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 Historical Greek Grammar (1897); A. Dieterich, “Untersuchungen zur Geschichte der griechischen Sprache von der hellenistischen Zeit bis zum 10ten Jahrhundert,” in ''Byzant. Archiv'', i. (1898). Glossary: Ducange, Glossarium ad scriptores mediae et infimae Graecitatis (1688), in which particular attention is paid to the “vulgar” language; E. A. Sophocles, Greek Lexicon of the Roman and Byzantine Periods (3rd ed., 1888).

3. Theology: Chief work, A. Ehrhard in Krumbacher’s ''Geschichte der byz. Lit''. pp. 1-218. For the ancient period, cf. the works on Greek patrology (under article ). Collective edition of the Fathers (down to the 15th century); Patrologia, series Graeca (ed. by Migne, 161 vols., 1857–1866). Church poetry: A collection of Greek Church hymns was published by W. Christ and M. Paranikas, entitled Anthologia Graeca carminum Christianorum (1871). Many unedited texts, particularly the songs of Romanos, were published by Cardinal J. B. Pitra, under the title Analecta sacra spicilegio Solesmensi parata (1876). A complete edition of the hymns is edited by K. Krumbacher.

4. Historical literature: A collective edition of the Byzantine historians and chroniclers was begun under Louis XIV., and continued later (1648–1819), called the Paris Corpus. This whole collection was on B. G. Niebuhr’s advice republished with some additions (Bonn, 1828–1878), under the title Corpus scriptorum historiae Byzantinae. The most important authors have also appeared in the Bibliotheca Teubneriana. A few Byzantine and oriental historical works are also contained in the collection edited by J. B. Bury (1898 seq.).

5. Vernacular Greek literature: The most important collective editions are: W. Wagner, Medieval Greek Texts (1870), Carmina Graeca Medii Aevi (1874), Trois Poèmes grecs du moyen âge (1881); E. Legrand, Collection de monuments pour servir à l’étude de la langue néo-hellénique (in 26 parts, 1869–1875), Bibliothèque grecque vulgaire (in 8 vols., 1880–1896).

After the capture of Constantinople, the destruction of Greek national life and the almost total effacement of Greek civilization naturally involved a more or less complete cessation of Greek literary production in the regions subjected to the rule of a barbarous conqueror. Learned Greeks found a refuge away from their native land; they spoke the languages of foreign people, and when they wrote books they often used those languages, but in most cases they also wrote in Greek. The fall of Constantinople must not therefore be taken as indicating a break in the continuity of Greek literary history. Nor had that event so decisive an influence as has been supposed on the revival of learning in western Europe. The crusades had already brought the Greeks and Westerns together, and the rule of the Franks at Constantinople and in the Levant had rendered the contact closer. Greeks and Latins had keenly discussed the dogmas which divided the Eastern and Western Churches; some Greeks had adopted the Latin faith or had endeavoured to reconcile the two communions, some had attained preferment in the Roman Church. Many had become connected by marriage or other ties with the Italian nobles who ruled in the Aegean or the Heptanesos, and circumstances led them to settle in Italy. Of the writers who thus found their way to the West before the taking of Constantinople the most prominent were Leon or Leontios Pilatos, Georgius Gemistus, or Pletho, Manuel and John Chrysoloras, Theodore Gazes, George of Trebizond and Cardinal Bessarion.

