however, never makes forced allusions to contemporary events; they arise naturally out of his mode of considering history, which closely resembles that of Pindar. According to this view, it was in the early mythical ages that the Greek states received the lot of their future destinies and were fixed in that position which they occupied in later times. Those passages in the Suppliants which so plainly refer to the establishment of a well regulated popular government in Argos and to treaties with foreign states by which war might be avoided,[1] make it evident that this piece was produced about the time when the alliance between Athens and Argos was already in operation, perhaps towards the end of Ol. 79, B. C. 461.[2] Also, the threats of a war with Egypt, which are implied in the plot of this tragedy, furnish the poet with a favourable opportunity for introducing some striking and impressive sayings, which necessarily held out great encouragement to the Athenians for the war with Egypt, which began Olymp. 79. 3. B. C. 462; as when we find it said that "The fruit of the papyrus" (which was the common food of the Egyptians) "conquers not the wheat-stalk."[3]
§ 9. The Prometheus was in all probability one of the last efforts of the genius of Æschylus, for the third actor is to a certain extent employed in it (chap. XXII. § 7). It is, beyond all question, one of his greatest works. Historical allusions are not to be expected in this play, as the subject does not comprise the events of any particular state or family, but refers to the condition and relations of the whole human race. Prometheus, as we had occasion to remark when speaking of Hesiod (chap. VIII. § 3, p. 91 note), represents the provident, aspiring understanding of man, which ardently seeks to improve in all ways the condition of our being. He was represented as a Titan, because the Greeks, who considered the gods of Olympus as rulers only, not as creators, of the human race, laid the foundation and beginning of man in the time which preceded the kingdom of the Olympian gods. Thus, according to the conception of Æschylus, he is the friend and mediator of man—"the dæmon most friendly to mankind," in that period of the world when the kingdom of Zeus began. He does not, however, spiritualize him into a mere allegory of foresight and prudence, for in Æschylus a veal, lively faith in the existence of mythical beings is harmoniously combined with a consideration of their significance. By teaching men the use of fire, Prometheus has made them acquainted with all the arts which render human life more endurable; in general, he has made them wiser and happier in every respect, especially by taking from them the fear of death. But in this he does not respect
- ↑ Thus the chorus says, v. 698—703: "May the people, who rule the city, maintain their rights—may they give foreigners their due, before they put weapons into the hands of Ares."
- ↑ This alliance is more distinctly mentioned in the Eumenides (v. 765 seqq.) which was brought out a few years after.
- ↑ V. 761. Comp. v. 954.
