MOSES

A TOWER OF BABEL

The story of Mesopotamia is one of endless warfare and conquest. First the Sumerians came from the North. They were a white people who had lived in the mountains. They had been accustomed to worship their Gods on the tops of hills. After they had entered the plain they constructed artificial little hills on top of which they built their altars. They did not know how to build stairs and they therefore surrounded their towers with sloping galleries. Our engineers have borrowed this idea, as you may see in our big railroad stations where ascending galleries lead from one floor to another. We may have borrowed other ideas from the Sumerians but we do not know it. The Sumerians were entirely absorbedby those races that entered the fertile valley at a later date. Their towers however still stand amidst the ruins of Mesopotamia. The Jews saw them when they went into exile in the land of Babylon and they called them towers of Bab-Illi, or towers of Babel.

NINEVEH

In the fortieth century before our era, the Sumerians had entered Mesopotamia. They were soon afterwards overpowered by the Akkadians, one of the many tribes from the desert of Arabia who speak a common dialect and who are known as the “Semites,” because in the olden days people believed them to be the direct descendants of Shem, one of the three sons of Noah. A thousand years later, the Akkadians were forced to submit to the rule of the Amorites, another Semitic desert tribe whose great King Hammurabi built himself a magnificent palace in the holy city of Babylon and who gave his people a set of laws which made the Babylonian statethe best administered empire of the ancient world. Next the Hittites, whom you will also meet in the Old Testament, overran the Fertile Valley and destroyed whatever they could not carry away. They in turn were vanquished by the followers of the great desert God, Ashur, who called themselves Assyrians and who made the city of Nineveh the center of a vast and terrible empire which conquered all of western Asia and Egypt and gathered taxes from countless subject races until the end of the seventh century before the birth of Christ whenthe Chaldeans, also a Semitic tribe, re-established Babylon and made that city the most important capital of that day. Nebuchadnezzar, the best known of their Kings, encouraged the study of science, and our modern knowledge of astronomy and mathematics is all based upon certain first principles which were discovered by the Chaldeans. In the year 538B.C.a crude tribe of Persian shepherds invaded this old land and overthrew the empire of the Chaldeans. Two hundred years later, they in turn were overthrown by Alexander the Great, who turned the Fertile Valley, the old melting-pot of so many Semitic races, into a Greek province. Next came the Romans and after the Romans, the Turks, and Mesopotamia, the second centre of the world’s civilisation, became a vast wilderness where huge mounds of earth told a story of ancient glory.

THE HOLY CITY OF BABYLON

THE STORY OF MOSES, THE LEADER OF THE JEWISH PEOPLE

Sometime during the twentieth century before our era, a small and unimportant tribe of Semitic shepherds had left its old home, which was situated in the land of Ur on the mouth of the Euphrates, and had tried to find new pastures within the domain of the Kings of Babylonia. They had been driven away by the royal soldiers and they had moved westward looking for a little piece of unoccupied territory where they might set up their tents.

This tribe of shepherds was known as the Hebrews or, as we call them, the Jews. They had wandered far and wide, and after many years of dreary peregrinations they had been given shelter in Egypt. For more than five centuries they had dwelt among the Egyptians and when their adopted country had been overrun by the Hyksos marauders (as I told you in the story of Egypt) they had managed to make themselves useful to the foreign invader and had been left in the undisturbed possession of their grazing fields. But after a long war of independence the Egyptians had driven the Hyksos out of the valley of the Nile and then the Jews had come upon evil times for they had been degraded to the rank of common slaves and they had been forced to work on the royal roads and on the Pyramids. And as the frontiers wereguarded by the Egyptian soldiers it had been impossible for the Jews to escape.

THE WANDERINGS OF THE JEWS

After many years of suffering they were saved from their miserable fate by a young Jew, called Moses, who for a long time had dwelt in the desert and there had learned to appreciate the simple virtues of his earliest ancestors, who had kept away from cities and city-life and had refused to let themselves be corrupted by the ease and the luxury of a foreign civilisation.

Moses decided to bring his people back to a love of the ways of the patriarchs. He succeeded in evading the Egyptian troops that were sent after him and led his fellow tribesmen into the heart of the plain at the foot of Mount Sinai. During his long and lonely life in the desert, he had learned to revere the strength of the great God of the Thunder and the Storm, who ruled the high heavens and upon whom the shepherds depended for life and light and breath. This God, one of the many divinities who were widely worshipped in western Asia, was called Jehovah, and through the teaching of Moses, he became the sole Master of the Hebrew race.

