DIONYSUS. I liked their silence, and these mutes pleased me no less than those characters that have such a heap to say nowadays.

EURIPIDES. 'Tis because you were a fool, understand that well.

DIONYSUS. Possibly; but what was his object?

EURIPIDES. 'Twas pure quackery; in this way the spectator would sit motionless, waiting, waiting for Niobe to say something, and the piece would go running on.

DIONYSUS. Oh! the rogue! how he deceived me! Well, Aeschylus, why are you so restless? Why this impatience, eh?

EURIPIDES. 'Tis because he sees himself beaten. Then when he had rambled on well, and got half-way through the piece, he would spout some dozen big, bl.u.s.tering, winged words, tall as mountains, terrible scarers, which the spectator admired without understanding what they meant.

DIONYSUS. Oh! great G.o.ds!

AESCHYLUS. Silence!

EURIPIDES. There was no comprehending one word.

DIONYSUS (_to Aeschylus_). Don't grind your teeth.

EURIPIDES. There were Scamanders, abysses, griffins with eagles' beaks chiselled upon brazen bucklers, all words with frowning crests and hard, hard to understand.

DIONYSUS. 'Faith, I was kept awake almost an entire night, trying to think out his yellow bird, half c.o.c.k and half horse.[474]

AESCHYLUS. Why, fool, 'tis a device that is painted on the prow of a vessel.

DIONYSUS. Ah! I actually thought 'twas Eryxis, the son of Philoxenus.[475]

EURIPIDES. But what did you want with a c.o.c.k in tragedy?

AESCHYLUS. But you, you foe of the G.o.ds, what have you done that is so good?

EURIPIDES. Oh! I have not made horses with c.o.c.ks' heads like you, nor goats with deer's horns, as you may see 'em on Persian tapestries; but, when I received tragedy from your hands, it was quite bloated with enormous, ponderous words, and I began by lightening it of its heavy baggage and treated it with little verses, with subtle arguments, with the sap of white beet and decoctions of philosophical folly, the whole being well filtered together;[476] then I fed it with monologues, mixing in some Cephisophon;[477] but I did not chatter at random nor mix in any ingredients that first came to hand; from the outset I made my subject clear, and told the origin of the piece.

AESCHYLUS. Well, that was better than telling your own.[478]

EURIPIDES. Then, starting with the very first verse, each character played his part; all spoke, both woman and slave and master, young girl and old hag.[479]

AESCHYLUS. And was not such daring deserving of death?

EURIPIDES. No, by Apollo! 'twas to please the people.

DIONYSUS. Oh! leave that alone, do; 'tis not the best side of your case.

EURIPIDES. Furthermore, I taught the spectators the art of speech ...

AESCHYLUS. 'Tis true indeed! Would that you had burst before you did it!

EURIPIDES. ... the use of the straight lines and of the corners of language, the science of thinking, of reading, of understanding, plotting, loving deceit, of suspecting evil, of thinking of everything....

AESCHYLUS. Oh! true, true again!

EURIPIDES. I introduced our private life upon the stage, our common habits; and 'twas bold of me, for everyone was at home with these and could be my critic; I did not burst out into big noisy words to prevent their comprehension; nor did I terrify the audience by showing them Cycni[480] and Memnons[481] on chariots harnessed with steeds and jingling bells. Look at his disciples and look at mine. His are Phormisius and Megaenetus of Magnesia[482], all a-bristle with long beards, spears and trumpets, and grinning with sardonic and ferocious laughter, while my disciples are c.l.i.tophon and the graceful Theramenes.[483]

DIONYSUS. Theramenes? An able man and ready for anything; a man, who in imminent dangers knew well how to get out of the sc.r.a.pe by saying he was from Chios and not from Ceos.[484]

EURIPIDES. 'Tis thus that I taught my audience how to judge, namely, by introducing the art of reasoning and considering into tragedy. Thanks to me, they understand everything, discern all things, conduct their households better and ask themselves, "What is to be thought of this?

Where is that? Who has taken the other thing?"

DIONYSUS. Yes, certainly, and now every Athenian who returns home, bawls to his slaves, "Where is the stew-pot? Who has eaten off the sprat's head? Where is the clove of garlic that was left over from yesterday? Who has been nibbling at my olives?" Whereas formerly they kept their seats with mouths agape like fools and idiots.

CHORUS. You hear him, ill.u.s.trious Achilles,[485] and what are you going to reply? Only take care that your rage does not lead you astray, for he has handled you brutally. My n.o.ble friend, don't get carried away; furl all your sails, except the top-gallants, so that your ship may only advance slowly, until you feel yourself driven forward by a soft and favourable wind. Come then, you who were the first of the Greeks to construct imposing monuments of words and to raise the old tragedy above childish trifling, open a free course to the torrent of your words.

AESCHYLUS. This contest rouses my gall; my heart is boiling over with wrath. Am I bound to dispute with this fellow? But I will not let him think me unarmed and helpless. So, answer me! what is it in a poet one admires?

EURIPIDES. Wise counsels, which make the citizens better.

AESCHYLUS. And if you have failed in this duty, if out of honest and pure-minded men you have made rogues, what punishment do you think is your meet?

DIONYSUS. Death. I will reply for him.

AESCHYLUS. Behold then what great and brave men I bequeathed to him! They did not shirk the public burdens; they were not idlers, rogues and cheats, as they are to-day; their very breath was spears, pikes, helmets with white crests, breastplates and greaves; they were gallant souls encased in seven folds of ox-leather.

EURIPIDES. I must beware! he will crush me beneath the sheer weight of his hail of armour.

DIONYSUS. And how did you teach them this bravery? Speak, Aeschylus, and don't display so much haughty swagger.

AESCHYLUS. By composing a drama full of the spirit of Ares.

DIONYSUS. Which one?

AESCHYLUS. The Seven Chiefs before Thebes. Every man who had once seen it longed to be marching to battle.

DIONYSUS. And you did very wrongly; through you the Thebans have become more warlike; for this misdeed you deserve to be well beaten.

AESCHYLUS. You too might have trained yourself, but you were not willing.

Then, by producing 'The Persae,' I have taught you to conquer all your enemies; 'twas my greatest work.

DIONYSUS. Aye, I shook with joy at the announcement of the death of Darius; and the Chorus immediately clapped their hands and shouted, "Triumph!"[486]

AESCHYLUS. Those are the subjects that poets should use. Note how useful, even from remotest times, the poets of n.o.ble thought have been! Orpheus taught us the mystic rites and the horrid nature of murder; Musaeus, the healing of ailments and the oracles; Hesiod, the tilling of the soil and the times for delving and harvest. And does not divine Homer owe his immortal glory to his n.o.ble teachings? Is it not he who taught the warlike virtues, the art of fighting and of carrying arms?

DIONYSUS. At all events he has not taught it to Pantacles,[487] the most awkward of all men; t'other day, when he was directing a procession, 'twas only after he had put on his helmet that he thought of fixing in the crest.

AESCHYLUS. But he has taught a crowd of brave warriors, such as Lamachus,[488] the hero of Athens. 'Tis from Homer that I borrowed the Patrocli and the lion-hearted Teucers,[489] whom I revived to the citizens, to incite them to show themselves worthy of these ill.u.s.trious examples when the trumpets sounded. But I showed them neither Sthen.o.boea[490] nor shameless Phaedra; and I don't remember ever having placed an amorous woman on the stage.

EURIPIDES. No, no, you have never known Aphrodite.

AESCHYLUS. And I am proud of it. Whereas with you and those like you, she appears everywhere and in every shape; so that even you yourself were ruined and undone by her.[491]