Athens: Its Rise and Fall Part 2

XXI. For a considerable period the Greeks did not carry the notion of divine punishment beyond the grave, except in relation to those audacious criminals who had blasphemed or denied the G.o.ds; it was by punishments in this world that the guilty were afflicted. And this doctrine, if less sublime than that of eternal condemnation, was, I apprehend, on regarding the principles of human nature, equally effective in restraining crime: for our human and short-sighted minds are often affected by punishments, in proportion as they are human and speedy. A penance in the future world is less fearful and distinct, especially to the young and the pa.s.sionate, than an unavoidable retribution in this. Man, too fondly or too vainly, hopes, by penitence at the close of life, to redeem the faults of the commencement, and punishment deferred loses more than half its terrors, and nearly all its certainty.

As long as the Greeks were left solely to their mythology, their views of a future state were melancholy and confused. Death was an evil, not a release. Even in their Elysium, their favourite heroes seem to enjoy but a frigid and unenviable immortality. Yet this saddening prospect of the grave rather served to exhilarate life, and stimulate to glory:--"Make the most of existence," say their early poets, "for soon comes the dreary Hades!" And placed beneath a delightful climate, and endowed with a vivacious and cheerful temperament, they yielded readily to the precept. Their religion was eminently glad and joyous; even the stern Spartans lost their austerity in their sacred rites, simple and manly though they were--and the gayer Athenians pa.s.sed existence in an almost perpetual circle of festivals and holydays.

This uncertainty of posthumous happiness contributed also to the desire of earthly fame. For below at least, their heroes taught them, immortality was not impossible. Bounded by impenetrable shadows to this world, they coveted all that in this world was most to be desired [59]. A short life is acceptable to Achilles, not if it lead to Elysium, but if it be accompanied with glory. By degrees, however, prospects of a future state, n.o.bler and more august, were opened by their philosophers to the hopes of the Greeks. Thales was a.s.serted to be the first Greek who maintained the immortality of the soul, and that sublime doctrine was thus rather established by the philosopher than the priest. [60]

XXII. Besides the direct tenets of religion, the mysteries of the Greeks exercised an influence on their morals, which, though greatly exaggerated by modern speculators, was, upon the whole, beneficial, though not from the reasons that have been a.s.signed. As they grew up into their ripened and mature importance--their ceremonial, rather than their doctrine, served to deepen and diffuse a reverence for religious things. Whatever the licentiousness of other mysteries (especially in Italy), the Eleusinian rites long retained their renown for purity and decorum; they were jealously watched by the Athenian magistracy, and one of the early Athenian laws enacted that the senate should a.s.semble the day after their celebration to inquire into any abuse that might have sullied their sacred character. Nor is it, perhaps, without justice in the later times, that Isocrates lauds their effect on morality, and Cicero their influence on civilization and the knowledge of social principles. The l.u.s.trations and purifications, at whatever period their sanct.i.ty was generally acknowledged, could scarcely fail of salutary effects. They were supposed to absolve the culprit from former crimes, and restore him, a new man, to the bosom of society. This principle is a great agent of morality, and was felt as such in the earlier era of Christianity: no corrupter is so deadly as despair; to reconcile a criminal with self-esteem is to readmit him, as it were, to virtue.

Even the fundamental error of the religion in point of doctrine, viz., its polytheism, had one redeeming consequence in the toleration which it served to maintain--the grave evils which spring up from the fierce antagonism of religious opinions, were, save in a few solitary and dubious instances, unknown to the Greeks. And this general toleration, a.s.sisted yet more by the absence of a separate caste of priests, tended to lead to philosophy through the open and unchallenged portals of religion. Speculations on the G.o.ds connected themselves with bold inquiries into nature. Thought let loose in the wide s.p.a.ce of creation--no obstacle to its wanderings--no monopoly of its commerce--achieved, after many a wild and fruitless voyage, discoveries unknown to the past--of imperishable importance to the future. The intellectual adventurers of Greece planted the first flag upon the sh.o.r.es of philosophy; for the compet.i.tion of errors is necessary to the elucidation of truths; and the imagination indicates the soil which the reason is destined to culture and possess.

