"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 stewardship.

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 battleships. 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 hashing 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-fashioned 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 establishing 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."

Returning to earth Trygaeus sends Harvest to the Council, while the marriage sacrifice is made ready. A soothsayer endeavours to impose on the rustics with prophecies that the Peace will be a failure. Trygaeus refutes him with a quotation from Homer. "Without kin or law or home is a man who loveth harsh strife between peoples." The makers of agricultural implements quickly sell all their stock, while the makers of helmets, crests and breastplates find their market gone. A glad wedding song forms the epilogue.

Aristophanes believed that the war meant an extinction of civilisation and loathed it because it was useless. What would he have thought of the barbarous and bloodthirsty Great War of our own day? The causes which produced both struggles were identical--trade rivalry and a set of jingoes who found that war paid. But he was mistaken in believing that peace was the normal condition of Greek life. He was born just before the great period began during which Pericles gave Greece a long respite from quarrels, and seems to have been quite nonplussed by what to him was an abnormal upheaval. His bright hopes soon faded and he seems to have given up thinking about peace or war during a period of eight years. In the meanwhile Athens had attacked Sicily; perhaps a change had come over comedy itself owing to legal action. At any rate, the old and virulent type of political abuse was becoming a thing of the past; the next play, the _Birds_, produced in 414, abandons Athens altogether for a new and charming world in which there was a rest from strife.

Two Athenians, Peithetairus (Persuasive) and Euelpides (Sanguine) reach the home of the Hoopoe bird, once a mortal, to find a happier place than their native city. Suddenly, as the bird describes the happy careless life of his kind, Peithetairus conceives the idea of founding a new bird city between earth and heaven. The Hoopoe summons his friends to hear their opinion; as they come in he names them to the wondering Athenians.

At first the Birds threaten to attack the mortals, their natural enemies. They listen, however, to Peithetairus' words of wisdom.

"Nay, wise men learn much from their foes, for good counsel saves everything. We cannot learn from a friend, but an enemy quickly forces the truth upon us. For example, cities learn from their enemies, not their friends, to create high walls and battleships, and such are the salvation of children, home and substance."

A truce is made. Peithetairus tells them the Birds once ruled the world but have been deposed, becoming the prey of those who once worshipped them. They should ring round the air, like Babylon, with mighty baked bricks and send an ultimatum to the G.o.ds, demanding their lost kingdom and forbidding a pa.s.sage to earth; another messenger should descend to men to require from them due sacrifices. The Birds agree; the two companions retire to Hoopoe's house to eat the magic root which will turn them into winged things. After a choral panegyric on the bird species Peithetairus returns to name the new city Cloudcuckootown, whose erection is taken in hand. Impostors make their appearance, a priest to sacrifice, a poet to eulogise, an oracle-dealer to promise success, a mathematician to plan out the buildings, an overseer and a seller of decrees to enact by-laws; all are summarily ejected by Peithetairus.

News comes that the city is already completed. Suddenly Iris darts in, on her way to earth to demand the accustomed sacrifices from men which the new city has interrupted; she is sent back to heaven to warn the G.o.ds of their coming overthrow. A herald from earth brings tidings that more than a myriad human beings are on their way to settle in the city.

A parent-beater first appears, then a poet, then an informer--all being firmly dealt with. Prometheus slips in under a parasol, to advise Peithetairus to demand from Zeus his sceptre and with it the lady Royalty as his bride. Poseidon, Heracles and an outlandish Triballian G.o.d after a long discussion make terms with the new monarch, who goes with them to fetch his bride. A triumphant wedding forms the conclusion.

The purpose of this comedy has been the subject of much discussion. As a piece of literature it is exquisite. It lifts us out of a world of hard unpleasant fact into a region where life is a care-free thing, bores or impostors are banished and the reign of the usurper ends. The play is not of or for any one particular period; it is really timeless, appealing to the ineradicable desire we all have for an existence of joy and light, where dreams always come true and hope ends only in fulfilment. It is therefore one of man's deathless achievements; the power of its appeal is evident from the frequency with which it has been revived--it was staged at Cambridge this very year. Staged it will be as long as men are what they are.

Having learned that men are a naturally combative race, l.u.s.ting for blood, the poet saw it was hopeless to bring them to terms. Nor could he for ever live in Cloudcuckootowns; he therefore bethought him of another expedient for obtaining peace. In 411 he imagines the women of Athens, Peloponnese and Boeotia combining to force terms on the men by deserting their homes, under the leadership of _Lysistrata_. She calls a council of war, explaining her plot to capture the Acropolis. A Chorus of men rush in to smoke them out, armed with firebrands, but are met by a Chorus of women bearing pitchers to quench the flames. An officer of the Council comes to argue with Lysistrata, who points out that in the first part of the war (down to 421) the women had kept quiet, though aware of men's incompetence; now they have determined to control matters. They are possessed of the Treasury, their experience of household economy gives them a good claim to organise State finance; they grow old in the absence of their husbands; a man can marry a girl however old he is. A woman's prime soon comes; if she misses it, she sits at home looking for omens of a husband; women make the most valuable of all contributions to the State, namely sons. The officer retires to report to the Council.

