Pater took La Gioconda of Leonardo da Vinci to symbolize the difference of modern and ancient art, and to illustrate the intricacy and complication of the former, as compared with the simplicity of the latter. ‘Hers is the head,’ he writes of the Monna Lisa, ‘upon which all “the ends of the world are come”, and the eyelids are a little weary. It is a beauty wrought out from within upon the flesh, the deposit, little cell by cell, of strange thoughts and fantastic reveries and exquisite passions. Set it for a moment beside one of those white goddesses or beautiful women of antiquity, and how would they be troubled by this beauty, into which the soul with all its maladies has passed! All the thoughts and experience of the world have etched and moulded there, in that which they have of power to refine and make expressive the outward form.... She is older than the rocks among which she sits; like the vampire, she has been dead many times and learned the secrets of the grave; and has been a diver in deep seas, and keeps their fallen day about her ...; and all this lives only in the delicacy with which it has moulded the changing lineaments, and tinged the eyelids and the hands. The fancy of a perpetual life, sweeping together ten thousand experiences, is an old one; and modern thought has conceived the idea of humanity as wrought upon by, and summing up in itself, all modes of thought and life. Certainly Lady Lisa might stand as the embodiment of the old fancy, the symbol of the modern idea.’ Slightly fanciful and Pateresque as these words are, they are substantially true, as any one who sets Monna Lisa by a piece of fifth-century sculpture can easily see. There is the same contrast between Greek literature and our own. How ‘troubled’ would Homer or Sophocles be by the writings of Browning or Meredith, of Henry James or Conrad, in whom so many eddies and cross-currents of thought and experience unite.
Compare the story of Hector and Andromache with some famous passage from any of these writers. ‘So spake glorious Hector and stretched out his arm to his boy. But the child shrunk crying to the bosom of his fair-girdled nurse, dismayed at the look of his dear father and in fear of the bronze and the horsehair crest that nodded fiercely from his helmet’s top. Then his dear father and his lady mother laughed aloud: forthwith glorious Hector took the helmet from his head and laid it, all gleaming, on the earth; then kissed he his dear son and danced him in his arms, and spoke in prayer to Zeus and all the gods, “O Zeus and all ye gods, grant that this my son may be as I am, pre-eminent among the Trojans, and as valiant in might, and may he be a great king of Troy.” So he spoke and laid his son in his dear wife’s arms; and she took him to her fragrant bosom, smiling through tears. And her husband had pity to see her and caressed her with his hand, and spoke and called her by her name: “Dear one, I pray thee be not of oversorrowful heart; no man against my fate shall send me to my death; but destiny, I ween, no man hath escaped.” So spake glorious Hector and took up his horsehair-crested helmet; and his dear wife departed to her home, often looking back and letting fall great tears. And she came to the well-built house of man-slaying Hector, and found therein her many handmaidens, and stirred lamentation in them all. So they wept for Hector, while he yet lived, in his house; for they thought that he would no more come back to them from battle.’[109] These are emotions shared by mankind twenty centuries before Christ and twenty centuries after him, common equally to Shakespeare or Napoleon and to the stupidest and least educated of mankind; and these emotions are expressed with a simplicity as elemental as themselves. Subjects as simple may be found in our literature; expression as direct would be hard to find. Even a primitive like Chaucer is the heir of dimly apprehended inheritances from Greece and Rome, and is haunted by fancies from lost and living fairylands of literature. It is in our Bible that we find the elemental feelings of Homer and an expression even more direct. ‘And she departed and wandered in the wilderness of Beersheba. And the water was spent in the bottle, and she cast the child under one of the shrubs. And she went and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat down over against him, and lift up her voice, and wept.’[110]
Like the writer of the Pentateuch, Homer lived in a world whose emotions were elemental, and writing of this kind came naturally to him. The weight of tradition began to weigh on succeeding ages, but it never became heavy, because the accumulations were small and the world was still comparatively simple. Also its poets and prose writers moved in the fields of action as soldiers and politicians, continually confronting the realities of life, and knowing them as they are, not as they appear in a study. Thus their topics are central, the writing is simple. The subjects of the Oedipus Tyrannus or the Hercules Furens might be called morbid; but not the handling of them by Sophocles and Euripides. The unnatural element is in the background and almost unnoticed; the interest lies in the spectacle of great men in overwhelming disaster—an elemental theme and belonging to the general life of man. The treatment is as simple as in Homer, the figures few, subordinate interests out of sight, the light thrown full on the central tragedy. Hence comes a rare intensity, an immediacy of impression, a sense of nearness to the thing described, which will strike anyone who reads the messenger’s speech in the Hercules Furens, or the scene where the identity of Oedipus is discovered, or indeed any great passage in Greek Drama. This simplicity of treatment persists, when with Menander and the Alexandrians we pass into a world more like our own and find literature, still simple in form, but more artistic, more intellectual, more literary, less centrally and fundamentally human.
