The Story of Mankind Part 4

It was the first encounter between Asia, the ancient teacher, and Europe, the young and eager pupil. A great many of the other chapters of this book will tell you how the struggle between east and west has continued until this very day.

THE AEGEAN SEA

THE PEOPLE OF THE AEGEAN SEA CARRIED THE CIVILISATION OF OLD ASIA INTO THE WILDERNESS OF EUROPE

WHEN Heinrich Schliemann was a little boy his father told him the story of Troy. He liked that story better than anything else he had ever heard and he made up his mind, that as soon as he was big enough to leave home, he would travel to Greece and "find Troy." That he was the son of a poor country parson in a Mecklenburg village did not bother him. He knew that he would need money but he decided to gather a fortune first and do the digging afterwards. As a matter of fact, he managed to get a large fortune within a very short time, and as soon as he had enough money to equip an expedition, he went to the northwest corner of Asia Minor, where he supposed that Troy had been situated.

In that particular nook of old Asia Minor, stood a high mound covered with grainfields. According to tradition it had been the home of Priamus the king of Troy. Schliemann, whose enthusiasm was somewhat greater than his knowledge, wasted no time in preliminary explorations. At once he began to dig. And he dug with such zeal and such speed that his trench went straight through the heart of the city for which he was looking and carried him to the ruins of another buried town which was at least a thousand years older than the Troy of which Homer had written. Then something very interesting occurred. If Schliemann had found a few polished stone hammers and perhaps a few pieces of crude pottery, no one would have been surprised. Instead of discovering such objects, which people had generally a.s.sociated with the prehistoric men who had lived in these regions before the coming of the Greeks, Schliemann found beautiful statuettes and very costly jewelry and ornamented vases of a pattern that was unknown to the Greeks. He ventured the suggestion that fully ten centuries before the great Trojan war, the coast of the AEgean had been inhabited by a mysterious race of men who in many ways had been the superiors of the wild Greek tribes who had invaded their country and had destroyed their civilisation or absorbed it until it had lost all trace of originality. And this proved to be the case. In the late seventies of the last century, Schliemann visited the ruins of Mycenae, ruins which were so old that Roman guide-books marvelled at their antiquity. There again, beneath the flat slabs of stone of a small round enclosure, Schliemann stumbled upon a wonderful treasure-trove, which had been left behind by those mysterious people who had covered the Greek coast with their cities and who had built walls, so big and so heavy and so strong, that the Greeks called them the work of the t.i.tans, those G.o.d-like giants who in very olden days had used to play ball with mountain peaks.

A very careful study of these many relics has done away with some of the romantic features of the story. The makers of these early works of art and the builders of these strong fortresses were no sorcerers, but simple sailors and traders. They had lived in Crete, and on the many small islands of the AEgean Sea. They had been hardy mariners and they had turned the AEgean into a center of commerce for the exchange of goods between the highly civilised east and the slowly developing wilderness of the European mainland.

For more than a thousand years they had maintained an island empire which had developed a very high form of art. Indeed their most important city, Cnossus, on the northern coast of Crete, had been entirely modern in its insistence upon hygiene and comfort. The palace had been properly drained and the houses had been provided with stoves and the Cnossians had been the first people to make a daily use of the hitherto unknown bathtub. The palace of their King had been famous for its winding staircases and its large banqueting hall. The cellars underneath this palace, where the wine and the grain and the olive-oil were stored, had been so vast and had so greatly impressed the first Greek visitors, that they had given rise to the story of the "labyrinth," the name which we give to a structure with so many complicated pa.s.sages that it is almost impossible to find our way out, once the front door has closed upon our frightened selves.

But what finally became of this great AEgean Empire and what caused its sudden downfall, that I can not tell.

The Cretans were familiar with the art of writing, but no one has yet been able to decipher their inscriptions. Their history therefore is unknown to us. We have to reconstruct the record of their adventures from the ruins which the AEgeans have left behind. These ruins make it clear that the AEgean world was suddenly conquered by a less civilised race which had recently come from the plains of northern Europe. Unless we are very much mistaken, the savages who were responsible for the destruction of the Cretan and the AEgean civilisation were none other than certain tribes of wandering shepherds who had just taken possession of the rocky peninsula between the Adriatic and the AEgean seas and who are known to us as Greeks.

THE GREEKS

MEANWHILE THE INDO-EUROPEAN TRIBE OF THE h.e.l.lENES WAS TAKING POSSESSION OF GREECE

THE Pyramids were a thousand years old and were beginning to show the first signs of decay, and Hammurabi, the wise king of Babylon, had been dead and buried several centuries, when a small tribe of shepherds left their homes along the banks of the River Danube and wandered southward in search of fresh pastures. They called themselves h.e.l.lenes, after h.e.l.len, the son of Deucalion and Pyrrha. According to the old myths these were the only two human beings who had escaped the great flood, which countless years before had destroyed all the people of the world, when they had grown so wicked that they disgusted Zeus, the mighty G.o.d, who lived on Mount Olympus.

