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 assault 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 classes 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 goddess 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 god 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-god."
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."