XXIII. While such was the influence of their religion on the morals and the philosophy of the Greeks, what was its effect upon their national genius?

We must again remember that the Greeks were the only nation among the more intellectual of that day, who stripped their deities of symbolical attributes, and did not aspire to invent for G.o.ds shapes differing (save in loftier beauty) from the aspect and form of man.

And thus at once was opened to them the realm of sculpture. The people of the East, sometimes indeed depicting their deities in human forms, did not hesitate to change them into monsters, if the addition of another leg or another arm, a dog's head or a serpent's tail, could better express the emblem they represented. They perverted their images into allegorical deformities; and receded from the beautiful in proportion as they indulged their false conceptions of the sublime.

Besides, a painter or a sculptor must have a clear idea presented to him, to be long cherished and often revolved, if we desire to call forth all the inspiration of which his genius may be capable; but how could the eastern artist form a clear idea of an image that should represent the sun entering Aries, or the productive principle of nature? Such creations could not fail of becoming stiff or extravagant, deformed or grotesque. But to the Greek, a G.o.d was something like the most majestic or the most beautiful of his own species. He studied the human shape for his conceptions of the divine. Intent upon the natural, he ascended to the ideal. [61]

If such the effect of the Grecian religion upon sculpture, similar and equal its influence upon poetry. The earliest verses of the Greeks appear to have been of a religious, though I see no sufficient reason for a.s.serting that they were therefore of a typical and mystic, character. However that be, the narrative succeeding to the sacred poetry materialized all it touched. The shadows of Olympus received the breath of Homer, and the G.o.ds grew at once life-like and palpable to men. The traditions which connected the deities with humanity--the genius which divested them of allegory--gave at once to the epic and the tragic poet the supernatural world. The inhabitants of heaven itself became individualized--bore each a separate character--could be rendered distinct, dramatic, as the creatures of daily life. Thus--an advantage which no moderns ever have possessed--with all the ineffable grandeur of deities was combined all the familiar interest of mortals; and the poet, by preserving the characteristics allotted to each G.o.d, might make us feel the a.s.sociations and sympathies of earth, even when he bore us aloft to the unknown Olympus, or plunged below amid the shades of Orcus.

The numerous fables mixed with the Grecian creed, sufficiently venerable, as we have seen, not to be disdained, but not so sacred as to be forbidden, were another advantage to the poet. For the traditions of a nation are its poetry! And if we moderns, in the German forest, or the Scottish highlands, or the green English fields, yet find inspiration in the notions of fiend, and sprite, and fairy, not acknowledged by our religion, not appended as an apocryphal adjunct to our belief, how much more were those fables adapted to poetry, which borrowed not indeed an absolute faith, but a certain shadow, a certain reverence and mystery, from religion! Hence we find that the greatest works of imagination which the Greeks have left us, whether of Homer, of Aeschylus, or of Sophocles, are deeply indebted to their mythological legends. The Grecian poetry, like the Grecian religion, was at once half human, half divine--majestic, vast, august --household, homely, and familiar. If we might borrow an ill.u.s.tration from the philosophy of Democritus, its earthlier dreams and divinations were indeed the impressions of mighty and spectral images inhabiting the air. [62]

XXIV. Of the religion of Greece, of its rites and ceremonies, and of its influence upon the moral and intellectual faculties--this-- already, I fear, somewhat too prolixly told--is all that at present I deem it necessary to say. [63]

We have now to consider the origin of slavery in Greece, an inquiry almost equally important to our accurate knowledge of her polity and manners.

