Homer and His Age

CHAPTER VI

ARCHAEOLOGY OF THE "ILIAD". BURIAL AND CREMATION

In archaeological discoveries we find the most convincing proofs that the Iliad, on the whole, is the production of a single age, not the patchwork of several changeful centuries. This may seem an audacious statement, as archaeology has been interpreted of late in such a ma

Before the discoveries of the material remains of the "Mycenzean" times, the evidence of archaeology was seldom appropriately invoked in discussions of the Homeric question. But in the thirty years since Schliema

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It is impossible here to discuss in detail the complex problems of Mycenaean chronology. If we place the Mycenaean "bloom-time" from "the seventeenth or sixteenth to the twelfth century B.C.," {Footnote: Tsountas and Manatt, p. 322.} it is plain that there is space to spare, between the poet's age and that of his heroes, for the rise of changes in war, weapons, and costume. Indeed, there are traces enough of change even in the objects and art discovered in the bloom-time, as represented by the Mycenaean acropolis itself and by other "Mycenaean" sites. The art of the fragment of a silver vase in a grave, on which a siege is represented, is not the art, the costumes are not the costumes, of the inlaid bronze dagger-blade. The men shown on the vase and the lion-hunters on the dagger both have their hair close cropped, but on the vase they are naked, on the dagger they wear short drawers. On the Vaphio cups, found in a tholoschamber-tomb near Amyclae, the men are "long-haired Achaeans," with heavy, pendent locks, like the man on a pyxis from Knossos, published by Mr. Evans; they are of another period than the close-cropped men of the vase and dagger. {Footnote: Journal of Hellenic Studies, vol. xvi. p. 102.} Two of the men on the silver vase are covered either with shields of a shape and size elsewhere unknown in Mycenaean art, or with cloaks of an unexampled form. The masonry of the city wall, shown on the vase in the Mycenaean grave, is not the ordinary masonry of Mycenae itself. On the vase the wall is "isodomic," built of cut stones in regular layers. Most of the Mycenaean walls, on the other hand, are of "Cyclopean" style, in large irregular blocks.

Art, good and very bad, exists in many various stages in Mycenaean relics. The drawing of a god, with a typical Mycenaean shield in the form of a figure 8, on a painted sarcophagus from Milato in Crete, is more crude and savage than many productions of the Australian aboriginals, {Footnote: Journal of Hellenic Studies, vol. xvi.p. 174, fig. 50.Grosse. Les Debuts de l'Art,pp. 124-176.} the thing is on the level of Red Indian work. Meanwhile at Vaphio, Enkomi, Knossos, and elsewhere the art is often excellent.

In one essential point the poet describes a custom without parallel among the discovered relics of the Mycenaean age—namely, the disposal of the bodies of the dead. They are neither buried with their arms, in stately tholostombs nor in shaft graves, as at Mycenae: whether they be princes or simple oarsmen, they are cremated. A pyre of wood is built; on this the warrior's body is laid, the pyre is lighted, the body is reduced to ashes, the ashes are placed in a vessel or box of gold, wrapped round with precious cloths (no arms are buried, as a general rule), and a mound, howe, barrow, or tumulus is raised over all. Usually a steleor pillar crowns the edifice. This method is almost uniform, and, as far as cremation and the cairn go, is universal in the Iliadand Odysseywhenever a burial is described. Now this mode of interment must be the mode of a single age in Greek civilisation. It is confessedly not the method of the Mycenaeans of the shaft grave, or of the latter tholosor stone beehive-shaped grave; again, the Mycenaeans did not burn the dead; they buried. Once more, the Homeric method is not that of the Dipylon period (say 900-750 B.C.) represented by the tombs outside the Dipylon gate of Athens. The people of that age now buried, now burned, their dead, and did not build cairns over them. Thus the Homeric custom comes between the shaft graves and the latter tholosgraves, on the one hand, and the Dipylon custom of burning or burying, with sunk or rock-hewn graves, on the other.

The Homeric poets describe the method of their own period. They assuredly do not adhere to an older epic tradition of shaft graves or tholosgraves, though these must have been described in lays of the period when such methods of disposal of the dead were in vogue. The altar above the shaft-graves in Mycenae proves the cult of ancestors in Mycenae; of this cult in the Iliadthere is no trace, or only a dim trace of survival in the slaughter of animals at the funeral. The Homeric way of thinking about the state of the dead, weak, shadowy things beyond the river Oceanus, did not permit them to be worshipped as potent beings. Only in a passage, possibly interpolated, of the Odyssey, do we hear that Castor and Polydeuces, brothers of Helen, and sons of Tyndareus, through the favour of Zeus have immortality, and receive divine honours. {Footnote: Odyssey, XI. 298-304.}