AEschines lost his case, and, not having obtained a fifth part of the votes, became himself liable to a penalty, and soon left the country in disgrace.

* * * * *

II. THE WARS THAT FOLLOWED ALEXANDER'S DEATH.

When the intelligence of Alexander's death reached Greece the country was already on the eve of a revolution against Antip'ater. Athens found little difficulty in uniting several of the states with herself in a confederacy against him, and met with some successes in what is known as the La'mian war. But the movement was short-lived, as Antipater completely annihilated the confederate army in the battle of Cran'non (322 B.C.). Athens was directed to abolish her democratic form of government, pay the expenses of the war, and surrender a number of her most famous men, including Demosthenes. The latter, however, escaped from Athens, and sought refuge in the Temple of Poseidon, in the island of Calaure'a. Here he took poison, and expired as he was being led from the temple by a satellite of Antipater.

The sudden death of Alexander left the government in a very unsettled condition. As he had appointed no successor, immediately following his death a council of his generals was held, and the following division of his conquests was agreed upon: Ptolemy Soter was to have Egypt and the adjacent countries; Macedonia and Greece were divided between Antipater and Crat'erus; Antig'onus was given Phrygia, Lycia, and Pamphyl'ia; Lysim'achus was granted Thrace; and Eume'nes was given Cappadocia and Paphlagonia. Soon after this division Perdic'cas, then the most powerful of the generals who retained control in the East, and had the custody of the infant Alexander, proclaimed himself regent, and at once set out on a career of conquest. Antigonus, Antipater, Craterus, and Ptolemy leagued against him, however, and in 321, after an unsuccessful campaign in Egypt, Perdiccas was murdered by his own officers.

Antipater died in 318, and shortly after his death his son Cassander made himself master of Greece and Macedon, and caused the surviving members of Alexander's family to be put to death. Antigonus had, before this time, conquered Eumenes, and overrun Syria and Asia Minor; but his increasing power led Ptolemy, Seleu'cus, Lysimachus, and Cassander to unite against him; and they fought with him the famous battle of Ipsus, in Phrygia, that ended in the death of Antigonus and the dissolution of his empire (301 B.C.). A new partition of the country was now made into four independent kingdoms: Ptolemy was given Egypt and Libya; Seleucus received the countries embraced in the eastern conquests of Alexander, and the whole region between the coast of Syria and the river Euphrates; Lysimachus received the northern and western portions of Asia Minor, and Cassander retained the sovereignty of Greece and Macedon.

Of these kingdoms the most powerful were Syria and Egypt; the former of which continued under the dynasty of the Seleucidae, and the latter under that of the Ptolemies, until both were absorbed by the Roman empire. Of all the Ptolemies, Ptolemy Philadelphus was the most eminent. He was not only a sovereign of ability, but was also distinguished for his amiable qualities of mind, for his encouragement of the arts and commerce, and he was called the richest and most powerful monarch of his age. He was born in 309 B.C. and died in 247. The Greek poet THEOCRITUS, who lived much at his court, thus characterizes him:

What is his character? A royal spirit To point out genius and encourage merit; The poet's friend, humane and good and kind; Of manners gentle, and of generous mind. He marks his friend, but more he marks his foe; His hand is ever ready to bestow: Request with reason, and he'll grant the thing, And what be gives, he gives it like a king.

The poet then sings the praises of the king, and describes the strength, the wealth, and the magnificence of his kingdom, in the following striking lines:

Here, too, O Ptolemy, beneath thy sway What cities glitter to the beams of day! Lo! with thy statelier pomp no kingdom vies, While round thee thrice ten thousand cities rise. Struck by the terror of thy flashing sword, Syria bowed down, Arabia called thee Lord; Phoenicia trembled, and the Libyan plain, With the black Ethiop, owned thy wide domain: E'en Lesser Asia and her isles grew pale As o'er the billows passed thy crowd of sail.

Earth feels thy nod, and all the subject sea; And each resounding river rolls for thee. And while, around, thy thick battalions flash, Thy proud steeds neighing for the warlike clash— Through all thy marts the tide of commerce flows, And wealth beyond a monarch's grandeur glows. Such gold-haired Ptolemy! whose easy port Speaks the soft polish of the mannered court; And whose severer aspect, as he wields The spear, dire-blazing, frowns in tented fields.

And though he guards, while other kingdoms own His conquering arms, the hereditary throne, Yet in vast heaps no useless treasure stored Lies, like the riches of an emmet's hoard; To mighty kings his bounty he extends, To states confederate and illustrious friends. No bard at Bacchus' festival appears, Whose lyre has power to charm the ravished ears, But he bright honors and rewards imparts, Due to his merits, equal to his arts; And poets hence, for deathless song renowned, The generous fame of Ptolemy resound. At what more glorious can the wealthy aim Than thus to purchase fair and lasting fame? -Trans. by FAWKES.

Cassander survived the establishment of his power in Greece only four years, and as his sons quarreled over the succession; Demetrius, son of Antigonus, seized the opportunity to interfere in their disputes, cut off the brother who had invited his aid, and made himself master of the throne of Macedon, which was held by him and his posterity, except during a brief interruption after his death, down to the time of the Roman Conquest. For a number of years succeeding the death of Demetrius, Macedon, Greece, and western Asia were harassed with the wars excited by the various aspirants to power; and in this situation of affairs a storm, unseen in the distance, but that had long been gathering, suddenly burst upon Macedon, threatening to convert, by its ravages, the whole Grecian peninsula into a scene of desolation.

* * * * *

III. THE CELTIC INVASION, AND THE WAR WITH PYRRHUS.

A vast horde of Celtic barbarians had for some time been collecting around the head-waters of the Adriatic. Influenced by hopes of plunder they now overran Macedon to the borders of Thessaly, defeating Ptolemy Ceraunus, then King of Macedonia, in a great battle. The walled towns alone held out until the storm had spent its fury, when the Celts gradually withdrew from a country in which there was but little left to tempt their cupidity. But in the following year (279 B.C.) another band of them, estimated at over two hundred thousand men, overran Macedonia, passed through Thessaly, defeated the allied Grecians at Thermopylae, and then marched into Phocis, for the purpose of plundering the treasures of Delphi. But their atrocities aroused against them the whole population, and only a remnant of them gained their original seats on the Adriatic.

The throne of Macedon now found an enemy in Pyrrhus, King of Epirus, a connection of the royal family of Macedon, and of whose exploits Roman history furnishes a full account. A desultory contest was maintained for several years between Pyrrhus and Antigonus II., the son of Demetrius, and then King of Macedon. While Pyrrhus was engaged in this war, Cleon'ymus, of the blood royal of Sparta, who had been excluded from the throne by the Spartan people, to give place to A'reus, invited Pyrrhus to his aid. Pyrrhus marched to Sparta, and, supposing that he should not meet with any resistance, ordered his tents to be pitched, and sat quietly down before the city. Night coming on, the Spartans in consternation met in council, and resolved to send their women to Crete for safety. Thereupon the women assembled and remonstrated against it; and the queen, Archidami'a, being appointed to speak for the rest, went into the council-hall with a sword in her hand, and boldly upbraiding the men, told them they did their wives great wrong if they thought them so faint-hearted as to live after Sparta was destroyed. The women then rushed to the defences of the city, and spent the night aiding the men in digging trenches; and when Pyrrhus attacked on the morrow, he was so severely repulsed that he soon abandoned the siege and retired from Laconia. The patriotic spirit and heroism of the Spartan women on this occasion are well characterized in the following lines:

Queen Archidami'a.

The chiefs were met in the council-hall; Their words were sad and few, They were ready to fight, and ready to fall, As the sons of heroes do.

And moored in the harbor of Gyth'e-um lay The last of the Spartan fleet, That should bear the Spartan women away To the sunny shores of Crete.

Their hearts went back to the days of old; They thought of the world-wide shock, When the Persian hosts like an ocean rolled To the foot of the Grecian rock;

And they turned their faces, eager and pale, To the rising roar in the street, As if the clank of the Spartan mail Were the tramp of the conqueror's feet.

It was Archidamia, the Spartan queen, Brave as her father's steel; She stood like the silence that comes between The flash and the thunder-peal.

She looked in the eyes of the startled crowd; Calmly she gazed around; Her voice was neither low nor loud, But it rang like her sword on the ground.

"Spartans!" she said—and her woman's face Flushed out both pride and shame— "I ask, by the memory of your race, Are ye worthy of the name?

"Ye have bidden us seek new hearths and graves, Beyond the reach of the foe; And now, by the dash of the blue sea-waves, We swear that we will not go!

"Is the name of Pyrrhus to blanch your cheeks? Shall he burn, and kill, and destroy? Are ye not sons of the deathless Greeks Who fired the gates of Troy?

"What though his feet have scathless stood In the rush of the Punic foam? Though his sword be red to its hilt with the blood That has beat at the heart of Rome?

"Brothers and sons! we have reared you men: Our walls are the ocean swell; Our winds blew keen down the rocky glen Where the staunch Three Hundred fell.

"Our hearts are drenched in the wild sea-flow, In the light of the hills and the sky; And the Spartan women, if need be so, Will teach the men to die.

"We are brave men's mothers, and brave men's wives: We are ready to do and dare; We are ready to man your walls with our lives, And string your bows with our hair.

