Though one scene only was presented in each tragedy on the Greek stage, so that unity of place was effectually observed, yet unity of time was by no means so strictly attended to; so that the poet was far from being so fettered in this respect as is commonly imagined. Every scholar knows that a very considerable time, sometimes some hours, or half a day, were supposed to be consumed in the few minutes that the strophe and antistrophe of the chorus were in course of being chanted. For instance, in the Antigone of Sophocles, during the time that one of the chorus is reciting a few verses, the heroic sister has found out the body of her beloved brother, and, in violation of the command of Creon, bestowed on it the rites of sepulture. In the Hecuba of Euripides, in the brief space occupied by a chorus, her daughter Polyxine is led to the tomb of Achilles by Ulysses, and sacrificed there, in presence of the whole Greek army, to procure favourable gales for the return of the troops from Troy. In the Electra of the same author, during the strophes of one chorus, Orestes and Electra effect the death of the husband of Clytemnestra; during another, murder their unhappy mother herself. In the Phœnissæ of Euripides, the duel between the two sons of Jocasta, their mutual slaughter, and the self-immolation of that fated mother on the body of her beloved son Polynices, take place while the chorus were reciting a few verses, and are described when the actors return on the stage. In truth, it is often in the tragic events which thus take place behind the scenes during the chorus, but in close connexion with what had just before been exhibited on the boards, that a material part of the interest of the piece consists, and the art of the poet is shown. The interest is never allowed for a moment to flag; it is wrought up first by the anticipation of the catastrophe, then by its description; and the intervening period, when it was actually going forward, is filled up by the recital of sublime lyric poetry, at once causing the stop of time to be forgotten, affording a brief respite to the overwrought feelings, and yet keeping up the enthusiastic and elevated state of mind in the audience.
It is impossible to conceive a more perfect drama than the Antigone of Sophocles. The subject, the characters, the moral tone of the piece, are as perfect as its execution is masterly and felicitous. It possesses, what is not frequent in Greek tragedy, the interest arising from elevated moral feeling and heroic courage devoted to noble purposes. The steady perseverance of Antigone in her noble resolution to perform the last rites to her dead brother, in defiance of the cruel threats of Creon; the courage with which she does discharge those mournful duties; the rage of the tyrant at the violation of his commands; the momentary reappearance of the woman in Antigone, when she thinks of her betrothed, and contemplates her dreadful fate, to be shut up in a living tomb in the rock; the despair of Hæmon, who kills himself on the body of his beloved; the silent despair of his mother, which, unable to find words for its expression, leads to her self-immolation—the last victim of the curses bestowed on the race of Œdipus; are all portrayed with inimitable force and pathos. Simplicity of expression, depth of feeling, resolution of mind, are its great characteristics, as they are of all the works of Sophocles. It has been revived with signal success in recent times. If a translation could be made, which should render into English the force and beauty of the original language, the mingled energy and delicacy of Sophocles's conception, we should, indeed, have a perfect idea of the magic of the Greek drama. Such a translation is not beyond the bounds of possibility; the English language is capable of it, and could, in the hands of a master, render back a faithful image of the brevity and power of the Greek. But that master must be a Sophocles, or a Shakspeare; and ages will probably elapse before the world produce either the one or the other.
The Prometheus Vinctus of Æschylus is not properly a drama; at least, it has so little of the peculiar interest belonging to that species of poetry, that it can hardly be called such. Nevertheless, it is perhaps the most sublime composition that ever came from the thoughts of uninspired man. It is meant to portray the heroic devotion, the undaunted courage of Prometheus—the friend of man, the assuager of his sufferings, the aider of his enterprises—who was chained to a rock, exposed to the burning heats of summer, the shivering frosts of winter, by Jupiter, for having stolen fire—the parent of art, the spring of enterprise, the source of improvement—from heaven, to give it to the human race. From the expressions he uses on the ultimate results of that inestimable gift, one would almost suppose he had a prophetic anticipation of the marvels of Steam. The opening scene, where Prometheus is chained to a rock in Scythia, by Vulcan, in presence of "Force and Strength," the agents of Jupiter's commands; and the closing one, where he remains firm and unshaken amidst the wrath of the elements, the upheaving of the ocean, and the lightnings of heaven hurled at his devoted head, are of unrivalled sublimity. They literally realize the idea of the poet—
"Si fractus illabatur orbis,
Impavidum ferient ruinæ."
The Prometheus Vinctus is the Inferno of Dante dramatised; but it is fraught with a nobler moral. It does not portray the sufferings of sin for past guilt; it exhibits the heroism of virtue under present injustice. It paints the triumph of devoted benevolence, sustained by unconquerable will, over the oppression of physical force, the tyranny of resistless power. It exhibits the charity of the Saviour in the Paradise Regained, united to the indomitable spirit of Satan, who is chained on the burning lake, in Paradise Lost. It is the prophetical wail of humanity, so often doomed to suffer in the best of causes from external injustice.