Lysistrata, seeing a weakness in the women's resolution, encourages them with an oracle which promises victory if they will only persist.

A herald speedily arrives from Sparta announcing a similar defection in that city. Amba.s.sadors of both sides are brought to Lysistrata who makes a splendid speech.

"I am a woman, but wit is in me and I have no small conceit of myself. Having heard many speeches from my father and elder men I am not ill-informed. Now that I have caught you I will administer to you the rebuke you richly deserve. You sprinkle altars from the same l.u.s.tral-bowl, like relatives, at Olympia, Pylae, Delphi and many other places. Though the barbarian enemy is on you in armed force, you destroy Greek men and cities."

She points out that both sides have been guilty of injustice; both should make surrenders and agree to a peace which is duly ratified. The Chorus of men believe that Athenian amba.s.sadors should go to Sparta in their cups:--

"As it is, whenever we go there sober, we immediately see what mischief we can make. We never hear what they say; what they do not say we conjecture and never bring back the same tale about the same facts."

Odes of thanksgiving wind up the piece.

Exactly twenty years earlier Euripides in the _Medea_ had written the first protest against women's subjection to an unfair social lot. By a strange irony of fortune his most severe critic Aristophanes was the first man in Europe to give utterance to their claim to a political equality. True, he does so in a comedy, but he was speaking perhaps more seriously than he would have us think. Women do contribute sons to the State; they do believe that they are as capable as men of judging political questions--with justice, in a system where no qualifications but twilight opinions are necessary. On this ground they have won the franchise. Nor has the feminist movement really begun as yet. We may see women in control of our political Acropolis, forcing the world to make peace to save our chances of becoming ultimately civilised.

The _Thesmophoriazousae_, staged in 411, is a lampoon on Euripides.

That poet with his kinsman Mnesilochus calls at the house of Agathon, a brother tragedian whose style is amusingly parodied. Euripides informs him that the women intend to hold a meeting to destroy him for libel; they are celebrating the feast of the Thesmophoria. As Agathon refuses an invitation to go disguised and defend Euripides, Mnesilochus undertakes the dangerous duty; his disguise is effected on the stage with comic gusto. At the meeting the case against the poet is first stated; he has not only lampooned women, he has taught their husbands how to counter their knaveries and is an atheist. Mnesilochus defends him; women are capable of far more villainies than even Euripides has exposed. The statement of these raises the suspicions of the ladies who soon unmask the intruder, inquiring of him the secret ritual of the Thesmophoria.

One of them goes to the Town Council to find out what punishment they are to inflict.

Mnesilochus meanwhile s.n.a.t.c.hes a child from the arms of one of them, holding it as a hostage. To his amazement it turns out to be a wine-stoup. He vainly tries some of the dodges practised in Euripides'

plays to bring him to the rescue. The Chorus meantime expose the folly of calling women evil.

"If we are a bane, why do you marry us? Why do you forbid us to walk abroad or to be caught peeping out? Why use such pains to preserve this evil thing? If we do peep out, everybody wants this bane to be seen; if we draw back in modesty, every man is much more anxious to see this pest peep out again. At any rate, no woman comes into the city after stealing public money fifty talents at a time."

A better plan would be

"to give the mothers of famous sons the right of place in festivals; those whose sons are evil should take a lower place."

In an amusing series of scenes Euripides enters dressed up as some of his own characters to save Mnesilochus. A borough officer enters with a policeman whom he orders to bind the prisoner and guard him. More disguises are adopted by Euripides who succeeds at last in freeing his kinsman by pretending to be an old woman with a marriageable daughter whom the policeman can have at a price. When the latter goes to fetch the money Euripides and his relative disappear.

The poet has in this play very skilfully palmed off on Euripides his own attack on women. We have already seen what Euripides' att.i.tude was to the neglected s.e.x. Feminine deceit has been a stock theme in all ages; it had already been treated in Greek literature and was to be pa.s.sed through Roman literature to the Middle Ages, in which period it received more than its due share of attention. In itself it is a poor theme, good enough perhaps as a stand-by, for it is sure to be popular. Those who pose as woman-haters might consider the words of the Chorus in this play.