Requiem For Athens

by David Alkek

  "I help Athens by my trade, but I will not sacrifice my life for her. What will you do, Phidias,” his voice dripped with sarcasm, "if Athens and Thebes go to war, sacrifice yourself on the altar of patriotism?”

  "I will fight for my city.” He stuck his chest out with pride. “I am almost twenty-two and a citizen of Athens.. It is my duty, and I will uphold my honor by defending her."

  "Well spoken, my son," said Aristippus. "I would go with you if I could."

  "So would I," said a younger brother.

  "And me, too," said the youngest.

  Phidias smiled at them. "I know you would. You’ll be epheboi soon enough and will become good soldiers." He turned to Meletus. "I'm sorry you think that way. I have always looked up to you as my older brother, but I strongly disagree with you. Perhaps you will see how this hurts our father and you will change your mind."

  "Perhaps I will -- someday, but not now." With that, Meletus stomped out of the room. He left early without saying goodbye to anyone and returned to the city.

  Within weeks, Phidias bade farewell to his family, and marched with some of his friends to fight Thebes. After camping for the night, Phidias strode to where his friend, Hippias, had prepared a site for them to sleep.

  "We will meet the Thebans near the town of Mantinea," Phidias said. "I heard the officers discussing the coming battle."

  "I know we will win," said Hippias, "because we have the help of the Spartans, who are fearless fighters."

  "Don't be over-confident, my friend. Remember Epaminondas destroyed them at Leuctra. The Spartans had never been defeated on the open battlefield. He had developed new tactics. Greeks had not fought that way before."

  "Will our generals know how to counter his strategy?"

  "I hope so," said Phidias. "We’ll follow their lead and show the Thebans how hard we can fight."

  “We’ll fight side-by-side and protect one another.” Hippias felt confidant. “I know I can rely on you, because we’re brothers.”

  “Hippias, I feel closer to you than I do to my brothers. I pledge my blood and my honor to you. But this is our first battle. We’ve never faced an enemy or killed a man. I’m a little worried.”

  “You’ll be fine my friend. You have great skill with a spear and sword; I’ve seen it.” He smiled knowingly. “I know you’ll have the courage that Athens demands of you. Remember, I’ll be there to help you.”

  “And I’ll be there for you.” With that they embraced with a firm commitment. Phidias didn’t want to show the fear that all young soldiers felt before their first battle.

  Two days later, Phidias stood on the left side of Hippias facing the Thebans across the open field. He beat his spear on his friend’s shield and smiled at him. A line of sweat marked his upper lip and his face was pale. Hippias returned his salute by touching his spear to Phidias’ shield. The command was given and they ran yelling at the opposing force, which seem to be at an angle instead of parallel to the Athenian and Spartan lines.

  Half way across the area dividing the two armies, an arrow found its way and pierced the outer part of Phidias’ right thigh. He screamed in agony and fell to the ground dropping his spear and shield. He was barely aware of his companions rushing past him as he grabbed at his leg. He was trained to know what to do, and pushed the arrow through until he could grasp the pointed end. Tearing off some of his chiton, he tied it above the wound. Then while holding on to the pointed end with his right hand, he broke off the feathered part with his left hand and pulled the shaft out. Blood followed the arrow and dripped onto his right hand. He quickly retied the bandage over the wound to staunch the flow. He lay back and helplessly watched the chaos of battle.

  Hippias with a loud yell fell with his companions upon the Theban line. Their flank was firmly fixed against the enemy. Spears and shields clashed, blood ran and soon soaked the ground. Hippias missed his friend guarding his left, but felt secure that on their left flank were the Spartans. He knew they would hold their line and push back the Thebans. Thrusting with his spear, he killed two Thebans, until it was broken in the body of a third. He pulled out his sword and defended himself against his foe.

  In hand-to-hand battles in which a soldier looked his enemy in the eye and knew he must kill him or be killed by him, time seemed to stretch in odd ways. It seemed like half a day, but was only an hour after the battle was joined, that Hippias was aware that the Athenian line to his right was giving ground. He heard shouting, and peering over down the broken ranks, he saw that the Thebans had turned the Athenian right flank and was enveloping them. As his head was turned, a Theban thrust his spear through Hippias’ throat. It was only an instant that Hippias realized that Phidias had not been there to protect his left side, before he fell dead.

  The Athenian flank was completely turned and they were routed, while the Spartans stood their ground and were surrounded and slaughtered. Two of Phidias' companions helped him flee from the carnage. The Thebans won the battle, although their great commander Epaminondas was killed. The brief hegemony of Thebes was finished.

  Phidias returned home, and was nursed by his mothers and sisters. The wound healed, but he would walk with a limp for several months. His father and brothers congratulated him and said how brave he was and how well he fought for Athens, even though they didn't win the battle. Phidias thanked them, but didn't have the courage to tell them that he never crossed sword or spear with the enemy.

  All winter he lay on his bed and felt sorry for himself. He wondered if he was a coward, a failure, a traitor to his city. He thought of his best friend, Hippias, and how brave he was in his first battle. He asked himself, that if he had been by his friend’s side, would he have saved his life. He felt guilty that he had not been there.

