Part 3

This sea will also invite commerce if the Greeks have anything to sell. It does not look as if they will have much. A few valleys and small plains are fertile enough to feed their own proprietors, but as regards corn and food-stuffs Greece will have to be an importer, not an exporter. In history we find great issues hanging on the sea-routes by which corn came in from the Black Sea. Wine and olive oil are the only things that Nature allowed Greece to export. As for minerals, Athens is rich in her silver-mines, and gold is to be found in Thrace under Mount Pangæus. But if Greece is to grow rich it will have to be through the skill of her incomparable craftsmen and the shield and spear of her hoplites.[1]

The map will help to explain another feature of her history. Although at first sight the peninsula looks as if it possessed a geographical unity, yet a second glance shows that Nature has split it up into numberless small plains and valleys divided from one another by sea and mountain. Such a country, as we see in Wales, Switzerland, and Scotland, encourages a polity of clans and cantons, each jealous of its neighbour over the hill, and each cherishing a fierce local patriotism. Nature, moreover, has provided each plain with its natural citadel. Greece and Italy are both rich in these self-made fortresses. The traveller in Italy is familiar with the low hills or spurs of mountains, each crowned with the white walls of some ancient city. If ever geography made

history, it was where those flat-topped hills with precipitous sides, such as the Acropolis of Athens and Acrocorinthus,[2] invited man to build his fortress and his shrine upon their summit. Then, perched safely on the hill-top and ringed with her wall, the city was able to develop her peculiar civilisation even in troubled times while the rest of the world was still immersed in warfare and barbarism. The farmer spends the summer in the plain below for sowing and reaping, the mariner puts out from harbour, the soldier marches out for a summer campaign, but the city is their home, their refuge, and the centre of their patriotism. We must not overrate the importance of this natural cause. Even the plains of Greece, such as Thessaly and Bœotia, never developed a unity. There too the citadel and the city-state prevailed. Geography is seldom more than a contributory cause, shaping and assisting historical tendencies, but in this case it is impossible to resist the belief that in Italy and Greece the hill-top invited the wall and the wall enabled the civilisation of the city-state to rise and flourish long in advance of the rest of Europe.

Greece enjoys a wonderful climate. The summer sun is hot, but morning and evening bring refreshing breezes from the sea. The rain average is low and regular, snow is almost unknown in the valleys. Hence there is a peculiar dry brightness in the atmosphere which seems to annihilate distance. The traveller is struck with the small scale of Greek geography. The Corinthian Gulf, for instance, which he remembers to have been the scene of famous sea-battles in history, looks as if you could throw a stone across it. From your hotel window in Athens you can see hill-tops in the heart of the Peloponnese. Doubtless this clearness of the atmosphere encouraged the use of colour and the plastic arts for outdoor decoration. Even to-day the ruined buildings of the Athenian citadel shine across to the eyes of the seafarers five miles away at the Peiræus. Time has mellowed their marble columns to a rich amber, but in old days they blazed with colour and gilding. In that radiant sea-air the Greeks of old learnt to see things clearly. They could live, as the Greeks still live, a simple, temperate life. Wine and bread, with a relish of olives or pickled fish, satisfied the bodily needs of the richest. The climate invited an open-air life, as it still does. To-day, as of old, the Greek loves to meet his neighbours in the market square and talk eternally over all things both in heaven and earth. Though the blood of Greece has suffered many admixtures, and though Greece has had to submit to centuries of conquest by many masters and oppressors, her racial character is little changed in some respects. The Greek is still restless, talkative, subtle and inquisitive, eager for liberty without the sense of discipline which liberty requires, contemptuous of strangers and jealous of his neighbour. In commerce, when he has the chance, his quick and supple brain still makes him the prince of traders. Honesty and stability have always been qualities which he is quicker to admire than to practise. Courage, national pride, intellectual self-restraint, and creative genius have undoubtedly suffered under the Turkish domination. But the friends of modern Greece believe that a few generations of liberty will restore these qualities which were so eminent in her ancestors and that her future may rival her past. Not in the field of action, perhaps. We must never forget, when we praise the artistic and intellectual genius of Greece, that she alone rolled back the tide of Persian conquest at Marathon and Salamis, or that Greek troops under Alexander marched victoriously over half the known world. But it is not in the field of action that her greatness lies. She won battles by superior discipline, superior strategy, and superior armour. As soon as she had to meet a race of born soldiers, in the Romans, she easily succumbed. Her methods of fighting were always defensive in the main. Historians have often gone astray in devoting too much attention to her wars and battles.