"Let the young and brave lie down to-night, And dream of the brave old dead, Their broad shields bright for to-morrow's fight, Their swords beneath their head.

"Our breasts are better than bolts and bars; We neither wail nor weep; We will light our torches at the stars, And work while our warriors sleep.

"We hold not the iron in our blood Viler than strangers' gold; The memory of our motherhood Is not to be bought and sold.

"Shame to the traitor heart that springs To the faint soft arms of Peace, If the Roman eagle shook his wings At the very gates of Greece!

"Ask not the mothers who gave you birth To bid you turn and flee; When Sparta is trampled from the earth Her women can die, and be free."

Soon after the repulse at Sparta, Pyrrhus again marched against Antig'onus; but having attacked Argos on the way, and after having entered within the walls, he was killed by a tile thrown by a poor woman from a house-top. The death of Pyrrhus forms an important epoch in Grecian history, as it put an end to the struggle for power among Alexander's successors in the West, and left the field clear for the final contest between the liberties of Greece and the power of Macedon. Antigonus now made himself master of the greater part of Peloponnesus, and then sought to reduce Athens, the defence of which was aided by an Egyptian fleet and a Spartan army. Athens was at length taken (262 B.C.), and all Greece, with the exception of Sparta, seemed to lie helpless at the feet of Antigonus, who little dreamed that the league of a few Achaean cities was to become a formidable adversary to him and his house.

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IV. THE ACHAE'AN LEAGUE.—PHILIP V, OF MACEDON.

The Achaean League at first comprised twelve towns of Acha'ia, which were associated together for mutual safety, forming a little federal republic. But about twenty years after the death of Pyrrhus other cities gave in their adherence, until the confederacy embraced nearly the whole of the Peloponnesus. Athens had been reduced to great misery by Antigonus, and was in no condition to aid the League, while Sparta vigorously opposed it, and finally succeeded in inducing Corinth and Argos to withdraw from it. Sparta subsequently made war against the Achaeans, and by her successes compelled them to call in the aid of the Macedonians, their former enemies. Antigonus readily embraced this opportunity to restore the influence of his family in southern Greece, and, marching against the Lacedaemonians, he obtained a decisive victory which placed Sparta at his mercy; but he used his victory moderately, and granted the Spartans peace on liberal terms (221 B.C.). Antigonus died soon after this success, and was succeeded by his nephew and adopted son, Philip V., a youth of only seventeen. The AEto'lians, a confederacy of rude Grecian tribes, aided by the Spartans, now began a series of unprovoked aggressions on some of the Peloponnesian states. The Messenians, whose territory they had invaded by way of the western coast of Peloponnesus, called upon the Achaeans for assistance; and the youthful Philip having been placed at the head of the Achaean League, a general war began between the Macedonians and Achaeans on the one side, and the AEtolians and their allies on the other, that continued with great severity and obstinacy for four years. Philip was on the whole successful, but new and more ambitious designs led him to put an end to the unprofitable contest. The great struggle going on between Rome and Carthage attracted his attention, and he thought that an alliance with the latter would open to himself prospects of future conquest and glory. So a treaty was concluded with the AEtolians, which left all the parties to the war in the enjoyment of their respective possessions (217 B.C.), and Philip prepared to enter the field against Rome.

After the battle between Carthage and Rome at Can'nae (216 B.C.), which seemed to have extinguished the last hopes of Rome, Philip sent envoys to Hannibal, the Carthaginian general, and concluded with him a treaty of strict alliance. He next sailed with a fleet up the Adriatic, to assist Deme'trius of Pharos, who had been driven from his Illyrian dominions by the Romans; but while besieging Apollo'nia, a small town in Illyria, he was met and defeated by the Roman praetor M. Vale'rius Laevi'nus, and was forced to burn his ships and retreat overland to Macedon. Such was the issue of his first encounter with the Romans. The latter now turned their attention to Greece (211 B.C.), and contrived to keep Philip busy at home by inciting a violation of the recent treaty with the AEtolians, and by inducing Sparta and Elis to unite in a war against Macedon. Philip was for a time supported by the Achaeans, under their renowned leader Philopoe'men; but Athens, which Philip had besieged, called in the aid of a Roman fleet (199 B.C.), and finally the Achaeans themselves, being divided into factions, accepted terms of peace with the Romans. Philip continued to struggle against his increasing enemies until his defeat in the great battle of Cynoceph'alae (197 B.C.), by the Roman consul Titus Flamin'ius, when he purchased peace by the sacrifice of his navy, the payment of a tribute, and the resignation of his supremacy over the Grecian states.

At this time there was a Grecian epigrammatic poet, ALCAE'US, of Messe'ne, who was an ardent partisan of the Roman consul Flaminius, and who celebrated the defeat of Philip in some of his epigrams. He wrote the following on the expedition of Flaminius:

Xerxes from Persia led his mighty host, And Titus his from fair Italia's coast. Both warred with Greece; but here the difference see: That brought a yoke—this gives us liberty.

He also wrote the following sarcastic epigram on the Macedonians of Philip's army who were slain at Cynocephalae:

Unmourned, unburied, passenger, we lie, Three myriad sons of fruitful Thessaly, In this wide field of monumental clay. AEtolian Mars had marked us for his prey; Or he who, bursting from the Ausonian fold, In Titus' form the waves of battle rolled; And taught AEma'thia's boastful lord to run So swift that swiftest stags were by his speed outdone.

Philip is said to have retorted this insult by the following inscription on a tree, in which he pretty plainly states the chastisement Alcaeus would receive were he to fall into the hands of his enemy:

Unbarked, and leafless, passenger, you see, Fixed in this mound Alcaeus' gallows-tree. —Trans. by J. H. MERIVALE.

* * * * *

V. GREECE CONQUERED BY ROME.

At the Isthmian games, held at Corinth the year after the downfall of Philip, the Roman consul Flaminius, a true friend of Greece, under the authority of the Roman Senate caused proclamation to be made, that Rome "took off all impositions and withdrew all garrisons from Greece, and restored liberty, and their own laws and privileges, to the several states" (196 B.C.). The deluded Greeks received this announcement with exultation, and the highest honors which a grateful people could bestow were showered upon Flaminius. [Footnote: See a more full account of the events connected with this proclamation, in Mosaics of Roman History.]

A Roman master stands on Grecian ground, And to the concourse of the Isthmian games He, by his herald's voice, aloud proclaims "The liberty of Greece!" The words rebound Until all voices in one voice are drowned; Glad acclamation by which the air was rent! And birds, high flying in the element, Dropped to the earth, astonished at the sound! A melancholy echo of that noise Doth sometimes hang on musing Fancy's ear. Ah! that a conqueror's words should be so dear; Ah! that a boon should shed such rapturous joys! A gift of that which is not to be given By all the blended powers of earth and heaven. —WILLIAM WORDSWORTH.

The Greeks soon realized that the freedom which Rome affected to bestow was tendered by a power that could withdraw it at pleasure. First, the AEtolians were reduced to poverty and deprived of their independence, for having espoused the cause of Anti'ochus of Syria, the enemy of Rome. At a later period Perseus, the successor of Philip on the throne of Macedon, being driven into a war by Roman ambition, finally lost his kingdom in the battle of Pydna (168 B.C.); and then the Achaeans were charged with having aided Macedon in her war with Rome, and, without a shadow of proof against them, one thousand of their worthiest citizens were seized and sent to Rome for trial (167 B.C.). Here they were kept seventeen years without a hearing, when three hundred of their number, all who survived, were restored to their country. These and other acts of cruelty aroused a spirit of vengeance against the Romans, that soon culminated in war. But the Achaeans and their allies were defeated by the consul Mum'mius, near Corinth (146 B.C.), and that city, then the richest in Greece, was plundered of its treasures and consigned to the flames. Corinth was specially distinguished for its perfection in the arts of painting and sculpture, and the poet ANTIP'ATER, of Sidon, thus describes the desolation of the city after its destruction by the Romans:

Where, Corinth, are thy glories now— Thy ancient wealth, thy castled brow, Thy solemn fanes, thy halls of state, Thy high-born dames, thy crowded gate? There's not a ruin left to tell Where Corinth stood, how Corinth fell. The Nereids of thy double sea Alone remain to wail for thee. —Trans. by GOLDWIN SMITH.

The last blow to the liberties of the Hellenic race had now been struck, and all Greece, as far as Epi'rus and Macedonia, became a Roman province under the name of Achaia. Says THIRLWALL, "The end of the Achaean war was the last stage of the lingering process by which Rome enclosed her victim in the coils of her insidious diplomacy, covered it with the slime of her sycophants and hirelings, crushed it when it began to struggle, and then calmly preyed upon its vitals." But although Greece had lost her independence, and many of her cities were desolate, or had sunk into insignificance, she still retained her renown for philosophy and the arts, and became the instructor of her conquerors. In the well-known words of HORACE,

When conquered Greece brought in her captive arts, She triumphed o'er her savage conquerors' hearts. -Bk. II. Epistle 1.

As another has said, "She still retained a sovereignty which the Romans could not take from her, and to which they were obliged to pay homage." In whatever quarter Rome turned her victorious arms she encountered Greek colonies speaking the Greek language, and enjoying the arts of civilization. All these were absorbed by her, but they were not lost. They diffused Greek customs, thought, speech, and art over the Latin world, and Hellas survived in the intellectual life of a new empire.



