About the time of the Antonines, that is to say, when exhausted Roman genius seemed doomed to barrenness, there came a renaissance of Greek letters. Many Romans preferred Greek to Latin for writing, and not merely as a caprice or literary foppishness, loving to deck itself in public with the riches of a foreign language. Marcus Aurelius converse with himself in Greek in the memoirs where be makes his examination of conscience. Why should we wonder that an audience should most readily collect in Rome to listen to some elegant rhetorician from the East?
The reputation to be gained from public speaking was too enviable to admit of delay in its acquisition. All persons did not even wait for manhood before claiming the attention of the public. Far from pleading youth as an excuse, they gloried in it. Hermogenes of Tarsus made his début at fifteen, as Marcus Aurelius tells us in his travels. "In me," says Hermogenes haughtily, "you see an orator who has had no master, an orator to whom years are still wanting." A sterile precocity it proved to be, making him, according to his enemies, an old man among youths, and a youth among old men.
Emulation fired women also. Many, and among their number young girls, undertook to speak in public, and spoke effectively too, and with success. History has left us the names of several of these muses, as the Greeks sometimes called them. The muses did not reveal themselves too visibly to their worshippers. A large curtain veiled them from the audience, lest their beauty should make too dazzling an impression. No longer as at Rome did draperies shelter the woman from the public; it was the public screened from feminine attractions.
In Italy we have seen that poets were among the most eager aspirants for recognition; but among the Greeks prose held public attention almost exclusively, for a reason which we hope to make clear. The crowd rushed to hear sophists and rhetors. Of historians there is no call to speak. The name was claimed by some, but on weak pretensions. They babbled of military art without understanding its first rules, and of geography while transplanting towns and rivers from one country to another. They took dragons stamped upon the Parthian standards for veritable dragons, of monstrous dimensions, fastened to pikes and destined to be launched upon the enemy, and to strangle and devour him. To give more credibility to these accounts, they assure us that, perched upon a tree, they themselves had seen the monsters and witnessed the frightful carnage. Elsewhere we learn that a general slew twenty-seven Armenians by uttering one cry, or (a statement no less remarkable) that, in a grand battle fought in Media, the Romans had only two dead and nine wounded, while the enemy lost (observe the exactness of the calculation) 70,236 men. [Footnote 78] And many more such tales indulged in by Greek historians,
"Quidquid Graecia mendax
Audet in historia," (Juvenal,)
and detailed to credulous hearers. It is true that these authors of rare imagination laid great stress upon fine language, if not upon veracity, striving to gain distinction as polished writers. Lucian, however, who had heard them, believed as little in their eloquence as in their truthfulness, and laughed unmercifully at rhetors disguised as historians.
[Footnote 78: Lucian, "Of the Way to write History.">[
On another point the Greeks differed from the Romans. With the exception of these written recitations, they did not read their orations. While in Rome we find public lectures, in Greece we have conferences or oral exercises. The theme was no doubt contemplated in private, and ideas were brought forward which habit had made familiar to the orator, but he spoke without manuscript gaining in vivacity of delivery and gesture by this liberty of action. Pliny complains of the inconvenience of reading an address: "Since neither hand nor eye is free, on which a declaimer should especially rely, what wonder that the attention wanders?" The Greek threw off all fetters, and spoke at once to eye and ear; unlike the lecturer who read his address, seated, in a voice whose inflections were monotonous in comparison to the modulations we are now about to describe. Our actor, for the platform was in fact a stage to him, was wont to call violent gesticulation to the aid of speech. He paced up and down in agitation, smiting his thighs, perspiring and panting. Again, if the subject demanded calmness and tranquillity, his actions grew melodious as a song to charm the audience, throwing into the sweet, harmonious language of Greece new suavity and unknown grace. When Adrian of Tyre spoke, it was like the warbling of a nightingale, and even those who were ignorant of Greek came to listen. Herodias Atticus had more variety of tone than flutes and lyres; and, supreme above all, Varus possessed a voice so flexible that one could have danced to it, as to the sound of musical instruments. [Footnote 79]
[Footnote 79: Lucian, Master of Rhetoric, 19, 20; Plutarch, How to Listen, 7; Philostratus, Life of the Soph. II. v. 8; x, 8, xxviii.]
One can fancy with what facility the fervid Greek imagination lent itself to this enthusiasm. The state of religious belief contributed to bring spirits under the dominion of eloquence. The ancient faith was singularly weakened among pagan nations; and the priests who offered sacrifice to the deities of Olympus never dreamed of giving instruction to the people whom they gathered together in the temples. Men feel the need of moral teaching, however faulty may be their practice. They thirst for it, and seek it, though perhaps not at its true source. If pure waters are denied them, they draw from troubled streams. Preaching, which had been neglected by the ministers of paganism, was taken up by sophists. One had but to show himself abroad, manifesting a desire to speak, and straightway a circle gathered about him. To a renowned orator who wished to be silent, the privilege of silence was denied; speech was not his to refuse. As, for example, when Dion Chrysostom came as a spectator to the Olympic games, hardly was he recognized before they forced him to address them; when, taking for his theme the god they celebrated, he discoursed upon the attributes of Jupiter.