The great defect of the climate of modern Greece is the malaria which haunts her plains and lowlands in early autumn. This is partly the effect and partly the cause of undrained and sparsely populated marsh-lands like those of Bœotia. It need not have been so in early Greek history. There must have been more agriculture and more trees in ancient than in modern Greece. An interesting and ingenious theory has lately been advanced which would trace the beginning of malaria in Greece to the fourth century. Its effect is seen in the loss of vigour which begins in that period and the rapid shrinkage of population which marks the beginning of the downfall in that and the succeeding century. In Italy the same theory has even better attestation, for the Roman Campagna which to-day lies desolate and fever-stricken was once the site of populous cities and the scene of agricultural activity.

The scenery of Greece is singularly impressive. Folded away among the hills there are, indeed, some lovely wooded valleys,[3] like Tempe, but in general it is a treeless country, and the eye enjoys, in summer at least, a pure harmony of brown hills with deep blue sea and sky. The sea is indigo, almost purple, and the traveller quickly sees the justice of Homer’s epithet of “wine-dark.” Those brown hills make a lovely background for the play of light and shade. Dawn and sunset touch them with warmer colours, and the plain of Attica is seen “violet-crowned” by the famous heights of Hymettus, Pentelicus, and Parnes. The ancient Greek talked little of scenery, but he saw a nereid in every pool, a dryad under every oak, and heard the pipe of Pan in the caves of his limestone hills. He placed the choir of Muses on Mount Helicon, and, looking up to the snowy summit of Olympus, he peopled it with calm, benignant deities.

In this beautiful land lived the happy and glorious people whose culture we are now to study. Some modernists, indeed, smitten with the megalomania of to-day, profess to despise a history written on so small a scale. Truly Athens was a small state at the largest. Her little empire had a yearly revenue of about £100,000. It is doubtful whether Sparta ever had much more than ten thousand free citizens. In military matters, it must be confessed, the importance attached by historians to miniature fleets and pigmy armies, with a ridiculously small casualty list, does strike the reader with a sense of disproportion. But for the politician it is especially instructive to see his problems worked out upon a small scale, with the issues comparatively simple and the results plainly visible. The task of combining liberty with order is in essentials the same for a state of ten thousand citizens as for one of forty millions. And in the realms of philosophy and art considerations of size do not affect us, except to make us marvel that these tiny states could do so much.

To a great extent we may find the key to the Greek character in her favourite proverb, “No excess,” in which are expressed her favourite virtues of _Aidōs_ and _Sophrosune_, reverence and self-restraint. “Know thyself” was the motto inscribed over her principal shrine. Know and rely upon thine own powers, know and regard thine own limitations. It was such a maxim as this which enabled the Greeks to reach their goal of perfection even in the sphere of art, where perfection is proverbially impossible. They were bold in prospecting and experimenting, until they found what they deemed to be the right way, and when they had found it they followed it through to its conclusion. Eccentricity they hated like poison. Though they were such great originators, they cared nothing for the modern fetish of originality.

In politics also they looked for a definite goal and travelled courageously along to find it. Herein they met with disastrous failures which are full of teaching for us. But they reached, it may be said, the utmost possibility of the city-state. The city-state was, as we have seen, probably evolved by natural survival from the physical conditions of the country. Being established, it entailed certain definite consequences. It involved a much closer bond of social union than any modern

territorial state. Its citizens felt the unity and exclusiveness of a club or school. A much larger share of public rights and duties naturally fell upon them. They looked upon their city as a company of unlimited liability in which each individual citizen was a shareholder. They expected their city to feed and amuse them. They expected to divide the plunder when she made conquests, as they were certain to share the consequences if she was defeated. Every full citizen of proper age was naturally bound to fight personally in the ranks, and from that duty his rights as a citizen followed logically. He must naturally be consulted about peace and war, and must have a voice in foreign policy. Also, if he was to be a competent soldier he must undergo proper education and training for it. There will be little privacy inside the walls of a city-state; the arts and crafts will be under public patronage. Inequalities will become hatefully apparent.

But for us, an imperial people, who have inherited a vast and scattered dominion which somehow or other has got to be managed and governed, the chief interest will centre in the question of how these city-states acquired and administered their empires. Above all it is to Athens and perhaps Rome alone that we can look for historical answers to the great riddle for which we cannot yet boast of having discovered a solution--whether democracy can govern an empire.

In Greek history alone we have at least three examples of empires. Athens and Sparta both proceeded to acquire empire by the road of alliance and hegemony, Athens being naval and democratic, Sparta aristocratic and military. Both were despotic, and both failed disastrously for different reasons. Then we have the career of Alexander the Great and his short-lived but important empire, a career providing a type for Cæsar and Napoleon, an empire founded on mere conquest.