One day, Moses disappeared from the camp of the Jews. It was whispered that he had gone away carrying two tablets of rough-hewn stone. That afternoon, the top of the mountain was lost to sight. The darkness of a terrible storm hid it from the eye of man. But when Moses returned, behold! there stood engraved upon the tablets the words which Jehovah had spoken unto the people of Israel amidst the crash of his thunder and the blinding flashes of his lightning. And from that moment, Jehovah was recognised by all the Jews as the Highest Master of their Fate, the only True God, who had taught them how to live holy lives when he bade them to follow the wise lessons of his Ten Commandments.

They followed Moses when he bade them continue their journey through the desert. They obeyed him when he told them what to eat and drink and what to avoid that they might keep well in the hot climate. And finally after many years of wandering they came to a land which seemed pleasant andprosperous. It was called Palestine, which means the country of the “Pilistu,” the Philistines, a small tribe of Cretans who had settled along the coast after they had been driven away from their own island. Unfortunately, the mainland, Palestine, was already inhabited by another Semitic race, called the Canaanites. But the Jews forced their way into the valleys and built themselves cities and constructed a mighty temple in a town which they named Jerusalem, the Home of Peace.

MOSES SEES THE HOLY LAND

As for Moses, he was no longer the leader of his people. He had been allowed to see the mountain ridges of Palestine from afar. Then he had closed his tired eyes for all time. He had worked faithfully and hard to please Jehovah. Not only had he guided his brethren out of foreign slavery into the free and independent life of a new home but he had also made the Jews the first of all nations to worship a single God.

THE PHŒNICIANS WHO GAVE US OUR ALPHABET

ThePhœnicians, who were the neighbours of the Jews, were a Semitic tribe which at a very early age had settled along the shores of the Mediterranean. They had built themselves two well-fortified towns, Tyre and Sidon, and within a short time they had gained a monopoly of the trade of the western seas. Their ships went regularly to Greece and Italy andSpain and they even ventured beyond the straits of Gibraltar to visit the Scilly islands where they could buy tin. Wherever they went, they built themselves small trading stations, which they called colonies. Many of these were the origin of modern cities, such as Cadiz and Marseilles.

THE PHŒNICIAN TRADER

They bought and sold whatever promised to bring them a good profit. They were not troubled by a conscience. If we are to believe all their neighbours they did not know what the words honesty or integrity meant. They regarded a well-filled treasure chest the highest ideal of all good citizens. Indeed they were very unpleasant people and did not have a single friend. Nevertheless they have rendered all coming generations one service of the greatest possible value. They gave us our alphabet.

The Phœnicians had been familiar with the art of writing, invented by the Sumerians. But they regarded these pothooks as a clumsy waste of time. They were practical business men and could not spend hours engraving two or three letters. They set to work and invented a new system of writing which was greatly superior to the old one. They borrowed a few pictures from the Egyptians and they simplified a number of the wedge-shaped figures of the Sumerians. They sacrificed the pretty looks of the older system for the advantage of speed and they reduced the thousands of different images to a short and handy alphabet of twenty-two letters.

In due course of time, this alphabet travelled across the Ægean Sea and entered Greece. The Greeks added a few letters of their own and carried the improved system to Italy. The Romans modified the figures somewhat and in turn taught them to the wild barbarians of western Europe. Those wild barbarians were our own ancestors, and that is the reason why this book is written in characters that are of Phœnician origin and not in the hieroglyphics of the Egyptians or in the nail-script of the Sumerians.

THE INDO-EUROPEAN PERSIANS CONQUER THE SEMITIC AND THE EGYPTIAN WORLD

Theworld of Egypt and Babylon and Assyria and Phœnicia had existed almost thirty centuries and the venerable races of the Fertile Valley were getting old and tired. Their doom was sealed when a new and more energetic race appeared upon the horizon. We call this race the Indo-European race, because it conquered not only Europe but also made itself the ruling class in the country which is now known as British India.

These Indo-Europeans were white men like the Semites but they spoke a different language which is regarded as the common ancestor of all European tongues with the exception of Hungarian and Finnish and the Basque dialects of Northern Spain.

When we first hear of them, they had been living along the shores of the Caspian Sea for many centuries. But one day they had packed their tents and they had wandered forth in search of a new home. Some of them had moved into the mountains of Central Asia and for many centuries they had lived among the peaks which surround the plateau of Iran and that is why we call them Aryans. Others had followed the setting sun and they had taken possession of the plains of Europe as I shall tell you when I give you the story of Greece and Rome.

