect to the Phoenicians, it is asserted that the Egyptians at least were not a maritime or colonizing people: and we are gravely assured, that in those distant times no Egyptian vessel had entered the Grecian seas. But of the remotest ages of Egyptian civilization we know but little. On their earliest monuments (now their books!) we find depicted naval as well as military battles, in which the vessels are evidently those employed at sea. According to their own traditions, they colonized in a remote age. They themselves laid claim to Danaus: and the mythus of the expedition of Osiris is not improbably construed into a figurative representation of the spread of Egyptian civilization by the means of colonies. Besides, Egypt was subjected to more than one revolution, by which a large portion of her population was expelled the land, and scattered over the neighbouring regions 13. And even granting that Egyptians fitted out no maritime expedition—they could easily have transplanted themselves in Phoenician vessels, or Grecian rafts—from Asia into Greece. Nor can we forget that Egypt 14 for a time was the habitation, and Thebes the dominion, of the Phoenicians, and that hence, perhaps, the origin of the dispute whether certain of the first foreign civilizers of Greece were Phoenicians or Egyptians: The settlers might come from Egypt, and be by extraction Phoenicians: or Egyptian emigrators might well have accompanied the Phoenician. 15

2dly. By the evidence of all history, savage tribes appear to owe their first enlightenment to foreigners: to be civilized, they conquer or are conquered—visit or are visited. For a fact which contains so striking a mystery, I do not attempt to account. I find in the history of every other part of the world, that it is by the colonizer or the conqueror that a tribe neither colonizing nor conquering is redeemed from a savage state, and I do not reject so probable an hypothesis for Greece.

3dly. I look to the various arguments of a local or special nature, by which these general probabilities may be supported, and I find them unusually strong: I cast my eyes on the map of Greece, and I see that it is almost invariably on the eastern side that these eastern colonies are said to have been founded: I turn to chronology, and I find the revolutions in the East coincide in point of accredited date with the traditional immigrations into Greece: I look to the history of the Greeks, and I find the Greeks themselves (a people above all others vain of aboriginal descent, and contemptuous of foreign races) agreed in according a general belief to the accounts of their obligations to foreign settlers; and therefore (without additional but doubtful arguments from any imaginary traces of Eastern, Egyptian, Phoenician rites and fables in the religion or the legends of Greece in her remoter age) I see sufficient ground for inclining to the less modern, but mere popular belief, which ascribes a foreign extraction to the early civilizers of Greece: nor am I convinced by the reasonings of those who exclude the Egyptians from the list of these primitive benefactors.

It being conceded that no hypothesis is more probable than that the earliest civilizers of Greece were foreign, and might be Egyptian, I do not recognise sufficient authority for rejecting the Attic traditions claiming Egyptian civilizers for the Attic soil, in arguments, whether grounded upon the fact that such traditions, unreferred to by the more ancient, were collected by the more modern, of Grecian writers—or upon plausible surmises as to the habits of the Egyptians in that early age. Whether Cecrops were the first—whether he were even one—of these civilizers, is a dispute unworthy of philosophical inquirers 16. But as to the time of Cecrops are referred, both by those who contend for his Egyptian, and those who assert his Attic origin, certain advances from barbarism, and certain innovations in custom, which would have been natural to a foreigner, and almost miraculous in a native, I doubt whether it would not be our wiser and more cautious policy to leave undisturbed a long accredited conjecture, rather than to subscribe to arguments which, however startling and ingenious, not only substitute no unanswerable hypothesis, but conduce to no important result. 17

VI. If Cecrops were really the leader of an Egyptian colony, it is more than probable that he obtained the possession of Attica by other means than those of force. To savage and barbarous tribes, the first appearance of men, whose mechanical inventions, whose superior knowledge of the arts of life—nay, whose exterior advantages of garb and mien 18 indicate intellectual eminence, till then neither known nor imagined, presents a something preternatural and divine. The imagination of the wild inhabitants is seduced, their superstitions aroused, and they yield to a teacher—not succumb to an invader. It was probably thus, then, that Cecrops with his colonists would have occupied the Attic plain—conciliated rather than subdued the inhabitants, and united in himself the twofold authority exercised by primeval chiefs—the dignity of the legislator, and the sanctity of the priest. It is evident that none of the foreign settlers brought with them a numerous band. The traditions speak of them with gratitude as civilizers, not with hatred as conquerors. And they did not leave any traces in the establishment of their language:—a proof of the paucity of their numbers, and the gentle nature of their influence—the Phoenician Cadmus, the Egyptian Cecrops, the Phrygian Pelops, introduced no separate and alien tongue. Assisting to civilize the Greeks, they then became Greeks; their posterity merged and lost amid the native population.

