Historical Tales Volume X Part 2

This victory gained, the task of Theseus was easy. The thread led back to the entrance. By aid of this clue the door of escape was quickly gained. Waiting until night, the hostages left the dreaded Labyrinth under cover of the darkness. Ariadne was in waiting, the s.h.i.+p was secretly gained, and the rescued Athenians with their fair companion sailed away, unknown to the king.

But Theseus proved false to the maiden to whom he owed his life.

Stopping at the island of Naxos, which was sacred to Dionysus (or Bacchus), the G.o.d of wine, he had a dream in which the G.o.d bade him to desert Ariadne and sail away. This the faithless swain did, leaving the weeping maiden deserted on the island. Legend goes on to tell us that the despair of the lamenting maiden ended in the sleep of exhaustion, and that while sleeping Dionysus found her, and made her his wife. As for the dream of Theseus, it was one of those convenient excuses which traitors to love never lack.

Meanwhile, Theseus and his companions sailed on over the summer sea.

Reaching the isle of Delos, he offered a sacrifice to Apollo in grat.i.tude for his escape, and there he, and the merry youths and maidens with him, danced a dance called the Gera.n.u.s, whose mazy twists and turns imitated those of the Labyrinth.

But the faithless swain was not to escape punishment for his base desertion of Ariadne. He had arranged with his father aegeus that if he escaped the Minotaur he would hoist white sails in the s.h.i.+p on his return. If he failed, the s.h.i.+p would still wear the black canvas with which she had set out on her errand of woe.

The aged king awaited the returning s.h.i.+p on a high rock that overlooked the sea. At length it hove in sight, the sails appeared, but--they were black. With broken heart the father cast himself from the rock into the sea,--which ever since has been called, from his name, the aegean Sea.

Theseus, absorbed perhaps in thoughts of the abandoned Ariadne, perhaps of new adventures, had forgotten to make the promised change. And thus was the deserted maiden avenged on the treacherous youth who owed to her his life.

The s.h.i.+p--or what was believed to be the s.h.i.+p--of Theseus and the hostages was carefully preserved at Athens, down to the time of the Macedonian conquest, being constantly repaired with new timbers, till little of the original s.h.i.+p remained. Every year it was sent to Delos with envoys to sacrifice to Apollo. Before the s.h.i.+p left port the priest of Apollo decorated her stern with garlands, and during her absence no public act of impurity was permitted to take place in the city.

Therefore no one could be put to death, and Socrates, who was condemned at this period of the year, was permitted to live for thirty days until the return of the sacred s.h.i.+p.

There is another legend connected with this story worth telling.

Daedalus, the builder of the Labyrinth, at length fell under the displeasure of Minos, and was confined within the windings of his own edifice. He had no clue like Theseus, but he had resources in his inventive skill. Making wings for himself and his son Icarus, the two flew away from the Labyrinth and their foe. The father safely reached Sicily; but the son, who refused to be governed by his father's wise advice, flew so high in his ambitious folly that the sun melted the wax of which his wings were made, and he fell into the sea near the island of Samos. This from him was named the Icarian Sea.

There is a political as well as a legendary history of Theseus,--perhaps one no more to be depended upon than the other. It is said that when he became king he made Athens supreme over Attica, putting an end to the separate powers of the tribes which had before prevailed. He is also said to have abolished the monarchy, and replaced it by a government of the people, whom he divided into the three cla.s.ses of n.o.bles, husbandmen, and artisans. He died at length in the island of Scyrus, where he fell or was thrown from the cliffs. Ages later, after the Persian war, the Delphic oracle bade the Athenians to bring back the bones of Theseus from Scyrus, and bury them splendidly in Attic soil.

Cimon, the son of Miltiades, found--or pretended to find--the hero's tomb, and returned with the famous bones. They were buried in the heart of Athens, and over them was erected the monument called the Theseium, which became afterwards a place of sanctuary for slaves escaping from cruel treatment and for all persons in peril. Theseus, who had been the champion of the oppressed during life, thus became their refuge after death.