The Ottoman conquest had reduced the Christian races in the plains to a condition of serfdom, but the spirit of liberty continued to breathe in the mountains, where groups of desperate men, the Klephts and the Haiduks, maintained the struggle against alien tyranny. The adventurous and romantic life of these champions of freedom, spent amid the noblest solitudes of nature and often tinged with the deepest tragedy, naturally produced a poetry of its own, fresh, spontaneous and entirely indigenous. The Klephtic ballads, all anonymous and composed in the language of the people, are unquestionably the best and most genuine Greek poetry of this epoch. They breathe the aroma of the forests and mountains; like the early rhapsodies of antiquity, which peopled nature with a thousand forms, they lend a voice to the trees, the rocks, the rivers and to the mountains themselves, which sing the prowess of the Klepht, bewail his death and comfort his disconsolate wife or mother. Olympia boasts to Ossa that the footstep of the Turk has never desecrated its valleys; the standard of freedom floats over its springs; there is a Klepht beneath every tree of its forests; an eagle sits on its summit with the head of a warrior in its talons. The dying Klepht bids his companions make him a large and lofty tomb that he may stand therein and load his musket: “Make a window in the side that the swallows may tell me that spring has come, that the nightingales may sing me the approach of flowery May.” The wounded Vervos is addressed by his horse: “Rise, my master, let us go and find our comrades.” “My bay horse, I cannot rise; I am dying: dig me a tomb with thy silver-shod hoof; take me in thy teeth and lay me therein. Bear my arms to my companions and this handkerchief to my beloved, that she may see it and lament me.” Another type of the popular poetry is presented by the folk-songs of the Aegean islanders and the maritime population of the Asiatic coast. In many of the former the influence of the Frankish conquest is apparent. Traces of the ancient mythology are often to be found in the popular songs. Death is commonly personified by Charon, who struggles with his victim; Charon is sometimes worsted, but as a rule he triumphs in the conflict.

In Crete, which for nearly two centuries after the fall of Constantinople remained under Venetian rule, a school of Greek poetry arose strongly impressed with Italian influences. The language employed is the dialect of the Candiotes, with its large admixture of Venetian words. The first product of this somewhat hybrid literature was Erotocritos, an epic poem in five cantos, which relates the love story of Aretē, daughter of Hercules, king of Athens, and Erotocritos, the son of his minister. The poem presents an interesting picture of Greece under the feudal Frankish princes, though professing to describe an episode of the classical epoch; notwithstanding some tedious passages, it possesses considerable merit and contains some charming scenes. The metre is the rhymed alexandrine. Of the author, Vicence Cornaro, who lived in the middle or end of the 16th century, little is known; he probably belonged to the ducal family of that name, from which Tasso was descended. The second poem is the Erophile of George Chortakis, a Cretan, also written in the Candiote dialect. It is a tragic drama, the scene of which is laid in Egypt. The dialogue is poor, but there are some fine choral interludes, which perhaps are by a different hand. Chortakis, who was brought up at Retimo, lived at the end of the 16th and beginning of the 17th centuries. The third Cretan poem worthy of notice is the Shepherdess, a charming and graceful idyll written by Nicolas Drimyticos, a native of Apokorona, early in the 17th century. Other Cretan poets were J. Gregoropoulos and G. Melissinos (1500), who wrote epigrams, and Maroulos (1493), who endeavoured to write Pindaric odes.

Among the Greeks who were prominent in spreading a knowledge of Greek in Europe after the fall of Constantinople were John Argyropulos, Demetrius Chalcondyles, Constantine and John Lascaris and Marcus Musurus, a Cretan. These men wrote in the accepted literary language; in general, however, they were rather employed about literature than engaged in producing it. They taught Greek; several of them wrote Greek grammars; they transcribed and edited Greek classical writers, and they collected manuscripts. Their stores enriched the newly founded libraries of St Mark at Venice, of the Escorial, of the Vatican and of the National Library in Paris. But none of them accomplished much in literature strictly so called. The question which most deeply interested them was that of the rival merits of the Platonic and Aristotelian philosophies, over which a controversy of extraordinary bitterness broke out towards the close of the 15th century. The dispute was in reality theological rather than philosophical; the cause of Plato was championed by the advocates of a union between the Eastern and Western Churches, that of Aristotle was upheld by the opposing party, and all the fury of the old Byzantine dogmatic controversies was revived. The patriarch, George Kurtesios or Gennadius, whom Mahommed II. had appointed after the capture of