It would be foolish to demand that modern writers should have the simplicity of Homer or the age of Pericles, or to pretend that they cannot be great without it. Every age must and will have its own literature, reflecting the minds and circumstances of those who write it. Nor is the advantage entirely on the side of the Greeks. A drama of Shakespeare or a novel of Tolstoi, with their long roll of dramatis personae, are more like life than a Greek tragedy with its absence of byplot and its few, central, characters. A modern historian would have recorded and discussed aspects of the history of fifth-century Greece which Thucydides ignores. Modern literature may claim that, with less intensity, it has greater amplitude and a more faithful presentation of the complexity of life. On the other hand the Greeks are free from that dominance of the abnormal which is one danger of modern literature; they do not explore sexual and other aberrations or encourage their readers to explore them. They are also free from that dominance of the unessential, which, in life as in literature, is a more innocent but more subtle and perhaps equally ruinous vice. That is why their simplicity is refreshing and salutary. Porro unum necessarium. In life human beings return from a distracting variety of interests to a few simple things; or, if they do not return, run the risk of losing their souls. In literature, which is the shadow of life, they need to do the same.
The simplicity of Greek literature is accompanied by the highest literary art. Nothing could be more surprising. The primitive conditions that preserve simplicity are apparently incompatible with technical perfection, which is a late-born child of literature and the creation of matured taste, long experiment, and patient work. But in Greek, and perhaps only in Greek, naïveté and art go hand in hand. There is something almost uncanny in Homer’s union of the two: it is a paradox that the character of Achilles, the death of Hector, the primitive cunning of Odysseus, should be portrayed in such a metre and such a vocabulary; it seems unnatural that so highly wrought and refined a medium should be used to depict the life and ideas of a society which is nearer to savagery than to civilization. But unnatural or not, so it is.
The most obvious quality of Greek literature is its form, the high level of its technique. There are exceptions: the earlier plays of Aeschylus are crude in conception, the prose of Gorgias is as fantastic as that of Lyly, the sentences of Thucydides are often awkward and ungrammatical; Aeschylus stands at the origin of drama, Gorgias and Thucydides are the creators of periodic prose, and they have the weaknesses of pioneers. But in general, Greek work in poetry and prose is highly wrought and finely finished; and so rapidly did their art find itself, that within the lifetime of Aeschylus Sophocles reached the highest level of dramatic and literary technique, and within a generation from Thucydides Plato evolved his unequalled style. An artistic instinct was in the blood of the Greeks, and betrays itself throughout their literature, in the choric odes with their complicated respondencies and subtle variations; in Plato arranging and rearranging the first eight words of his Republic; in the interest which the Greeks took in the theory of literary art, seeking here as elsewhere λογον διδοναι, to give an account of their practice. How much more they reflected on it than we do, the Rhetoric of Aristotle, the De Compositione of Dionysius and the endless writings of the rhetoricians show.
This is universally admitted, but justice is more rarely done to even clearer evidence of the Greek gift for technique. Other nations have understood the art of writing, and left those monuments in words which are as unsubstantial and fleeting as air, yet more imperishable than brass or stone; but no nation has created literary art in the sense in which the Greeks created it, or developed, as they did, the various literary genres out of nothing. They had no models or guides or external help. Rome had Greek literature to follow and herself gave patterns to her successors; but the Greeks made what they made out of nothing, and are thus creators in the true sense of the word, and as no other people have been. Two instances, Homer and the Greek Drama, will serve to show this.
In the dawn of a literature at least, we expect roughness and crudity, an uncertain judgement and a faltering hand; but the first known Greek poem, like Athena in the myth, is born full grown and mature. Yet its makers made the story and the rich language and the elaborate and unrivalled metre for themselves. It does not lessen this achievement that the Homeric poems may have been the fine flower of a period of poetic growth; the work that went to form them was done by Greeks. But it needs imagination to appreciate the difficulty of the task which they undertook unconsciously and performed without theory or deliberate purpose by the mere light of nature.
It is hard to create even a primitive poetic vocabulary, where one does not exist, and there is nothing primitive about