Supposing ourselves to be standing at the foot of the Katatomè,[[870]] a smooth wall of rock, rising perpendicularly from the back of the theatre to the superimpending fortifications of the Acropolis, we behold on either hand, surmounted by porticoes, lofty piers of masonry projecting like horns down the rocky slope into the plain and united at their extremities by a wall of equal height, running in a straight line from one point of the horseshoe to the other. The space thus enclosed is divided into three principal parts,—the amphitheatre for the spectators, the orchestra,[[871]] filling all the space occupied by the modern pit, for the chorus, and the stage, properly so called, for the actors. Each of these parts was again subdivided. Looking down still from the Katatomè, we behold the benches of white marble, sweeping round the whole semicircle of the theatre, descend like steps to the level of the orchestra, and intersected at intervals by narrow straight passages converging towards a point below.[[872]] A number of the upper seats, cut off, by an open space extending round the whole semicircle, from the rest, was set apart for the women. Other divisions were appropriated to other classes of the population, as the tier of seats immediately overlooking the orchestra to the senators, or dicasts, another portion to the youth, another to foreigners and the guests of the state, while the remainder was occupied by the dense mass of citizens of all ages,[[873]] with crowns of flowers on their heads.
Above the level of the most elevated range of seats, and stretching round the whole sweep of the edifice,[[874]] arose a spacious portico,[[875]] designed to afford shelter to the spectators during the continuance of a sudden shower. Another range of porticoes extended along the small lawn or grove within the limits of the theatre, at the back of the stage, so that there was little necessity for the Athenian people to take refuge, as some have imagined, from the weather in the public buildings, sacred or civil, in the vicinity.
It would appear from an expression in Pollux,[[876]] that the lower seats of the theatre, appropriated to persons of distinction, were covered with wood,[[877]] notwithstanding which, it was usual, in the later ages of the commonwealth, for rich persons to have cushions brought for them to the theatre by their domestics,[[878]] together with purple carpets for their feet. Theophrastus, accordingly, whom few striking traits of manners escaped, represents his flatterer snatching this theatrical cushion from the slave, and adjusting and obsequiously smoothing it for his patron.[[879]] To render their devotion to Dionysos still less irksome, it was customary to hand round cakes and wine during the representation, though, like Homer’s heroes, they were careful to fortify themselves with a good meal before they ventured abroad. We are informed, moreover, that when the actors were bad there was a greater consumption of confectionary, the good people being determined to make up in one kind of enjoyment what they lost in another. Full cups, moreover, were habitually drained on the entrance and exit of the chorus.[[880]]
The orchestra, being considerably below the level of the stage, had in the middle of it a small square platform, called the Thymele,[[881]] sometimes regarded as a bema on which the leader of the chorus mounted when engaged in dialogue with the actors; sometimes as an altar on which sacrifice was offered up to Dionysos. That part of the orchestra which lay between the Thymele and the stage was denominated the Dromos, while the name of Parodoi was bestowed on those two spacious side-passages,[[882]] the one from the east, the other from the west, at the extremities of the tiers of seats which afforded the chorus ample room for marching in and out in rank and file, in the quadrangular form it usually affected.
At the extremity of the orchestra a pier of masonry called the Hyposcenion, adorned with columns and statues, rose to the level of the stage, where a most intricate system of machinery and decoration represented all that was tangible to sense in the creations of the poet. The stage was divided into two parts; first, the Ocribas or Logeion,[[883]] floored with boards, and hollow beneath, for the purpose of reverberating the voice; second, the Proscenion,[[884]] a broader parallelogram of solid stonework, necessary to support the vast apparatus of machinery and decoration required by the character of the Grecian drama. The descent from the stage[[885]] into the orchestra was by two flights of steps situated at either extremity of the Logeion, at the point where the Parodoi touched upon the Dromos. Beyond the Proscenion arose the Scene,[[886]] properly so called, the aspect of which was constantly varied, to suit the requirements of each successive piece. In most cases, however, it represented the front of three different edifices, of which the central one, communicating with the stage by a broad and lofty portal, was generally a palace. Sometimes, as in the Philoctetes, this portal was converted into the mouth of a cavern,[[887]] opening upon the view, amid the rocks and solitudes of Lemnos, while in other plays it formed the entrance to the mansion of some private person of distinction, but was always appropriated to the principal actor. The building on the right assumed in comedy the appearance of an inn, through the door of which the second actor issued upon the stage, while the portal on the left led into a ruined temple, or uninhabited house. In tragedy the right hand entrance was appropriated to strangers, while on the left was that of the female apartments, or of a prison.[[888]]
Upon the stage, in front of the doors, stood an altar of Apollo Aguieus, and a table covered with cakes and confectionary,[[889]] which appears sometimes to have been regarded as the representative of that ancient table, on which, in the simplicity of Prothespian times, the solitary actor mounted when engaged in dialogue with the chorus.
