ON THE ACROPOLIS.
It was not until I was well advanced in life that I began to have any souvenirs. The imperious necessity which compelled me during my early years to solve for myself, not with the leisurely deliberation of the thinker, but with the feverish ardour of one who has to struggle for life, the loftiest problems of philosophy and religion never left me a quarter of an hour’s leisure to look behind me. Afterwards dragged into the current of the century in which I lived, and concerning which I was in complete ignorance, there was suddenly disclosed to my gaze a spectacle as novel to me as the society of Saturn or Venus would be to any one landed in those planets. It struck me as being paltry and morally inferior to what I had seen at Issy and St. Sulpice; though the great scientific and critical attainments of men like Eugéne Burnouf, the brilliant conversation of M. Cousin, and the revival brought about by Germany in nearly all the historical sciences, coupled with my travels and the fever of production, carried me away and prevented me from meditating on the years which were already relegated to what seemed like a distant past. My residence in Syria tended still further to obliterate my early recollections. The new sensations which I experienced there, the glimpses which I caught of a divine world, so different from our frigid and sombre countries, absorbed my whole being. My dreams were haunted for a time by the burnt-up mountain-chain of Galaad and the peak of Safed, where the Messiah was to appear, by Carmel and its beds of anemone sown by God, by the Gulf of Aphaca whence issues the river Adonis. Strangely enough, it was at Athens, in 1865, that I first felt a strong backward impulse, the effect being that of a fresh and bracing breeze coming from afar.
The impression which Athens made upon me was the strongest which I have ever felt. There is one and only one place in which perfection exists, and that is Athens, which outdid anything I had ever imagined. I had before my eyes the ideal of beauty crystallised in the marble of Pentelicus. I had hitherto thought that perfection was not to be found in this world; one thing alone seemed to come anywhere near to perfection. For some time past I had ceased to believe in miracles strictly so called, though the singular destiny of the Jewish people, leading up to Jesus and Christianity, appeared to me to stand alone. And now suddenly there arose by the side of the Jewish miracle the Greek miracle, a thing which has only existed once, which had never been seen before, which will never be seen again, but the effect of which will last for ever, an eternal type of beauty, without a single blemish, local or national. I of course knew before I went there that Greece had created science, art, and philosophy, but the means of measurement were wanting. The sight of the Acropolis was like a revelation of the Divine, such as that which I experienced when, gazing down upon the valley of the Jordan from the heights of Casyoun, I first felt the living reality of the Gospel. The whole world then appeared to me barbarian. The East repelled me by its pomp, its ostentation, and its impostures. The Romans were merely rough soldiers; the majesty of the noblest Roman of them all, of an Augustus and a Trajan, was but attitudinising compared to the ease and simple nobility of these proud and peaceful citizens. Celts, Germans, and Slavs appeared as conscientious but scarcely civilised Scythians. Our own Middle Ages seemed to me devoid of elegance and style, disfigured by misplaced pride and pedantry, Charlemagne was nothing more than an awkward German stableman; our chevaliers louts at whom Themistocles and Alcibiades would have laughed. But here you had a whole people of aristocrats, a general public composed entirely of connoisseurs, a democracy which was capable of distinguishing shades of art so delicate that even our most refined judges can scarcely appreciate them. Here you had a public capable of understanding in what consisted the beauty of the Propylon and the superiority of the sculptures of the Parthenon. This revelation of true and simple grandeur went to my very soul. All that I had hitherto seen seemed to me the awkward effort of a Jesuitical art, a rococo mixture of silly pomp, charlatanism, and caricature.
These sentiments were stronger as I stood on the Acropolis than anywhere else. An excellent architect with whom I had travelled would often remark that to his mind the truth of the gods was in proportion to the solid beauty of the temples reared in their honour. Judged by this standard, Athens would have no rival. What adds so much to the beauty of the buildings is their absolute honesty and the respect shown to the Divinity. The parts of the building not seen by the public are as well constructed as those which meet the eye; and there are none of those deceptions which, in French churches more particularly, give the idea of being intended to mislead the Divinity as to the value of the offering. The aspect of rectitude and seriousness which I had before me caused me to blush at the thought of having often done sacrifice to a less pure ideal. The hours which I passed on the sacred eminence were hours of prayer. My whole life unfolded itself, as in a general confession, before my eyes. But the most singular thing was that in confessing my sins I got to like them, and my resolve to become classical eventually drove me into just the opposite direction. An old document which I have lighted upon among my memoranda of travel contains the following:—
Prayer which I said on the Acropolis when I had succeeded in understanding the perfect beauty of it.
“Oh! nobility! Oh! true and simple beauty! Goddess, the worship of whom signifies reason and wisdom, thou whose temple is an eternal lesson of conscience and truth, I come late to the threshold of thy mysteries; I bring to the foot of thy altar much remorse. Ere finding thee, I have had to make infinite search. The initiation which thou didst confer by a smile upon the Athenian at his birth I have acquired by force of reflection and long labour.
“I am born, O goddess of the blue eyes, of barbarian parents, among the good and virtuous Cimmerians who dwell by the shore of a melancholy sea, bristling with rocks ever lashed by the storm. The sun is scarcely known in this country, its flowers are seaweed, marine plants, and the coloured shells which are gathered in the recesses of lonely bays. The clouds seem colourless, and even joy is rather sorrowful there; but fountains of fresh water spring out of the rocks, and the eyes of the young girls are like the green fountains in which, with their beds of waving herbs, the sky is mirrored.
“My forefathers, as far as we can trace them, have passed their lives in navigating the distant seas, which thy Argonauts knew not, I used to hear as a child the songs which told of voyages to the Pole; I was cradled amid the souvenir of floating ice, of misty seas like milk, of islands peopled with birds which now and again would warble, and which, when they rose in flight, darkened the air.
“Priests of a strange creed, handed down from the Syrians of Palestine, brought me up. These priests were wise and good. They taught me long lessons of Cronos, who created the world, and of his son, who, as they told me, made a journey upon earth. Their temples are thrice as lofty as thine, O Eurhythmia, and dense like forests. But they are not enduring, and crumble to pieces at the end of five or six hundred years. They are the fantastic creation of barbarians, who vainly imagine that they can succeed without observing the rules which thou hast laid down, O Reason! Yet these temples pleased me, for I had not then studied thy divine art and God was present to me in them. Hymns were sung there, and among those which I can remember were: ‘Hail, star of the sea. … Queen of those who mourn in this valley of tears …’ or again, ‘Mystical rose, tower of ivory, house of gold, star of the morning. …’ Yes, Goddess, when I recall these hymns of praise my heart melts, and I become almost an apostate. Forgive me this absurdity; thou canst not imagine the charm which these barbarians have imparted to verse, and how hard it is to follow the path of pure reason.
“And if thou knewest how difficult it has become to serve thee. All nobility has disappeared. The Scythians have conquered the world. There is no longer a Republic of free citizens; the world is governed by kings whose blood scarcely courses in their veins, and at whose majesty thou wouldst smile. Heavy hyperboreans denounce thy servants as frivolous. … A formidable Panbaeotia, a league of fools, weighs down upon the world with a pall of lead. Thou must fain despise even those who pay thee worship. Dost thou remember the Caledonian who half a century ago broke up thy temple with a hammer to carry it away with him to Thulé? He is no worse than the rest. … I wrote in accordance with some of the rules which thou lovest, O Théonoé, the life of the young god whom I served in my childhood, and for this they beat me like a Euhemerus and wonder what my motives can be, believing only in those things which enrich their trapezite tables.