The unfortunate chief was prevented by his wound from pleading his own cause--he was borne into the court stretched upon his couch, while his brother, Tisagoras, conducted his defence. Through the medium of his advocate, Miltiades seems neither vigorously to have refuted the accusation of treason to the state, nor satisfactorily to have explained his motives for raising the siege. His glory was his defence; and the chief answer to Xanthippus was "Marathon and Lemnos." The crime alleged against him was of a capital nature; but, despite the rank of the accuser, and the excitement of his audience, the people refused to pronounce sentence of death upon so illustrious a man. They found him guilty, it is true--but they commuted the capital infliction to a fine of fifty talents. Before the fine was paid, Miltiades expired of the mortification of his wound. The fine was afterward paid by his son, Cimon. Thus ended a life full of adventure and vicissitude.
The trial of Miltiades has often been quoted in proof of the ingratitude and fickleness of the Athenian people. No charge was ever more inconsiderately made. He was accused of a capital crime, not by the people, but by a powerful noble. The noble demanded his death-- appears to have proved the charge--to have had the law which imposed death wholly on his side--and "the favour of the people it was," says Herodotus, expressly, "which saved his life." [4] When we consider all the circumstances of the case--the wound to the popular vanity-- the disappointment of excited expectation--the unaccountable conduct of Miltiades himself--and then see his punishment, after a conviction which entailed death, only in the ordinary assessment of a pecuniary fine [5], we cannot but allow that the Athenian people (even while vindicating the majesty of law, which in all civilized communities must judge offences without respect to persons) were not in this instance forgetful of the services nor harsh to the offences of their great men.
CHAPTER II.
The Athenian Tragedy.--Its Origin.--Thespis.--Phrynichus.--Aeschylus. --Analysis of the Tragedies of Aeschylus.
I. From the melancholy fate of Miltiades, we are now invited to a subject no less connected with this important period in the history of Athens. The interval of repose which followed the battle of Marathon allows us to pause, and notice the intellectual state to which the Athenians had progressed since the tyranny of Pisistratus and his sons.
We have remarked the more familiar acquaintance with the poems of Homer which resulted from the labours and example of Pisistratus. This event (for event it was), combined with other causes,--the foundation of a public library, the erection of public buildings, and the institution of public gardens--to create with apparent suddenness, among a susceptible and lively population, a general cultivation of taste. The citizens were brought together in their hours of relaxation [6], by the urbane and social manner of life, under porticoes and in gardens, which it was the policy of a graceful and benignant tyrant to inculcate; and the native genius, hitherto dormant, of the quick Ionian race, once awakened to literary and intellectual objects, created an audience even before it found expression in a poet. The elegant effeminacy of Hipparchus contributed to foster the taste of the people--for the example of the great is nowhere more potent over the multitude than in the cultivation of the arts. Patronage may not produce poets, but it multiplies critics. Anacreon and Simonides, introduced among the Athenians by Hipparchus, and enjoying his friendship, no doubt added largely to the influence which poetry began to assume. The peculiar sweetness of those poets imbued with harmonious contagion the genius of the first of the Athenian dramatists, whose works, alas! are lost to us, though evidence of their character is preserved. About the same time the Athenians must necessarily have been made more intimately acquainted with the various wealth of the lyric poets of Ionia and the isles. Thus it happened that their models in poetry were of two kinds, the epic and the lyric; and, in the natural connexion of art, it was but the next step to accomplish a species of poetry which should attempt to unite the two. Happily, at this time, Athens possessed a man of true genius, whose attention early circumstances had directed to a rude and primitive order of histrionic recitation:--Phrynichus, the poet, was a disciple of Thespis, the mime: to him belongs this honour, that out of the elements of the broadest farce he conceived the first grand combinations of the tragic drama.
II. From time immemorial--as far back, perhaps, as the grove possessed an altar, and the waters supplied a reed for the pastoral pipe--Poetry and Music had been dedicated to the worship of the gods of Greece. At the appointed season of festival to each several deity, his praises were sung, his traditionary achievements were recited. One of the divinities last introduced into Greece--the mystic and enigmatical Dionysos, or Bacchus, received the popular and enthusiastic adoration naturally due to the God of the Vineyard, and the "Unbinder of galling cares." His festival, celebrated at the most joyous of agricultural seasons [7], was associated also with the most exhilarating associations. Dithyrambs, or wild and exulting songs, at first extemporaneous, celebrated the triumphs of the god. By degrees, the rude hymn swelled into prepared and artful measures, performed by a chorus that danced circling round the altar; and the dithyramb assumed a lofty and solemn strain, adapted to the sanctity of sacrifice and the emblematic majesty of the god. At the same time, another band (connected with the Phallic procession, which, however outwardly obscene, betokened only, at its origin, the symbol of fertility, and betrays the philosophy of some alien and eastern creed [8]) implored in more lively and homely strains the blessing of the prodigal and jovial deity. These ceremonial songs received a wanton and wild addition, as, in order, perhaps, more closely to represent and personify the motley march of the Liber Pater, the chorus-singers borrowed from the vine-browsing goat which they sacrificed the hides and horns, which furnished forth the merry mimicry of the satyr and the faun. Under license of this disguise, the songs became more obscene and grotesque, and the mummers vied with each other in obtaining the applause of the rural audience by wild buffoonery and unrestricted jest. Whether as the prize of the winner or as the object of sacrifice, the goat (tragos in the Greek) was a sufficiently important personage to bestow upon the exhibition the homely name of TRAGEDY, or GOATSONG, destined afterward to be exalted by association with the proudest efforts of human genius. And while the DITHYRAMB, yet amid the Dorian tribes, retained the fire and dignity of its hereditary character--while in Sicyon it rose in stately and mournful measures to the memory of Adrastus, the Argive hero--while in Corinth, under the polished rule of Periander, Arion imparted to the antique hymn a new character and a more scientific music [9],--gradually, in Attica, it gave way before the familiar and fantastic humours of the satyrs, sometimes abridged to afford greater scope to their exhibitions--sometimes contracting the contagion of their burlesque. Still, however, the reader will observe, that the tragedy, or goatsong, consisted of two parts--first, the exhibition of the mummers, and, secondly, the dithyrambic chorus, moving in a circle round the altar of Bacchus. It appears on the whole most probable, though it is a question of fierce dispute and great uncertainty, that not only this festive ceremonial, but also its ancient name of tragedy, or goatsong, had long been familiar in Attica [10], when, about B. C. 535, during the third tyranny of Pisistratus, a skilful and ingenious native of Icaria, an Attic village in which the Eleutheria, or Bacchic rites, were celebrated with peculiar care, surpassed all competitors in the exhibition of these rustic entertainments. He relieved the monotonous pleasantries of the satyric chorus by introducing, usually in his own person, a histrionic tale-teller, who, from an elevated platform, and with the lively gesticulations common still to the popular narrators of romance on the Mole of Naples, or in the bazars of the East, entertain the audience with some mythological legend. It was so clear that during this recital the chorus remained unnecessarily idle and superfluous, that the next improvement was as natural in itself, as it was important in its consequences. This was to make the chorus assist the narrator by occasional question or remark.
The choruses themselves were improved in their professional art by Thespis. He invented dances, which for centuries, retained their popularity on the stage, and is said to have given histrionic disguise to his reciter--at first, by the application of pigments to the