CHAPTER XVII.

LITERATURE AND ART AFTER THE CLOSE OF THE PELOPONNESIAN WAR.

LITERATURE.

I. THE DRAMA.

As we have seen in a former chapter, Greek tragedy attained its zenith with the three great masters—AEschylus, Sophocles, and Euripides. As MAHAFFY well says, "Its later annals are but a history of decay; and of the vast herd of latter tragedians two only, and two of the earliest—Ion of Chi'os, and Ag'athon—can be called living figures in a history of Greek literature." Even these, it seems, wrote before Sophocles and Euripides had closed their careers. But few fragments of their genius have come down to us. Longi'nus said of Ion, that he was fluent and polished, rather than bold or sublime; while Agathon has been characterized as "the creator of a new tragic style, combining the verbal elegancies and ethical niceties of the Sophists with artistic claims of a luxurious kind."

While tragedy declined, with comedy the case was different, for its changes were progressive. Most writers divide Greek comedy into the Old, the Middle, and the New; and although the boundary lines between the three orders are very indistinct, each has certain well-defined characteristics. It is asserted, as we have elsewhere noted, that the chief subjects of the first were the politics of the day and the characters and deeds of leading persons; that the chief peculiarity of the second, in which the action of the chorus was much curtailed, was the exclusion of personal and political criticism, and the adoption of parodies of the gods and ridicule of certain types of character; and that the New Comedy, in which the chorus disappeared, aimed to paint scenes and characters of domestic life. The Middle Comedy, however, still continued to be in some degree personal and political, and even in the New Comedy these features of the Old are frequently apparent.

Aristoph'anes, the leader of the Old Comedy, toward the close of his life produced The Frogs—a work that signalized the transition from the Old to the Middle Comedy. The latter school, however, took its rise in Sicily, and its most distinguished authors were Antiph'anes, probably of Athens, born in 404, and Alex'is of Thu'rii, born about 394. The New Comedy arose after Athens had fallen under Macedonian supremacy, and as many as sixty-four poets belong to this period, the later of whom composed their plays in Alexandria, in the time of Alexander's successors. The founder of this school was Phile'mon of Soli, in Cilicia, born about 360 B.C. Of his ninety plays fragments of fifty-six remain. The majority of these have been described as "elegant but not profound reflections on the 'changes and chances of this mortal life.'" A late critic chooses the following fragment as illustrative of Philemon, and at the same time favorable to his reputation:

Have faith in God, and fear; seek not to know him; For thou wilt gain naught else beyond thy search; Whether he is or is not, shun to ask: As one who is, and sees thee, always fear him. —Trans. by J. A. SYMONDS.

MENANDER.

The acknowledged master and representative of this period, however, and the last of the classical poets of Greece, was Menan'der, an Athenian, son of Diopi'thes, the general whom Demosthenes defended in his speech "On the Chersonese," and a nephew of the poet Alexis. Menander was born in 342 B.C.; and although only fragments of his writings exist, he was so closely copied or imitated by the Roman comic poets that his style and character can be very clearly traced. MR. SYMONDS thus describes him: "His personal beauty, the love of refined pleasure that distinguished him in life, the serene and genial temper of his wisdom, the polish of his verse, and the harmony of parts he observed in composition, justify us in calling Menander the Sophocles of comedy. If we were to judge by the fragments transmitted to us, we should have to say that Menander's comedy was ethical philosophy in verse; so mature is its wisdom, so weighty its language, so grave its tone. The brightness of the beautiful Greek spirit is sobered down in him almost to sadness. Yet the fact that Stobae'us found him a fruitful source of sententious quotations, and that alphabetical anthologies were made of his proverbial sayings, ought not to obscure his fame for drollery and humor. If old men appreciated his genial or pungent worldly wisdom, boys and girls read him, we are told, for his love-stories."

Menander was an intimate friend of Epicu'rus, the philosopher, and is supposed to have adopted his teachings. On this point, however, MR. SYMONDS thus remarks: "Speaking broadly, the philosophy in vogue at Athens during the period of the New Comedy was what in modern days is known as Epicureanism. Yet it would be unjust to confound the grave and genial wisdom of Menander with so trivial a philosophy as that which may be summed up in the sentence 'eat and drink, for to-morrow we die.' A fragment from an unknown play of his expresses the pathos of human existence with a depth of feeling that is inconsistent with mere pleasure-seeking:

"'When thou would'st know thyself, what man thou art, Look at the tombstones as thou passest by: Within those monuments lie bones and dust Of monarchs, tyrants, sages, men whose pride Rose high because of wealth, or noble blood, Or haughty soul, or loveliness of limb; Yet none of these things strove for them 'gainst time; One common death hath ta'en all mortal men. See thou to this, and know thee who thou art.'"

As EUGENE LAWRENCE says: "Most modern comedies are founded on those of Menander. They revive their characters, repeat their jokes, transplant their humor; and the wit of Moliere, Shakspeare, or Sheridan is often the same that once awoke shouts of laughter on the Attic stage."

* * * * *

II. ORATORY.

Thence to the famous orators repair, Those ancient, whose resistless eloquence Wielded at will that fierce democracy, Shook the arsenal, and fulmined over Greece To Macedon and Artaxerxes' throne. —MILTON.

Eloquence, or oratory, which Cicero calls "the friend of peace and the companion of tranquillity, requiring for her cradle a commonwealth already well-established and flourishing," was fostered and developed in Greece by the democratic character of her institutions. It was scarcely known there until the time of Themistocles, the first orator of note; and in the time of Pericles it suddenly rose, in Athens, to a great height of perfection. Pericles himself, whose great aim was to sway the assemblies of the people to his will, cultivated oratory with such application and success, that the poets of his day said of him that on some occasions the goddess of persuasion, with all her charms, seemed to dwell on his lips; and that, at other times, his discourse had all the vehemence of thunder to move the souls of his hearers. The golden age of Grecian eloquence is embraced in a period of one hundred and thirty years from the time of Pericles, and during this period Athens bore the palm alone.

Of the many Athenian orators the most distinguished were Lys'ias, Isoc'rates, AEschines, and Demosthenes. The first was born about 435 B.C., and was admired for the perspicuity, purity, sweetness, and delicacy of his style. Having become a resident of Thurii in early life, on his return to Athens he was not allowed to speak in the assemblies, or courts of justice, and therefore wrote orations for others to deliver. Many of these are characterized by great energy and power. Dionysius, the Roman historian and critic, praises Lysias for his grace; Cicero commends him for his subtlety; and Quintilian esteems him for his truthfulness. Isocrates was born at Athens in 436. Having received the instructions of some of the most celebrated Sophists of his time, he opened a school of rhetoric, and was equally esteemed for the excellence of his compositions—mostly political orations—and for his success in teaching. His style was more philosophic, smooth, and elegant than that of Lysias. "Cicero," says a modern critic, "whose style is exceedingly like that of Isocrates, appears to have especially used him as a model—as indeed did Demosthenes; and through these two orators he has moulded all the prose of modern Europe." Isocrates lived to the advanced age of ninety-eight, and then died, it is said, by voluntary starvation, in grief for the fatal battle of Chaeronea.

"That dishonest victory. At Chaeronea, fatal to liberty, Killed with report that old man eloquent."

AESCHINES AND DEMOSTHENES.

The orator AEschines was born in 398 B.C. He is regarded as the father of extemporaneous speaking among the Greeks, but is chiefly distinguished as the rival of Demosthenes, rather than for his few orations (but three in number) that have come down to us, although he was endowed by nature with extraordinary rhetorical powers, and his orations are characterized by ease, order, clearness, and precision. "The eloquence of AEschines," says an American scholar and statesman, [Footnote: Hugh S. Legare, of Charleston, South Carolina, in an article on "Demosthenes" in the New York Review.] "is of a brilliant and showy character, running occasionally, though very rarely, into a Ciceronean declamation. In general his taste is unexceptionable; he is clear in statement, close and cogent in argument, lucid in arrangement, remarkably graphic and animated in style, and full of spirit and pleasantry, without the least appearance of emphasis or effort. He is particularly successful in description and the portraiture of character. That his powers were appreciated by his great rival is evident from the latter's frequent admonitions to the assembly to remember that their debates are no theatrical exhibitions of voice and oratory, but deliberations involving the safety of their country."

On leaving Athens, after his defeat in the celebrated contest with Demosthenes, AEschines went to Rhodes, where he established a school of rhetoric. It is stated that on one occasion he began his instruction by reading the two orations that had been the cause of his banishment. His hearers loudly applauded his own speech, but when he read that of Demosthenes they were wild with delight. "If you thus praise it from my reading it," exclaimed AEschines, "what would you have said if you had heard Demosthenes himself deliver it?"

By the common consent of ancient and modern times, Demosthenes stands pre-eminent for his eloquence, his patriotism, and his influence over the Athenian people. He was born about 383 B.C. On attaining his majority, his first speech was directed against a cousin to whom his inheritance had been intrusted, and who refused to surrender to him what was left of it. Demosthenes won his case, and his victory brought him into such prominent notice that he was soon engaged to write pleadings for litigants in the courts. He devoted himself to incessant study and practice in oratory, and, overcoming by various means a weakly body and an impediment in his speech, he became the chief of orators. Of his public life we have already seen something in the history of Athens. With all his moral and intellectual force, the closing years of his life were shaded with misery and disgrace. Fifty years after his death the Athenians erected a bronze statue to his memory, and upon the pedestal placed this inscription:

Divine in speech, in judgment, too, divine, Had valor's wreath, Demosthenes, been thine, Fair Greece had still her freedom's ensign borne, And held the scourge of Macedon in scorn!

