Array Anacreon - Yale Required Reading - Collected Works (Vol. 1)

The learned differ as to the precise purpose of the Hymn, and some even exclude the invention of the cithara . To myself it seems that the poet chiefly revels in a very familiar subject of savage humour (notably among the Zulus), the extraordinary feats and tricks of a tiny and apparently feeble and helpless person or animal, such as Brer Rabbit. The triumph of astuteness over strength (a triumph here assigned to the infancy of a God) is the theme. Hermes is here a rustic doublure of Apollo, as he was, in fact, mainly a rural deity, though he became the Messenger of the Gods, and the Guide of Souls outworn. In these respects he answers to the Australian Grogoragally, in his double relation to the Father, Boyma, and to men living and dead. 37a

As a go-between of Gods and men, Hermes may be a doublure of Apollo, but, as the Hymn shows, he aspired in vain to Apollo’s oracular function. In one respect his behaviour has a singular savage parallel. His shoes woven of twigs, so as not to show the direction in which he is proceeding, answer to the equally shapeless feather sandals of the blacks who “go Kurdaitcha ,” that is, as avengers of blood. I have nowhere else found this practice as to the shoes, which, after all, cannot conceal the direction of the spoor from a native tracker. 37bThe trick of driving the cattle backwards answers to the old legend that Bruce reversed the shoes of his horse when he fled from the court of Edward I.

The humour of the Hymn is rather rustic: cattle theft is the chief joke, cattle theft by a baby. The God, divine as he is, feels his mouth water for roast beef, a primitive conception. In fact, throughout this Hymn we are far from the solemn regard paid to Apollo, from the wistful beauty of the Hymn to Demeter, and from the gladness and melancholy of the Hymn to Aphrodite. Sportive myths are treated sportively, as in the story of Ares and Aphrodite in the Odyssey. Myths contained all conceivable elements, among others that of humour, to which the poet here abandons himself. The statues and symbols of Hermes were inviolably sacred; as Guide of Souls he played the part of comforter and friend: he brought men all things lucky and fortunate: he made the cattle bring forth abundantly: he had the golden wand of wealth. But he was also tricksy as a Brownie or as Puck; and that fairy aspect of his character and legend, he being the midnight thief whose maraudings account for the unexplained disappearances of things, is the chief topic of the gay and reckless hymn. Even the Gods, even angry Apollo, are moved to laughter, for over sport and playfulness, too, Greek religion throws her sanction. At the dishonesties of commerce (clearly regarded as a form of theft) Hermes winks his laughing eyes (line 516). This is not an early Socialistic protest against “Commercialism.” The early traders, like the Vikings, were alternately pirates and hucksters, as opportunity served. Every occupation must have its heavenly patron, its departmental deity, and Hermes protects thieves and raiders, “minions of the moon,” “clerks of St. Nicholas.” His very birth is a stolen thing, the darkling fruit of a divine amour in a dusky cavern. Il chasse de race . 39

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The Hymn to Aphrodite is, in a literary sense, one of the most beautiful and quite the most Homeric in the collection. By “Homeric” I mean that if we found the adventure of Anchises occurring at length in the Iliad, by way of an episode, perhaps in a speech of Æneas, it would not strike us as inconsistent in tone, though occasionally in phrase. Indeed the germ of the Hymn occurs in Iliad, B. 820: “Æneas, whom holy Aphrodite bore to the embraces of Anchises on the knowes of Ida, a Goddess couching with a mortal.” Again, in E. 313, Æneas is spoken of as the son of Aphrodite and the neat-herd, Anchises. The celebrated prophecy of the future rule of the children of Æneas over the Trojans (Υ. 307), probably made, like many prophecies, after the event, appears to indicate the claim of a Royal House at Ilios, and is regarded as of later date than the general context of the epic. The Æneid is constructed on this hint; the Romans claiming to be of Trojan descent through Æneas. The date of the composition cannot be fixed from considerations of the Homeric tone; thus lines 238-239 may be a reminiscence of Odyssey, λ. 394, and other like suggestions are offered. 41The conjectures as to date vary from the time of Homer to that of the Cypria , of Mimnermus (the references to the bitterness of loveless old age are in his vein) of Anacreon, or even of Herodotus and the Tragedians. The words σατινη, πρεσβειρα, and other indications are relied on for a late date: and there are obvious coincidences with the Hymn to Demeter, as in line 174, Demeter 109, f. Gemoll, however, takes this hymn to be the earlier.

About the place of composition, Cyprus or Asia Minor, the learned are no less divided than about the date. Many of the grounds on which their opinions rest appear unstable. The relations of Aphrodite to the wild beasts under her wondrous spell, for instance, need not be borrowed from Circe with her attendant beasts. If not of Homer’s age, the Hymn is markedly successful as a continuation of the Homeric tone and manner.

Modern Puritanism naturally “condemns” Aphrodite, as it “condemns” Helen. But Homer is lenient; Helen is under the spell of the Gods, an unwilling and repentant tool of Destiny; and Aphrodite, too, is driven by Zeus into the arms of a mortal. She is αιδοιη, shamefast; and her adventure is to her a bitter sorrow (199, 200). The dread of Anchises—a man is not long of life who lies with a Goddess—refers to a belief found from Glenfinlas to Samoa and New Caledonia, that the embraces of the spiritual ladies of the woodlands are fatal to men. The legend has been told to me in the Highlands, and to Mr. Stevenson in Samoa, while my cousin, Mr. J. J. Atkinson, actually knew a Kaneka who died in three days after an amour like that of Anchises. The Breton ballad, Le Sieur Nan , turns on the same opinion. The amour of Thomas the Rhymer is a mediæval analogue of the Idæan legend.

Aphrodite has better claims than most Greek Gods to Oriental elements. Herodotus and Pausanias (i. xiv. 6, iii. 23, I) look on her as a being first worshipped by the Assyrians, then by the Paphians of Cyprus, and Phœnicians at Askelon, who communicated the cult to the Cythereans. Cyprus is one of her most ancient sites, and Ishtar and Ashtoreth are among her Oriental analogues. She springs from the sea—

“The wandering waters knew her, the winds and the viewless ways,

And the roses grew rosier, and bluer the sea-blue streams of the bays.”

But the charm of Aphrodite is Greek. Even without foreign influence, Greek polytheism would have developed a Goddess of Love, as did the polytheism of the North (Frigga) and of the Aztecs. The rites of Adonis, the vernal year, are, even in the name of the hero, Oriental. “The name Adonis is the Phœnician Adon , ‘Lord.’” 44“The decay and revival of vegetation” inspires the Adonis rite, which is un-Homeric; and was superfluous, where the descent and return of Persephone typified the same class of ideas. To whatever extent contaminated by Phœnician influence, Aphrodite in Homer is purely Greek, in grace and happy humanity.

The origins of Aphrodite, unlike the origins of Apollo, cannot be found in a state of low savagery. She is a departmental Goddess, and as such, as ruling a province of human passion, she belongs to a late development of religion. To Christianity she was a scandal, one of the scandals which are absent from the most primitive of surviving creeds. Polytheism, as if of set purpose, puts every conceivable aspect of life, good or bad, under divine sanction. This is much less the case in the religion of the very backward races. We do not know historically, what the germs of religion were; if we look at the most archaic examples, for instance in Australia or the Andaman Islands, we find neither sacrifice nor departmental deities.