Studies on Homer and the Homeric Age, Vol. 3 of 3. Gladstone William Ewart

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fresh from his fierce vengeance on the corpse of Hector, yet, when the Trojan king92 has called up before his mind the image of his father Peleus, at the thought now of his aged parent, and now of his slaughtered friend, sheds tears as tender as those of Priam for his son, and lets his griefs overflow in a deep compassion for the aged suppliant before him. Nor is it only in sorrow that we may remark a high susceptibility. The Greek chieftains in general are acutely sensible of praise and of blame. Telemachus93 is delighted when Ægyptius commends him as a likely looking youth: and even Ulysses, first among them all in self-command, is deeply stung by the remark of the saucy Phæacian on his appearance, and replies upon the offender with excellent sense, but with an extraordinary pungency94. A similar temper is shown in all the answers of the chieftains to Agamemnon when he goes the round of the army95.

      Rights of Hereditary Succession.

      The hereditary character of the royal office is stamped upon almost every page of the poems; as nearly all the chiefs, whose lineage we are able to trace, have apparently succeeded their fathers in power. The only exception in the order, of which we are informed, is one where, probably on account of the infancy of the heir, the brother of the deceased sovereign assumes his sceptre. In this way Thyestes, uncle to Agamemnon, succeeded his father Atreus, and then, evidently without any breach of regularity, transmitted it to Agamemnon.

      And such is probably the reason why, Orestes being a mere child96, a part of the dignity of Agamemnon is communicated to Menelaus. For in the Iliad he has a qualified supremacy; receives jointly with Agamemnon the present of Euneus; is more royal, higher in rank, than the other chieftains: we are also told of him97, μέγα πάντων Ἀργείων ἤνασσε; and he came to the second meeting of γέροντες in the Second Book αὐτόματος, without the formality of a summons.

      In a case like that of Thyestes, if we may judge from what actually happened, the uncle would perhaps succeed instead of the minor, whose hereditary right would in such case be postponed until the next turn.

      The case of Telemachus in the Odyssey is interesting in many ways, as unfolding to us the relations of the family life of the period. Among other points which it illustrates, is that of the succession to sovereignty. It was admitted by the Suitors, that it descended to him from his father98. Yet there evidently was some special, if not formal act to be done, without which he could not be king. For Antinous expresses his hope that Jupiter will never make Telemachus king of Ithaca. Not because the throne was full, for, on the contrary, the death of Ulysses was admitted or assumed to have occurred99; but apparently because this act, whatever it was, had not been performed in his case.

      Perhaps the expressions of Antinous imply that such a proceeding was much more than formal, and that the accession of Telemachus to the supreme dignity might be arrested by the dissent of the nobles. The answer too of the young prince100 (τῶν κέν τις τόδ’ ἔχῃσιν) seems to be at least in harmony with the idea that a practice, either approaching to election, or in some way involving a voluntary action on the part of the subjects or of a portion of them, had to be gone through. But the personal dignity of the son of Ulysses was unquestioned. Even the Suitors pay a certain regard to it in the midst of their insolence: and when the young prince goes into the place of assembly101, he takes his place upon his father’s seat, the elders spontaneously making way for him to assume it.

      Rights of primogeniture.

      It may, however, be said with truth, that Telemachus was an only son, and that accordingly we cannot judge from his case whether it was the right of the eldest to succeed. Whether the rights of primogeniture were acknowledged among the Greeks of the heroic age, is a question of much interest to our own. For, on the one hand, there is a disposition to canvass and to dispute those rights. On the other hand, we live in a state of society, to which they probably have contributed more largely than any other specific cause, after the Christian religion, to give its specific form. Homer has supplied us with but few cases of brotherhood among his greater characters. We see, however, that Agamemnon everywhere bears the character of the elder, and he appears to have succeeded in that capacity to the throne of Atreus, while Menelaus, the younger, takes his inheritance in virtue of his wife. Tyro, in the Eleventh Odyssey, is said to have borne, on the banks of the Enipeus, the twins Pelias and Neleus. In this passage the order in which the children are named is most probably that of age102. We find Pelias reigning in Iolcus, a part of the original country of the Æolids: while Neleus emigrates, and, either by or before marrying Chloris, becomes king of Pylos in the south of Greece103. Of the two brothers Protesilaus and Podarces, the former, who is also the elder, commands the force from Phylace. He was, however, braver, as well as older. This statement of the merits, ages, and positions of the two brothers raises a question applicable to other cases where two brothers are joined without ostensible discrimination in command. Of these there are four in the Catalogue. The first is that of Ascalaphus and Ialmenus, whom their mother Astyoche bore clandestinely to Mars, ὑπερώϊον εἰσαναβᾶσα. The expression seems to imply, that it was at a single birth. But even by this supposition we do not get rid of the idea of seniority in this case; nor can we suppose all the pairs to have been twins. We naturally therefore ask, whether this conjunction implied equality in command? We may probably venture to answer, without much doubt, in the negative. On the one hand, there is nothing unlikely in the supposition that the first named of two brothers was the eldest, and had the chief command. While on the other hand it is certain, that there is no case of two coequal commanders except it be among these four, which are all cases of brothers; and which, under the interpretation which seems the most natural one they can receive, would bear fresh testimony to the prevalence of the custom of primogeniture. Again, among the sons of Nestor, who are exhibited to us as surrounding him in the Third Odyssey, we may perhaps find, from the offices assigned to them at the solemn sacrifice and otherwise, decisive signs of primogeniture. Pisistratus steps forward to greet Telemachus on his arrival, and leads him to his seat104, sleeps near him under the portico, and accompanies him on his journey. But these functions appertain to him because he was the bachelor (ἠΐθεος) of the family, as we are appropriately told in reference to his taking a couch near the guest, while the married persons always slept in some separate and more private part of the palace105. Pisistratus, therefore, was probably the youngest son. But it is also pretty clear that Thrasymedes was the eldest. For in the sacrifice he strikes the fatal blow at the ox: while Stratius and Echephron bring it up, Aretus holds the ewer and basin, Perseus holds the lamb, Pisistratus cuts up the animal and Nestor performs the religious rites of prayer and sacrifice106.

      And again, when Pisistratus brings up Telemachus and the disguised Minerva, he places them, evidently as in the seat of honour, ‘beside his brother Thrasymedes and his father.’

      This is in perfect consonance with our finding Thrasymedes only, together with Antilochus who fell, selected for service in the Trojan war.

      Upon this question, again, an important collateral light is cast by Homer’s mythological arrangements. They are, in fact, quite conclusive on the subject of primogeniture among the Hellenes. The Olympian order is founded upon it. It is as the eldest of the three Kronid brothers, and by no other title, that Jupiter stands at the head of the Olympian community. With respect to the lottery, he is but one of three. His being the King of Air invests him with no right to command the King of Sea. In the Fifteenth Book, as he is of nearly equal force, Neptune declines to obey his orders until reminded by Iris of his seniority. The Erinues, says the Messenger Goddess, attend upon the elder. That is to say, his rights

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