With regard to the character of the orations of Demosthenes, it must be confessed that somewhat conflicting views have been entertained by the moderns. LORD BROUGHAM, while admitting that Demosthenes "never wanders from the subject, that each remark tells upon the matter in hand, that all his illustrations are brought to bear upon the point, and that he is never found making a step in any direction which does not advance his main object, and lead toward the conclusion to which he is striving to bring his hearers," still denies that he is distinguished for those "chains of reasoning," and that "fine argumentation" which are the chief merit of our greatest modern orators. While he admits that Demosthenes abounds in the most "appropriate topics, and such happy hits—to use a homely but expressive phrase—as have a magical effect upon a popular assembly, and that he clothes them in the choicest language, arranges them in the most perfect order, and captivates the ear with a music that is fitted, at his will, to provoke or to soothe, and even to charm the sense," he regards all this as better suited to great popular assemblies than to a more refined, and a more select audience—such as one composed of learned senators and judges. But this is admitting that he adapted himself, with admirable tact and judgment, to the subject and the occasion. But while the character thus attributed to the orations of the great Athenian orator may be the true one, as regards the Philippics, the speech against AEschines, and the one on the Crown, it is not thought to be applicable to the many pleas which he made on occasions more strictly judicial.

"That which distinguishes the eloquence of Demosthenes above all others, ancient or modern," says the American writer already quoted, "is earnestness, conviction, and the power to persuade that belongs to a strong and deep persuasion felt by the speaker. It is what Milton defines true eloquence to be, 'none but the serious and hearty love of truth'—or, more properly, what the speaker believes to be truth. This advantage Demosthenes had over AEschines. He had faith in his country, faith in her people (if they could be roused up), faith in her institutions. He is mad at the bare thought that a man of Macedon, a barbarian, should be beating Athenians in the field, and giving laws to Greece. The Roman historian and critic, Dionysius, said of his oratory, that its highest attribute was the spirit of life that pervades it. Other remarkable features were its amazing flexibility and variety, its condensation and perfect logical unity, its elaborate and exquisite finish of details, to which must be added that polished harmony and rhythm which cannot be attained, to a like degree, in any modern language. Moreover, however elaborately composed these speeches were, they were still speeches, and had the appearance of being the spontaneous effusions of the moment. No extemporaneous harangues were ever more free and natural."

The historian HUME says of the style of Demosthenes: "It was rapid harmony adjusted to the sense; vehement reasoning without any appearance of art; disdain, anger, boldness, and freedom, involved in a continued strain of argument." Another writer says: "It was his undeviating firmness, his disdain of all compromise, that made him the first of statesmen and orators; in this lay the substance of his power, the primary foundation of his superiority; the rest was merely secondary. The mystery of his mighty influence, then, lay in his honesty; and it is this that gave warmth and tone to his feelings, an energy to his language, and an impression to his manner before which every imputation of insincerity must have immediately vanished."

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III. PHILOSOPHY.

PLATO.

While oratory was thus attaining perfection in Greece, philosophy was making equal progress in the direction marked out by Socrates. Among the philosophers of the brighter period of Grecian history are the names of Plato and Aristotle, names that will ever be cherished and venerated while genius and worth continue to be held in admiration. Of the pupils of Socrates, Plato, born in Athens in 429 B.C., was by far the most distinguished, and the only one who fully appreciated the intellectual greatness and seized the profound conceptions of his master. In fact, he came to surpass Socrates in the profoundness of his views, and in the correctness and eloquence with which he expressed them. On the death of his teacher, Plato left Athens and passed twelve years in visiting different countries, engaged in philosophic investigation. Returning to Athens, he founded his school of philosophy in the Acade'mia, a beautiful spot in the suburbs of the city, adorned with groves, walks, and fountains, and which his name has immortalized.

Here Philosophy With Plato dwelt, and burst the chains of mind; Here, with his stole across his shoulders flung, His homely garments with a leathern zone Confined, his snowy beard low clust'ring down Upon his ample chest, his keen dark eye Glancing from underneath the arched brow, He fixed his sandaled foot, and on his staff Leaned, while to his disciples he declared How all creation's mighty fabric rose From the abyss of chaos: next he traced The bounds of virtue and of vice; the source Of good and evil; sketched the ideal form Of beauty, and unfolded all the powers Of mind by which it ranges uncontrolled, And soars from earth to immortality. —HAYGARTH.

To Plato, as the poet intimates in his closing lines, we owe the first formal development of the Socratic doctrine of the spirituality of the soul, and the first attempt toward demonstrating its immortality. As a late writer has well said, "It is the genius of Socrates that fills all Plato's philosophy, and their two minds have flowed out over the world together." Of his doctrine on this subject, as expressed in the Phoe'do, LORD BROUGHAM thus wrote: "The whole tenor of it refers to a renewal or continuation of the soul as a separate and individual existence after the dissolution of the body, and with a complete consciousness of personal identity: in short, to a continuance of the same rational being's existence after death. The liberation from the body is treated as the beginning of a new and more perfect life." Plato's only work on physical science is the Timoe'us. His works are all called "Dialogues," which the critics divide into two classes—those of search, and those of exposition. Among the latter, the Republic and the Laws give us the author's political views; and, on the former, More's Uto'pia and other works of like character in modern times are founded.

"Plato, of all authors," says DR. A. C. KENDRICK, [Footnote: Article "Plato," in Appleton's American Cyclipoedia.] "is the one to whom the least justice can be done by any formal analysis. In the spirit which pervades his writings, in their untiring freshness, in their purity, love of truth and of virtue, their perpetual aspiring to the loftiest height of knowledge and of excellence, much more than in their positive doctrines, lies the secret of their charm and of their unfailing power. Plato is often styled an idealist. But this is true of the spirit rather than of the form of his doctrine; for strictly he is an intense realist, and differs from his great pupil, Aristotle, far less in his mere philosophical method than in his lofty moral and religious aspirations, which were perpetually winging his spirit toward the beautiful and the good. His formal errors are abundant; but even in his errors the truth is often deeper than the error; and when that has been discredited, the language adjusts itself to the deeper truth of which it was rather an inadequate expression than a direct contradiction." Concerning the style of Plato's writings, a distinguished English scholar and translator observes as follows: "Nor is the language in which his thoughts are conveyed less remarkable than the thoughts themselves. In his more elevated passages he rises, like his own Prometheus, to heaven, and brings down from thence the noblest of all thefts, [Footnote: See the story of Prometheus.] Wisdom with Fire; but, in general, calm, pure, and unaffected, his style flows like a stream which gurgles its own music as it runs; and his works rise, like the great fabric of Grecian literature, of which they are the best model, in calm and noiseless majesty." [Footnote: Thomas Mitchell.]

Plato died at the advanced age of eighty-one, his mental powers unimpaired, and he was buried in the Academe. On his tomb was placed the following inscription:

Here, first of all men for pure justice famed, Aris'tocles, the moral teacher, lies: [Footnote: The proper name of Plato was Aristocles: but in his youth he was surnamed Plato by his companions in the gymnasium, on account of his broad shoulders. (From the Greek word platus, "broad.")] And if there ere has lived one truly wise, This man was wiser still: too great for envy.

ARISTOTLE.

Aristotle was born in 384 B.C., at Stagi'ra, in Macedonia. Hence he is frequently called the "Stag'i-rite;" as POPE calls him in the following tribute found in his Temple of Fame:

Here, in a shrine that cast a dazzing light, Sat, fixed in thought, the mighty Stagirite; His sacred head a radiant zodiac crowned, And various animals his sides surround; His piercing eyes, erect, appear to view Superior worlds, and look all nature through.

He repaired to Athens at the age of seventeen, and soon after became a pupil of Plato. His uncommon acuteness of apprehension, and his indefatigable industry, early won the notice and applause of his master, who called him the "mind" of the school, and said, when he was absent, "Intellect is not here." On the death of Plato, Aristotle left Athens, and in 343 he repaired to Macedonia, on the invitation of Philip, and became the instructor of the young prince Alexander. In after years Alexander aided him in his scientific pursuits by sending to him many objects of natural history, and giving him large sums of money, estimated in all at two millions of dollars.

In the year 335 Aristotle returned to Athens, and opened his school in the Lyce'um. He walked with his scholars up and down the shady avenues, conversing on philosophy, and hence his school was called the peripatetic. Aristotle nowhere exhibits the merits of Plato in the service of metaphysics, yet he was the most learned and most productive of the writers of Greece. He had neither the poetical imagination nor the genius of his teacher, but he mastered the whole philosophical and historical science of his age, and, more than Plato, his intellect has influenced the course of modern civilization. He was eminently a practical philosopher—a cold inquirer, whose mind did not reach the high and lofty teaching of Plato, concerning Deity and the destiny of mankind. We find the following just estimate of him in BROWNE'S Greek Classical Literature: "One cannot set too high a value on the practical nature of Aristotle's mind. He never forgot the bearing of all philosophy upon the happiness of man, and he never lost sight of man's wants and requirements. He saw the inadequacy of all knowledge, unless he could trace in it a visible practical tendency. But, beyond this one single point, he falls grievously short of his great master, Plato. All his ideas of man's good are limited to the consideration of this life alone. It is impossible to trace in his writings any belief in a future state or immortality."