  He began to walk with the aid of a stick. By spring he could walk down to the vineyard and ride a horse across the fields. To while away the hours and days, he read all the books that his father had in his house. Books, of course, were papyrus scrolls covered with a leather sleeve. His father had copies of Homer, the histories of Herodotus and Thucydides, some plays, and the writings of some philosophers.

  On a day in early summer, Phidias sat in the sun outside the gate, gazing over the green vineyards with their ripening fruit. He had taken off his chiton and wrapped it around his waist so that he could feel the sun’s heat on his chest. He felt aimless, like a boat without sail or oars, with no goal. He could no longer be a soldier, or work in his father’s fields, and he didn’t want to go into trade like his brother. He liked to hear about places outside of Greece. He was curious about the world, and the stars, and what caused things to be the way they were. He found his mind questioning the old myths and beliefs as he read all of his father’s books. He would ask his father to borrow more books, or better yet he would study with some masters.

  One summer night as Phidias was reading, his father entered his room. "What are you reading," he asked.

  "Herodotus’ history, Father. It's fascinating. I have learned so much about the Persians and Egyptians, that it makes me want to visit those places."

  "How would you get there, my son? You have no money. You have no skill or trade or education. You can barely walk."

  "I've got to do something, Father. I can’t just live at your house forever."

  "Yes, you could. You can help me run the estate. Meletus does not seem to want to."

  My younger brothers will be able to help you soon and perhaps I can talk sense to Meletus. I want to study. I want to go to Plato's Academy."

  "What will you study, mathematics? Philosophy? What can you do with those, except to be a teacher to others and argue about what is real."

  "I don't know, but I admire Plato. He was a student of Socrates. I heard that Socrates was the best philosopher Athens had, until he was killed."

  "Yes, he probably was. I remember that I was a young man when the Assembly voted to give that harmless old man the death penalty. It was a tragedy. But you won't be a philosopher. Why don't you
go to Isocrates’ school and learn rhetoric, and how to argue in the courts. You can become a rhetor; you can make money defending people; and you can go into politics. Politicians always know how to get rich. After all, they make the laws."

  "You sound bitter, Father."

  "It's true. This city is coming more and more under the power of the masses who are controlled by the politicians. They control the Assembly and elect the generals. They don't know how to run a city or prosecute a war. If a general or admiral loses a battle, they fine him or exile him. Is that any way to reward service to Athens?

  "Well, anyway, I'm getting cynical. It seems that politics is the only way to get ahead these days. Why don't you go to Isocrates' school?"

  "I don't want to be a politician. The rhetors are hypocrites. They will argue for or against any side in the courts or the Assembly. I believe in what is true and will defend it. I want to find out how things really are. I want to talk to other men from all parts of the world. I want to read all kinds of books. I want to learn more.”

  “What will you do my son?”

  "Father, I have made a decision. I will go tomorrow and ask Plato, if I can join his Academy. Will you help me?"

  "I know that the families of students are expected to donate to the Academy. After all, they don't charge their students, and the teachers have to eat. All right, I will give the rent from one of my houses in Athens to the Academy, if you attend."

  "Thank you, Father. You won't be sorry. I will study hard. You will be proud of me."

  Chapter 5

  When Phidias was still an ephebos, he noticed a group of young men in distinctive caps strolling through the market place. They all carried canes and wore the same short cloak that covered their clothes. "Who are those men?" asked Phidias of an older ephebos.

  "They're students in Plato's Academy. I think they put on too many airs."

  "Why do they dress alike?"

  “They wear those caps and gowns to show they belong to the Academy and to set themselves apart.”

  "I overheard some of their conversation," said Phidias. "They seem to be very smart."

  "They flaunt their self-importance and supposedly superior intelligence. I went to a play, a comedy by Aristophanes that poked fun at their affected manners and dress.”

  Phidias ignored the criticism of his comrade, for he was impressed with the bright students. He decided to learn more about this school.

  Plato had built his school on land that was a recreation grove outside the gates of Athens. It was named for the local god, Academus, and thus the school became known as the Academy. The first university of its kind, it officially was dedicated to the worship of the Muses and was therefore technically a religious fraternity. It was called a museion, or museum, but was not a collection of objects, rather a place dedicated to pursuits of the muses, such as poetry, music, mathematics, and philosophy.

  Plato believed in the education of women as well as men, and allowed them to attend his school. Students were not charged fees, but because most of them were from the upper classes, their families were expected to give generously for its support.

  Phidias applied to the school and Plato, impressed with his intelligence and eagerness to learn, admitted the young man to his Academy.

  He found that Plato and the other instructors taught by a combination of lecturing and dialogue with the students. They often posed problems, especially in mathematics or astronomy for them to solve. Sometimes questions of philosophy or political science would be proposed, and then the students were encouraged to argue points. Phidias mind was stimulated by the heady atmosphere of intellectual discussion.

  Students often continued their arguments about political or philosophical points outside of the school on the streets and marketplaces of Athens. One day, Phidias and some of his friends were discussing forms of government. They had strolled into the open area below the steps that lead up to the Acropolis and the beautiful Parthenon that graced its peak.