_THE SEVEN AGAINST THEBES._

Among the legendary tales of Greece, none of which are strictly, though several are perhaps partly, historical, none--after that of Troy--was more popular with the ancients than the story of the two sieges of Thebes. This tale had probably in it an historical element, though deeply overlaid with myth, and it was the greatest enterprise of Grecian war, after that of Troy, during what is called the age of the Heroes.

And in it is included one of the most pathetic episodes in the story of Greece, that of the sisterly affection and tragic fate of Antigone, whose story gave rise to n.o.ble dramas by the tragedians aeschylus and Sophocles, and is still a favorite with lovers of pathetic lore.

As a prelude to our story we must glance at the mythical history of OEdipus, which, like that of his n.o.ble daughter, has been celebrated in ancient drama. An oracle had declared that he should kill his father, the king of Thebes. He was, in consequence, brought up in ignorance of his parentage, yet this led to the accomplishment of the oracle, for as a youth he, during a roadside squabble, killed his father not knowing him. For this crime, which had been one of their own devising, the G.o.ds, with their usual inconsistency, punished the land of Thebes; afflicting that hapless country with a terrible monster called the Sphinx, which had the face of a woman, the wings of a bird, and the body of a lion.

This strangely made-up creature proposed a riddle to the Thebans, whose solution they were forced to try and give; and on every failure to give the correct answer she seized and devoured the unhappy aspirant.

OEdipus arrived, in ignorance of the fact that he was the son of the late king. He quickly solved the riddle of the Sphinx, whereupon that monster committed suicide, and he was made king. He then married the queen,--not knowing that she was his own mother.

[Ill.u.s.tration: OEDIPUS AND ANTIGONE.]

This celebrated riddle of the Sphinx was not a very difficult one. It was as follows: "A being with four feet has two feet and three feet; but its feet vary, and when it has most it is weakest."

The answer, as given by OEdipus, was "Man," who

"First as a babe four-footed creeps on his way, Then, when full age cometh on, and the burden of years weighs full heavy, Bending his shoulders and neck, as a third foot useth his staff."

When the truth became known--as truth was apt to become known when too late in old stories--the queen, Jocasta, mad with anguish, hanged herself, and OEdipus, in wild despair, put out his eyes. The G.o.ds who had led him blindly into crime, now handed him over to punishment by the Furies,--the ancient G.o.ddesses of vengeance, whose mission it was to pursue the criminal with stinging whips.

The tragic events which followed arose from the curse of the afflicted OEdipus. He had two sons, Polynikes and Eteocles, who twice offended him without intention, and whom he, frenzied by his troubles, twice bitterly cursed, praying to the G.o.ds that they might perish by each other's hands. OEdipus afterwards obtained the pardon of the G.o.ds for his involuntary crime, and died in exile, leaving Creon, the brother of Jocasta, on the throne. But though he was dead, his curse kept alive, and brought on new matter of dire moment.

It began its work in a quarrel between the two sons as to who should succeed their uncle as king of Thebes. Polynikes was in the wrong, and was forced to leave Thebes, while Eteocles remained. The exiled prince sought the court of Adrastus, king of Argos, who gave him his daughter in marriage, and agreed to a.s.sist in restoring him to his native country.

Most of the Argive chiefs joined in the proposed expedition. But the most distinguished of them all, Amphiaraus, opposed it as unjust and against the will of the G.o.ds. He concealed himself, lest he should be forced into the enterprise. But the other chiefs deemed his aid indispensable, and bribed his wife, with a costly present, to reveal his hiding-place. Amphiaraus was thus forced to join the expedition, but his prophetic power taught him that it would end in disaster to all and death to himself, and as a measure of revenge he commanded his son Alkmaeon to kill the faithless woman who had betrayed him, and after his death to organize a second expedition against Thebes.

Seven chiefs led the army, one to a.s.sail each of the seven celebrated gates of Thebes. Onward they marched against that strong city, heedless of the hostile portents which they met on their way. The Thebans also sought the oracle of the G.o.ds, and were told that they should be victorious, but only on the dread condition that Creon's son, Menoeceus, should sacrifice himself to Mars. The devoted youth, on learning that the safety of his country depended on his life, forthwith killed himself before the city gates,--thus securing by innocent blood the powerful aid of the G.o.d of war.