Lastly, on the same small canvas we have a momentous phase of the eternal and still-continuing conflict between East and West and their respective habits of civilisation. These pages will describe the aggression and repulse of the East.

I

ÆGEAN CIVILISATION

Vixere fortes ante Agamemnona. HORACE.

A NEW CHAPTER OF HISTORY

It is the misfortune of historians to be liable to attacks at both extremities. On the one hand time is continually adding postscripts to their “Finis,” and on the other hand the archæologist is constantly making them tear up and rewrite their first chapters. In Greek history especially the spade has proved mightier than the pen. We are now only certain that the first page of any Greek history written ten years ago must be defective; we are not yet quite sure what to put in its place. Any moment, it seems, the explorer may turn up something which will make a difference of a thousand years or so in our earliest chronology. There are in the Cretan museum scores of clay tablets inscribed with an unknown writing which only await an interpreter to confound and illuminate us all. Forty years ago eminent writers like Gladstone and Freeman were still looking to Homer for their ideas of the primitive European and his civilisation. Strange indeed were the results that followed. In politics we were to believe that the earliest Greeks settled their affairs at a public meeting where elders and princes made persuasive speeches, and radicalism, though not unknown, was sternly discouraged. A benevolent monarchy, hereditary in the male line, was supposed by Sir Henry Maine to be the form of government common to primitive Europe and modern England. Literature was believed to have begun with elaborate epic poems written in hexameters of exquisite variety and extreme subtlety. The primitive woman was believed to have been the object of chivalrous and romantic esteem. Strangest of all, religion in this primitive world was held to have included the cheerful bantering of anthropomorphic gods and goddesses. We were to suppose that the European began by laughing at his gods and ended by worshipping them.

Then in the seventies came the redoubtable Dr. Schliemann, most erudite of sappers, and dug into the hill at Hissarlik to see if he could find the bones of Hector and the ruins of Troy. Troy he found in abundance, five Troys, at least, one on the top of another. He called the second from the bottom the city of Priam, and then he crossed over with his spades and picks to look for what might be left of Agamemnon at Mycenæ. Sure enough, he presently startled the learned world by a telegram to the King of Greece saying that he had found the tomb of Agamemnon. Quite certainly he had found some very important things--things, as we shall soon see, far more interesting and valuable to history than if they had belonged, as Schliemann thought, to the King of all the Greeks. But the point is that for many years to come all the excavators who worked on Greek soil started with the false belief that Homer was the beginning of all things and that their discoveries were illustrating Homer. We now know that the excavations at Mycenæ and the poems of Homer represent two entirely different civilisations, neither of them primitive. We are now in a position to throw the beginnings of European culture in the Mediterranean basin centuries--nay, whole millenniums--farther back than our fathers’ wildest dreams could carry them. The history of European civilisation is no longer a traceable progression from Homer to Tennyson or from Odysseus to Captain Peary, but a long cycle of rising and decaying cultures with periods of darkness intervening. For this revolution in our ideas the responsible weapon is the humble but veracious spade.

CRETE, THE DOORSTEP OF EUROPE

We are to picture the primitive tribes of the world as continually moving under the double pressure of the wolf in their bellies and the enemy at their backs--moving, in the main, north and west, as climatic conditions relented before them. So long as they were in this nomadic stage little progress could be made in civilisation; tents must form their houses, and their goods could be only such trifles of necessary pots and pans as they could carry. But when the moving tribe reached the sea it was compelled to halt and settle. Thus it is that civilisation begins in the oases of the desert, on the north coasts of Africa, and in the isles of Greece. Settled by force, and to some degree protected by nature, they could begin to accumulate possessions, and to improve them with art. They could begin to build houses, and develop morals and polities.