For the moment we must follow the Aryans. Under the leadership of Zarathustra (or Zoroaster) who was their great teacher many of them had left their mountain homes to follow the swiftly flowing Indus river on its way to the sea.

THE STORY OF A WORD

Others had preferred to stay among the hills of western Asia and there they had founded the half-independent communities of the Medes and the Persians, two peoples whose names we have copied from the old Greek history-books. In the seventh century before the birth of Christ, the Medes had established a kingdom of their own called Media, but this perished when Cyrus, the chief of a clan known as the Anshan, made himself king of all the Persian tribes and started upon a career of conquest which soon made him and his children the undisputed masters of the whole of western Asia and of Egypt.

THE INDO-EUROPEANS AND THEIR NEIGHBOURS

Indeed, with such energy did these Indo-European Persians push their triumphant campaigns in the west that they soonfound themselves in serious difficulties with certain other Indo-European tribes which centuries before had moved into Europe and had taken possession of the Greek peninsula and the islands of the Ægean Sea.

These difficulties led to the three famous wars between Greece and Persia during which King Darius and King Xerxes of Persia invaded the northern part of the peninsula. They ravaged the lands of the Greeks and tried very hard to get a foothold upon the European continent.

But in this they did not succeed. The navy of Athens proved unconquerable. By cutting off the lines of supplies of the Persian armies, the Greek sailors invariably forced the Asiatic rulers to return to their base.

It was the first encounter between Asia, the ancient teacher, and Europe, the young and eager pupil. A great many of the other chapters of this book will tell you how the struggle between east and west has continued until this very day.

THE PEOPLE OF THE ÆGEAN SEA CARRIED THE CIVILISATION OF OLD ASIA INTO THE WILDERNESS OF EUROPE

THE TROJAN HORSE

WhenHeinrich Schliemann was a little boy his father told him the story of Troy. He liked that story better than anything else he had ever heard and he made up his mind, that as soon as he was big enough to leave home, he would travel to Greece and “find Troy.” That he was the son of a poor country parson in a Mecklenburg village did not bother him. He knew that he would need money but he decided to gather a fortune first and do the digging afterwards. As a matter of fact, he managed to get a large fortune within a very short time, and as soon as he had enough money to equip an expedition, he went to the northwest corner of Asia Minor, where he supposed that Troy had been situated.

SCHLIEMANN DIGS FOR TROY

In that particular nook of old Asia Minor, stood a high mound covered with grainfields. According to tradition it had been the home of Priamus the king of Troy. Schliemann,whose enthusiasm was somewhat greater than his knowledge, wasted no time in preliminary explorations. At once he began to dig. And he dug with such zeal and such speed that his trench went straight through the heart of the city for which he was looking and carried him to the ruins of another buried town which was at least a thousand years older than the Troy of which Homer had written. Then something very interesting occurred. If Schliemann had found a few polished stone hammers and perhaps a few pieces of crude pottery, no one would have been surprised. Instead of discovering such objects, which people had generally associated with the prehistoric men who had lived in these regions before the coming of the Greeks, Schliemann found beautiful statuettes and very costly jewelry and ornamented vases of a pattern that was unknown to the Greeks. He ventured the suggestion thatfully ten centuries before the great Trojan war, the coast of the Ægean had been inhabited by a mysterious race of men who in many ways had been the superiors of the wild Greek tribes who had invaded their country and had destroyed their civilisation or absorbed it until it had lost all trace of originality. And this proved to be the case. In the late seventies of the last century, Schliemann visited the ruins of Mycenæ, ruins which were so old that Roman guide-books marvelled at their antiquity. There again, beneath the flat slabs of stone of a small round enclosure, Schliemann stumbled upon a wonderful treasure-trove, which had been left behind by those mysterious people who had covered the Greek coast with their cities and who had built walls, so big and so heavy and so strong, that the Greeks called them the work of the Titans, those god-likegiants who in very olden days had used to play ball with mountain peaks.

MYCENÆ IN ARGOLIS

A very careful study of these many relics has done away with some of the romantic features of the story. The makers of these early works of art and the builders of these strong fortresses were no sorcerers, but simple sailors and traders. They had lived in Crete, and on the many small islands of the Ægean Sea. They had been hardy mariners and they had turned the Ægean into a center of commerce for the exchange of goods between the highly civilised east and the slowly developing wilderness of the European mainland.

