Part 11 (1/2)

”At the first, when I was a member of the Council, I got in vast sums for the Treasury, partly by torture, partly by throttling, partly by begging. I never studied any private person's interest if I could only curry favour with you, to make you master of all Greece.”

The sausage-seller refutes him.

”Your object was to steal and take bribes from the cities, to blind Demos to your villainies by the dust of war, and to make him gape after you in need and necessity for war-pensions. If Demos can only get into the country in peace and taste the barley-cakes again, he will soon find out of what blessings you have rid him by your briberies; he will come back as a dour farmer and will hunt up a vote which will condemn you.”

Cleon, the new Themistocles, is deposed from his stewards.h.i.+p.

He appeals to some oracles of Bacis, but the sausage-seller has better ones of Bacis' elder brother Glanis. The Chorus rebuke Demos, whom all men fear as absolute, for being easily led, for listening to the newest comer and for a perpetual banishment of his intelligence. In a second contest for Demos' favours Cleon is finally beaten when it appears that he has kept some dainties in his box while the sausage-seller has given his all. An appeal to an oracle prophesying his supplanter--one who can steal, commit perjury and face it out--so clearly applies to the sausage-seller that Cleon retires.

After a brief absence Demos appears with his new friend--but it is a different Demos, rid of his false evidence and jury system, the Demos of fifty years before. He is ashamed of his recent history, of his preferring doles to battles.h.i.+ps. He promises a speedy reform, full pay to his sailors, strict revision of the army service rolls, an embargo on Bills of Parliament. To his joy he recovers the Thirty Years' peace which Cleon had hidden away, and realises at last his longing to escape from the city into the country.

This violent attack on Cleon was vigorously met; Aristophanes was prosecuted and seems to have made a compromise. In his next comedy, the _Clouds_ (which was presented in 423) he changes his victim.

Strepsiades, an old Athenian, married a high-born wife of expensive tastes; their son Pheidippides developed a liking for horses and soon brought his father to the edge of ruin. The latter requests the son to save him by joining the academy conducted by Socrates, where he can learn the worse argument which enables its possessor to win his case.

Aided by it he can rid his father of debt. As the son flatly refuses, the old man decides to learn it himself. Entering the school he sees maps and drawings of all kinds and finally descries Socrates himself, far above his head in a basket, high among the clouds, studying the sun.

Strepsiades begs him to teach him the Worse Argument at his own price.

After initiating him, Socrates summons his deities the Clouds, who enter as the Chorus. These are the guardian deities of modern professors, seers, doctors, lazy long-haired long-nailed fellows, musicians who cultivate trills and tremolos, transcendental quacks who sing their praises. The old G.o.ds are dethroned, a vortex governing the universe.

The Chorus tells Socrates to take the old man and teach him everything.

The ode which follows contains the poet's claim to be original.

”I never seek to dupe you by has.h.i.+ng up the same old theme two or three times, but show my cleverness by introducing ever-new ideas, none alike and all smart.”

Socrates returns with Strepsiades, whom he can teach nothing. The Chorus suggest he should bring his son to learn from Socrates how to get rid of debts. At first Pheidippides refuses but finally agrees, though he warns his father that he will rue his act. The Just and Unjust arguments come out of the academy to plead before the Chorus. The former draws a picture of the old-fas.h.i.+oned times when a st.u.r.dy race of men was reared on discipline, obedience and morality--a broad-chested vigorous type. In utter contempt the latter brands such teaching as prehistoric. Pleasure, self-indulgence, a lax code of morality and easy tolerance of little weaknesses are the ideal. The power of his words is such that the Just Argument deserts to him.

Strepsiades, coached by his son, easily circ.u.mvents two money-lenders and retires to his house. He is soon chased out by his son, who when asked to sing the old songs of Simonides and Aeschylus scorned the idea, humming instead an immoral modern tune of Euripides' making. A quarrel inevitably followed; Strepsiades was beaten by his son who easily proved that he had a right to beat his mother also. Stung to the quick the old man burns the academy; when Socrates and his pupils protest, he tells them they have but a just reward for their G.o.dlessness.

The Socrates here pilloried is certainly not the Socrates of history; his teaching was not immoral. But Aristophanes is drawing attention to the evil effects produced by the Sophists, who to the ordinary man certainly included Socrates. The importance of this play to us is clear.

