ON NOT KNOWING GREEK
stretch of capacity, yet, as she herself knows (“my behaviour is unseemly and becomes me ill”), blunted and debased by the horror of her position, an unwed girl made to witness her mother’s vileness and denounce it in loud, almost vulgar, clamour to the world at large. It is partly, too, that we know in the same way that Clytemnestra is no unmitigated villainess. “δεινὸν τὸ τίχτειν ἐστίν,” she says—“there is a strange power in motherhood”. It is no murderess, violent and unredeemed, whom Orestes kills within the house, and Electra bids him utterly destroy—“strike again”. No; the men and women standing out in the sunlight before the audience on the hillside were alive enough, subtle enough, not mere figures, or plaster casts of human beings.
Yet it is not because we can analyse them into feelings that they impress us. In six pages of Proust we can find more complicated and varied emotions than in the whole of the Electra. But in the Electra or in the Antigone we are impressed by something different, by something perhaps more impressive—by heroism itself, by fidelity itself. In spite of the labour and the difficulty it is this that draws us back and back to the Greeks; the stable, the permanent, the original human being is to be found there. Violent emotions are needed to rouse him into action, but when thus stirred by death, by betrayal, by some other primitive calamity, Antigone and Ajax and Electra behave in the way in which we should behave thus struck down; the way in which everybody has always behaved; and thus we
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