XXV. Wherever we look--to whatsoever period of history--conquest, or the settlement of more enlightened colonizers amid a barbarous tribe, seems the origin of slavery--modified according to the spirit of the times, the humanity of the victor, or the policy of the lawgiver. The aboriginals of Greece were probably its earliest slaves [64],--yet the aboriginals might be also its earliest lords. Suppose a certain tribe to overrun a certain country--conquer and possess it: new settlers are almost sure to be less numerous than the inhabitants they subdue; in proportion as they are the less powerful in number are they likely to be the more severe in authority: they will take away the arms of the vanquished--suppress the right of meetings--make stern and terrible examples against insurgents--and, in a word, quell by the moral constraint of law those whom it would be difficult to control merely by, physical force;--the rigidity of the law being in ratio to the deficiency of the force. In times semi-civilized, and even comparatively enlightened, conquerors have little respect for the conquered--an immense and insurmountable distinction is at once made between the natives and their lords. All ancient nations seem to have considered that the right of conquest gave a right to the lands of the conquered country. William dividing England among his Normans is but an imitator of every successful invader of ancient times. The new-comers having gained the land of a subdued people, that people, in order to subsist, must become the serfs of the land [65]. The more formidable warriors are mostly slain, or exiled, or conciliated by some remains of authority and possessions; the mult.i.tude remain the labourers of the soil, and slight alterations of law will imperceptibly convert the labourer into the slave. The earliest slaves appear chiefly to have been the agricultural population. If the possession of the government were acquited by colonizers [66],-- not so much by the force of arms as by the influence of superior arts --the colonizers would in some instances still establish servitude for the mult.i.tude, though not under so harsh a name. The laws they would frame for an uncultured and wretched population, would distinguish between the colonizers and the aboriginals (excepting perhaps only the native chiefs, accustomed arbitrarily to command, though not systematically to enslave the rest). The laws for the aboriginal population would still be an improvement on their previous savage and irregulated state--and generations might pa.s.s before they would attain a character of severity, or before they made the final and ineffaceable distinction between the freeman and the slave. The perturbed restlessness and constant migration of tribes in Greece, recorded both by tradition and by history, would consequently tend at a very remote period to the inst.i.tution and diffusion of slavery and the Pelasgi of one tribe would become the masters of the Pelasgi of another. There is, therefore, no necessity to look out of Greece for the establishment of servitude in that country by conquest and war.

But the peaceful colonization of foreign settlers would (as we have seen) lead to it by slower and more gentle degrees. And the piracies of the Phoenicians, which embraced the human species as an article of their market, would be an example, more prevalent and constant than their own, to the piracies of the early Greeks. The custom of servitude, thus commenced, is soon fed by new sources. Prisoners of war are enslaved, or, at the will of the victor, exchanged as an article of commerce. Before the interchange of money, we have numerous instances of the barter of prisoners for food and arms. And as money became the medium of trade, so slaves became a regular article of sale and purchase. Hence the origin of the slave-market.

Luxury increasing slaves were purchased not merely for the purposes of labour, but of pleasure. The accomplished musician of the beautiful virgin was an article of taste or a victim of pa.s.sion. Thus, what it was the tendency of barbarism to originate, it became the tendency of civilization to increase.

Slavery, then, originated first in conquest and war, piracy, or colonization: secondly, in purchase. There were two other and subordinate sources of the inst.i.tution--the first was crime, the second poverty. If a free citizen committed a heinous offence, he could be degraded into a slave--if he were unable to pay his debts, the creditor could claim his person. Incarceration is merely a remnant and subst.i.tute of servitude. The two latter sources failed as nations became more free. But in Attica it was not till the time of Solon, several centuries after the inst.i.tution of slavery at Athens, that the right of the creditor to the personal services of the debtor was formally abolished.

A view of the moral effects of slavery--of the condition of the slaves at Athens--of the advantages of the system and its evils--of the light in which it was regarded by the ancients themselves, other and more fitting opportunities will present to us.