For many centuries succeeding the Middle Ages, especially from the eleventh to the fifteenth, the metaphysical teachings of Aristotle held a tyrannic sway over the public mind; but they have been gradually yielding to the more lofty and sublime teachings of Plato. His investigations in natural science, however, and his work as a logician and political philosopher, constitute his greatness, and create the enormous influence that he has wielded in the world. "Science owes to him its earliest impulse," says MR. LAWRENCE. "He perfected and brought into form," says DR. WILLIAM SMITH, "those elements of the dialectic art which had been struck out by Socrates and Plato, and wrought them by his additions into so complete a system that he may be regarded as at once the founder and perfecter of logic as an art." Says MAHAFFY, "He has built his politics upon so sound a philosophic basis, and upon the evidence of so large and varied a political experience, that his lessons on the rise and fall of governments will never grow old, and will be perpetually receiving fresh corroborations, so long as human nature remains the same." Aristotle was a friend of the Macedonians, and, on the death of Alexander, he fled, from Athens to Chal'cis, in Euboea, to escape a trial for impiety. There he died in 322 B.C. In the lives of the three great philosophers of Greece—Socrates, Plato, and Aristotle—is embraced what is commonly called "The Philosophical Era of Athens." To this era MILTON has beautifully alluded in his well-known description of the famous city; and for the Academe, or Academia, the beautiful garden that was the resort of the philosophers, EDWIN ARNOLD expresses these sentiments of veneration:

Pleasanter than the hills of Thessaly, Nearer and dearer to the poet's heart Than the blue ripple belting Salamis, Or long grass waving over Marathon, Fair Academe, most holy Academe, Thou art, and hast been, and shalt ever be. I would be numbered now with things that were, Changing the wasting fever of to-day For the dear quietness of yesterday: I would be ashes, underneath the grass, So I had wandered in thy platane walks One happy summer twilight—even one. Was it not grand, and beautiful, and rare, The music and the wisdom and the shade, The music of the pebble-paven rills, And olive boughs, and bowered nightingales, Chorusing joyously the joyous things Told by the gray Silenus of the grove, Low-fronted and large-hearted Socrates! Oh, to have seen under the olive blossoms But once—only once in a mortal life, The marble majesties of ancient gods! And to have watched the ring of listeners— The Grecian boys gone mad for love of truth, The Grecian girls gone pale for love of him Who taught the truth, who battled for the truth; And girls and boys, women and bearded men, Crowding to hear and treasure in their hearts Matter to make their lives a happiness, And death a happy ending.

EPICU'RUS AND ZE'NO.

What is known as the Epicure'an school of philosophy was founded by Epicurus, a native of Samos, born in 342, who went to Athens in early youth, and, at the age of thirty, established himself as a philosophical teacher. He met with great success. He did not believe in the soul's immortality, and taught the pursuit of mental pleasure and happiness as the highest good. While his learning was not great, he was a man of unsullied morality, respected and loved by his followers to a wonderful degree. Although he wrote books in advocacy of piety, and the reverence due to the gods on account of the excellence of their nature, he maintained that they had no concern in human affairs. Hence the Roman poet LUCRETIUS, who lived when the old belief in the gods and goddesses of the heathen world had nearly faded away, attributes to the teachings of Epicurus the triumph of philosophy over superstition.

On earth in bondage base existence lay, Bent down by Superstition's iron sway. She from the heavens disclosed her monstrous head, And dark with grisly aspect, scowling dread, Hung o'er the sons of men; but toward the skies A man of Greece dared lift his mortal eyes, And first resisting stood. Not him the fame Of deities, the lightning's forky flame, Or muttering murmurs of the threat'ning sky Repressed; but roused his soul's great energy To break the bars that interposing lay, And through the gates of nature burst his way.

That vivid force of soul a passage found; The flaming walls that close the world around He far o'erleaped; his spirit soared on high Through the vast whole, the one infinity. Victor, he brought the tidings from the skies What things in nature may, or may not, rise; What stated laws a power finite assign, And still with bounds impassable confine. Thus trod beneath our feet the phantom lies; We mount o'er Superstition to the skies. —Trans. By ELTON.

The school of the Stoics was founded by Zeno, a native of Cyprus, who went to Athens about 299 B.C., and opened a school in the Poi'ki-le Sto'a, or painted porch, whence the name of his sect arose. As is well known, the chief tenets of the Stoics were temperance and self-denial, which Zeno himself practiced by living on uncooked food, wearing very thin garments in winter, and refusing the comforts of life generally. To the Stoics pleasure was irrational, and pain a visitation to be borne with ease. Both Stoicism and Epicureanism flourished among the Romans. The teachings of Epictetus, the Roman Stoic philosopher, are summed up in the formula, "Bear and forbear;" and he is said to have observed that "Man is but a pilot; observe the star, hold the rudder, and be not distracted on thy way." Both these schools of philosophy, however, passed into skepticism. Epicureanism became a material fatalism and a search for pleasure; while Stoicism ended in spiritual fatalism. But when the Gospel awakened the human heart to life, it was the Greek mind which gave mankind a Christian theology.

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IV. HISTORY

XENOPHON.

The most distinguished Greek historian of this period was Xenophon, of whom we have already seen something as the leader of the famous "Retreat of the Ten Thousand," and as the author of a delightful and instructive account of that achievement. He was born in Athens about 443 B.C., and at an early age became the pupil of Socrates, to whose principles he strictly adhered through life, in practice as well as in theory. Seemingly on account of his philosophical views he was banished by the Athenians, before his return from the expedition into Asia; but the Spartans, with whom he fought against Athens at Coronea, gave him an estate at Scil'lus, in Elis, and here he lived, engaging in literary pursuits, that were diversified by domestic enjoyments and active field-sports. He died either at Scillus or at Corinth—to which latter place some authorities think he removed in the later years of his life—in the ninetieth year of his age.

Among the works of Xenophon is the Anab'asis, considered his best, descriptive of the advance into Persia and the masterly retreat; the Hellen'ica, a history of Greece, in seven books, from the time of Thucydides to the battle of Mantine'a, in 362 B.C.; the Cyropoedi'a, a political romance, based on the history of Cyrus the Great; a treatise on the horse, and the duties of a cavalry commander; a treatise on hunting; a picture of an Athenian banquet, and of the amusement and conversation with which it was diversified; and, the most pleasing of all, the Memorabil'ia, devoted to the defence of the life and principles of Socrates. Concerning the remarkable miscellany of Xenophon, MR. MITCHELL says: "The writer who has thrown equal interest into an account of a retreating army and the description of a scene of coursing; who has described with the same fidelity a common groom and a perfect pattern of conjugal faithfulness—such a man had seen life under aspects which taught him to know that there were things of infinitely more importance than the turn of a phrase, the music of a cadence, and the other niceties which are wanted by a luxurious and opulent metropolis. The virtuous feelings that were necessary in a mind constituted as his was, took into their comprehensive bosom the welfare of the world."

Although the genius of Xenophon was not of the highest order, his writings have afforded, to all succeeding ages, one of the best models of purity, simplicity, and harmony of language: By some of his contemporaries he has been styled "The Attic Muse;" by others, "The Athenian Bee;" while his manners and personal appearance have been described by Diog'enes Laer'tius, in his Lives of the Philosophers, in the following brief but comprehensive sentence: "Modest in deportment, and beautiful in person to a remarkable degree."

POLYB'IUS.

Of the prominent Greek historians, Polybius was the last. Born about 204 B.C., he lived and wrote in the closing period of Grecian history. Having been carried a prisoner to Rome with the one thousand prominent citizens of Achaia, his accomplishments secured for him the friendship of Scip'io Africa'nus Mi'nor, and of his father, AEmil'ius Pau'lus, at whose house he resided. He spent his time in collecting materials for his works, and in giving instruction to Scipio. In the year 150 B.C. he returned to his native country with the surviving exiles, and actively exerted himself to induce the Greeks to keep peace with the Romans, but, as we know, without success. After the Roman conquest the Greeks seem to have awakened to the wisdom of his advice, for on a statue erected to his memory was the inscription, "Hellas would have been saved had the advice of Polybius been followed." Polybius wrote a history in forty books, embracing the time between the commencement of the Second Punic War, in 218 B.C., and the destruction of Carthage and Corinth by the Romans, in 146 B.C. It is the most trustworthy history we possess of this period, and has been closely copied by subsequent writers. A correct estimate of its character and worth will be found in the following summary:

"The greater part of the valuable and laborious work of Polybius has perished. We have only the first five books entire, and fragments and extracts of the rest. As it is, however, it is one of the most valuable historical works that has come down to us. His style, indeed, will not bear a comparison with the great masters of Greek literature: he is not eloquent, like Thucydides; nor practical, like Herodotus; nor perspicuous and elegant, like Xenophon. He lived at a time when the Greek language had lost much of its purity by an intermixture of foreign elements, and he did not attempt to imitate the language of the Attic writers. He wrote as he spoke: he gives us the first rough draft of his thoughts, and seldom imposes on himself the trouble to arrange or methodize them; hence, they are often meager and desultory, and not infrequently deviate entirely from the subject.