Long and strenuous was the contest that succeeded, each of the heroes fiercely attacking the gate adjudged to him. But the G.o.ds were on the side of the Thebans and every a.s.sault proved in vain. Parthenopaeus, one of the seven, was killed by a stone, and another, Capaneus, while furiously mounting the walls from a scaling-ladder, was slain by a thunderbolt cast by Jupiter, and fell dead to the earth.

The a.s.sailants, terrified by this portent, drew back, and were pursued by the Thebans, who issued from their gates. But the battle that was about to take place on the open plain was stopped by Eteocles, who proposed to settle it by a single combat with his brother Polynikes, the victory to be given to the side whose champion succeeded in this mortal duel. Polynikes, filled with hatred of his brother, eagerly accepted this challenge. Adrastus, the leader of the a.s.sailing army, a.s.sented, and the unholy combat began.

Never was a more furious combat than that between the hostile brothers.

Each was exasperated to bitter hatred of the other, and they fought with a violence and desperation that could end only in the death of one of the combatants. As it proved, the curse of OEdipus was in the keeping of the G.o.ds, and both fell dead,--the fate for which their aged father had prayed. But the duel had decided nothing, and the two armies renewed the battle.

And now death and bloodshed ran riot; men fell by hundreds; deeds of heroic valor were achieved on either side; feats of individual daring were displayed like those which Homer sings in the story of Troy. But the battle ended in the defeat of the a.s.sailants. Of the seven leaders only two survived, and one of these, Amphiaraus, was about to suffer the fate he had foretold, when Jupiter rescued him from death by a miracle.

The earth opened beneath him, and he, with his chariot and horses, was received unhurt into her bosom. Rendered immortal by the king of the G.o.ds, he was afterwards wors.h.i.+pped as a G.o.d himself.

Adrastus, the only remaining chief, was forced to fly, and was preserved by the matchless speed of his horse. He reached Argos in safety, but brought with him nothing but "his garment of woe and his black-maned steed."

Thus ended, in defeat and disaster to the a.s.sailants, the first of the celebrated sieges of Thebes. It was followed by a tragic episode which remains to be told, that of the sisterly fidelity of Antigone and her sorrowful fate. Her story, which the dramatists have made immortal, is thus told in the legend.

After the repulse of his foes, King Creon caused the body of Eteocles to be buried with the highest honors; but that of Polynikes was cast outside the gates as the corpse of a traitor, and death was threatened to any one who should dare to give it burial. This cruel edict, which no one else ventured to ignore, was set aside by Antigone, the sister of Polynikes. This brave maiden, with warm filial affection, had accompanied her blind father during his exile to Attica, and was now returned to Thebes to perform another holy duty. Funeral rites were held by the Greeks to be essential to the repose of the dead, and Antigone, despite Creon's edict, determined that her brother's body should not be left to the dogs and vultures. Her sister, though in sympathy with her purpose, proved too timid to help her. No other a.s.sistance was to be had. But not deterred by this, she determined to perform the act alone, and to bury the body with her own hands.

In this act of holy devotion Antigone succeeded; Polynikes was buried.

But the sentinels whom Creon had posted detected her in the act, and she was seized and dragged before the tribunal of the tyrant. Here she defended her action with an earnestness and dignity that should have gained her release, but Creon was inflexible in his anger. She had set at naught his edict, and should suffer the penalty for her crime. He condemned her to be buried alive.

Sophocles, the dramatist, puts n.o.ble words into the mouth of Antigone.

This is her protest against the tyranny of the king:

"No ordinance of man shall override The settled laws of Nature and of G.o.d; Not written these in pages of a book, Nor were they framed to-day, nor yesterday; We know not whence they are; but this we know, That they from all eternity have been, And shall to all eternity endure."

And when asked by Creon why she had dared disobey the laws, she n.o.bly replied,--

"Not through fear Of any man's resolve was I prepared Before the G.o.ds to bear the penalty Of sinning against these. That I should die I knew (how should I not?) though thy decree Had never spoken. And before my time If I shall die, I reckon this a gain; For whoso lives, as I, in many woes, How can it be but he shall gain by death?"

