Homer and His Age - Andrew Lang

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received its final form, after 660 B.C., from the hands of one man (according to the theory), the other Ionian poets who attempted Epic were betraying themselves as non-Homeric on every hand. {Footnote: Monro, Odyssey, vol. ii. pp. 347–383.}

      Our examples are but a few derived from the brief notices of the Cyclic poets' works, as mentioned in ancient literature; these poets probably, in fact, betrayed themselves constantly. But their contemporaries, the makers of late additions to the Odyssey, and the later mosaic worker who put it together, never betrayed themselves to anything like the fatal extent of anachronism exhibited by the Cyclic poets. How, if the true ancient tone, taste, manners, and religion were lost, as the Cyclic poets show that they were, did the contemporary Ionian poets or rhapsodists know and preserve the old manner?

      The best face we can put on the matter is to say that all the Cyclic poets were recklessly independent of tradition, while all men who botched at the Iliad were very learned, and very careful to maintain harmony in their pictures of life and manners, except when they introduced changes in burial, bride-price, houses, iron, greaves, and corslets, all of them things, by the theory, modern, and when they sang in modern grammar.

      Yet despite this conscientiousness of theirs, most of the many authors of our Iliad and Odyssey were, by the theory, strolling irresponsible rhapsodists, like the later jongleurs of the thirteenth and fourteenth centuries in mediaeval France. How could these strollers keep their modern Ionian ideas, or their primitive, recrudescent phases of belief, out of their lays, as far as they did keep them out, while the contemporary authors of the Cypria, The Sack of Ilios, and other Cyclic poets were full of new ideas, legends, and beliefs, or primitive notions revived, and, save when revived, quite obviously late and quite un-Homeric in any case?

      The difficulty is the greater if the Cyclic poems were long poems, with one author to each Epic. Such authors were obviously men of ambition; they produced serious works de longue haleine. It is from them that we should naturally expect conservative and studious adhesion to the traditional models. From casual strollers like the rhapsodists and chanters at festivals, we look for nothing of the sort. They might be expected to introduce great feats done by sergeants and privates, so to speak—men of the nameless {Greek: laos}, the host, the foot men—who in Homer are occasionally said to perish of disease or to fall under the rain of arrows, but are never distinguished by name. The strollers, it might be thought, would also be the very men to introduce fairy tales, freaks of primitive Ionian myth, discreditable anecdotes of the princely heroes, and references to the Ionian colonies.

      But it is not so; the serious, laborious authors of the long Cyclic poems do such un-Homeric things as these; the gay, irresponsible strolling singers of a lay here and a lay there—lays now incorporated in the Iliad and Odyssey—scrupulously avoid such faults. They never even introduce a signet ring. These are difficulties in the theory of the Iliad as a patchwork by many hands, in many ages, which nobody explains; which, indeed, nobody seems to find difficult. Yet the difficulty is insuperable. Even if we take refuge with Wilamowitz in the idea that the Cyclic and Homeric poems were at first mere protoplasm of lays of many ages, and that they were all compiled, say in the sixth century, into so many narratives, we come no nearer to explaining why the tone, taste, and ideas of two such narratives—Illiad and Odyssey—are confessedly distinct from the tone, taste, and ideas of all the others. The Cyclic poems are certainly the production of a late and changed age? {Footnote: For what manner of audience, if not for readers, the Cyclic poems were composed is a mysterious question.} The Iliad is not in any degree—save perhaps in a few interpolated passages—touched by the influences of that late age. It is not a complex of the work of four incompatible centuries, as far as this point is concerned—the point of legend, religion, ritual, and conception of heroic character.

       Table of Contents

       Table of Contents

      Whosoever holds that the Homeric poems were evolved out of the lays of many men, in many places, during many periods of culture, must present a consistent and logical hypothesis as to how they attained their present plots and forms. These could not come by accident, even if the plots are not good—as all the world held that they were, till after Wolf's day—but very bad, as some critics now assert. Still plot and form, beyond the power of chance to produce, the poems do possess. Nobody goes so far as to deny that; and critics make hypotheses explanatory of the fact that a single ancient "kernel" of some 2500 lines, a "kernel" altered at will by any one who pleased during four centuries, became a constructive whole. If the hypotheses fail to account for the fact, we have the more reason to believe that the poems are the work of one age, and, mainly, of one man.

      In criticising Homeric criticism as it is to-day, we cannot do better than begin by examining the theories of Mr. Leaf which are offered by him merely as "a working hypothesis." His most erudite work is based on a wide knowledge of German Homeric speculation, of the exact science of Grammar, of archaeological discoveries, and of manuscripts. {Footnote: The Iliad. Macmillan & Co. 1900, 1902.} His volumes are, I doubt not, as they certainly deserve to be, on the shelves of every Homeric student, old or young, and doubtless their contents reach the higher forms in schools, though there is reason to suppose that, about the unity of Homer, schoolboys remain conservative.

      In this book of more than 1200 pages Mr. Leaf's space is mainly devoted to textual criticism, philology, and pure scholarship, but his Introductions, Notes, and Appendices also set forth his mature ideas about the Homeric problem in general. He has altered some of his opinions since the publication of his Companion to the Iliad(1892), but the main lines of his old system are, except on one crucial point, unchanged. His theory we shall try to state and criticise; in general outline it is the current theory of separatist critics, and it may fairly be treated as a good example of such theories.

      The system is to the following effect: Greek tradition, in the classical period, regarded the Iliad and Odyssey as the work of one man, Homer, a native of one or other of the Ionian colonies of Asia Minor. But the poems show few obvious signs of origin in Asia. They deal with dwellers, before the Dorian invasion (which the poet never alludes to), on the continent of Europe and in Crete. {Footnote: If the poet sang after the tempest of war that came down with the Dorians from the north, he would probably have sought a topic in the Achaean exploits and sorrows of that period. The Dorians, not the Trojans, would have been the foes. The epics of France of the eleventh and twelfth centuries dwell, not on the real victories of the remote Charlemagne so much as on the disasters of Aliscans and Roncesvaux—defeats at Saracen hands, Saracens being the enemies of the twelfth-century poets. No Saracens, in fact, fought at Roncesvaux.} The lays are concerned with "good old times"; presumably between 1500 and 1100 B.C. Their pictures of the details of life harmonise more with what we know of the society of that period from the evidence of buildings and recent excavations, than with what we know of the life and the much more rude and barbaric art of the so-called "Dipylon" period of "geometrical" ornament considerably later. In the Dipylon age though the use of iron, even for swords (made on the lines of the old bronze sword), was familiar, art was on a most barbaric level, not much above the Bed Indian type, as far, at least, as painted vases bear witness. The human figure is designed as in Tommy Traddles's skeletons; there is, however, some crude but promising idea of composition.

      The picture of life in the Homeric poems, then, is more like that of, say, 1500–1100 B.C. than of, say, 1000–850 B.C. in Mr. Leaf's opinion. Certainly Homer describes a wealthy aristocracy, subject to an Over-Lord, who rules, by right divine, from "golden Mycenae." We hear of no such potentate in Ionia. Homer's accounts of contemporary art seem to be inspired by the rich art generally dated about 1500–1200. Yet there are "many traces of apparent anachronism," of divergence from the more antique picture of life. In these divergences are we to recognise the picture of a later

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