LITMIR.BIZ

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type="note">6.’ Publicity indeed, through the means of the council and assembly, essentially pervades the whole system7; but it is a publicity without consequences; for the people, when they have heard, simply obey the orders of the king8. Either resistance or criticism is generally exhibited as odious, and is never heard of at all except from those who are at the least subaltern chiefs: though the council and assembly would in practice come to be restraints upon the king, they are not so exhibited in Homer9, but are simple media for supplying him with information, and for promulgating his resolves10. The people may listen and sympathize, but no more. In the assembly of the Second Iliad, a ‘repulsive picture’ is presented to us of ‘the degradation of the mass of the people before the chiefs11.’ For because the common soldiery, in conformity with the ‘unaccountable fancy’ which Agamemnon had propounded, made ready to go home, Ulysses belabours them with blows and covers them with scornful reproofs12; and the unpopularity of a presumptuous critic, even when he is in substance right, is shown, partly by the strokes that Ulysses inflicts upon Thersites, but still more by the hideous deformities with which Homer has loaded him.

      It is, I think, in happy inconsistency with these representations, that the historian proceeds to say, that by means of the Βουλὴ and Ἀγορὴ we are enabled to trace the employment of public speaking, as the standing engine of government and the proximate cause of obedience, ‘up to the social infancy of the nation13.’ But if, in order to make this sentence harmonize with what precedes and follows it, we are to understand that the Homeric poems present to us no more than the dry fact that public speaking was in use, and are to infer that it did not acquire its practical meaning and power until a later date, then I must include it in the general protest which I beg leave to record against the greater part of the foregoing propositions, in their letter and in their spirit, as being neither warranted in the way of inference from Homer, nor in any manner consistent with the undeniable facts of the poems.

      Their use of Publicity and Persuasion.

      Personal reverence from the people to the sovereign, associated with the duties he discharges, with the high attributes he does or should possess, and with the divine favour, or with a reputed relationship to the gods, attaching to him, constitutes the primitive form in which the relation of the prince and the subject is very commonly cast in the early stages of society elsewhere than among the Greeks. What is sentimental, romantic, archaic, or patriarchal in the Homeric polities is common to them with many other patriarchal or highland governments. But that which is beyond every thing distinctive not of Greece only, but of Homeric Greece, is, that along with an outline of sovereignty and public institutions highly patriarchal, we find the full, constant, and effective use, of two great instruments of government, since and still so extensively in abeyance among mankind; namely, publicity and persuasion. I name these two great features of the politics and institutions of the heroic age, in order to concentrate upon them the marked attention which I think they deserve. And I venture to give to this paper the name of the Ἀγορὴ, because it was the Greek Assembly of those days, which mainly imparted to the existing polities their specific spirit as well as features. Amid undeveloped ideas, rude methods, imperfect organization, and liability to the frequent intrusion of the strong hand, there lies in them the essence of a popular principle of government, which cannot, I believe, plead on its behalf any other precedent so ancient and so venerable.

      As is the boy, so is the man. As is the seed, so is the plant. The dove neither begets, nor yet grows into the eagle. How came it that the prime philosophers of full-grown Greece gave to the science of Politics the very highest place in the scale of human knowledge? That they, kings in the region of abstract thought, for the first and perhaps the only time in the history of the world, came to think they discerned in the turbid eddies of state affairs the image of the noblest thing for man, the noblest that speculation as well as action could provide for him? Aristotle says that, of all sciences, Πολιτικὴ is ἡ κυριωτάτη καὶ μάλιστα ἀρχιτεκτονική14; and that ethical science constitutes but a branch of it, πολιτική τις οὖσα. Whence, I ask, did this Greek idea come? It is not the Greece, but it is the Rome of history, which the judgment and experience of the world has taken as its great teacher in the mere business of law and political organization. For so lofty a theory (a theory without doubt exaggerated) from so practical a person as Aristotle, we must assume a corresponding elevation of source. I cannot help believing that the source is to be found rather in the infancy, than in the maturity, of Greek society. As I read Homer, the real first foundations of political science were laid in the heroic age, with a depth and breadth exceeding in their proportions any fabric, however imposing, that the after-time of Greece was able to rear upon them. That after-time was in truth infected with a spirit of political exaggeration, from which the heroic age was free.

      We shall have to examine the political picture presented by the heroic age with reference to the various classes into which society was distinguished in its normal state of peace: to the organization of the army in war, and its mixture of civil with military relations: to the institutions which embodied the machinery of government, and to the powers by which that machinery was kept in motion.

      Functions of the King.

      Let us begin with the King; who constituted at once the highest class in society, and the centre of its institutions.

      The political regimen of Greece, at the period immediately preceding the Trojan war, appears to have been that described by Thucydides, when he says that the tyrannies, which had come in with the increase of wealth, were preceded by hereditary monarchies with limited prerogatives15: πρότερον δὲ ἦσαν ἐπὶ ῥητοῖς γέρασι πατρικαὶ βασιλεῖαι. And again by Aristotle; βασιλεία … ἡ περὶ τοὺς ἡρωικοὺς χρόνους … ἦν ἑκόντων μὲν, ἐπὶ τισὶ δὲ ὡρισμένοις· στρατηγὸς γὰρ ἦν καὶ δικαστὴς ὁ βασιλεὺς, καὶ τῶν περὶ τοὺς θεοὺς κύριος. The threefold function of the King was to command the army, to administer justice chiefly, though not exclusively, between man and man, and to conduct the rites of religion16.

      Independently of sovereignties purely local, we find in Homer traces of a maritime Cretan empire, which had recently passed away: and we find a subsisting Pelopid empire, which appears to have been the first of its kind, at least on the Greek mainland. For the Pelopid sceptre was not one taken over from the Perseids: it was obtained through Mercury, that is, probably through contrivance, from Jupiter: and the difference probably consisted in one or both of these two particulars. It comprehended the whole range of continental Greece, πᾶν Ἄργος, to which are added, either at once or in its progressive extension, the πολλαὶ νῆσοι (Il. ii. 108) of the Minoan empire. Besides this, it consisted of a double sovereignty: one, a suzerainty or supremacy over a number of chiefs, each of whom conducted the ordinary government of his own dominions; the other, a direct, though perhaps not always an effective control, not only over an hereditary territory, but over the unclaimed residue of minor settlements and principalities in the country. This inference may, I think, be gathered from the fact that we find the force of Agamemnon before Troy drawn exclusively from his Mycenian dominions, while he had claims of tribute from towns in the south-west of Peloponnesus, which lay at some distance from his centre of power, and which apparently furnished no aid in the war of Troy.

      The Pheræ of Diocles lay on the way from Pylos to Sparta: and Pheræ is one of the towns which Agamemnon promised to Achilles. It should, however, be borne in mind that, as the family of names to which Pheræ belonged was one so largely dispersed, we must not positively

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