Though there is not the fire of Sappho in his work, it is singularly artistic, polished, and rich in the language of pure poetry. For the rest we must be content to admit his great reputation in antiquity and to enjoy him through the medium of Horace’s Latin.
These two great poets, who both flourished about 600 B.C., their predecessors Archilochus, Arion, Callinus, and Terpander, and their successors of the next generation Anacreon and Simonides, are the best representatives of the early culture of Ionia. To complete the picture we must remember her philosophers. Besides Thales and Bias, the two Sages (Bias, by the way, is credited with having proposed that the Ionians should leave their homes en masse and found a united state in the west), there were students of natural philosophy like Anaximander, who made the first map and the first sundial and explained the evolution of life from chaos by the interaction of heat and cold, Heracleitus of Ephesus, “the weeping philosopher,” or Hecatæus of Miletus, the grandfather of history and geography. Hecatæus first explained away the gods as only deified mortals of past ages, a doctrine afterwards called Euhemerism. This was the Ionian attitude of scepticism which doubtless is to be discerned in Homer’s attitude to the gods. Even Sappho, the worshipper of Aphrodite, says in one fragmentary line:
“I know not what the gods are: two notions have I....”
Language is the easiest medium for art. We must not be surprised to find this high poetic and philosophic standard accompanied chronologically by plastic work, still to be called archaic, which shows the artist painfully struggling with his
Fig. 1. SCULPTURED COLUMN FROM THE OLD TEMPLE OF ARTEMIS AT EPHESUS
FIG. 2. RELIEF FROM THE HARPY TOMB, NORTH SIDE Plate XXX