The Historians' History of the World 03 [Greece to the Peloponnesian War]

The founders of comedy as an Attic art are Crates and Cratinus. Cratinus was slightly younger than Æschylus, and like him was endowed with original creative genius, but his taste for unrestrained freedom and his inexhaustible fund of humour marked him out as a born comic poet, while his rude veracity qualified him to make comedy a power in the state. It became so about the time that Pericles came into power, and though Cratinus was not the sort of man to commit himself unreservedly to one or other of the contesting parties, we know that in his Archilochi (a comedy in which the chorus was composed of scoffers like Archilochus) he brought an Attic citizen upon the stage immediately after the death of Cimon and put in his mouth a lament for “the divine man,” “the most hospitable, the best of all Panhellenes, with whom he had hoped to spend a serene old age—but now he had passed away before him.” The mighty Cratinus was succeeded by Aristophanes and Eupolis, both unmistakably akin to him in mind and feeling, but gentler, more moderate, and stricter in their adherence to the rules of art. But Aristophanes alone combined with these qualities a wealth of creative invention in nothing inferior to the genius of Cratinus.

THE GLORY OF ATHENS

All these men,—philosophers and historians, orators and poets,—each one of whom marks an epoch in the development of art and science, were not merely contemporaries, but lived together in the same city, some born there and nourished from their youth on the glories of their native place, others attracted thither by the same glory; nor was their association merely local, they laboured, consciously or unconsciously, at a common task. For whether they were personally intimate or not with the great statesman who was the centre of the Attic world, nay, even if they were numbered among his opponents, they could not but render him substantial help in his life-work of making Athens the intellectual capital of Greece.

Here whatever germs of culture were introduced from foreign parts gained new life, the Ionian study of countries and peoples became history as soon as Herodotus came into touch with Athens; the Peloponnesian dithyrambus grew into tragedy at Athens, the farce of Megara into Attic comedy; here the philosophy of Ionia and Magna Græcia met to supplement each other’s defects and prepare the way for the development of Attic philosophy; even sophistry was nowhere turned to such account as at Athens. In earlier times every district, city, and island had had its peculiar school and tendencies, but now all vigorous intellectual movements crowded together at Athens; local and tribal peculiarities of temperament and dialect were reconciled; and as the drama (the most Attic of all the arts) absorbed all art-methods into itself, to reproduce them in organic harmony, so from all the achievements of the genius of Greece there grew a general culture which was at once the heritage of Attica and of the Greek nation. Vehemently as other states might oppose the political predominance of Athens, none could deny that the city where Æschylus, Sophocles, Herodotus, Zeno, Anaxagoras, Protagoras, Crates, and Cratinus all laboured together, was the focus of all lofty aspirations, the heart of the nation, Hellas in Hellas.