Of these early h.e.l.lenes we know nothing. Thucydides, the historian of the fall of Athens, describing his earliest ancestors, said that they "did not amount to very much," and this was probably true. They were very ill-mannered. They lived like pigs and threw the bodies of their enemies to the wild dogs who guarded their sheep. They had very little respect for other people's rights, and they killed the natives of the Greek peninsula (who were called the Pelasgians) and stole their farms and took their cattle and made their wives and daughters slaves and wrote endless songs praising the courage of the clan of the Achaeans, who had led the h.e.l.lenic advance-guard into the mountains of Thessaly and the Peloponnesus.

But here and there, on the tops of high rocks, they saw the castles of the AEgeans and those they did not attack for they feared the metal swords and the spears of the AEgean soldiers and knew that they could not hope to defeat them with their clumsy stone axes.

For many centuries they continued to wander from valley to valley and from mountain side to mountain side Then the whole of the land had been occupied and the migration had come to an end.

That moment was the beginning of Greek civilisation. The Greek farmer, living within sight of the AEgean colonies, was finally driven by curiosity to visit his haughty neighbours. He discovered that he could learn many useful things from the men who dwelt behind the high stone walls of Mycenae, and Tiryns.

He was a clever pupil. Within a short time he mastered the art of handling those strange iron weapons which the AEgeans had brought from Babylon and from Thebes. He came to understand the mysteries of navigation. He began to build little boats for his own use.

And when he had learned everything the AEgeans could teach him he turned upon his teachers and drove them back to their islands. Soon afterwards he ventured forth upon the sea and conquered all the cities of the AEgean. Finally in the fifteenth century before our era he plundered and ravaged Cnossus and ten centuries after their first appearance upon the scene the h.e.l.lenes were the undisputed rulers of Greece, of the AEgean and of the coastal regions of Asia Minor. Troy, the last great commercial stronghold of the older civilisation, was destroyed in the eleventh century B.C. European history was to begin in all seriousness.

THE GREEK CITIES

THE GREEK CITIES THAT WERE REALLY STATES

WE modern people love the sound of the word "big." We pride ourselves upon the fact that we belong to the "biggest" country in the world and possess the "biggest" navy and grow the "biggest" oranges and potatoes, and we love to live in cities of "millions" of inhabitants and when we are dead we are buried in the "biggest cemetery of the whole state."

A citizen of ancient Greece, could he have heard us talk, would not have known what we meant. "Moderation in all things" was the ideal of his life and mere bulk did not impress him at all. And this love of moderation was not merely a hollow phrase used upon special occasions: it influenced the life of the Greeks from the day of their birth to the hour of their death. It was part of their literature and it made them build small but perfect temples. It found expression in the clothes which the men wore and in the rings and the bracelets of their wives. It followed the crowds that went to the theatre and made them hoot down any playwright who dared to sin against the iron law of good taste or good sense.

The Greeks even insisted upon this quality in their politicians and in their most popular athletes. When a powerful runner came to Sparta and boasted that he could stand longer on one foot than any other man in h.e.l.las the people drove him from the city because he prided himself upon an accomplishment at which he could be beaten by any common goose.

"That is all very well," you will say, "and no doubt it is a great virtue to care so much for moderation and perfection, but why should the Greeks have been the only people to develop this quality in olden times?" For an answer I shall point to the way in which the Greeks lived.

The people of Egypt or Mesopotamia had been the "subjects" of a mysterious Supreme Ruler who lived miles and miles away in a dark palace and who was rarely seen by the ma.s.ses of the population. The Greeks on the other hand, were "free citizens" of a hundred independent little "cities" the largest of which counted fewer inhabitants than a large modern village. When a peasant who lived in Ur said that he was a Babylonian he meant that he was one of millions of other people who paid tribute to the king who at that particular moment happened to be master of western Asia. But when a Greek said proudly that he was an Athenian or a Theban he spoke of a small town, which was both his home and his country and which recognised no master but the will of the people in the market-place.

To the Greek, his fatherland was the place where he was born; where he had spent his earliest years playing hide and seek amidst the forbidden rocks of the Acropolis; where he had grown into manhood with a thousand other boys and girls, whose nicknames were as familiar to him as those of your own schoolmates. His Fatherland was the holy soil where his father and mother lay buried. It was the small house within the high city-walls where his wife and children lived in safety. It was a complete world which covered no more than four or five acres of rocky land. Don't you see how these surroundings must have influenced a man in everything he did and said and thought? The people of Babylon and a.s.syria and Egypt had been part of a vast mob. They had been lost in the mult.i.tude. The Greek on the other hand had never lost touch with his immediate surroundings. He never ceased to be part of a little town where everybody knew every one else. He felt that his intelligent neighbours were watching him. Whatever he did, whether he wrote plays or made statues out of marble or composed songs, he remembered that his efforts were going to be judged by all the free-born citizens of his home-town who knew about such things. This knowledge forced him to strive after perfection, and perfection, as he had been taught from childhood, was not possible without moderation.