  One of the students was saying, "And Master Plato distrusts democracies. He says. It is the rule of the masses, are mostly uneducated."

  "The government of the city is too important to be in the power of the uneducated," said another.

  "But Master Plato doesn't favor a king or aristocracy either. The government should be in the hands of intelligent men, like philosophers."

  "Yes," said Phidias, "men who have no desire for power or wealth, but only for the welfare of the city-st

  "I think democracy has many weaknesses," said one of the students. "Master Plato told us how the jury that was dominated by the people condemned Socrates to death."

  "It's true," said Phidias. "That was because it was swayed by the arguments of a man who disliked Socrates' teachings."

  "You see," said another student, "in a democracy, a skillful orator can sway the Assembly."

  "That can be good or bad," said one. "Pericles was a good orator and a good leader."

  "The master said that a person who wants to be elected by the people, promises to give them more. Maybe grain, or payments from the Theoric fund," said another.

  Hesiod added, "That's the way in a democracy. When a person is elected, he gets the Assembly to tax the people with property to pay for the things he has promised the masses to vote for him."

  "It's a dangerous game," said Phidias." The person who promises the most to the masses is the one who gets the most votes."

  While they were discussing the pros and cons of various forms of government, they began to collect knots of bystanders who joined in the arguments. Politics was the lifeblood of Athens. It fed on the energy of the Greek soul and fertilized its temperament. Inevitably, whatever such a controversial subject was the topic, emotions soon overcame reason, and talking was transformed into shouting and shoving.

  And man, who thought that Athens' democracy was the best possible government, violently opposed Phidias who defended Plato. He threw a fist at Phidias. He blocked it with his cane, but it knocked off his cap. Phidias pushed away his attacker and picked it up. He yelled at, his comrades, "let's get out of here."

  They backed out of the crowd of arguing and shouting men, and made their way toward the Academy. "Why can't men just argue reasonably like we do at school?" asked a younger student. "These men on the street get violent." He shook his head in disgust.

  "They aren't trained like we are," said Phidias. "Master Plato has taught us to leave our feelings aside and use only our reasoning."

  "That's easy to say," said his friend Hesiod, "but when politics is the issue, emotions take over. It seems with that, and with religion, there is no good intellectual discussion."

  "You're right, there, my friend," said Phidias. "We just saw that in action."

  They all laughed in agreement.

  Not long after the political brawl in the marketplace, Phidias and a few of his friends were in a spirited discussion on the use of taxation of the wealthy to feed and house the poor. They had just heard a lecture on the topic, and were anxious to debate it. "Let's ask the instructor," said Phidias. "Sir, may we go to the school of Isocrates and debate the students there on this topic?"

  "It's possible," said Lycon, the teacher of politics. “You know that Isocrates' school specializes in teaching rhetoric and the art of debate. They are trained to argue cases in court and must take either side to defend."

  "But we study law and politics also, and in this case moral philosophy as well. We can hold our own."

  "I will see about arranging a debate. I know one of the teachers there very well. See if you can gather five of your friends together to go.”

  Phidias talked to some of his friends. "I'm trying to organize a debate with students from Isocrates' school. We have a lot of experience and training in class. I think we can hold our own."

  Iophon, the oldest of the group, said, "Isocrates' students are trained in rhetoric. They're known for their skills argument. We may be humiliated."

  Phidias replied, "We can tell them
that we want to debate the topic of taxes for the poor. We can use our knowledge of moral philosophy as well as politics."

  Hesiod agreed, "We are smarter and more well-rounded in our studies. We can beat them. I'll go with you."

  "Iophon," Phidias said, "you of all of us have the widest knowledge of government and politics. You've been at the Academy for over three years. You could be our leader."

  "Okay," said Iophon, "you've convinced me. I'll gather two other men that can argue well. I think we can more than hold our own against Isocrates' school."

  Instructors from the two schools arranged the debate, and a few days later, the group from the Academy entered the grounds of Isocrates’ school, a collection of low buildings with Ionic columns, a long stoa of covered walkway and a small temple. This was surrounded by trees and open fields, but was not nearly as large as the Academy.

  They were welcomed and led to a portico raised four steps from an open area in which sat the faculty and students, eager to hear the debate. The Academy instructor was also there. The headmaster asked their names and introduced them to the assembly. He also introduced the five students who would debate them.

  The rules were that each side would take turns of fifteen minutes in which to speak. The members of each team would alternate until all ten had spoken. Since they were guests, the students of the Academy were invited to speak first. Phidias agreed to start, followed by three other members and ending with Iophon, considered to be the strongest speaker.

  The headmaster announced the topic for debate, “Is it morally right to tax the rich to feed the poor? You will have five minutes in which to gather your thoughts and begin.”

  The students from the Academy put their heads together. Iophon said, “This should be straight forward. We should argue for the affirmative, that it is morally right. To bolster our argument we have the moral laws, the laws of the gods, and the fact that Athens has already passed such statutes.”

  Phidias said, “In addition, if we force our opponents to take the negative stance, then they are arguing against those laws and statutes, this should be an easy debate.”

  “Our teachers in politics and philosophy have prepared us for this,” said another.