XXVI. The introduction of an hereditary aristocracy into a particular country, as yet uncivilized, is often simultaneous with that of slavery. A tribe of warriors possess and subdue a territory;--they share its soil with the chief in proportion to their connexion with his person, or their military services and repute--each becomes the lord of lands and slaves--each has privileges above the herd of the conquered population. Suppose again, that the dominion is acquired by colonizers rather than conquerors; the colonizers, superior in civilization to the natives,--and regarded by the latter with reverence and awe, would become at once a privileged and n.o.ble order.

Hence, from either source, an aristocracy permanent and hereditary [67]. If founded on conquest, in proportion to the number of the victors, is that aristocracy more or less oligarchical. The extreme paucity of force with which the Dorians conquered their neighbours, was one of the main causes why the governments they established were rigidly oligarchical.

XXVII. Proceeding onward, we find that in this aristocracy, are preserved the seeds of liberty and the germe of republicanism. These conquerors, like our feudal barons, being sharers of the profit of the conquest and the glory of the enterprise, by no means allow undivided and absolute authority to their chiefs. Governed by separate laws-- distinguished by separate privileges from the subdued community, they are proud of their own freedom, the more it is contrasted with the servitude of the population: they preserve liberty for themselves-- they resist the undue a.s.sumptions of the king [68]--and keep alive that spirit and knowledge of freedom which in after times (as their numbers increase, and they become a people, distinct still from the aboriginal natives, who continue slaves) are transfused from the n.o.bles to the mult.i.tude. In proportion as the new race are warlike will their unconscious spirit be that of republicanism; the connexion between martial and republican tendencies was especially recognised by all ancient writers: and the warlike habits of the h.e.l.lenes were the cradle of their political inst.i.tutions. Thus, in conquest (or sometimes in immigration) we may trace the origin of an aristocracy [69], as of slavery, and thus, by a deeper inquiry, we may find also that the slavery of a population and the freedom of a state have their date, though dim and undeveloped, in the same epoch.

XXVIII. I have thought that the supposed Egyptian colonization of Attica under Cecrops afforded the best occasion to treat of the above matters, not so much in reference to Cecrops himself as to the migration of Eastern and Egyptian adventurers. Of such migrations the dates may be uncertain--of such adventurers the names may be unknown.

But it seems to me impossible to deny the fact of foreign settlements in Greece, in her remoter and more barbarous era, though we may dispute as to the precise amount of the influence they exercised, and the exact nature of the rites and customs they established.

A belief in the early connexion between the Egyptians and Athenians, encouraged by the artful vanity of the one, was welcomed by the lively credulity of the other. Many ages after the reputed sway of the mythical Cecrops, it was fondly imagined that traces of their origin from the solemn Egypt [70] were yet visible among the graceful and versatile people, whose character was as various, yet as individualized, as their religion--who, viewed in whatsoever aspect of their intellectual history, may appear constantly differing, yet remain invariably Athenian. Whether clamouring in the Agora--whether loitering in the Academe--whether sacrificing to Hercules in the temple--whether laughing at Hercules on the stage--whether with Miltiades arming against the Mede--whether with Demosthenes declaiming against the Macedonian--still unmistakeable, unexampled, original, and alone--in their strength or their weakness, their wisdom or their foibles their turbulent action, their cultivated repose.

CHAPTER II.

The unimportant consequences to be deduced from the admission that Cecrops might be Egyptian.--Attic Kings before Theseus.--The h.e.l.lenes.--Their Genealogy.--Ionians and Achaeans Pelasgic.--Contrast between Dorians and Ionians.--Amphictyonic League.

I. In allowing that there does not appear sufficient evidence to induce us to reject the tale of the Egyptian origin of Cecrops, it will be already observed, that I attach no great importance to the dispute: and I am not inclined reverently to regard the innumerable theories that have been built on so uncertain a foundation. An Egyptian may have migrated to Attica, but Egyptian influence in Attica was faint and evanescent;--arrived at the first dawn of historical fact, it is with difficulty that we discover the most dubious and shadowy vestiges of its existence. Neither Cecrops nor any other Egyptian in those ages is recorded to have founded a dynasty in Attica--it is clear that none established a different language--and all the boasted a.n.a.logies of religion fade, on a close examination, into an occasional resemblance between the symbols and attributes of Egyptian and Grecian deities, or a similarity in mystic ceremonies and solemn inst.i.tutions, which, for the most part, was almost indisputably formed by intercourse between Greece and Egypt in a far later age.

