δῆμος ἀτασθαλίας βασιλέων·
A Shield of Achilles, manufactured after the fashion of the Hesiodic age, would not have given us, for the pattern of a king, one who stood smiling in his fields behind his reapers as they felled the corn[51]. Yet while Hesiod makes it plain that he had seen kingship degraded by abuse, he has also shown us, that his age retained the ideas both that justice was its duty, and that persuasion was the grand basis of its power. For, as he says in one of his few fine passages[52], at the birth of a king, the Muses pour dew upon his tongue, that he may have the gift of gentle speech, and may administer strict justice to the people. He then, or the ancient writer who has interpolated him, goes on to describe the work of royal oratory, in thoughts chiefly borrowed from the poems of Homer. But the increase of wealth, and the multiplication of its kinds through commerce, mocked the simple state of the early kings, and tempted them into a rapacity, before which the barriers of ancient custom gave way: and so, says Thucydides[53], τὰ πολλὰ τυραννίδες ἐν ταῖς πόλεσι καθίσταντο, τῶν προσόδων μειζόνων γιγνομένων. The germ of this evil is just discernible in the Agamemnon of the Iliad: and it is marked by the epithet of Achilles, who, when angry, still knows how to strike at the weakest point of his character, by calling him δημόβορος βασιλεὺς[54], a king who eat up, or impoverished, those under his command. Whether the charge was in any great degree deserved or not, we can hardly say. Helen certainly gives to the Achæan king a better character[55]. But however that may be, the reproach was altogether personal to the man. The reverence due and paid to the office must have been immense, when Ulysses, alone, and armed only with the sceptre of Agamemnon, could stem the torrent of the flying soldiery, and turn them back upon the place of meeting.
Veneration long adhering to the name.
Even in the Iliad, indeed, we scarcely find the strictly patriarchal king. The constitution of the state has ceased to be modelled in any degree on the pattern of the family. The different classes are united together by relations which, though undefined and only nascent, are yet purely political. Ulysses, in his character of king, had been gentle as a father[56]; but the idea which makes the king even metaphorically the father of his people is nowhere, I think, to be found in Homer: it was obsolete. Ethnical, local, and dynastic changes, often brought about by war, had effaced the peculiar traits of patriarchal kingship, with the exception of the old title of ἄναξ ἀνδρῶν; and had substituted those heroic monarchies which retained, in a larger development, so much of what was best in the still older system. As even these monarchies had begun, before the Trojan war, to be shaken here and there, and as the Odyssey exhibits to us the state of things when apparently their final knell had sounded, so, in the age of Hesiod, that iron age, when Commerce had fairly settled in Greece, and had brought forth its eldest-born child Competition[57], they had become a thing of the past. Yet they were still remembered, and still understood. And it might well be that, long after society had outgrown the forms of patriarchal life, men might nevertheless cling to its associations; and so long as those associations were represented by old hereditary sovereignties, holding either in full continuity, or by ties and traditions not absolutely broken, much of the spirit of the ancient system might continue to subsist; political freedom respecting the tree, under the shadow of which it had itself grown up.
It should be easier for the English, than for the nations of most other countries, to make this picture real to their own minds; for it is the very picture before our own eyes in our own time and country, where visible traces of the patriarchal mould still coexist in the national institutions with political liberties of more recent fashion, because they retain their hold upon the general affections.
And, indeed, there is a sign, long posterior to the account given by Hesiod of the heroic age, and distinct also from the apparently favourable notice by Thucydides of the πατρικαὶ βασιλεῖαι, which might lead to the supposition that the old name of king left a good character behind it. It is the reverence which continued to attend that name, notwithstanding the evil association, which events could not fail to establish between it and the usurpations (τυραννίδες). For when the office of the βασιλεὺς had either wholly disappeared, as in Athens, or had undergone essential changes, as in Sparta, so that βασιλεία no longer appears with the philosophical analysts as one of the regular kinds of government, but μοναρχία is substituted, still the name remained[58], and bore for long long ages the traces of its pristine dignity, like many another venerable symbol, with which we are loath to part, even after we have ceased either to respect the thing it signifies, or perhaps even to understand its significance.
Such is a rude outline of the history of the office. Let us now endeavour to trace the portrait of it which has been drawn in the Iliad of Homer.
Notes of Kingship in the Iliad.
1. The class of βασιλῆες has the epithet θεῖοι, which is never used by Homer except to place the subject of it in some special relation with deity; as for (a) kings, (b) bards, (c) the two protagonists, Achilles and Ulysses, (d) several of the heroes who predeceased the war, (e) the herald in Il. iv. 192; who, like an ambassador in modern times, personally represents the sovereign, and is therefore Διὸς ἄγγελος ἠδὲ καὶ ἀνδρῶν, Il. i. 334.
2. This class is marked by the exclusive application to it of the titular epithet Διοτρεφής; which, by the relations with Jupiter which it expresses, denotes the divine origin of sovereign power. The word Διογενὴς has a bearing similar to that of Διοτρεφὴς, but apparently rather less exclusive. Although at first sight this may seem singular, and we should perhaps expect the order of the two words to be reversed, it is really in keeping; for the gods had many reputed sons of whom they took no heed, and to be brought up under the care of Jupiter was therefore a far higher ascription, than merely to be born or descended from him.