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 detain us long. For them, national opinion normally meant the opinion of the king. We know the general manner of record which is found graven on stone in connection with the images or symbols of those monarchs. As doctors seem still to differ a good deal about the precise translation of so many of those texts, it might be rash to quote any, but this is the sort of style which seems to prevail among the royal authors: "He came up with the chariots. He said that he was my first cousin. He lied. I impaled him. I am Artakhshatrá. I flayed his uncles, his brothers, and his cousins. I am the king, the son of Daryavush. I crucified two thousand of the principal inhabitants. I am the shining one, the great and the good." From the monarchical East we turn with more curiosity to Greece and Rome. There, at least, there was a life of public opinion. Apart from institutions, which are crystallised opinion, were there any living, non-official voices in which this public opinion could be heard?

The Homeric poems are not only the oldest monuments of Greek literature, but also the earliest documents of the Greek race. Out of the twilight of the prehistoric past, a new people, a new type of mind, are suddenly disclosed in a medium of pellucid clearness. Like Athene springing adult and full-armed from the head of Zeus, this new race, when Homer reveals it, has already attained to a mature consciousness of itself, and is already equipped with the aptitudes which are to distinguish it throughout