Taking the earliest epoch at which history opens, and comparing the whole character of the Athenian people--moral, social, religious, and political--with that of any Egyptian population, it is not possible to select a more startling contrast, or one in which national character seems more indelibly formed by the early and habitual adoption of utterly opposite principles of thought and action. [71]

I said that Cecrops founded no dynasty: the same traditions that bring him from Egypt give him Cranaus, a native, for his successor. The darkness of fable closes over the interval between the reign of Cranaus and the time of Theseus: if tradition be any guide whatsoever, the history of that period was the history of the human race--it was the gradual pa.s.sage of men from a barbarous state to the dawn of civilization--and the national mythi only gather in wild and beautiful fictions round every landmark in their slow and enc.u.mbered progress.

It would be very possible, by a little ingenious application of the various fables transmitted to us, to construct a history of imagined conquests and invented revolutions; and thus to win the unmerited praise of throwing a new light upon those remote ages. But when fable is our only basis--no fabric we erect, however imposing in itself, can be rightly ent.i.tled to the name of history. And, as in certain ancient chronicles it is recorded merely of undistinguished monarchs that they "lived and died," so such an a.s.sertion is precisely that which it would be the most presumptuous to make respecting the shadowy kings who, whether in Eusebius or the Parian marble, give dates and chronicles to the legendary gloom which preceded the heroic age.

The princ.i.p.al event recorded in these early times, for which there seems some foundation, is a war between Erechtheus of Athens and the Eleusinians;--the last a.s.sisted or headed by the Thracian Eumolpus.

Erechtheus is said to have fallen a victim in this contest. But a treaty afterward concluded with the Eleusinians confirmed the ascendency of Athens, and, possibly, by a religious ceremonial, laid the foundation of the Eleusinian mysteries. In this contest is introduced a very doubtful personage, under the appellation of Ion (to whom I shall afterward recur), who appears on the side of the Athenians, and who may be allowed to have exercised a certain influence over them, whether in religious rites or political inst.i.tutions, though he neither attained to the throne, nor seems to have exceeded the peaceful authority of an ally. Upon the dim and confused traditions relative to Ion, the wildest and most luxuriant speculations have been grafted--prolix to notice, unnecessary to contradict.

II. During this period there occurred--not rapidly, but slowly--the most important revolution of early Greece, viz., the spread of that tribe termed the h.e.l.lenes, who gradually established their predominance throughout the land, impressed indelible traces on the national character, and finally converted their own into the national name.

I have already expressed my belief that the Pelasgi were not a barbarous race, speaking a barbarous tongue, but that they were akin to the h.e.l.lenes, who spoke the Grecian language, and are considered the proper Grecian family. Even the dubious record of genealogy (which, if fabulous in itself, often under the names of individuals typifies the affinity of tribes) makes the h.e.l.lenes kindred to the Pelasgi. Deucalion, the founder of the h.e.l.lenes, was of Pelasgic origin--son of Prometheus, and nephew of Atlas, king of the Pelasgic Arcadia.

However this may be, we find the h.e.l.lenes driven from Phocis, their earliest recorded seat, by a flood in the time of Deucalion.

Migrating into Thessaly, they expelled the Pelasgi; and afterward spreading themselves through Greece, they attained a general ascendency over the earlier habitants, enslaving, doubtless, the bulk of the population among which they formed a settlement, but ejecting numbers of the more resolute or the more n.o.ble families, and causing those celebrated migrations by which the Pelasgi carried their name and arts into Italy, as well as into Crete and various other isles.