At the king's command the unhappy maiden was taken from his presence and thrust into a sepulchre, where she was condemned to perish in hunger and loneliness. But Antigone was not without her advocate. She had a lover,--almost the only one in Greek literature. Haemon, the son of Creon, to whom her hand had been promised in marriage, and who loved her dearly, appeared before his father and earnestly interceded for her life. Not on the plea of his love,--such a plea would have had no weight with a Greek tribunal,--but on those of mercy and justice. His plea was vain; Creon was obdurate: the unhappy lover left his presence and sought Antigone's living tomb, where he slew himself at the feet of his love, already dead. His mother, on learning of his fatal act, also killed herself by her own hand, and Creon was left alone to suffer the consequences of his unnatural act.

The story goes on to relate that Adrastus, with the disconsolate mothers of the fallen chieftains, sought the hero Theseus at Athens, and begged his aid in procuring the privilege of interment for the slain warriors whose bodies lay on the plain of Thebes. The Thebans persisting in their refusal to permit burial, Theseus at length led an army against them, defeated them in the field, and forced them to consent that their fallen foes should be interred, that last privilege of the dead which was deemed so essential by all pious Greeks. The tomb of the chieftains was shown near Eleusis within late historical times.

But the Thebans were to suffer another reverse. The sons of the slain chieftains raised an army, which they placed under the leaders.h.i.+p of Adrastus, and demanded to be led against Thebes. Alkmaeon, the son of Amphiaraus, who had been commanded to revenge him, played the most prominent part in the succeeding war. As this new expedition marched, the G.o.ds, which had opposed the former with hostile signs, now showed their approval with favorable portents. Adherents joined them on their march. At the river Glisas they were met by a Theban army, and a battle was fought, which ended in a complete victory over the Theban foe. A prophet now declared to the Thebans that the G.o.ds were against them, and advised them to surrender the city. This they did, flying themselves, with their wives and children, to the country of the Illyrians, and leaving their city empty to the triumphant foe. The Epigoni, as the youthful victors were called, marched in at the head of their forces, took possession, and placed Thersander, the son of Polynikes, on the throne. And thus ends the famous old legend of the two sieges of Thebes.

_LYCURGUS AND THE SPARTAN LAWS._

Of the many nations between which the small peninsula of Greece was divided, much the most interesting were those whose chief cities were Athens and Sparta. These are the states with whose doings history is full, and without which the history of ancient Greece would be little more interesting to us than the history of ancient China and j.a.pan. No two cities could have been more opposite in character and inst.i.tutions than these, and they were rivals of each other for the dominant power through centuries of Grecian history. In Athens freedom of thought and freedom of action prevailed. Such complete political equality of the citizens has scarcely been known elsewhere upon the earth, and the intellectual activity of these citizens stands unequalled. In Sparta freedom of thought and action were both suppressed to a degree rarely known, the most rigid inst.i.tutions existed, and the only activity was a warlike one. All thought and all education had war for their object, and the state and city became a compact military machine. This condition was the result of a remarkable code of laws by which Sparta was governed, the most peculiar and surprising code which any nation has ever possessed. It is this code, and Lycurgus, to whom Sparta owed it, with which we are now concerned.

First, who was Lycurgus and in what age did he live? Neither of these questions can be closely answered. Though his laws are historical, his biography is legendary. He is believed to have lived somewhere about 800 or 900 B.C., that age of legend and fable in which Homer lived, and what we know about him is little more to be trusted than what we know about the great poet. The Greeks had stories of their celebrated men of this remote age, but they were stories with which imagination often had more to do than fact, and though we may enjoy them, it is never quite safe to believe them.

As for the very uncertain personage named Lycurgus, we are told by Herodotus, the Greek historian, that when he was born the Spartans were the most lawless of the Greeks. Every man was a law unto himself, and confusion, tumult, and injustice everywhere prevailed. Lycurgus, a n.o.ble Spartan, sad at heart for the misery of his country, applied to the oracle at Delphi, and received instructions as to how he should act to bring about a better state of affairs.