LITMIR.BIZ

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adding here, lopping there, altering everywhere. Moreover, these were centuries full of change. The ancient Achaean palaces were becoming the ruins which we still behold. The old art had faded, and then fallen under the disaster of the Dorian conquest. A new art, or a recrudescence of earlier art, very crude and barbaric, had succeeded, and was beginning to acquire form and vitality. The very scene of life was altered: the new singers and listeners dwelt on the Eastern side of the Aegean. Knights no longer, as in Europe, fought from chariots: war was conducted by infantry, for the most part, with mounted auxiliaries. With the disappearance of the war chariot the huge Mycenaean shields had vanished or were very rarely used. The early vase painters do not, to my knowledge, represent heroes as fighting from war chariots. They had lost touch with that method. Fighting men now carried relatively small round bucklers, and iron was the metal chiefly employed for swords, spears, and arrow points. Would the new poets, in deference to tradition, abstain from mentioning cavalry, or small bucklers, or iron swords and spears? or would they avoid puzzling their hearers by speaking of obsolete and unfamiliar forms of tactics and of military equipment? Would they therefore sing of things familiar—of iron weapons, small round shields, hoplites, and cavalry? We shall see that confused and self-contradictory answers are given by criticism to all these questions by scholars who hold that the Epics are not the product of one, but of many ages.

      There were other changes between the ages of the original minstrel and of the late successors who are said to have busied themselves in adding to, mutilating, and altering his old poem. Kings and courts had passed away; old Ionian myths and religious usages, unknown to the Homeric poets, had come out into the light; commerce and pleasure and early philosophies were the chief concerns of life. Yet the poems continued to be aristocratic in manners; and, in religion and ritual, to be pure from recrudescences of savage poetry and superstition, though the Ionians "did not drop the more primitive phases of belief which had clung to them; these rose to the surface with the rest of the marvellous Ionic genius, and many an ancient survival was enshrined in the literature or mythology of Athens which had long passed out of all remembrance at Mycenas." {Footnote: Companion to the Iliad, p. 7.}

      Amazing to say, none of these "more primitive phases of belief," none of the recrudescent savage magic, was intruded by the late Ionian poets into the Iliad which they continued, by the theory. Such phases of belief were, indeed, by their time popular, and frequently appeared in the Cyclic poems on the Trojan war; continuations of the ILIAD, which were composed by Ionian authors at the same time as much of the ILIAD itself (by the theory) was composed. The authors of these Cyclic poems—authors contemporary with the makers of much of the ILIAD—were eminently "un-Homeric" in many respects. {Footnote: Cf. Monro, The Cyclic Poets; Odyssey, vol. ii, pp. 342–384.} They had ideas very different from those of the authors of the Iliad and ODYSSEY, as these ideas have reached us.

      Helbig states this curious fact, that the Homeric poems are free from many recent or recrudescent ideas common in other Epics composed during the later centuries of the supposed four hundred years of Epic growth. {Footnote: Homerische Epos, p. 3.} Thus a signet ring was mentioned in the Ilias Puma, and there are no rings in Iliad or Odyssey. But Helbig does not perceive the insuperable difficulty which here encounters his hypothesis. He remarks: "In certain poems which were grouping themselves around the Iliad and Odyssey, we meet data absolutely opposed to the conventional style of the Epic." He gives three or four examples of perfectly un-Homeric ideas occurring in Epics of the eighth to seventh centuries, B.C., and a large supply of such cases can be adduced. But Helbig does not ask how it happened that, if poets of these centuries had lost touch with the Epic tradition, and had wandered into a new region of thought, as they had, examples of their notions do not occur in the Iliad and Odyssey. By his theory these poems were being added to and altered, even in their oldest portions, at the very period when strange fresh, or old and newly revived fancies were flourishing. If so, how were the Iliad and Odyssey, unlike the Cyclic poems, kept uncontaminated, as they confessedly were, by the new romantic ideas?