"But in the highest quality of an historian—the love of truth— Polybius has no superior. This always predominates in his writings. He has judgment to trace effects to their causes, a full knowledge of his subjects, and an impartiality that forbids him to conceal it to favor any party or cause. In his geographical descriptions he is not always clear, but his descriptions of battles have never been surpassed. 'His writings have been admired by the warrior, copied by the politician, and imitated by the historian. Brutus had him ever in his hands, Tully transcribed him, and many of the finest passages of Livy are the property of the Greek historian.'"

ART.

I. ARCHITECTURE AND SCULPTURE.

After the close of the Peloponnesian war the perfection and application of the several orders of Grecian architecture were displayed in the laying out of cities on a grander scale, and by an increase of splendor in private residences, rather than by any marked change in the style of public buildings and temples. Alexandria in Egypt, and Antioch in Syria, were the finest examples of Grecian genius in this direction, both in the regularity and size of their public and private buildings, and in their external and internal adornment. This period was also distinguished for its splendid sepulchral and other monuments. Of these, probably the most exquisite gem of architectural taste is the circular building at Athens, the Cho-rag'ic Monument, or "Lantern of Demosthenes," erected in honor of a victory gained by the chorus of Lysic'rates in 334 B.C. "It is the purest specimen of the Corinthian order," says a writer on architecture, "that has reached our time, whose minuteness and unobtrusive beauty have preserved it almost entire among the ruins of the mightiest piles of Athenian art." Other celebrated monuments of this period were the one erected at Halicarnas'sus by the Ca'rian queen Artemi'sia to the memory of her husband Mauso'lus, adorned with sculptural decorations by Sco'pas and others, and considered one of the seven wonders of the world; and the octagonal edifice, the Horolo'gium of Androni'cus Cyrrhes'tes, at Athens.

In sculpture, Athens still asserted its pre-eminence, but the style and character of its later school were materially different from those of the preceding one of Phid'ias. "Toward the close of the Peloponnesian war," says a recent writer, "a change took place in the habits and feelings of the Athenian people, under the influence of which a new school of statuary was developed. The people, spoiled by luxury, and craving the pleasures and excitements which the prosperity of the age of Pericles had opened to them, regarded the severe forms of the older masters with even less patience than the austere virtues of the generation which had driven the Persians out of Greece. The sculptors, giving a reflex of the times in their productions, instead of the grand and sublime cultivated the soft, the graceful, and the flowing, and aimed at an expression of stronger passion and more dramatic action. Jupiter, Juno, and Minerva, the favorite subjects of the Phidian era, gave place to such deities as Venus, Bacchus, and Amor; and with the departure of the older gods departed also the serene and composed majesty which had marked the representations of them." [Footnote: C. S. Weyman.]

The first great artist of this school was Scopas, born at Paros, and who flourished in the first half of the fourth century B.C. Although famous in architectural sculpture, he excelled in single figures and groups, "combining strength of expression with grace." The celebrated group of Ni'o-be and her children slain by Ar'temis and Apollo, a copy of which is preserved in the museum of Florence, and the statue of the victorious Venus in the Louvre at Paris, are attributed to Scopas. The most esteemed of his works, according to Pliny, was a group representing Achilles conducted to the Island of Leu'ce by sea deities. The only other artist of this school that we will refer to is Praxit'eles, a contemporary of Scopas. He excelled in representing the female figure, his masterpiece being the Cnid'ian Aphrodi'te, a naked statue, in Parian marble, modeled from life, representing Venus just leaving the bath. This statue was afterward taken to Constantinople, where it was burned during the reign of Justinian.

This Athenian school of sculpture was followed, in the time of Alexander the Great, by what was called the Si-cy-o'ni-an school, of which Euphra'nor, of Corinth, and Lysip'pus, of Si'cy-on, were the leading representatives. The former was a painter as well as sculptor. His statues were executed in bronze and marble, and were admired for their dignity. Lysippus worked only in bronze, and was the only sculptor that Alexander the Great permitted to represent him in statues. His works were very numerous, including the colossal statue of Jupiter at Tarentum, sixty feet high, several of Hercules, and many others. The succeeding and later Greek sculptors made no attempt to open a new path of design, but they steadily maintained the reputation of the art. Many works of great excellence were produced in Rhodes, Alexandria, Ephesus, and elsewhere in the East. Among these was the famous Colossus, a statue of the sun, designed and executed by Cha'res of Rhodes, that reared its huge form one hundred and five feet in height at the entrance to Rhodes harbor; the Farnese Bull, at Naples, found in the Baths of Caracalla at Rome, also the work of a Rhodian artist; and the Apollo Belvedere, in the Vatican.

Two works of this late age deserve special mention. One is the statue of the Dying Gladiator, in the Capitoline Museum at Rome, supposed to have come from Pergamus. Says LUeBKE, "It undoubtedly represents a Gaul who, in battle, seeing the foe approach in overwhelming force, has fallen upon his own sword to escape a shameful slavery. Overcome by the faintness of approaching death, he has fallen upon his shield; his right arm with difficulty prevents his sinking to the ground; his life ebbs rapidly away with the blood streaming from the deep wound beneath his breast; his broad head droops heavily forward; the mists of death already cloud his eyes; his brows are knit with pain; and his lips are parted in a last sigh. There is, perhaps, no other statue in which the bitter necessity of death is expressed with such terrible truth—all the more terrible because the hardy body is so full of strength."

Supported on his shortened arm he leans, Prone agonizing; with incumbent fate Heavy declines his head, yet dark beneath The suffering feature sullen vengeance lowers, Shame, indignation, unaccomplished rage; And still the cheated eye expects his fall. —THOMSON.

The other statue is that masterpiece of art, the group of the La-oc'o-on, now in the Vatican at Rome, the work of the three Rhodian sculptors, Agesan'dros, Polydo'rus, and Athenodo'rus. It represents a scene, in connection with the fall of Troy, that Virgil describes in the Second Book of the AEneid. A Trojan priest, named Laocoon, endeavored to propitiate Neptune by sacrifice, and to dissuade the Trojans from admitting within the walls the fatal wooden horse, whereupon the goddess Minerva, ever favorable to the Greeks, punished him by sending two enormous serpents from the sea to destroy him and his two sons. The poet THOMSON well describes the agony and despair that the statue portrays:

Such passion here! Such agonies! such bitterness of pain Seem so to tremble through the tortured stone That the touched heart engrosses all the view. Almost unmarked the best proportions pass That ever Greece beheld; and, seen alone, On the rapt eye the imperious passions seize: The father's double pangs, both for himself And sons, convulsed; to Heaven his rueful look, Imploring aid, and half-accusing, cast; His fell despair with indignation mixed As the strong-curling monsters from his side His full-extended fury cannot tear. More tender touched, with varied art, his sons All the soft rage of younger passions show: In a boy's helpless fate one sinks oppressed, While, yet unpierced, the frighted other tries His foot to steal out of the horrid twine.

An American writer thus apostrophizes this grand representation:

Laocoon! thou great embodiment Of human life and human history! Thou record of the past, thou prophecy Of the sad future! thou majestic voice, Pealing along the ages from old time! Thou wail of agonized humanity! There lives no thought in marble like to thee! Thou hast no kindred in the Vatican, But standest separate among the dreams Of old mythologies-alone-alone! —J. G. HOLLAND.

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II. PAINTING.

In painting, the Asiatic school of Zeuxis and Parrhasius was also followed by a "Si-cy-o'ni-an school"—the third and last phase of Greek painting, founded by Eupom'pus, of Si'cy-on. The characteristics of this school were great ease, accuracy, and refinement. Among its chief masters were Pam'philus, Apel'les, Protog'enes, Ni'cias, and Aristides. Of these the most famous was Apelles, a native of Col'ophon, in Ionia, who flourished in the time of Alexander the Great, with whom he was a great favorite. Of his many fine productions the finest was his painting of Venus rising from the Sea, and concerning which ANTIPATER, the poet of Sidon, wrote the following epigram:

Graceful as from her native sea she springs, Venus, the labor of Apelles, view: With pressing hands her humid locks she wrings, While from her tresses drips the frothy dew: Ev'n Juno and Minerva now declare, No longer we contend whose form's most fair.

APELLES AND PROTOGENES.

A very pleasing story is told, by Pliny, of Apelles and his brother-artist, Protogenes, which DR. ANTHON relates as follows:

"Apelles, having come to Rhodes, where Protogenes was then residing, paid a visit to the artist, but, not finding him at home, obtained permission from a domestic in waiting to enter his studio. Finding here a piece of canvas ready on the frame for the artist's pencil, Apelles drew upon it a line (according to some, a figure in outline) with wonderful precision, and then retired without disclosing his name. Protogenes, on returning home, and discovering what had been done, exclaimed that Apelles alone could have executed such a sketch. However, he drew another himself—a line more nearly perfect than that of Apelles—and left directions with his domestic that, when the stranger should call again, he should be shown what had been done by him. Apelles came, accordingly, and, perceiving that his line had been excelled by Protogenes, drew a third one, much better than the other two, and cutting both. Protogenes now confessed himself vanquished; he ran to the harbor, sought for Apelles, and the two artists became the warmest friends. The canvas containing this famous trial of skill became highly prized, and at a later day was placed in the palace of the Caesars at Rome. Here it was burned in a conflagration that destroyed the palace itself."