THE ÆGEAN SEA

For more than a thousand years they had maintained an island empire which had developed a very high form of art. Indeed their most important city, Cnossus, on the northern coast of Crete, had been entirely modern in its insistence upon hygiene and comfort. The palace had been properly drained and the houses had been provided with stoves and the Cnossians had been the first people to make a daily use of the hithertounknown bathtub. The palace of their King had been famous for its winding staircases and its large banqueting hall. The cellars underneath this palace, where the wine and the grain and the olive-oil were stored, had been so vast and had so greatly impressed the first Greek visitors, that they had given rise to the story of the “labyrinth,” the name which we give to a structure with so many complicated passages that it is almost impossible to find our way out, once the front door has closed upon our frightened selves.

THE ISLAND-BRIDGES BETWEEN ASIA AND EUROPE

But what finally became of this great Ægean Empire and what caused its sudden downfall, that I can not tell.

The Cretans were familiar with the art of writing, but no one has yet been able to decipher their inscriptions. Their history therefore is unknown to us. We have to reconstruct the record of their adventures from the ruins which the Ægeans have left behind. These ruins make it clear that the Ægean world was suddenly conquered by a less civilised race which had recently come from the plains of northern Europe. Unless we are very much mistaken, the savages who were responsible for the destruction of the Cretan and the Ægean civilisation were none other than certain tribes of wandering shepherds who had just taken possession of the rocky peninsula between the Adriatic and the Ægean seas and who are known to us as Greeks.

MEANWHILE THE INDO-EUROPEAN TRIBE OF THE HELLENES WAS TAKING POSSESSION OF GREECE

ThePyramids were a thousand years old and were beginning to show the first signs of decay, and Hammurabi, the wise king of Babylon, had been dead and buried several centuries, when a small tribe of shepherds left their homes alongthe banks of the River Danube and wandered southward in search of fresh pastures. They called themselves Hellenes, after Hellen, the son of Deucalion and Pyrrha. According to the old myths these were the only two human beings who had escaped the great flood, which countless years before had destroyed all the people of the world, when they had grown so wicked that they disgusted Zeus, the mighty God, who lived on Mount Olympus.

AN ÆGEAN CITY ON THE GREEK MAINLAND

Of these early Hellenes we know nothing. Thucydides, the historian of the fall of Athens, describing his earliest ancestors, said that they “did not amount to very much,” and this was probably true. They were very ill-mannered. They lived like pigs and threw the bodies of their enemies to the wild dogs who guarded their sheep. They had very little respect for other people’s rights, and they killed the natives of the Greek peninsula (who were called the Pelasgians) and stole their farms and took their cattle and made their wives and daughters slaves and wrote endless songs praising the courage of the clan of the Achæans, who had led the Hellenic advance-guard into the mountains of Thessaly and the Peloponnesus.

THE ACHÆANS TAKE AN ÆGEAN CITY

But here and there, on the tops of high rocks, they saw the castles of the Ægeans and those they did not attack for they feared the metal swords and the spears of the Ægean soldiers and knew that they could not hope to defeat them with their clumsy stone axes.

For many centuries they continued to wander from valley to valley and from mountain side to mountain side. Then the whole of the land had been occupied and the migration had come to an end.

That moment was the beginning of Greek civilisation. The Greek farmer, living within sight of the Ægean colonies, was finally driven by curiosity to visit his haughty neighbours. He discovered that he could learn many useful things from the men who dwelt behind the high stone walls of Mycenæ and Tiryns.

He was a clever pupil. Within a short time he mastered the art of handling those strange iron weapons which the Ægeans had brought from Babylon and from Thebes. He came to understand the mysteries of navigation. He began to build little boats for his own use.

THE FALL OF CNOSSUS

And when he had learned everything the Ægeans couldteach him he turned upon his teachers and drove them back to their islands. Soon afterwards he ventured forth upon the sea and conquered all the cities of the Ægean. Finally in the fifteenth century before our era he plundered and ravaged Cnossus and ten centuries after their first appearance upon the scene the Hellenes were the undisputed rulers of Greece, of the Ægean and of the coastal regions of Asia Minor. Troy, the last great commercial stronghold of the older civilisation, was destroyed in the eleventh centuryB.C.European history was to begin in all seriousness.

THE GREEK CITIES THAT WERE REALLY STATES

Wemodern people love the sound of the word “big.” We pride ourselves upon the fact that we belong to the “biggest” country in the world and possess the “biggest” navy and grow the “biggest” oranges and potatoes, and we love to live in cities of “millions” of inhabitants and when we are dead we are buried in the “biggest cemetery of the whole state.”