We are a nation of half-trained intelligences. Our national schools are frankly irreligious, our teachers people of weak credentials. Parental discipline is openly flouted, pleasure is our modern cult. Jazz bands, long-haired novelists and poets, misty philosophers, anti-national instructors are the idols of many a pale-faced and stunted son of Britain. The reverence which made us great is decadent and openly scoffed at. What is the remedy? Aristophanes burnt out the pestilent teachers. We had better not copy him till we are satisfied that the demand for them has ceased. A nation gets the instruction for which it is morally fitted. There is but one hope; we must follow the genuine Socratic method, which consisted of quiet individual instruction. Only thus will we slowly and patiently seize this modern spirit of unrest; our object should be not to suppress it--it is too st.u.r.dy, but to direct its energies to a better and a more n.o.ble end.

Finding that the _Clouds_ had been too wholesome to be popular, Aristophanes in 422 returned to attack Cleon in the _Wasps_. Early in the morning Bdelycleon (Cleon-hater) with his two servants is preventing his father Philocleon from leaving the house to go to the jury-courts.

The old man's amusing attempts to evade their vigilance are frustrated, whereupon he calls for a.s.sistance. Very slowly a body of old men dressed as wasps, led by boys carrying lanterns, finds its way to the house to act as Chorus. They make many suggestions to the father to escape; just as he is gnawing through the net over him his son rushes in. The wasps threaten him with their formidable stings. After a furious conflict truce is declared. Bdelycleon complains of the inveterate juryman's habit of accusing everybody who opposes them of aiming at establis.h.i.+ng a tyranny. Father and son consent to state their case for the Chorus to decide between them.

Philocleon glories in the absolute power he exercises over all cla.s.ses; his rule is equal to that of a king. To him the greatest men in Athens bow as suppliants, begging acquittal. Some of these appeal to pity, others tell him Aesop's fables, others try to make him laugh. Most of all, he controls foreign policy through his privilege of trying statesmen who fail. In return for his duties he receives his pay, goes home and is petted by his wife and family. Bdelycleon opens thus:

”it is a hard task, calling for a clever wit and more than comic genius to cure an ancient disease that has been breeding in the city.”

After giving a rough estimate of the total revenue of Athens, he subtracts from it the miserable sum of three obols which the jurymen receive as pay. Where does the remainder go? It is evident that the jurymen are the mere catspaw of the big unscrupulous politicians who get all the profit and incur none of the odium. This argument convinces both the Chorus and Philocleon, old heroes of Marathon who created the Empire.

The latter asks what he is to do. His son promises to look after him, allowing him to gratify at home his itch for trying disputes. Two dogs are brought in; by a trick the son makes his father acquit instead of condemn. He then dresses him up decently and instructs him in the etiquette of a dinner-party, whither they proceed. But the old man behaves himself disgracefully, beating everyone in his cups. He appears with a flute-girl and is summoned for a.s.sault by a vegetable-woman, whose goods he has spoiled, and by a professional accuser. His insolence to his victims is checked by his son who thrusts him into the house before more accusers can appear.

It is sometimes believed that democracy is a less corrupt form of polity than any other. Aristophanes in this play exposes one of its greatest weaknesses.

Flattered by the sense of power which the possession of the vote brings with it, the enfranchised cla.s.ses cannot always see that they easily become the tools of the clever rogues who get themselves elected to office by playing on the fears of the electors. The Athenian voter was as easily scared by the word ”tyranny” as the modern elector is by ”capital”. The result is the same. Not only do the so-called lower orders sink into an ignorant slavery; they use their power so brainlessly and so mercilessly that they are a perfect bugbear to the rest.

Literary men's prophecies rarely come true. In 421 the _Peace_, produced in March, was followed almost immediately by a compact between Athens and Sparta for fifty years. An old farmer, Trygaeus, sails up to heaven on the back of a huge beetle, bidding his family farewell for three days. He meets Hermes, who tells him that Zeus in disgust has surrendered men to the war they love. War himself has hidden Peace in a deep pit, and has made a great mortar in which he intends to grind civilisation to powder. He looks for the Athenian pestle, Cleon, but cannot find him--the Spartan pestle Brasidas has also been mislaid; both were lost in Thrace. Before he can find another pestle Trygaeus summons all men to pull Peace out of her prison. Hermes at first objects, but is won over by offers of presents. At length the G.o.ddess is discovered with her two handmaids, Harvest and Mayfair.

A change immediately comes over the faces of men. In pure joy they laugh through their bruises. Hermes explains to the farmers who form the Chorus why Peace left the earth. It was the trade rivalry which first drove her away; at Athens the subject cities fomented strife with Sparta, then the country population flocked to the city, where they fell easy victims to the public war-mongers, who found it profitable to continue the struggle. The G.o.d then offers to Trygaeus Harvest as a bride to make his vineyards fruitful. In the ode which follows the poet claims that he first made comedy dignified

”with great thoughts and words and refined jests, not lampooning individuals but attacking the Tanner war-G.o.d.”