Thus geography has made it exceedingly probable that Crete will play a momentous part in the earliest history of Europe. That island lies like a doorstep at the threshold of Europe. If civilisation was to rise with the sun in the East, out of the extremely ancient civilisations of Egypt and Babylon, by way of those earliest carriers to the world’s markets, the Phœnicians of Tyre and Sidon, clearly this island of Crete would be their stepping-stone to Europe. Thus we reason, knowing it to be the truth. But we should never have learnt the truth from literature. In Homer, for example, Crete is of little importance. It was famous for its “ninety cities” and its mixed nationalities, and it was known as the former realm of Minos. There, too, the father of all craftsmen, Dædalus, had fashioned a wondrous dancing-place. But we might almost gather from the pages of Homer that it was a land whose glory had departed already. And that is the truth. Outside Homer, Crete, though insignificant in history, takes a much more important place in mythology and legend. For religion Crete was the birthplace of Zeus, the king of the gods. In the history of law-making it plays a very important part, for Minos of Crete was said to be the first law-giver, and he was placed as the judge of the dead by later mythology. In religion it produced Epimenides, the early exorcist, and in music Thaletas. Then many ancient historians give us a tradition of early naval empires in Greek waters. Thalassocracies they were called, and that of Crete stands at the head of the list. Finally, those fortunate Englishmen whose introduction to Greece has come through the wonderful “Heroes” of Charles Kingsley know the story of the Cretan labyrinth and that fearsome beast the Minotaur. They know the story of Theseus: how the Athenians of the earliest times had to send tribute every year of their fairest youths and maidens to King Minos of Crete, until one year the prince Theseus besought old Ægeus, his royal father, to let him go among the number in order to stop this cruel sacrifice; how he went at last, and how the Cretan princess, Ariadne, loved him and gave him a weapon and a clue to the labyrinth, and how he slew the dreadful monster and deserted his princess and returned home; but how he forgot also to hoist the signal of his safety, so that the old king, seeing black sails to his ship, cast himself headlong from the rock in his misery, and gave a name to the Ægean Sea. In old days we read it as a beautiful Greek romance; now we think it very likely that the Athenians in early days did have to pay tribute--

septena quotannis corpora natorum

--to the empire of Minos. Sir Arthur Evans, the explorer of Cnossos, thinks that he has discovered the labyrinth, and perhaps even the Minotaur, in his excavations at Cnossos. Anyhow, he has discovered a civilisation previously almost unknown to history. As these new discoveries centre in Crete, the excavators have naturally taken Crete as the fount and origin of it all, and call their new old world “Minoan,” just as the followers of Dr. Schliemann called their discoveries “Mycenæan.” The two cultures are not distinct; Mycenæan objects mainly represent one or two of the later stages of Minoan culture. But as similar objects have been found in many parts of the Eastern Mediterranean, and as it is just possible (though not very probable) that even more wonderful discoveries of a similar kind may be made elsewhere, and as the relation of Minos to these earliest periods is by no means established, we had better be cautious and adopt the most general name of those which have been applied to this culture and call it “Ægean,” or “Pre-Achæan,” or “Bronze Age.” We may quite fairly use one name for all this world of prehistoric civilisation before Homer, although it covers an enormous space of time and may be divided into many distinct chapters or phases; because, after all, there is a clear line of ancestry between the earliest of the art forms and the latest, indicating that the artists were of the same blood, however many times their cities might be destroyed and their works buried under the soil. It is so distinct, so continuous, and so widely distributed that we are safe in believing that it was the work of one people spread all over the islands and coasts of the Mediterranean. Ægean civilisation has been found in Crete, on the coasts of Asia Minor, on the mainland of Greece, in Egyptian tombs, in Sicily, on the coast of Italy, at Torcello near Venice, at Bologna, and in Spain. Etruscan art seems to be essentially akin to it. Cyprus has long been known as a centre of Ægean civilisation, and is at the present moment yielding fresh treasures to the archæologist. But nowhere has it been discovered in such perfect continuity and splendour as in Crete.

It is the custom among archæologists to divide early culture into periods, according to the weapons in use. Accordingly we say that the Ægean periods extend from the Neolithic to the Late Bronze Age, meaning that the earliest of these Ægean potsherds are found in conjunction with polished flint weapons and tools, while along with the latest we find a few rare pieces of iron, but mostly bronze of a very high finish and workmanship. Such finds are dated very roughly by the level at which they lie, because it is a curious but certain fact that the level of ground once built over is constantly rising through accretions of dust and débris. Anyhow, it will be clear to every one that when, as at Troy and Cnossos, we find a series of buildings each superimposed upon the ruins of another, we can trace the history of such a site from early to late with certainty. Sometimes it is possible also to get a date by examining foreign objects found on the same site, such as gems bearing the cartouche or sign-royal of Egyptian kings. Only we must bear in mind that such little objects are easily displaced and often preserved for many centuries, so that great care must be used in taking them as evidence. Also, serious conflicts are still going on between the Egyptologists, and their dates are by no means ascertained facts at present.

PROGRESS OF ÆGEAN CULTURE

I have said that the prehistoric culture revealed by the excavations in Crete and elsewhere forms a continuous and progressive history from the Stone Age to the Iron Age. Sir Arthur Evans, indeed, has divided his discoveries into nine periods, from “Early Minoan I.” to “Late Minoan III.” Without being quite so precise, let us attempt to sketch a history of “prehistoric” civilisation on Greek soil, taking Crete as the centre of influence.