A citizen of ancient Greece, could he have heard us talk, would not have known what we meant. “Moderation in all things” was the ideal of his life and mere bulk did not impress him at all. And this love of moderation was not merely a hollow phrase used upon special occasions: it influenced the life of the Greeks from the day of their birth to the hour of their death. It was part of their literature and it made them build small but perfect temples. It found expression in the clothes which the men wore and in the rings and the bracelets of their wives. It followed the crowds that went to the theatre and made them hoot down any playwright who dared to sin against the iron law of good taste or good sense.

The Greeks even insisted upon this quality in their politicians and in their most popular athletes. When a powerful runner came to Sparta and boasted that he could stand longer on one foot than any other man in Hellas the people drove him from the city because he prided himself upon an accomplishmentat which he could be beaten by any common goose.

“That is all very well,” you will say, “and no doubt it is a great virtue to care so much for moderation and perfection, but why should the Greeks have been the only people to develop this quality in olden times?” For an answer I shall point to the way in which the Greeks lived.

MOUNT OLYMPUS WHERE THE GODS LIVED

The people of Egypt or Mesopotamia had been the “subjects” of a mysterious Supreme Ruler who lived miles and miles away in a dark palace and who was rarely seen by the masses of the population. The Greeks on the other hand, were “free citizens” of a hundred independent little “cities” the largest of which counted fewer inhabitants than a large modern village. When a peasant who lived in Ur said that he was a Babylonian he meant that he was one of millions of other people who paid tribute to the king who at that particular moment happened to be master of western Asia. But when a Greek said proudly that he was an Athenian or a Theban he spoke of a small town, which was both his home and hiscountry and which recognised no master but the will of the people in the market-place.

To the Greek, his fatherland was the place where he was born; where he had spent his earliest years playing hide and seek amidst the forbidden rocks of the Acropolis; where he had grown into manhood with a thousand other boys and girls, whose nicknames were as familiar to him as those of your own schoolmates. His Fatherland was the holy soil where his father and mother lay buried. It was the small house within the high city-walls where his wife and children lived in safety. It was a complete world which covered no more than four or five acres of rocky land. Don’t you see how these surroundings must have influenced a man in everything he did and said and thought? The people of Babylon and Assyria and Egypt had been part of a vast mob. They had been lost in the multitude. The Greek on the other hand had never lost touch with his immediate surroundings. He never ceased to be part of a little town where everybody knew every one else. He felt that his intelligent neighbours were watching him. Whatever he did, whether he wrote plays or made statues out of marble or composed songs, he remembered that his efforts were going to be judged by all the free-born citizens of his home-town who knew about such things. This knowledge forced him to strive after perfection, and perfection, as he had been taught from childhood, was not possible without moderation.

In this hard school, the Greeks learned to excel in many things. They created new forms of government and new forms of literature and new ideals in art which we have never been able to surpass. They performed these miracles in little villages that covered less ground than four or five modern city blocks.

And look, what finally happened!

In the fourth century before our era, Alexander of Macedonia conquered the world. As soon as he had done with fighting, Alexander decided that he must bestow the benefits of the true Greek genius upon all mankind. He took it away from the little cities and the little villages and tried to makeit blossom and bear fruit amidst the vast royal residences of his newly acquired Empire. But the Greeks, removed from the familiar sight of their own temples, removed from the well-known sounds and smells of their own crooked streets, at once lost the cheerful joy and the marvellous sense of moderation which had inspired the work of their hands and brains while they laboured for the glory of their old city-states. They became cheap artisans, content with second-rate work. The day the little city-states of old Hellas lost their independence and were forced to become part of a big nation, the old Greek spirit died. And it has been dead ever since.

THE GREEKS WERE THE FIRST PEOPLE TO TRY THE DIFFICULT EXPERIMENT OF SELF-GOVERNMENT

Inthe beginning, all the Greeks had been equally rich and equally poor. Every man had owned a certain number of cows and sheep. His mud-hut had been his castle. He had been free to come and go as he wished. Whenever it was necessary to discuss matters of public importance, all the citizens had gathered in the market-place. One of the older men of the village was elected chairman and it was his duty to see that everybody had a chance to express his views. In case of war, a particularly energetic and self-confident villager was chosen commander-in-chief, but the same people who had voluntarily given this man the right to be their leader, claimed an equal right to deprive him of his job, once the danger had been averted.

But gradually the village had grown into a city. Some people had worked hard and others had been lazy. A few had been unlucky and still others had been just plain dishonest in dealing with their neighbours and had gathered wealth. As a result, the city no longer consisted of a number of men who were equally well-off. On the contrary it was inhabited by a small class of very rich people and a large class of very poor ones.