In this hard school, the Greeks learned to excel in many things. They created new forms of government and new forms of literature and new ideals in art which we have never been able to surpa.s.s. They performed these miracles in little villages that covered less ground than four or five modern city blocks.

And look, what finally happened!

In the fourth century before our era, Alexander of Macedonia conquered the world. As soon as he had done with fighting, Alexander decided that he must bestow the benefits of the true Greek genius upon all mankind.

He took it away from the little cities and the little villages and tried to make it blossom and bear fruit amidst the vast royal residences of his newly acquired Empire. But the Greeks, removed from the familiar sight of their own temples, removed from the well-known sounds and smells of their own crooked streets, at once lost the cheerful joy and the marvellous sense of moderation which had inspired the work of their hands and brains while they laboured for the glory of their old city-states. They became cheap artisans, content with second-rate work.

The day the little city-states of old h.e.l.las lost their independence and were forced to become part of a big nation, the old Greek spirit died.

And it has been dead ever since.

GREEK SELF-GOVERNMENT

THE GREEKS WERE THE FIRST PEOPLE TO TRY THE DIFFICULT EXPERIMENT OF SELF-GOVERNMENT

IN the beginning, all the Greeks had been equally rich and equally poor.

Every man had owned a certain number of cows and sheep. His mud-hut had been his castle. He had been free to come and go as he wished. Whenever it was necessary to discuss matters of public importance, all the citizens had gathered in the market-place. One of the older men of the village was elected chairman and it was his duty to see that everybody had a chance to express his views. In case of war, a particularly energetic and self-confident villager was chosen commander-in-chief, but the same people who had voluntarily given this man the right to be their leader, claimed an equal right to deprive him of his job, once the danger had been averted.

But gradually the village had grown into a city. Some people had worked hard and others had been lazy. A few had been unlucky and still others had been just plain dishonest in dealing with their neighbours and had gathered wealth. As a result, the city no longer consisted of a number of men who were equally well-off. On the contrary it was inhabited by a small cla.s.s of very rich people and a large cla.s.s of very poor ones.

There had been another change. The old commander-in-chief who had been willingly recognised as "headman" or "King" because he knew how to lead his men to victory, had disappeared from the scene. His place had been taken by the n.o.bles--a cla.s.s of rich people who during the course of time had got hold of an undue share of the farms and estates.

These n.o.bles enjoyed many advantages over the common crowd of freemen.

They were able to buy the best weapons which were to be found on the market of the eastern Mediterranean. They had much spare time in which they could practise the art of fighting. They lived in strongly built houses and they could hire soldiers to fight for them. They were constantly quarrelling among each other to decide who should rule the city. The victorious n.o.bleman then a.s.sumed a sort of Kingship over all his neighbours and governed the town until he in turn was killed or driven away by still another ambitious n.o.bleman.

Such a King, by the grace of his soldiers, was called a "Tyrant" and during the seventh and sixth centuries before our era every Greek city was for a time ruled by such Tyrants, many of whom, by the way, happened to be exceedingly capa-ble men. But in the long run, this state of affairs became unbearable. Then attempts were made to bring about reforms and out of these reforms grew the first democratic government of which the world has a record.

It was early in the seventh century that the people of Athens decided to do some housecleaning and give the large number of freemen once more a voice in the government as they were supposed to have had in the days of their Achaean ancestors. They asked a man by the name of Draco to provide them with a set of laws that would protect the poor against the aggressions of the rich. Draco set to work. Unfortunately he was a professional lawyer and very much out of touch with ordinary life. In his eyes a crime was a crime and when he had finished his code, the people of Athens discovered that these Draconian laws were so severe that they could not possibly be put into effect. There would not have been rope enough to hang all the criminals under their new system of jurisprudence which made the stealing of an apple a capital offence.

The Athenians looked about for a more humane reformer. At last they found some one who could do that sort of thing better than anybody else.

His name was Solon. He belonged to a n.o.ble family and he had travelled all over the world and had studied the forms of government of many other countries. After a careful study of the subject, Solon gave Athens a set of laws which bore testimony to that wonderful principle of moderation which was part of the Greek character. He tried to improve the condition of the peasant without however destroying the prosperity of the n.o.bles who were (or rather who could be) of such great service to the state as soldiers. To protect the poorer cla.s.ses against abuse on the part of the judges (who were always elected from the cla.s.s of the n.o.bles because they received no salary) Solon made a provision whereby a citizen with a grievance had the right to state his case before a jury of thirty of his fellow Athenians.

Most important of all, Solon forced the average freeman to take a direct and personal interest in the affairs of the city. No longer could he stay at home and say "oh, I am too busy today" or "it is raining and I had better stay indoors." He was expected to do his share; to be at the meeting of the town council; and carry part of the responsibility for the safety and the prosperity of the state.

This government by the "demos," the people, was often far from successful. There was too much idle talk. There were too many hateful and spiteful scenes between rivals for official honor. But it taught the Greek people to be independent and to rely upon themselves for their salvation and that was a very good thing.