      Here is the real difficulty. Cyclic poets of the eighth and seventh centuries had certainly lost touch with the Epic tradition; their poems make that an admitted fact. Yet poets of the eighth to seventh centuries were, by the theory, busily adding to and altering the ancient lays of the Iliad. How did they abstain from the new or revived ideas, and from the new genre of romance? Are we to believe that one set of late Ionian poets—they who added to and altered the Iliad—were true to tradition, while another contemporary set of Ionian poets, the Cyclics—authors of new Epics on Homeric themes—are known to have quite lost touch with the Homeric taste, religion, and ritual? The reply will perhaps be a Cyclic poet said, "Here I am going to compose quite a new poem about the old heroes. I shall make them do and think and believe as I please, without reference to the evidence of the old poems." But, it will have to be added, the rhapsodists of 800–540 B.C., and the general editor of the latter date, thought, we are continuing an old set of lays, and we must be very careful in adhering to manners, customs, and beliefs as described by our predecessors. For instance, the old heroes had only bronze, no iron—and then the rhapsodists forgot, and made iron a common commodity in the Iliad. Again, the rhapsodists knew that the ancient heroes had no corslets—the old lays, we learn, never spoke of corslets—but they made them wear corslets of much splendour. {Footnote: The reader must remember that the view of the late poets as careful adherents of tradition in usages and ideas only obtains sometimes; at others the critics declare that archaeological precision is not preserved, and that the Ionic continuators introduced, for example, the military gear of their own period into a poem which represents much older weapons and equipments.} This theory does not help us. In an uncritical age poets could not discern that their genre of romance and religion was alien from that of Homer.

      To return to the puzzle about the careful and precise continuators of the Iliad, as contrasted with their heedless contemporaries, the authors of the Cyclic poems. How "non-Homeric" the authors of these Cyclic poems were, before and after 660 B.C., we illustrate from examples of their left hand backslidings and right hand fallings off. They introduced (1) The Apotheosis of the Dioscuri, who in Homer (Iliad, III. 243) are merely dead men (Cypria). (2) Story of Iphigenia Cypria. (3) Story of Palamedes, who is killed when angling by Odysseus and Diomede (Cypria).

      Homer's heroes never fish, except in stress of dire necessity, in the Odyssey, and Homer's own Diomede and Odysseus would never stoop to assassinate a companion when engaged in the contemplative man's recreation. We here see the heroes in late degraded form as on the Attic stage. (4) The Cyclics introduce Helen as daughter of Nemesis, and describe the flight of Nemesis from Zeus in various animal forms, a Märchen of a sort not popular with Homer; an Ionic Märchen, Mr. Leaf would say. There is nothing like this in the Iliad and Odyssey. (5) They call the son of Achilles, not Neoptolemus, as Homer does, but Pyrrhus. (6) They represent the Achaean army as obtaining supplies through three magically gifted maidens, who produce corn, wine, and oil at will, as in fairy tales. Another Ionic non-Achaean Märchen! They bring in ghosts of heroes dead and buried. Such ghosts, in Homer's opinion, were impossible if the dead had been cremated. All these non-Homeric absurdities, save the last, are from the Cypria, dated by Sir Richard Jebb about 776 B.C., long before the Odyssey was put into shape, namely, after 660 BC in his opinion. Yet the alleged late compiler of the Odyssey, in the seventh century, never wanders thus from the Homeric standard in taste. What a skilled archaeologist he must have been! The author of the Cypria knew the Iliad, {Footnote: Monro, Odyssey, vol. ii. p. 354.} but his knowledge could not keep him true to tradition. (7) In the AEthiopis (about 776 B.C.) men are made immortal after death, and are worshipped as heroes, an idea foreign to Iliad and Odyssey. (8) There is a savage ritual of purification from blood shed by a homicide (compare Eumenides, line 273). This is unheard of in Iliad and Odyssey, though familiar to Aeschylus. (9) Achilles, after death, is carried to the isle of Leuke. (10) The fate of Ilium, in the Cyclic Little Iliad, hangs on the Palladium, of which nothing is known in Iliad or Odyssey. The Little Iliad is dated about 700 B.C. (11) The Nostoi mentions Molossians, not named by Homer (which is a trifle); it also mentions the Asiatic city of Colophon, an Ionian colony, which is not a trivial self-betrayal on the part of the poet. He is dated about 750 B.C.

      Thus, more than

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