There had been another change. The old commander-in-chiefwho had been willingly recognised as “headman” or “King” because he knew how to lead his men to victory, had disappeared from the scene. His place had been taken by the nobles—a class of rich people who during the course of time had got hold of an undue share of the farms and estates.

These nobles enjoyed many advantages over the common crowd of freemen. They were able to buy the best weapons which were to be found on the market of the eastern Mediterranean. They had much spare time in which they could practise the art of fighting. They lived in strongly built houses and they could hire soldiers to fight for them. They were constantly quarrelling among each other to decide who should rule the city. The victorious nobleman then assumed a sort of Kingship over all his neighbours and governed the town until he in turn was killed or driven away by still another ambitious nobleman.

A GREEK CITY-STATE

Such a King, by the grace of his soldiers, was called a “Tyrant” and during the seventh and sixth centuries before our era every Greek city was for a time ruled by such Tyrants, many of whom, by the way, happened to be exceedingly capablemen. But in the long run, this state of affairs became unbearable. Then attempts were made to bring about reforms and out of these reforms grew the first democratic government of which the world has a record.

It was early in the seventh century that the people of Athens decided to do some housecleaning and give the large number of freemen once more a voice in the government as they were supposed to have had in the days of their Achæan ancestors. They asked a man by the name of Draco to provide them with a set of laws that would protect the poor against the aggressions of the rich. Draco set to work. Unfortunately he was a professional lawyer and very much out of touch with ordinary life. In his eyes a crime was a crime and when he had finished his code, the people of Athens discovered that these Draconian laws were so severe that they could not possibly be put into effect. There would not have been rope enough to hang all the criminals under their new system of jurisprudence which made the stealing of an apple a capital offence.

The Athenians looked about for a more humane reformer. At last they found some one who could do that sort of thing better than anybody else. His name was Solon. He belonged to a noble family and he had travelled all over the world and had studied the forms of government of many other countries. After a careful study of the subject, Solon gave Athens a set of laws which bore testimony to that wonderful principle of moderation which was part of the Greek character. He tried to improve the condition of the peasant without however destroying the prosperity of the nobles who were (or rather who could be) of such great service to the state as soldiers. To protect the poorer classes against abuse on the part of the judges (who were always elected from the class of the nobles because they received no salary) Solon made a provision whereby a citizen with a grievance had the right to state his case before a jury of thirty of his fellow Athenians.

Most important of all, Solon forced the average freeman to take a direct and personal interest in the affairs of the city.No longer could he stay at home and say “oh, I am too busy today” or “it is raining and I had better stay indoors.” He was expected to do his share; to be at the meeting of the town council; and carry part of the responsibility for the safety and the prosperity of the state.

This government by the “demos,” the people, was often far from successful. There was too much idle talk. There were too many hateful and spiteful scenes between rivals for official honor. But it taught the Greek people to be independent and to rely upon themselves for their salvation and that was a very good thing.

HOW THE GREEKS LIVED

Buthow, you will ask, did the ancient Greeks have time to look after their families and their business if they were forever running to the market-place to discuss affairs of state? In this chapter I shall tell you.

In all matters of government, the Greek democracy recognised only one class of citizens—the freemen. Every Greek city was composed of a small number of free born citizens, a large number of slaves and a sprinkling of foreigners.

At rare intervals (usually during a war, when men were needed for the army) the Greeks showed themselves willing to confer the rights of citizenship upon the “barbarians” as they called the foreigners. But this was an exception. Citizenship was a matter of birth. You were an Athenian because your father and your grandfather had been Athenians before you. But however great your merits as a trader or a soldier, if you were born of non-Athenian parents, you remained a “foreigner” until the end of time.

The Greek city, therefore, whenever it was not ruled by a king or a tyrant, was run by and for the freemen, and this would not have been possible without a large army of slaves who outnumbered the free citizens at the rate of six or five to one and who performed those tasks to which we modern people must devote most of our time and energy if we wish to provide for our families and pay the rent of our apartments.

GREEK SOCIETY

The slaves did all the cooking and baking and candlestick making of the entire city. They were the tailors and the carpenters and the jewelers and the school-teachers and the book-keepers and they tended the store and looked after the factory while the master went to the public meeting to discuss questions of war and peace or visited the theatre to see the latest play of Æschylus or hear a discussion of the revolutionary ideas of Euripides, who had dared to express certain doubts upon the omnipotence of the great god Zeus.