On the continent of Greece, when the revolution became complete, the Pelasgi appear to have retained only Arcadia, the greater part of Thessaly [72], the land of Dodona, and Attica.

There is no reason to suppose the h.e.l.lenes more enlightened and civilized than the Pelasgi; but they seem, if only by the record of their conquests, to have been a more stern, warlike, and adventurous branch of the Grecian family. I conclude them, in fact, to have been that part of the Pelasgic race who the longest retained the fierce and vigorous character of a mountain tribe, and who found the nations they invaded in that imperfect period of civilization which is so favourable to the designs of a conqueror--when the first warlike nature of a predatory tribe is indeed abandoned--but before the discipline, order, and providence of a social community are acquired.

Like the Saxons into Britain, the h.e.l.lenes were invited [73] by the different Pelasgic chiefs as auxiliaries, and remained as conquerors.

But in other respects they rather resembled the more knightly and energetic race by whom in Britain the Saxon dynasty was overturned:-- the h.e.l.lenes were the Normans of antiquity. It is impossible to decide the exact date when the h.e.l.lenes obtained the general ascendency or when the Greeks received from that Thessalian tribe their common appellation. The Greeks were not termed h.e.l.lenes in the time in which the Iliad was composed--they were so termed in the time of Hesiod. But even in the Iliad, the word Panh.e.l.lenes, applied to the Greeks, testifies the progress of the revolution [74], and in the Odyssey, the h.e.l.lenic name is no longer limited to the dominion of Achilles.

III. The h.e.l.lenic nation became popularly subdivided into four princ.i.p.al families, viz., the Dorians, the Aeolians, the Ionians, and Achaeans, of which I consider the former two alone genuinely h.e.l.lenic.

The fable which makes Dorus, Aeolus, and Xuthus, the sons of Helen, declares that while Dorus was sent forth to conquer other lands, Aeolus succeeded to the domain of Phthiotis, and records no conquests of his own; but attributes to his sons the origin of most of the princ.i.p.al families of Greece. If rightly construed, this account would denote that the Aeolians remained for a generation at least subsequent to the first migration of the Dorians, in their Thessalian territories; and thence splitting into various hordes, descended as warriors and invaders upon the different states of Greece. They appear to have attached themselves to maritime situations, and the wealth of their early settlements is the theme of many a legend. The opulence of Orchomenus is compared by Homer to that of Egyptian Thebes. And in the time of the Trojan war, Corinth was already termed "the wealthy." By degrees the Aeolians became in a great measure blended and intermingled with the Dorians. Yet so intimately connected are the h.e.l.lenes and Pelasgi, that even these, the lineal descendants of Helen through the eldest branch, are no less confounded with the Pelasgic than the Dorian race. Strabo and Pausanias alike affirm the Aeolians to be Pelasgic, and in the Aeolic dialect we approach to the Pelasgic tongue.

The Dorians, first appearing in Phthiotis, are found two generations afterward in the mountainous district of Histiaeotis, comprising within their territory, according to Herodotus, the immemorial Vale of Tempe. Neighboured by warlike hordes, more especially the heroic Lapithae, with whom their earliest legends record fierce and continued war, this mountain tribe took from nature and from circ.u.mstance their hardy and martial character. Unable to establish secure settlements in the fertile Thessalian plains, and ranging to the defiles through which the romantic Peneus winds into the sea, several of the tribe migrated early into Crete, where, though forming only a part of the population of the isle, they are supposed by some to have established the Doric const.i.tution and customs, which in their later settlements served them for a model. Other migrations marked their progress to the foot of Mount Pindus; thence to Dryopis, afterward called Doris; and from Dryopis to the Peloponnesus; which celebrated migration, under the name of the "Return of the Heraclidae," I shall hereafter more especially describe. I have said that genealogy attributes the origin of the Dorians and that of the Aeolians to Dorus and Aeolus, sons of Helen. This connects them with the h.e.l.lenes and with each other. The adventures of Xuthus, the third son of Helen, are not recorded by the legends of Thessaly, and he seems merely a fict.i.tious creation, invented to bring into affinity with the h.e.l.lenes the families, properly Pelasgic, of the Achaeans and Ionians. It is by writers comparatively recent that we are told that Xuthus was driven from Thessaly by his brothers--that he took refuge in Attica, and on the plains of Marathon built four towns--Oenoe, Marathon, Probalinthus, and Tricorythus [75], and that he wedded Creusa, daughter of Erechtheus, king of Attica, and that by her he had two sons, Achaeus and Ion. By some we are told that Achaeus, entering the eastern side of Peloponnesus, founded a dominion in Laconia and Argolis; by others, on the contrary, that he conducted a band, partly Athenian, into Thessaly, and recovered the domains of which his father had been despoiled [76]. Both these accounts of Achaeus, as the representative of the Achaeans, are correct in this, that the Achaeans, had two settlements from remote periods--the one in the south of Thessaly--the other in the Peloponnesus.