Protogenes was noted for his minute and scrupulous care in the preparation of his works. He carried this peculiarity to such excess that Apelles was moved to make the following comparison: "Protogenes equals or surpasses me in all things but one—the knowing when to remove his hand from a painting." Protogenes survived Apelles, and became a very eminent painter. It is stated that when Demetrius besieged Rhodes, and could have reduced it by setting fire to a quarter of the city that contained one of the finest productions of Protogenes, he refused to do so lest he should destroy the masterpiece of art. It is to this incident that the poet THOMSON undoubtedly refers when he says,

E'en such enchantment then thy pencil poured, That cruel-thoughted War the impatient torch Dashed to the ground; and, rather than destroy The patriot picture, let the city 'scape.

From the time of Alexander the art of painting rapidly deteriorated, and at the period of the Roman conquest it had scarcely an existence. Grecian art, like Grecian liberty, had lost its spirit and vitality, and the spoliation of public buildings and galleries, to adorn the porticos and temples of Rome, hastened its extinction. We have now reached the close of the history of ancient Greece. But Hellas still lives in her thousand hallowed associations of historic interest, and in the numerous ruins of ancient art and splendor which cover her soil— recalling a glorious Past, upon which we love to dwell as upon the memory of departed friends or the scenes of a happy childhood— "sweet, but mournful to the soul." And although the ashes of her generals, her poets, her scholars, and her artists are scattered from their urns, and her statuary and her temples are mutilated and discolored ruins, ancient Greece lives also in the song, the art, and the research of modern times. In contemplating the influence of her genius, the mind is naturally fixed upon the chief repository of her taste and talent—Athens, "the eye of Greece"—from which have sprung "all the strength, the wisdom, the freedom, and the glory of the western world."

Within the surface of Time's fleeting river Its wrinkled image lies, as then it lay, Immovably unquiet, and forever It trembles, but it cannot pass away! The voices of thy bards and sages thunder With an earth-awaking blast Through the caverns of the past; Religion veils her eyes; Oppression shrinks aghast; A winged sound of joy, and love, and wonder, Which soars where Expectation never flew, Rending the veil of space and time asunder! One ocean feeds the clouds, and streams, and dew; One sun illumines heaven; one spirit vast With life and love makes chaos ever new, As Athens doth the world with her delight renew. —SHELLEY.

Of the splendid literature of Athens LORD MACAULAY says, "It is a subject in which I love to forget the accuracy of a judge in the veneration of a worshipper and the gratitude of a child." To Hellenic thought, as embodied and exemplified in the great works of Athenian genius, he rightly ascribes the establishment of an intellectual empire that is imperishable; and from one of his valuable historical "Essays" we quote the following graphic delineation of what may be termed

The Immortal Influence of Athens.

"If we consider merely the subtlety of disquisition, the force of imagination, the perfect energy and elegance of expression, which characterize the great works of Athenian genius, we must pronounce them intrinsically most valuable; but what shall we say when we reflect that from hence have sprung, directly or indirectly, all the noblest creations of the human intellect? That from hence were the vast accomplishments and the brilliant fancy of Cicero, the withering fire of Juvenal, the plastic imagination of Dante, the humor of Cervantes, the comprehension of Bacon, the wit of Butler, the supreme and universal excellence of Shakspeare? All the triumphs of truth and genius over prejudice and power, in every country and in every age, have been the triumphs of Athens. Whatever a few great minds have made a stand against violence and fraud, in the cause of liberty and reason, there has been her spirit in the midst of them, inspiring, encouraging, consoling—the lonely lamp of Erasmus; by the restless bed of Pascal; in the tribune of Mirabeau; in the cell of Galileo, and on the scaffold of Sidney. But who shall estimate her influence on private happiness? Who shall say how many thousands have been made wiser, happier, and better, by those pursuits in which she has taught mankind to engage? to how many the studies which took their rise from her have been wealth in poverty, liberty in bondage, health in sickness, society in solitude? Her power is indeed manifested at the bar, in the senate, on the field of battle, in the schools of philosophy. But these are not her glory. Wherever literature consoles sorrow or assuages pain—wherever it brings gladness to eyes which fail with wakefulness and tears, and ache for the dark house and the long sleep—there is exhibited, in its noblest form, the immortal influence of Athens.

"The dervis, in the Arabian tale, did not hesitate to abandon to his comrade the camels with their load of jewels and gold, while he retained the casket of that mysterious juice which enabled him to behold at one glance all the hidden riches of the universe. Surely it is no exaggeration to say that no external advantage is to be compared with that purification of the intellectual eye which gives us to contemplate the infinite wealth of the mental world; all the hoarded treasures of the primeval dynasties, and all the shapeless ore of its yet unexplored mines. This is the gift of Athens to man. Her freedom and her power have been annihilated for more than twenty centuries; her people have degenerated into timid slaves; [Footnote: But this is not the character of the Athenians of the present day.] her language into a barbarous jargon; her temples have been given up to the successive depredations of Romans, Turks, and Scotchmen; but her intellectual empire is imperishable. And, when those who have rivaled her greatness shall have shared her fate; when civilization and knowledge shall have fixed their abode in distant continents; when the sceptre shall have passed away from England; when, perhaps, travelers from distant regions shall in vain labor to decipher on some mouldering pedestal the name of our proudest chief—shall hear savage hymns chanted to some misshapen idol over the ruined dome of our proudest temple, and shall see a single naked fisherman wash his nets in the river of the ten thousand masts—the influence and glory of Athens will still survive, fresh in eternal youth, exempt from mutability and decay, immortal as the intellectual principle from which they derived their origin, and over which they exercise their control."

Genius of Greece! thou livest; though thy domes Are fallen; here, in this thy loved abode, Thine Athens, as I breathe the clear pure air Which thou hast breathed, climb the dark mountain's side Which thou hast trod, or in the temple's porch Pause on the sculptured beauties which thine eye Has often viewed delighted, I confess Thy nearer influence; I feel thy power Exalting every wish to virtuous hope; I hear thy solemn voice amid the crash Of fanes hurled prostrate by barbarian hands, Calling me forth to tread with thee the paths Of wisdom, or to listen to thy harp Hymning immortal strains.

Greece! though deserted are thy ports, and all Thy pomp and thy magnificence are shrunk Into a narrow circuit; though thy gates Pour forth no more thy crested sons to war; Though thy capacious theatres resound No longer with the replicated shouts Of multitudes; although Philosophy Is silent 'mid thy porticos and groves; Though Commerce heaves no more the pond'rous load, Or, thund'ring with her thousand cars, imprints Her footsteps on thy rocks; though near thy fanes And marble monuments the peasant's hut Rears its low roof in bitter mockery Of faded splendor—yet shalt thou survive, Nor yield till time yields to eternity. —HAYGARTH.



CHAPTER XVIII.

GREECE SUBSEQUENT TO THE ROMAN CONQUEST.

I. GREECE UNDER THE ROMANS.

The Romans conducted their administration of Greece with much wisdom and moderation, treating both its religion and municipal institutions with great respect. As MR. FINLAY says, "Under these circumstances prudence and local interests would everywhere favor submission to Rome; national vanity alone would whisper incitements to venture on a struggle for independence." [Footnote: "History of Greece from 146 B.C. to A.D. 1864;" by George Finlay, LL.D.] But the latter induced the Greeks to attempt to regain their liberties at the time of the first Mithridatic war, about 87 B.C. Sylla, the Roman general, marched into Greece at the head of a powerful army, and laid siege to Athens, which made a desperate defence. At last, their resources exhausted, the Athenians sent a deputation of orators to negotiate with the old Roman; and it is stated that "their spokesman began to remind him of their past glory, and was proceeding to touch upon Marathon, when the surly soldier fiercely replied, 'I was sent here to punish rebels, not to study history.' And he did punish them. Breaking down the wall, his soldiers poured into the city, and with drawn swords they swept through the streets." The severe losses sustained by Greece in this rebellion were never repaired. The same historian adds that both parties—Greeks and Romans— "inflicted severe injuries on Greece, plundered the country, and destroyed property most wantonly. The foundations of national prosperity were undermined; and it henceforward became impossible to save from the annual consumption of the inhabitants, the sums necessary to replace the accumulated capital of ages which this short war had annihilated. In some cases the wealth of the communities became insufficient to keep the existing public works in repair."

Cilician pirates soon after commenced their depredations, and ravaged both the main-land and the islands until expelled by Pompey the Great. The civil wars that overthrew the Roman republic next added to the desolation of Greece; but on the establishment of the Roman empire the country entered upon a career of peace and comparative prosperity. Says a late compiler, [Footnote: Edward L. Burlingame, Ph.D.] "Augustus and his successors generally treated Greece with respect, and some of them distinguished her by splendid imperial favors. Trajan greatly improved her condition by his wise and liberal administration. Hadrian and the Antonines venerated her for her past achievements, and showed their good-will by the care they extended to her works of art, and their patronage of the schools." It was at this time, also, that the Christian religion was gaining great victories 'over the indifference of the people to their ancient rites,' and was thus essentially changing the moral and intellectual condition of Greece. Aside from its power to fill the void in the heart that philosophy, though strengthening the intellect, could not reach, Christianity bore certain relations to the ancient principles of government, that commended it to the acceptance of the Greeks. These relations, and their effects, are thus explained by DR. FELTON and a writer that he quotes: [Footnote: "Lecture on "Greece under the Romans."]