The Iphigenia in Aulis is the most perfect of all the tragedies of Euripides, and the best adapted for modern representation. The well-known story of the daughter of the King of Men being devoted to sacrifice, to appease the angry deities, and procure favourable gales for the fleet on the way to Troy, and of the agony of her parents under the infliction, is developed with all the pathos and eloquence of which that great master of the tragic art was capable. Nothing can exceed the progressive interest which the character of Iphigenia excites. At first, horrorstruck, and shrinking with the timidity of her sex from the axe of the priest, she gradually rises when her fate appears inevitable, and at length devotes herself for her country with a woman's devotion, and more than a man's fortitude. In the French plays on the same subject, a love episode is introduced between her and Achilles; but the simplicity of the Greek original appears preferable, in which she had no previous acquaintance with the son of Peleus, and he is interested in her fate, and strives to avert it, only from finding that his name, as her betrothed, had, without his knowledge, been used by Agamemnon to induce Clytemnestra to bring her to the Grecian camp. Doubtless, the tenderness of Racine in the love-scenes between her and Achilles, is inimitable; but the simplicity of the Greek original, where grief on her parents' part for her loss, and her own heroic self-sacrifice on the altar of patriotic duty, are undisturbed by any other emotion, is yet more touching, and far more agreeable to ancient manners, where love on the woman's part, previous to marriage, was, as now in the East, almost unknown.
In these great masterpieces of ancient art, the unity of emotions is strictly preserved; and it is that, joined to the lofty moral tone preserved through the drama, which constitutes their unequalled charm. This, however, is not always the case in the Greek tragedies. They are not insensible to the effect of a high moral tone, or the development of poetical justice; but they did not regard either as the principal object, or even a material part, of dramatic composition. To delineate the play of the passions was their great object: Aristotle says expressly that was the end of tragedy. To that object they devoted all their powers; they succeeded in laying bare the human heart in its most agonized moments, and in its inmost recesses, with terrible fidelity. In this way, they frequently represented it as torn by a double distress, each prompting to atrocious actions; as in the Medea of Euripides, where the unhappy wife of Jason distracted by jealousy at the desertion and second marriage of her husband, destroys her own children in the fury of her vengeance against him; or the Hecuba of the same author, where the discrowned and captive widow of Priam, doomed in one day to see her daughter sacrificed on the tomb of Achilles, and the dead body of her son washed ashore by the waves, takes a terrible vengeance on his murderer, by putting his children to death, and turning him, after his eyes have been put out, to beg his way through the world. The Greeks seem to have been deeply impressed with the evils, vicissitudes, and sufferings of life. No word occurs so frequently in their dramas as evils, (κακα.) In witnessing the delineation of its miseries on the stage, they seem to have held somewhat of the same stern pleasure which the North American Indians have in beholding the prolonged torture inflicted on a condemned captive at the stake. Every one felt a thrill of interest at beholding how another could bear a series of reverses and sufferings, which might any day be his own.
Notwithstanding all our admiration for the Greek tragedies, and firmly believing that they are framed on the true principle of dramatic composition—the neglect of which has occasioned its long-continued decline in this country—we are yet far from thinking them perfect. The age of the world, the peculiarities of ancient manners, rendered it impossible it should be so. We could conceive dramas more perfect and varied than any even of the masterpieces of Sophocles or Euripides. We are persuaded the world will yet see them outdone; though they will be outdone only by those who follow out their principles. But there are three particulars, in which, in modern times, themes of surpassing interest and importance are opened to the dramatic poet, which were of necessity unknown to the writers of antiquity; and it is by blending the skilful use of these with the simplicity and pathos of the Greek originals, that the highest perfection of this noble art is to be attained.
In the first place, the Greeks had no idea whatever of a system of divine superintendence, or moral retribution, in this world. On the contrary their ideas were just the reverse. Fate, superior to the decrees of Jove himself, was the supreme power which they discerned in all the changes of time; and it was the crushing of a human soul beneath its chariot-wheels that they principally delighted to portray. The omnipotence of Fate, in their opinion, was more shown in the destruction than the rewards of the good. Success in life they were willing enough to ascribe to the able conduct of the persons concerned; they only began, like the French, to speak about destiny when they were unfortunate. Their ignorance of the fundamental principles of religion, familiar to every peasant in Europe, shines forth in every page of Sophocles and Euripides. The noblest tragedy of Æschylus, the Prometheus Vinctus, is intended to portray the highest divine benevolence overpowered by supreme power, and eternally suffering under eternal injustice. The frequent overthrow of virtue by wickedness, of innocence by fraud, of gentleness by violence, in this world, seems to have produced an indelible impression on their minds. They not only had no confidence in the divine justice, or the ultimate triumph of virtue over vice, but they had the reverse. They had a mournful conviction that innocence in this vale of tears was everlastingly doomed to suffering; that vice would eternally prove triumphant; and that it was in inward strength and resolution that the only refuge for oppressed virtue was to be found. Their greatest philosophers thought the same. Their tragedies were dramatised Stoicism. Grandeur of character, force of mind, the indomitable will, might be portrayed to perfection under such a belief; but the mild graces, the confidence in God, the resignation to his will, breathed into the human heart by the Gospel, were unknown. What a volume of thoughts and sentiments, of virtues and graces, were wanting in a world to which faith, hope, and charity were unknown! A dramatic Raphael was impossible in antiquity; it was the spirit of the Redeemer which inspired his Holy Families. Their morality, accordingly, is of a sterner cast than any thing with which we are acquainted in modern times. They were full of admiration of the qualities which formed the patriot and the hero, and have portrayed them to perfection in their dramas; but they were ignorant of that more heavenly disposition of mind, which
"sits a blooming bride,
By valour's arm'd and awful side."