When the stage was fitted up for the performance of comedy, there stood near the house a painted scene representing a large cattle-shed, with capacious double gates, for the admission of waggons and sumpter oxen, with herds and droves of asses, when returning from the field. In the Akestriæ of Antiphanes,[[890]] this rustic building was converted into a workshop. Beyond each of the side-doors on the right and left were two machines,[[891]] one on either hand, upon which the extremity of the periactoi abutted. The scene on the right represented rural landscapes, that on the left prospects in the environs of the city, particularly views of the harbour. On these periactoi,[[892]] were represented the marine deities riding on the waves, and generally all such objects as could not be introduced by machinery. By turning the periactoi on the right, the situation was changed, but when both were turned a wholly new landscape was placed before the eye. Of the parodoi, or side-passages, that on the right led from the fields, from the harbour, or from the city, as the necessities of the play required, while those arriving on foot from any other part entered by the opposite passage, and, traversing a portion of the orchestra, ascended the stage by the flights of steps before mentioned.
The machinery[[893]] by which the dumb economy of the play was developed consisted of numerous parts, highly complicated and curious. To avoid labour, and, perhaps, some tediousness, these might be passed over with such a remark as the above, but this would be to escape from difficulties not to diminish them. I shall descend to particulars.
First, and most remarkable, was that machine called an Eccyclema,[[894]] much used by the ancients when scenes within-doors were to be brought to view. It consisted of a wooden structure, moved on wheels, and represented the interior of an apartment. In order to pass forth through the doors, it was formed less deep than broad, and rolled forth sideways, turning round afterwards, and concealing the front of the building from which it had issued. The channels in the floor, which were traversed by the wheels, doubtless concealed beneath the lofty basis, received the name of Eiscyclema.[[895]] Sometimes, as in the Agamemnon, it presented to view “the royal bathing apartment with the silver laver, the corpse enveloped in the fatal garment, and Clytemnestra, besprinkled with blood, and holding in her hand the reeking weapon, still standing with haughty mien over her murdered victim.”[[896]] On other occasions a throne, a corpse, the interior of a tent, the summit of a building, were exhibited; and in the Clouds of Aristophanes the interior of Socrates’ house was laid open to the spectators, containing a number of masks, gaunt and pale, the natural fruit of philosophy.[[897]] It should be remarked that the Eccyclema issued through any of the doors, as the piece required the cells of a prison, the halls of a palace, or the chambers of an inn, to be placed before the eyes of the audience.
That peculiar machine in which the gods made their appearance,[[898]] or such heroes as enjoyed the privilege of travelling through the air,—Bellerophon, for example, and Perseus,—stood near the left side-entrance, and, in height, exceeded the stone skreen at the back of the stage. This, in tragedy, was denominated Mechanè, and Kradè in comedy,[[899]]—in this case resembling a fig-tree, which the Athenians called Kradè. The watch-tower, the battlements, and the turret, were constructed for the use of those watchmen, such as the old man in the Agamemnon, who looked out for signals, or indications of the coming foe. The Phructorion[[900]] was a pharos, or beacon-tower. Another portion of the stage was the Distegia, a building two stories high in palaces, from the top of which, in the Phœnissœ of Euripides,[[901]] Antigone beholds the army. It was roofed with tiles, (and thence called Keramos,) which they sometimes cast down upon the enemy. In comedy, libertines and old women, or ladies of equivocal character, were represented prying into the street for prey from such buildings.