VII. Perhaps, in all countries, the first step to social improvement is in the institution of marriage, and the second is the formation of cities. As Menes in Egypt, as Fohi in China, so Cecrops at Athens is said first to have reduced into sacred limits the irregular intercourse of the sexes 19, and reclaimed his barbarous subjects from a wandering and unprovidential life, subsisting on the spontaneous produce of no abundant soil. High above the plain, and fronting the sea, which, about three miles distant on that side, sweeps into a bay peculiarly adapted for the maritime enterprises of an earlier age, we still behold a cragged and nearly perpendicular rock. In length its superficies is about eight hundred, in breadth about four hundred, feet 20. Below, on either side, flow the immortal streams of the Ilissus and Cephisus. From its summit you may survey, here, the mountains of Hymettus, Pentelicus, and, far away, “the silver-bearing Laurium;” below, the wide plain of Attica, broken by rocky hills—there, the islands of Salamis and Aegina, with the opposite shores of Argolis, rising above the waters of the Saronic Bay. On this rock the supposed Egyptian is said to have built a fortress, and founded a city 21; the fortress was in later times styled the Acropolis, and the place itself, when the buildings of Athens spread far and wide beneath its base, was still designated polis, or the CITY. By degrees we are told that he extended, from this impregnable castle and its adjacent plain, the limit of his realm, until it included the whole of Attica, and perhaps Boeotia 22. It is also related that he established eleven other towns or hamlets, and divided his people into twelve tribes, to each of which one of the towns was apportioned—a fortress against foreign invasion, and a court of justice in civil disputes.

If we may trust to the glimmering light which, resting for a moment, uncertain and confused, upon the reign of Cecrops, is swallowed up in all the darkness of fable during those of his reputed successors,—it is to this apocryphal personage that we must refer the elements both of agriculture and law. He is said to have instructed the Athenians to till the land, and to watch the produce of the seasons; to have imported from Egypt the olive-tree, for which the Attic soil was afterward so celebrated, and even to have navigated to Sicily and to Africa for supplies of corn. That such advances from a primitive and savage state were not made in a single generation, is sufficiently clear. With more probability, Cecrops is reputed to have imposed upon the ignorance of his subjects and the license of his followers the curb of impartial law, and to have founded a tribunal of justice (doubtless the sole one for all disputes), in which after times imagined to trace the origin of the solemn Areopagus.

VIII. Passing from these doubtful speculations on the detailed improvements effected by Cecrops in the social life of the Attic people, I shall enter now into some examination of two subjects far more important. The first is the religion of the Athenians in common with the rest of Greece; and the second the origin of the institution of slavery.

The origin of religion in all countries is an inquiry of the deepest interest and of the vaguest result. For, the desire of the pious to trace throughout all creeds the principles of the one they themselves profess—the vanity of the learned to display a various and recondite erudition—the passion of the ingenious to harmonize conflicting traditions—and the ambition of every speculator to say something new upon an ancient but inexhaustible subject, so far from enlightening, only perplex our conjectures. Scarcely is the theory of to-day established, than the theory of to-morrow is invented to oppose it. With one the religion of the Greeks is but a type of the mysteries of the Jews, the event of the deluge, and the preservation of the ark; with another it is as entirely an incorporation of the metaphysical solemnities of the Egyptian;—now it is the crafty device of priests, now the wise invention of sages. It is not too much to say, that after the profoundest labours and the most plausible conjectures of modern times, we remain yet more uncertain and confused than we were before. It is the dark boast of every pagan mythology, as one of the eldest of the pagan deities, that “none among mortals hath lifted up its veil!”