The Achaeans were long the most eminent of the Grecian tribes.

Possessed of nearly the whole of the Peloponnesus, except, by a singular chance, that part which afterward bore their name, they boasted the warlike fame of the opulent Menelaus and the haughty Agamemnon, the king of men. The dominant tribe of the heroic age, the Achaeans form the kindred link between the several epochs of the Pelasgic and h.e.l.lenic sway--their character indeed h.e.l.lenic, but their descent apparently Pelasgic. Dionysius of Halicarna.s.sus derives them from Pelasgus himself, and they existed as Achaeans before the h.e.l.lenic Xuthus was even born. The legend which makes Achaeus the brother of Ion, tends likewise to prove, that if the Ionians were originally Pelasgic, so also were the Achaeans. Let us then come to Ion.

Although Ion is said to have given the name of Ionians to the Atticans, yet long before his time the Iaones were among the ancient inhabitants of the country; and Herodotus (the best authority on the subject) declares that the Ionians were Pelasgic and indigenous.

There is not sufficient reason to suppose, therefore, that they were h.e.l.lenic conquerors or h.e.l.lenic settlers. They appear, on the contrary, to have been one of the aboriginal tribes of Attica:--a part of them proceeded into the Peloponnesus (typified under the migration thither of Xuthus), and these again returning (as typified by the arrival of Ion at Athens), in conjunction with such of their fraternity as had remained in their native settlement, became the most powerful and renowned of the several divisions of the Attic population. Their intercourse with the Peloponnesians would lead the Ionians to establish some of the political inst.i.tutions and religious rites they had become acquainted with in their migration; and thus may we most probably account for the introduction of the worship of Apollo into Attica, and for that peaceful political influence which the mythical Ion is said to have exercised over his countrymen.

At all events, we cannot trace, any distinct and satisfactory connexion between this, the most intellectual and brilliant tribe of the Grecian family, and that roving and fortunate Thessalian horde to which the h.e.l.lenes gave the general name, and of which the Dorians were the fittest representative and the most powerful section. Nor, despite the bold a.s.sumptions of Mueller, is there any evidence of a h.e.l.lenic conquest in Attica. [77]

And that land which, according to tradition and to history, was the early refuge of exiles, derived from the admission and intercourse of strangers and immigrants those social and political improvements which in other states have been wrought by conquest.

IV. After the Dorians obtained possession of the Peloponnesus, the whole face of Greece was gradually changed. The return of the Heraclidae was the true consummation of the h.e.l.lenic revolution. The tribes. .h.i.therto migratory became fixed in the settlements they acquired. The Dorians rose to the rank of the most powerful race of Greece: and the Ionians, their sole rivals, possessed only on the continent the narrow soil of Attica, though their colonies covered the fertile coast of Asia Minor. Greece thus reduced to two main tribes, the Doric and the Ionian, historians have justly and generally concurred in noticing between them the strongest and most marked distinctions,--the Dorians grave, inflexible, austere,--the Ionians lively, versatile, p.r.o.ne to change. The very dialect of the one was more harsh and masculine than that of the other; and the music, the dances of the Dorians, bore the impress of their severe simplicity.