Indeed, ancient Athens resembled a modern club. All the freeborn citizens were hereditary members and all the slaves were hereditary servants, and waited upon the needs of their masters, and it was very pleasant to be a member of the organisation.

But when we talk about slaves, we do not mean the sort ofpeople about whom you have read in the pages of “Uncle Tom’s Cabin.” It is true that the position of those slaves who tilled the fields was a very unpleasant one, but the average freeman who had come down in the world and who had been obliged to hire himself out as a farm hand led just as miserable a life. In the cities, furthermore, many of the slaves were more prosperous than the poorer classes of the freemen. For the Greeks, who loved moderation in all things, did not like to treat their slaves after the fashion which afterward was so common in Rome, where a slave had as few rights as an engine in a modern factory and could be thrown to the wild animals upon the smallest pretext.

The Greeks accepted slavery as a necessary institution, without which no city could possibly become the home of a truly civilised people.

The slaves also took care of those tasks which nowadays are performed by the business men and the professional men. As for those household duties which take up so much of the time of your mother and which worry your father when he comes home from his office, the Greeks, who understood the value of leisure, had reduced such duties to the smallest possible minimum by living amidst surroundings of extreme simplicity.

To begin with, their homes were very plain. Even the rich nobles spent their lives in a sort of adobe barn, which lacked all the comforts which a modern workman expects as his natural right. A Greek home consisted of four walls and a roof. There was a door which led into the street but there were no windows. The kitchen, the living rooms and the sleeping quarters were built around an open courtyard in which there was a small fountain, or a statue and a few plants to make it look bright. Within this courtyard the family lived when it did not rain or when it was not too cold. In one corner of the yard the cook (who was a slave) prepared the meal and in another corner, the teacher (who was also a slave) taught the children the alpha beta gamma and the tables of multiplication and in still another corner the lady of the house, who rarely left her domain (since it was not considered good form for a marriedwoman to be seen on the street too often) was repairing her husband’s coat with her seamstresses (who were slaves,) and in the little office, right off the door, the master was inspecting the accounts which the overseer of his farm (who was a slave) had just brought to him.

THE TEMPLE

When dinner was ready the family came together but the meal was a very simple one and did not take much time. The Greeks seem to have regarded eating as an unavoidable evil and not a pastime, which kills many dreary hours and eventually kills many dreary people. They lived on bread and on wine, with a little meat and some green vegetables. They drank water only when nothing else was available because they did not think it very healthy. They loved to call on each other for dinner, but our idea of a festive meal, where everybody is supposed to eat much more than is good for him, would have disgusted them. They came together at the table for the purpose of a good talk and a good glass of wine and water, but as they were moderate people they despised those who drank too much.

The same simplicity which prevailed in the dining room also dominated their choice of clothes. They liked to be clean and well groomed, to have their hair and beards neatly cut, to feel their bodies strong with the exercise and the swimming of the gymnasium, but they never followed the Asiatic fashion which prescribed loud colours and strange patterns. They wore a long white coat and they managed to look as smart as a modern Italian officer in his long blue cape.

They loved to see their wives wear ornaments but they thought it very vulgar to display their wealth (or their wives) in public and whenever the women left their home they were as inconspicuous as possible.

In short, the story of Greek life is a story not only of moderation but also of simplicity. “Things,” chairs and tables and books and houses and carriages, are apt to take up a great deal of their owner’s time. In the end they invariably makehim their slave and his hours are spent looking after their wants, keeping them polished and brushed and painted. The Greeks, before everything else, wanted to be “free,” both in mind and in body. That they might maintain their liberty, and be truly free in spirit, they reduced their daily needs to the lowest possible point.

THE ORIGINS OF THE THEATRE, THE FIRST FORM OF PUBLIC AMUSEMENT

Ata very early stage of their history the Greeks had begun to collect the poems, which had been written in honor of their brave ancestors who had driven the Pelasgians out of Hellas and had destroyed the power of Troy. These poems were recited in public and everybody came to listen to them. But the theatre, the form of entertainment which has become almost a necessary part of our own lives, did not grow out of these recited heroic tales. It had such a curious origin that I must tell you something about it in a separate chapter.

The Greeks had always been fond of parades. Every year they held solemn processions in honor of Dionysos the God of the wine. As everybody in Greece drank wine (the Greeks thought water only useful for the purpose of swimming and sailing) this particular Divinity was as popular as a God of the Soda-Fountain would be in our own land.

