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СКАЧАТЬ tribes, which had been adjusted, not as among common citizens, by law, but as among jealous enemies, by arms and bloodshed. It was the master policy of Theseus to unite these petty commonwealths in one state. He applied in person, and by all the arte of persuasion, to each tribe: the poor he found ready enough to listen to an invitation which promised them the shelter of a city, and the protection of a single government from the outrage of many tyrants: the rich and the powerful were more jealous of their independent, scattered, and, as it were, feudal life. But these he sought to conciliate by promises that could not but flatter that very prejudice of liberty which naturally at first induced them to oppose his designs. He pledged his faith to a constitution which should leave the power in the hands of the many. He himself, as monarch, desired only the command in war, and in peace the guardianship of laws he was equally bound to obey. Some were induced by his persuasions, others by the fear of his power, until at length he obtained his object. By common consent he dissolved the towns’– corporations and councils in each separate town, and built in Athens one common prytaneum or council-hall, existent still in the time of Plutarch. He united the scattered streets and houses of the citadel, and the new town that had grown up along the plain, by the common name of “Athens,” and instituted the festival of the Panathenaea, in honour of the guardian goddess of the city, and as a memorial of the confederacy. Adhering then to his promises, he set strict and narrow limits to the regal power, created, under the name of eupatrids or well-born, an hereditary nobility, and divided into two orders (the husbandmen and mechanics) the remainder of the people. The care of religion, the explanation of the laws, and the situations of magistrates, were the privilege of the nobles. He thus laid the foundation of a free, though aristocratic constitution—according to Aristotle, the first who surrendered the absolute sway of royalty, and receiving from the rhetorical Isocrates the praise that it was a contest which should give most, the people of power, or the king of freedom. As an extensive population was necessary to a powerful state, so Theseus invited to Athens all strangers willing to share in the benefits of its protection, granting them equal security of life and law; and he set a demarcation to the territory of the state by the boundary of a pillar erected in the Isthmus, dividing Ionia from Peloponnesus. The Isthmian games in honour of Neptune were also the invention of Theseus.

      VIII. Such are the accounts of the legislative enactments of Theseus. But of these we must reject much. We may believe from the account of Thucydides that jealousies among some Attic towns—which might either possess, or pretend to, an independence never completely annihilated by Cecrops and his successors, and which the settlement of foreigners of various tribes and habits would have served to increase—were so far terminated as to induce submission to the acknowledged supremacy of Athens as the Attic capital; and that the right of justice, and even of legislation, which had before been the prerogative of each separate town (to the evident weakening of the supreme and regal authority), was now concentrated in the common council-house of Athens. To Athens, as to a capital, the eupatrids of Attica would repair as a general residence 93. The city increased in population and importance, and from this period Thucydides dates the enlargement of the ancient city, by the addition of the Lower Town. That Theseus voluntarily lessened the royal power, it is not necessary to believe. In the heroic age a warlike race had sprung up, whom no Grecian monarch appears to have attempted to govern arbitrarily in peace, though they yielded implicitly to his authority in war. Himself on a newly-won and uncertain throne, it was the necessity as well as the policy of Theseus to conciliate the most powerful of his subjects. It may also be conceded, that he more strictly defined the distinctions between the nobles and the remaining classes, whether yeomen or husbandmen, mechanics or strangers; and it is recorded that the honours and the business of legislation were the province of the eupatrids. It is possible that the people might be occasionally convened—but it is clear that they had little, if any, share in the government of the state. But the mere establishment and confirmation of a powerful aristocracy, and the mere collection of the population into a capital, were sufficient to prepare the way for far more democratic institutions than Theseus himself contemplated or designed. For centuries afterward an oligarchy ruled in Athens; but, free itself, that oligarchy preserved in its monopoly the principles of liberty, expanding in their influence with the progress of society. The democracy of Athens was not an ancient, yet not a sudden, constitution. It developed itself slowly, unconsciously, continuously—passing the allotted orbit of royalty, oligarchy, aristocracy, timocracy, tyranny, till at length it arrived at its dazzling zenith, blazed—waned—and disappeared.

      After the successful issue of his legislative attempts, we next hear of Theseus less as the monarch of history than as the hero of song. On these later traditions, which belong to fable, it is not necessary to dwell. Our own Coeur de Lion suggests no improbable resemblance to a spirit cast in times yet more wild and enterprising, and without seeking interpretations, after the fashion of allegory or system, of each legend, it is the most simple hypothesis, that Theseus really departed in quest of adventure from a dominion that afforded no scope for a desultory and eager ambition; and that something of truth lurks beneath many of the rich embellishments which his wanderings and exploits received from the exuberant poetry and the rude credibility of the age. During his absence, Menestheus, of the royal race of Attica, who, Plutarch simply tells us, was the first of mankind that undertook the profession of a demagogue, ingratiated himself with the people, or rather with the nobles. The absence of a king is always the nurse of seditions, and Menestheus succeeded in raising so powerful a faction against the hero, that on his return Theseus was unable to preserve himself in the government, and, pouring forth a solemn curse on the Athenians, departed to Scyros, where he either fell by accident from a precipice, or was thrown down by the king. His death at first was but little regarded; in after-times, to appease his ghost and expiate his curse, divine honours were awarded to his memory; and in the most polished age of his descendants, his supposed remains, indicated by an eagle in the skeleton of a man of giant stature, with a lance of brass and a sword by his side, were brought to Athens in the galley of Cimon, hailed by the shouts of a joyous multitude, “as if the living Theseus were come again.”

      X. I have not altogether discarded, while I have abridged, the legends relating to a hero who undoubtedly exercised considerable influence over his country and his time, because in those legends we trace, better than we could do by dull interpretations equally unsatisfactory though more prosaic, the effigy of the heroic age—not unillustrative of the poetry and the romance which at once formed and indicated important features in the character of the Athenians. Much of the national spirit of every people, even in its most civilized epochs, is to be traced to the influence of that age which may be called the heroic. The wild adventurers of the early Greece tended to humanize even in their excesses. It is true that there are many instances of their sternness, ferocity, and revenge;—they were insolent from the consciousness of surpassing strength;—often cruel from that contempt of life common to the warlike. But the darker side of their character is far less commonly presented to us than the brighter—they seem to have been alive to generous emotions more readily than any other race so warlike in an age so rude—their affections were fervid as their hatreds—their friendships more remarkable than their feuds. Even their ferocity was not, as with the Scandinavian heroes, a virtue and a boast—their public opinion honoured the compassionate and the clement. Thus Hercules is said first to have introduced the custom of surrendering to the enemy the corpses of their slain; and mildness, justice, and courtesy are no less his attributes than invincible strength and undaunted courage. Traversing various lands, these paladins of an elder chivalry acquired an experience of different governments and customs, which assisted on their return to polish and refine the admiring tribes which their achievements had adorned. Like the knights of a Northern mythus, their duty was to punish the oppressor and redress the wronged, and they thus fixed in the wild elements of unsettled opinion a recognised standard of generosity and of justice. Their deeds became the theme of the poets, who sought to embellish their virtues and extenuate their offences. Thus, certain models, not indeed wholly pure or excellent, but bright with many of those qualities which ennoble a national character, were set before the emulation of the aspiring and the young:—and the traditional fame of a Hercules or a Theseus assisted to inspire the souls of those who, ages afterward, broke the Mede at Marathon, and arrested the Persian might in the Pass of Thermopylae. For, as the spirit of a poet has its influence on the destiny and character СКАЧАТЬ