Homer and Hesiod: The Foundations of Ancient Greek Literature. Homer. Читать онлайн. Newlib. NEWLIB.NET

Автор: Homer
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in antiquity the Æolic letter.' Now there are 3354 places in the poems which insist on the restoration of this Vau -- i.e. the lines will not scan without it; 617 places, on the other hand, where in ancient Æolic it ought to stand, but is metrically inadmissible. That is, through the great mass of the poems the habit and tradition of the Æolic pronunciation is preserved; in a small part the Ionic asserts itself.

      These facts have been the subject of hot controversy; but the only effective way to minimise their importance is to argue that we have no remains of Æolic of the seventh century, and that the apparent Æolisms may be merely 'old Greek' forms dating from a period before the scattered townships on the coast of Asia massed themselves into groups under the names of Iônes and Aioleis -- an historical hypothesis which leads to difficulties.

      THE SUBJECT-MATTER OF HOMER

      The evidence of language is incomplete without some consideration of the matter of the poems. What nationality, for instance, would naturally be interested in the subject of the Iliad? The scene is in the Troad, on Æolic ground. The hero is Achilles, from Æolic Thessaly. The chief king is Agamemnon, ancestor of the kings of Æolic Kymê. Other heroes come from Northern and Central Greece, from Crete and from Lycia. The Ionians are represented only by Nestor, a hero of the second rank, who is not necessary to the plot.

      This evidence goes to discredit the Ionian origin of the main thread of the Iliad; but does not the same line of argument, if pursued further, suggest something still more strange -- viz., a Peloponnesian origin? Agamemnon is king of Argos and Mycenæ; Menelaos is king of Sparta; Diomêdes, by some little confusion, of Argos also; Nestor, of Pylos in Messenia. The answer to this difficulty throws a most striking light on the history of the poems. All these heroes have been dragged down to the Peloponnese from homes in Northern Greece.

      Diomêdes, first, has no room in Argos; apart from the difficulty with Agamemnon, he is not in the genealogy, and has to inherit through his mother. A slight study of the local worships shows what he is, an idealised Ætolian. He is the founder of cities 1 in Italy; the constant companion of Odysseus, who represents the North - West islands. He is the son of Tydeus, who ate his enemy's head, and the kinsman of Agrios ('Savage') and the 'sons of Agrios' -- the mere lion-hero of the ferocious tribes of the North-West.

      Agamemnon himself comes from the plain of Thessaly. He is king of Argos; only in a few late passages, of Mycenæ. Aristarchus long ago pointed out that 'Pelasgian Argos' in Homer means the plain of Thessaly. But 'horse-rearing Argos' must be the same, for Argos of the Peloponnese was without cavalry even in historical times. And a careful treatment of the word 'Argos' shows its gradual expansion in the poems from the plain of Thessaly to Greece in general, and then its second localisation in the Peloponnese. Agamemnon is the rich king of the plain of Thessaly; that is why he is from the outset connected with Achilles, the poor but valiant chief from the seaward mountains; that is why he chooses Aulis as the place for assembling his fleet.

      Aias in the late tradition is the hero of Salamis; but in the poems he has really no fixed home. He is the hero of the seven-fold shield, whose father is 'Shield-strap' (Telamon), and his son, 'Broad-buckler' (Eurysakes); if he has connections, we must look for them in the neigbbourhood of his brother the Locrian, and his father's brother, Phôkos, who, although he was knocked on the head by the sea-shore, and had a mother called 'Sea-sand,' was perhaps originally as much a Phokian as a 'seal'. So far we get a general conception of an original stage of the story in which the chiefs were all from Northern Greece. Where was the fighting?

      When Dr. Schliemann made his first dazzling discoveries at Mycenæ and Hissarlik, he believed that he had identified the corpse of Agamemnon and recovered the actual cup from which Nestor drank, the pigeons still intact upon the handles. We all smile at this now; but it remains a difficult task to see the real relation which subsists between the civilisation described in the Homeric poems, and the great castles and walls, the graves and armour and pottery, which have now been unearthed at so many different sites in Greece.

      Of the nine successive cities at Hissarlik, the sixth from the bottom corresponds closely with the civilisation of Mycenæ, a civilisation similar in many respects to that implied in the earliest parts of the Iliad. The Homeric house can be illustrated by the castle of Tiryns; the "cornice of blue kyanos," a mystery before, is explained by the blue glass-like fragments found at Mycenae. The exhumed graves and the earliest parts of Homer agree in having weapons of bronze and ornaments of iron; they agree substantially in their armour and their works of art, the inlaid daggers and shields, the lion-hunts and bull-hunts by men in chariots, and in the ostensible ignorance of writing.

      On the other hand, the similarity only holds good for the earliest strata of the poems, and not fully even for them. Mycenae buried her dead; the men of the epos burnt theirs -- a practice