And because the Wine-God was supposed to live in the vineyards, amidst a merry mob of Satyrs (strange creatures who were half man and half goat), the crowd that joined the procession used to wear goat-skins and to hee-haw like real billy-goats. The Greek word for goat is “tragos” and the Greek word for singer is “oidos.” The singer who meh-mehed like a goat therefore was called a “tragos-oidos” or goat singer, and it is this strange name which developed into the modernword “Tragedy,” which means in the theatrical sense a piece with an unhappy ending, just as Comedy (which really means the singing of something “comos” or gay) is the name given to a play which ends happily.

But how, you will ask, did this noisy chorus of masqueraders, stamping around like wild goats, ever develop into the noble tragedies which have filled the theatres of the world for almost two thousand years?

The connecting link between the goat-singer and Hamlet is really very simple as I shall show you in a moment.

The singing chorus was very amusing in the beginning and attracted large crowds of spectators who stood along the side of the road and laughed. But soon this business of hee-hawing grew tiresome and the Greeks thought dullness an evil only comparable to ugliness or sickness. They asked for something more entertaining. Then an inventive young poet from the village of Icaria in Attica hit upon a new idea which proved a tremendous success. He made one of the members of the goat-chorus step forward and engage in conversation with the leader of the musicians who marched at the head of the parade playing upon their pipes of Pan. This individual was allowed to step out of line. He waved his arms and gesticulated while he spoke (that is to say he “acted” while the others merely stood by and sang) and he asked a lot of questions, which the bandmaster answered according to the roll of papyrus upon which the poet had written down these answers before the show began.

This rough and ready conversation—the dialogue—which told the story of Dionysos or one of the other Gods, became at once popular with the crowd. Henceforth every Dionysian procession had an “acted scene” and very soon the “acting” was considered more important than the procession and the meh-mehing.

Æschylus, the most successful of all “tragedians” who wrote no less than eighty plays during his long life (from 526 to 455) made a bold step forward when he introduced two “actors” instead of one. A generation later Sophocles increased thenumber of actors to three. When Euripides began to write his terrible tragedies in the middle of the fifth century,B.C., he was allowed as many actors as he liked and when Aristophanes wrote those famous comedies in which he poked fun at everybody and everything, including the Gods of Mount Olympus, the chorus had been reduced to the rôle of mere bystanders who were lined up behind the principal performers and who sang “this is a terrible world” while the hero in the foreground committed a crime against the will of the Gods.

This new form of dramatic entertainment demanded a proper setting, and soon every Greek city owned a theatre, cut out of the rock of a nearby hill. The spectators sat upon wooden benches and faced a wide circle (our present orchestra where you pay three dollars and thirty cents for a seat). Upon this half-circle, which was the stage, the actors and the chorus took their stand. Behind them there was a tent where they made up with large clay masks which hid their faces and which showed the spectators whether the actors were supposed to be happy and smiling or unhappy and weeping. The Greek word for tent is “skene” and that is the reason why we talk of the “scenery” of the stage.

When once the tragedy had become part of Greek life, the people took it very seriously and never went to the theatre to give their minds a vacation. A new play became as important an event as an election and a successful playwright was received with greater honors than those bestowed upon a general who had just returned from a famous victory.

HOW THE GREEKS DEFENDED EUROPE AGAINST ASIATIC INVASION AND DROVE THE PERSIANS BACK ACROSS THE ÆGEAN SEA

TheGreeks had learned the art of trading from the Ægeans who had been the pupils of the Phœnicians. They had founded colonies after the Phœnician pattern. They had even improved upon the Phœnician methods by a more general use of money in dealing with foreign customers. In the sixth century before our era they had established themselves firmly along the coast of Asia Minor and they were taking away trade from the Phœnicians at a fast rate. This the Phœnicians of course did not like but they were not strong enough to risk a war with their Greek competitors. They sat and waited nor did they wait in vain.

In a former chapter, I have told you how a humble tribe of Persian shepherds had suddenly gone upon the warpath and had conquered the greater part of western Asia. The Persians were too civilised to plunder their new subjects. They contented themselves with a yearly tribute. When they reached the coast of Asia Minor they insisted that the Greek colonies of Lydia recognize the Persian Kings as their over-Lords and pay them a stipulated tax. The Greek colonies objected. The Persians insisted. Then the Greek coloniesappealed to the home-country and the stage was set for a quarrel.

For if the truth be told, the Persian Kings regarded the Greek city-states as very dangerous political institutions and bad examples for all other people who were supposed to be the patient slaves of the mighty Persian Kings.

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