The sentiment of veneration which pervaded their national character taught the Dorians not only, on the one hand, the firmest allegiance to the rites of religion--and a patriarchal respect for age--but, on the other hand, a blind and superst.i.tious attachment to inst.i.tutions merely on account of their antiquity--and an almost servile regard for birth, producing rather the feelings of clanship than the sympathy of citizens. We shall see hereafter, that while Athens established republics, Sparta planted oligarchies. The Dorians were proud of independence, but it was the independence of n.o.bles rather than of a people. Their severity preserved them long from innovation--no less by what was vicious in its excess than by what was wise in its principle. With many great and heroic qualities, they were yet harsh to enemies--cruel to dependants--selfish to allies. Their whole policy was to preserve themselves as they were; if they knew not the rash excesses, neither were they impelled by the generous emotions, which belong to men whose constant aspirations are to be better and to be greater;--they did not desire to be better or to be greater; their only wish was not to be different. They sought in the future nothing but the continuance of the past; and to that past they bound themselves with customs and laws of iron. The respect in which they held their women, as well as their disdain of pleasure, preserved them in some measure from the licentiousness common to states in which women are despised; but the respect had little of the delicacy and sentiment of individual attachment--attachment was chiefly for their own s.e.x [78]. The Ionians, on the contrary, were susceptible, flexile, and more characterized by the generosity of modern knighthood than the sternness of ancient heroism. Them, not the past, but the future, charmed. Ever eager to advance, they were impatient even of the good, from desire of the better. Once urged to democracy-- democracy fixed their character, as oligarchy fixed the Spartan. For, to change is the ambition of a democracy--to conserve of an oligarchy.

The taste, love, and intuition of the beautiful stamped the Greeks above all nations, and the Ionians above all the Greeks. It was not only that the Ionians were more inventive than their neighbours, but that whatever was beautiful in invention they at once seized and appropriated. Restless, inquisitive, ardent, they attempted all things, and perfected art--searched into all things, and consummated philosophy.

The Ionic character existed everywhere among Ionians, but the Doric was not equally preserved among the Dorians. The reason is evident.

The essence of the Ionian character consisted in the spirit of change --that of the Dorian in resistance to innovation. When any Doric state abandoned its hereditary customs and inst.i.tutions, it soon lost the Doric character--became lax, effeminate, luxurious--a corruption of the character of the Ionians; but no change could a.s.similate the Ionian to the Doric; for they belonged to different eras of civilization--the Doric to the elder, the Ionian to the more advanced.

The two races of Scotland have become more alike than heretofore; but it is by making the highlander resemble the lowlander--and not by converting the lowland citizen into the mountain Gael. The habits of commerce, the subst.i.tution of democratic for oligarchic inst.i.tutions, were sufficient to alter the whole character of the Dorians. The voluptuous Corinth--the trading Aegina (Doric states)--infinitely more resembled Athens than Sparta.

It is, then, to Sparta, that in the historical times we must look chiefly for the representative of the Doric tribe, in its proper and elementary features; and there, pure, vigorous, and concentrated, the Doric character presents a perpetual contrast to the Athenian. This contrast continued so long as either nation retained a character to itself;--and (no matter what the pretences of hostility) was the real and inevitable cause of that enmity between Athens and Sparta, the results of which fixed the destiny of Greece.

Yet were the contests of that enmity less the contests between opposing tribes than between those opposing principles which every nation may be said to nurse within itself; viz., the principle to change, and the principle to preserve; the principle to popularize, and the principle to limit the governing power; here the genius of an oligarchy, there of a people; here adherence to the past, there desire of the future. Each principle produced its excesses, and furnishes a salutary warning. The feuds of Sparta and Athens may be regarded as historical allegories, clothing the moral struggles, which, with all their perils and all their fluctuations, will last to the end of time.