"Besides the peculiar consolations afforded by Christianity to the afflicted of all ranks and classes, there were popular elements in its early forms which could not fail to commend it to the regards of common men. It borrowed the designation ecclesia from the old popular assembly, and liturgy from the services required by law of the richer citizens in the popular festivities. It taught the equality of all men in the sight of God; and this doctrine could not fail to be affectionately welcomed by a conquered people. The Christian congregations were organized upon democratic principles, at least in Greece, and presented a semblance of the free assemblies of former times; and the daily business of communities was, equally with their spiritual affairs, transacted under these popular forms. 'From the moment a people,' says a recent writer, 'in the state of intellectual civilization in which the Greeks were, could listen to the preachers, it was certain they would adopt the religion. They might alter, modify, or corrupt it, but it was impossible they should reject it. The existence of an assembly in which the dearest interests of all human beings were expounded and discussed in the language of truth, and with the most earnest expressions of persuasion, must have lent an irresistible charm to the investigation of the new doctrine among a people possessing the institutions and the feelings of the Greeks. Sincerity, truth, and a desire to persuade others, will soon create eloquence where numbers are gathered together. Christianity revived oratory, and with oratory it awakened many of the characteristics which had slept for ages. The discussions of Christianity gave also new vigor to the commercial and municipal institutions, as they improved the intellectual qualities of the people.'"

Among the imperial friends of Greece, whose reign has been characterized by some writers as "the last fortunate period in the sad annals of that country," was the Emperor Julian, known as "The Apostate." He ascended the throne in 361 A.D.; and, although he sought to overthrow Christianity and re-establish the pagan religion, "he founded charities, aimed at the suppression of vice and profligacy, and was distinguished for his devotion to the happiness of the people." Well educated in early life, he became an accomplished and cultured sovereign, "and in many ways manifested his passionate attachment to Greece, her literature, her institutions, and her arts."

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II. CHANGES DOWN TO THE FOURTEENTH CENTURY.

On the establishment of the Eastern empire of the Romans, with Byzantium for its capital, the Greeks began to exert a greater influence in the affairs of government, and, outside of the metropolis itself, the Roman spirit of the administration was gradually destroyed. In the third and fourth centuries Greece suffered from invasions by the Goths and Huns, and all apparent progress was stopped; but during the long reign of Justinian, from 527 to 565, many of its cities were embellished and fortified, and the pagan schools of Athens were closed. No farther events of importance affecting the condition of Greece occurred until the immigrations of the Slavonians and other barbarous races, in the sixth and eighth centuries. The population of Greece had dwindled rapidly, and its revenues were so small that the Eastern emperors cared little to defend it. Hence these northern migratory hordes rapidly acquired possession of its soil. Finally this great body of settlers broke up into a number of tribes and disappeared as a people, leaving behind them, however, still existing evidences of their influence upon the country and its inhabitants.

THE COURTS OF CRUSADING CHIEFTAINS.

The next important changes in the affairs of Greece were wrought by warriors from the West. In 1081 the Norman, Robert Guiscard, and in 1146 Roger, King of Sicily, conquered portions of the country, including Corinth, Thebes, and Athens; and in the time of the fourth Crusade to the Holy Land (1203), when Constantinople was captured by Latin princes (1204), Greece became a prize for some of the most powerful crusading chieftains, under whose rule the courts of Thessaloni'ca, Athens, and the Peloponnesus attained to considerable celebrity even throughout Europe. "But their magnificence," says a writer in the Edinburgh Review, "was entirely modern. It centered wholly round their own persons and interests; and although the condition of the people was in no respects worse, in some respects palpably better, still they did but minister to the glory of the houses of Neri or Acciajuoli, or De la Roche or Brienne. The beautiful structures of Athens and the Acropolis were prized, not as heirlooms of departed greatness, but as the ornaments of a feudal court, and the rewards of successful valor."

The Duchy of Athens was the most interesting and renowned of these Frankish kingdoms; and in one of his lectures PRESIDENT FELTON [Footnote: Lecture on "Turkish Conquest of Constantinople."] points out the traces which this duchy has left here and there in modern literature. "The fame of the brilliant court of Athens," he says, "resounded through the west of Europe, and many a chapter of old romance is filled with gorgeous pictures of its splendors. One of the heroines of Boccacio's Decameron, in the course of her adventurous life, is found at Athens, inspiring the duke by her charms. Dan'te was a contemporary of Guy II. and Walter de Brienne; and in his Divina Commedia he applies to Theseus, King of ancient Athens, the title so familiar to him, borne by the princely rulers in his own day. Chaucer, too—the bright herald of English poetry—had often heard of the dukes of Athens; and he too, like Dante, gives the title to Theseus. Finally, in the age of Elizabeth, when Italian poetry was much studied by scholars and courtiers, Shakspeare, in the delightful scenes of the Midsummer Night's Dream, introduces Theseus, Duke of Athens, as the conqueror and the lover of Hippol'yta, the warrior-queen of the Amazons."

Theseus. Hippolyta, I wooed thee with my sword, And won thy love, doing thee injuries; But I will wed thee in another key, With pomp, with triumph, and with revelling. —Act I. Scene I.

THE TURKISH INVASION.

Some of these Latin principalities and dukedoms existed until they were swept away by the Turks, who, after the fall of Constantinople and the Byzantine Empire in 1453, by degrees obtained possession of Greece.

Then, Greece, the tempest rose that burst on thee, Land of the bard, the warrior, and the sage! Oh, where were then thy sons, the great, the free, Whose deeds are guiding stars from age to age? Though firm thy battlements of crags and snows, And bright the memory of thy days of pride, In mountain might though Corinth's fortress rose, On, unresisted, rolled th' invading tide! Oh! vain the rock, the rampart, and the tower, If Freedom guard them not with Mind's unconquered power.

Where were th' avengers then, whose viewless might Preserved inviolate their awful fane, When through the steep defiles to Delphi's height In martial splendor poured the Persian's train? Then did those mighty and mysterious Powers, Armed with the elements, to vengeance wake, Call the dread storms to darken round their towers, Hurl down the rocks, and bid the thunders break; Till far around, with deep and fearful clang, Sounds of unearthly war through wild Parnassus rang.

Where was the spirit of the victor-throng, Whose tombs are glorious by Scamander's tide, Whose names are bright in everlasting song, The lords of war, the praised, the deified? Where he, the hero of a thousand lays, Who from the dead at Marathon arose All armed, and, beaming on th' Athenian's gaze, A battle-meteor, guided to their foes? Or they whose forms, to Alaric's awe-struck eye, [Footnote: GIBBON says: "From Thermopylae to Sparta the leader of the Goths (Alaric) pursued his victorious march without encountering any mortal antagonist; but one of the advocates of expiring paganism has confidently asserted that the walls of Athens were guarded by the goddess Minerva with her formidable aegis, and by the angry phantom of Achilles; and that the conqueror was dismayed by the presence of the hostile deities of Greece." But Gibbon characteristically adds, "The Christian faith which Alaric had devotedly embraced taught him to despise the imaginary deities of Rome and Athens."—Milman's "Gibbon's Rome," vol. ii., p. 215.] Hovering o'er Athens, blazed in airy panoply?

Ye slept, oh heroes! chief ones of the earth— High demi-gods of ancient day—ye slept. There lived no spark of your ascendant worth, When o'er your land the victor Moslem swept; No patriot then the sons of freedom led, In mountain-pass devotedly to die; The martyr-spirit of resolve was fled, And the high soul's unconquered buoyancy; And by your graves, and on your battle-plains, Warriors, your children knelt, to wear the stranger's chains. —MRS. HEMANS.

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III. CONTESTS BETWEEN THE TURKS AND VENETIANS.

Greece was long the scene of severe contests between the Turks and the Venetians. Athens was first captured by the Turks in 1456, but they were driven from it in 1467 by the Venetians, who were in turn expelled from the city by the Turks in 1470. But Venice, as a French historian—COMTE DE LABOURDE—has observed, "Alone of the states of Europe could feel, from a merely material point of view, the force of the blow struck at Europe and her own commerce by the submission of almost the whole of Greece to Turkish rule;" and this feeling survived many centuries. In 1670 the Turks conquered Crete from the Venetians, and in 1684 the latter retaliated by offensive operations against the Peloponnesus, which was soon reconquered by the Venetian admiral Morosini. In 1687 Morosini crowned his successes by the capture of Athens. The Turkish garrison had retired to the Acropolis, and the victory is principally of interest on account of the irreparable injury done to the works of art on that "rock-shrine of Athens." Although he subsequently sought to evade all responsibility for the desolation that ensued, it was Morosini who directed his batteries to hurl their fatal burdens against the Acropolis, and it was he who afterward robbed it of many of its treasures. Hitherto the alterations made for military purposes, and the slight injuries inflicted at various times, had not marred the general beauty and effect of its buildings; but when the troops of Venice entered Athens, the Parthenon and others of that gorgeous assemblage of structures were in ruins, and the glory of the Athenian Acropolis survived only in the past. Contrasting its past glory and its present decay, a writer in a recent Review makes these interesting observations: