CHAPTER I
.
ORIGIN OF CARICATURE AND GROTESQUE.--SPIRIT OF CARICATURE IN EGYPT.--MONSTERS: PYTHON AND GORGON.--GREECE.--THE DIONYSIAC CEREMONIES, AND ORIGIN OF THE DRAMA.--THE OLD COMEDY.--LOVE OF PARODY.--PARODIES ON SUBJECTS TAKEN FROM GRECIAN MYTHOLOGY: THE VISIT TO THE LOVER: APOLLO AT DELPHI.--THE PARTIALITY FOR PARODY CONTINUED AMONG THE ROMANS: THE FLIGHT OF ÆNEAS.
It is not my intention in the following pages to discuss the question what constitutes the comic or the laughable, or, in other words, to enter into the philosophy of the subject; I design only to trace the history of its outward development, the various forms it has assumed, and its social influence. Laughter appears to be almost a necessity of human nature, in all conditions of man's existence, however rude or however cultivated; and some of the greatest men of all ages, men of the most refined intellects, such as Cicero in the ages of antiquity, and Erasmus among the moderns, have been celebrated for their indulgence in it. The former was sometimes called by his opponents _scurra consularis_, the "consular jester;" and the latter, who has been spoken of as the "mocking-bird," is said to have laughed so immoderately over the well-known "Epistolæ Obscurorum Virorum," that he brought upon himself a serious fit of illness. The greatest of comic writers, Aristophanes, has always been looked upon as a model of literary perfection. An epigram in the Greek Anthology, written by the divine Plato, tells us how, when the Graces sought a temple which would not fall, they found the soul of Aristophanes:--
Ἁι χάριτες τέμενός τι λαβεῖν ὁπερ οὐχὶ πεσεῖται Ζητοῦσαι, ψυχὴν εὔρον Ἀριστοφάνους.
On the other hand, the men who never laughed, the ἀγέλαστοι, were looked upon as the least respectable of mortals.
A tendency to burlesque and caricature appears, indeed, to be a feeling deeply implanted in human nature, and it is one of the earliest talents displayed by people in a rude state of society. An appreciation of, and sensitiveness to, ridicule, and a love of that which is humorous, are found even among savages, and enter largely into their relations with their fellow men. When, before people cultivated either literature or art, the chieftain sat in his rude hall surrounded by his warriors, they amused themselves by turning their enemies and opponents into mockery, by laughing at their weaknesses, joking on their defects, whether physical or mental, and giving them nicknames in accordance therewith,--in fact, caricaturing them in words, or by telling stories which were calculated to excite laughter. When the agricultural slaves (for the tillers of the land were then slaves) were indulged with a day of relief from their labours, they spent it in unrestrained mirth. And when these same people began to erect permanent buildings, and to ornament them, the favourite subjects of their ornamentation were such as presented ludicrous ideas. The warrior, too, who caricatured his enemy in his speeches over the festive board, soon sought to give a more permanent form to his ridicule, which he endeavoured to do by rude delineations on the bare rock, or on any other convenient surface which presented itself to his hand. Thus originated caricature and the grotesque in art. In fact, art itself, in its earliest forms, is caricature; for it is only by that exaggeration of features which belongs to caricature, that unskilful draughtsmen could make themselves understood.
[Illustration: _No. 1. An Egyptian Lady at a Feast._]
Although we might, perhaps, find in different countries examples of these principles in different states of development, we cannot in any one country trace the entire course of the development itself: for in all the highly civilised races of mankind, we first become acquainted with their history when they had already reached a considerable degree of refinement; and even at that period of their progress, our knowledge is almost confined to their religious, and to their more severely historical, monuments. Such is especially the case with Egypt, the history of which country, as represented by its monuments of art, carries us back to the remotest ages of antiquity. Egyptian art generally presents itself in a sombre and massive character, with little of gaiety or joviality in its designs or forms. Yet, as Sir Gardner Wilkinson has remarked in his valuable work on the "Manners and Customs of the Ancient Egyptians," the early Egyptian artists cannot always conceal their natural tendency to the humorous, which creeps out in a variety of little incidents. Thus, in a series of grave historical pictures on one of the great monuments at Thebes, we find a representation of a wine party, where the company consists of both sexes, and which evidently shows that the ladies were not restricted in the use of the juice of the grape in their entertainments; and, as he adds, "the painters, in illustrating this fact, have sometimes sacrificed their gallantry to a love of caricature." Among the females, evidently of rank, represented in this scene, "some call the servants to support them as they sit, others with difficulty prevent themselves from falling on those behind them, and the faded flower, which is ready to drop from their heated hands, is intended to be characteristic of their own sensations." One group, a lady whose excess has been carried too far, and her servant who comes to her assistance, is represented in our cut No. 1. Sir Gardner observes that "many similar instances of a talent for caricature are observable in the compositions of the Egyptian artists, who executed the paintings of the tombs" at Thebes, which belong to a very early period of the Egyptian annals. Nor is the application of this talent restricted always to secular subjects, but we see it at times intruding into the most sacred mysteries of their religion. I give as a curious example, taken from one of Sir Gardner Wilkinson's engravings, a scene in the representation of a funeral procession crossing the Lake of the Dead (No. 2), that appears in one of these early paintings at Thebes, in which "the love of caricature common to the Egyptians is shown to have been indulged even in this serious subject; and the retrograde movement of the large boat, which has grounded and is pushed off the bank, striking the smaller one with its rudder, has overturned a large table loaded with cakes and other things, upon the rowers seated below, in spite of all the efforts of the prowman, and the earnest vociferations of the alarmed steersman." The accident which thus overthrows and scatters the provisions intended for the funeral feast, and the confusion attendant upon it, form a ludicrous scene in the midst of a solemn picture, that would be worthy of the imagination of a Rowlandson.
[Illustration: _No. 2. Catastrophe in a Funeral Procession._]
[Illustration: _No. 3. An Unfortunate Soul._]
Another cut (No. 3), taken from one of the same series of paintings, belongs to a class of caricatures which dates from a very remote period. One of the most natural ideas among all people would be to compare men with the animals whose particular qualities they possessed. Thus, one might be as bold as a lion, another as faithful as a dog, or as cunning as a fox, or as swinish as a hog. The name of the animal would thus often be given as a nickname to the man, and in the sequel he would be represented pictorially under the form of the animal. It was partly out of this kind of caricature, no doubt, that the singular class of apologues which have been since distinguished by the name of fables arose. Connected with it was the belief in the metempsychosis, or transmission of the soul into the bodies of animals after death, which formed a part of several of the primitive religions. The earliest examples of this class of caricature of mankind are found on the Egyptian monuments, as in the instance just referred to, which represents "a soul condemned to return to earth under the form of a pig, having been weighed in the scales before Osiris and been found wanting. Being placed in a boat, and accompanied by two monkeys, it is dismissed the sacred precinct." The latter animals, it may be remarked, as they are here represented, are the cynocephali, or dog-headed monkeys (the _simia inuus_), which were sacred animals among the Egyptians, and the peculiar characteristic of which--the dog-shaped head--is, as usual, exaggerated by the artist.
The representation of this return of a condemned soul under the repulsive form of a pig, is painted on the left side wall of the long entrance-gallery to the tomb of King Rameses V., in the valley of royal catacombs known as the Biban-el-Molook, at Thebes. Wilkinson gives the date of the accession of this monarch to the throne as 1185, B.C. In the original picture, Osiris is seated on his throne at some distance from the stern of the boat, and is dismissing it from his presence by a wave of the hand. This tomb was open in the time of the Romans, and termed by them the "Tomb of Memnon;" it was greatly admired, and is covered with laudatory inscriptions by Greek and Roman visitors. One of the most interesting is placed beneath this picture, recording the name of a _daduchus_, or torch-bearer in the Eleusinian mysteries, who visited this tomb in the reign of Constantine.
[Illustration: _No. 4. The Cat and the Geese._]
[Illustration: _No. 5. The Fox turned Piper._]
The practice having been once introduced of representing men under the character of animals, was soon developed into other applications of the same idea--such as that of figuring animals employed in the various occupations of mankind, and that of reversing the position of man and the inferior animals, and representing the latter as treating their human tyrant in the same manner as they are usually treated by him. The latter idea became a very favourite one at a later period, but the other is met with not unfrequently among the works of art which have been saved from the wrecks of antiquity. Among the treasures of the British Museum, there is a long Egyptian picture on papyrus, originally forming a roll, consisting of representations of this description, from which I give three curious examples. The first (see cut No. 4) represents a cat in charge of a drove of geese. It will be observed that the cat holds in her hand the same sort of rod, with a hook at the end, with which the monkeys are furnished in the preceding picture. The second (No. 5) represents a fox carrying a basket by means of a pole supported on his shoulder (a method of carrying burthens frequently represented on the monuments of ancient art), and playing on the well-known double flute, or pipe. The fox soon became a favourite personage in this class of caricatures, and we know what a prominent part he afterwards played in mediæval satire. Perhaps, however, the most popular of all animals in this class of drolleries was the monkey, which appears natural enough when we consider its singular aptitude to mimic the actions of man. The ancient naturalists tell us some curious, though not very credible, stories of the manner in which this characteristic of the monkey tribes was taken advantage of to entrap them, and Pliny (Hist. Nat. lib. viii. c. 80) quotes an older writer, who asserted that they had even been taught to play at draughts. Our third subject from the Egyptian papyrus of the British Museum (No. 6) represents a scene in which the game of draughts--or, more properly speaking, the game which the Romans called the _ludus latrunculorum_, and which is believed to have resembled our draughts--is played by two animals well known to modern heraldry, the lion and the unicorn. The lion has evidently gained the victory, and is fingering the money; and his bold air of swaggering superiority, as well as the look of surprise and disappointment of his vanquished opponent, are by no means ill pictured. This series of caricatures, though Egyptian, belongs to the Roman period.
[Illustration: _No. 6. The Lion and the Unicorn._]
[Illustration: _No. 7. Typhon._]
The monstrous is closely allied to the grotesque, and both come within the province of caricature, when we take this term in its widest sense. The Greeks, especially, were partial to representations of monsters, and monstrous forms are continually met with among their ornaments and works of art. The type of the Egyptian monster is represented in the accompanying cut (No. 7), taken from the work of Sir Gardner Wilkinson before quoted, and is said to be the figure of the god Typhon. It occurs frequently on Egyptian monuments, with some variation in its forms, but always characterised by the broad, coarse, and frightful face, and by the large tongue lolling out. It is interesting to us, because it is the apparent origin of a long series of faces, or masks, of this form and character, which are continually recurring in the grotesque ornamentation, not only of the Greeks and Romans, but of the middle ages. It appears to have been sometimes given by the Romans to the representations of people whom they hated or despised; and Pliny, in a curious passage of his "Natural History,"[1] informs us that at one time, among the pictures exhibited in the Forum at Rome, there was one in which a Gaul was represented, "thrusting out his tongue in a very unbecoming manner." The Egyptian Typhons had their exact representations in ancient Greece in a figure of frequent occurrence, to which antiquaries have, I know not why, given the name of Gorgon. The example in our cut No. 8, is a figure in terra-cotta, now in the collection of the Royal Museum at Berlin.[2]
[1] Plin. Hist. Nat., lib. xxxv. c. 8.
[2] Panoska Terracotten des Museums Berlin, pl. lxi. p. 154.
[Illustration: _No. 8. Gorgon._]
In Greece, however, the spirit of caricature and burlesque representation had assumed a more regular form than in other countries, for it was inherent in the spirit of Grecian society. Among the population of Greece, the worship of Dionysus, or Bacchus, had taken deep root from a very early period--earlier than we can trace back--and it formed the nucleus of the popular religion and superstitions, the cradle of poetry and the drama. The most popular celebrations of the people of Greece, were the Dionysiac festivals, and the phallic rites and processions which accompanied them, in which the chief actors assumed the disguise of satyrs and fawns, covering themselves with goat-skins, and disfiguring their faces by rubbing them over with the lees of wine. Thus, in the guise of noisy bacchanals, they displayed an unrestrained licentiousness of gesture and language, uttering indecent jests and abusive speeches, in which they spared nobody. This portion of the ceremony was the especial attribute of a part of the performers, who accompanied the procession in waggons, and acted something like dramatic performances, in which they uttered an abundance of loose extempore satire on those who passed or who accompanied the procession, a little in the style of the modern carnivals. It became thus the occasion for an unrestrained publication of coarse pasquinades. In the time of Pisistratus, these performances are assumed to have been reduced to a little more order by an individual named Thespis, who is said to have invented masks as a better disguise than dirty faces, and is looked upon as the father of the Grecian drama. There can be no doubt, indeed, that the drama arose out of these popular ceremonies, and it long bore the unmistakable marks of its origin. Even the name of tragedy has nothing tragic in its derivation, for it is formed from the Greek word _tragos_ (τράγος), a goat, in the skins of which animal the satyrs clothed themselves, and hence the name was given also to those who personated the satyrs in the processions. A _tragodus_ (τραγῳδὸς) was the singer, whose words accompanied the movements of a chorus of satyrs, and the term _tragodia_ was applied to his performance. In the same manner, a _comodus_ (κωμωδὸς) was one who accompanied similarly, with chants of an abusive or satirical character, a _comus_ (κῶμος), or band of revellers, in the more riotous and licentious portion of the performances in the Bacchic festivals. The Greek drama always betrayed its origin by the circumstance that the performances took place annually, only at the yearly festivals in honour of Bacchus, of which in fact they constituted a part. Moreover, as the Greek drama became perfected, it still retained from its origin a triple division, into tragedy, comedy, and the satiric drama; and, being still performed at the Dionysiac festival in Athens, each dramatic author was expected to produce what was called a _trilogy_, that is, a tragedy, a satirical play, and a comedy. So completely was all this identified in the popular mind with the worship of Bacchus, that, long afterwards, when even a tragedy did not please the audience by its subject, the common form of disapproval was, τί ταῦτα πρὸς τὸν Διόνυσον--"What has this to do with Bacchus?" and, οὐδὲν πρὸς τὸν Διόνυσον--"This has nothing to do with Bacchus."
We have no perfect remains of the Greek satiric drama, which was, perhaps, of a temporary character, and less frequently preserved; but the early Greek comedy is preserved in a certain number of the plays of Aristophanes, in which we can contemplate it in all its freedom of character. It represented the waggon-jesting, of the age of Thespis, in its full development. In its form it was burlesque to a wanton degree of extravagance, and its essence was personal vilification, as well as general satire. Individuals were not only attacked by the application to them of abusive epithets, but they were represented personally on the stage as performing every kind of contemptible action, and as suffering all sorts of ludicrous and disgraceful treatment. The drama thus bore marks of its origin in its extraordinary licentiousness of language and costume, and in the constant use of the mask. One of its most favourite instruments of satire was parody, which was employed unsparingly on everything which society in its solemn moments respected--against everything that the satirist considered worthy of being held up to public derision or scorn. Religion itself, philosophy, social manners and institutions--even poetry--were all parodied in their turn. The comedies of Aristophanes are full of parodies on the poetry of the tragic and other writers of his age. He is especially happy in parodying the poetry of the tragic dramatist Euripides. The old comedy of Greece has thus been correctly described as the comedy of caricature; and the spirit, and even the scenes, of this comedy, being transferred to pictorial representations, became entirely identical with that branch of art to which we give the name of caricature in modern times. Under the cover of bacchanalian buffoonery, a serious purpose, it is true, was aimed at; but the general satire was chiefly implied in the violent personal attacks on individuals, and this became so offensive that when such persons obtained greater power in Athens than the populace the old comedy was abolished.
Aristophanes was the greatest and most perfect poet of the Old Comedy, and his remaining comedies are as strongly marked representations of the hostility of political and social parties in his time, as the caricatures of Gillray are of party in the reign of our George III., and, we may add, even more minute. They range through the memorable period of the Peloponnesian war, and the earlier ones give us the regular annual series of these performances, as far as Aristophanes contributed them, during several years. The first of them, "The Acharnians," was performed at the Lenæan feast of Bacchus in the sixth year of the Peloponnesian war, the year 425 B.C., when it gained the first prize. It is a bold attack on the factious prolongation of the war through the influence of the Athenian demagogues. The next, "The Knights," brought out in B.C. 424, is a direct attack upon Cleon, the chief of these demagogues, although he is not mentioned by name; and it is recorded that, finding nobody who had courage enough to make a mask representing Cleon, or to play the character, Aristophanes was obliged to perform it himself, and that he smeared his face with lees of wine, in order to represent the flushed and bloated countenance of the great demagogue, thus returning to the original mode of acting of the predecessors of Thespis. This, too, was the first of the comedies of Aristophanes which he published in his own name. "The Clouds," published in 423, is aimed at Socrates and the philosophers. The fourth, "The Wasps," published in B.C. 422, presents a satire on the litigious spirit of the Athenians. The fifth, entitled "Peace" (Ἔιρηνη), appeared in the year following, at the time of the peace of Nicias, and is another satire on the bellicose spirit of the Athenian democracy. The next in the list of extant plays comes after an interval of several years, having been published in B.C. 414, the first year of the Sicilian war, and relates to an irreligious movement in Athens, which had caused a great sensation. Two Athenians are represented as leaving Athens, in disgust at the vices and follies of their fellow citizens, and seeking the kingdom of the birds, where they form a new state, by which the communication between the mortals and the immortals is cut off, and is only opened again by an arrangement between all the parties. In the "Lysistrata," believed to have been brought out in 411, when the war was still at its height, the women of Athens are represented as engaging in a cunning and successful plot, by which they gain possession of the government of the state, and compel their husbands to make peace. "The Thesmophoriazusæ," appears to have been published in B.C. 410; it is a satire upon Euripides, whose writings were remarkable for their bitter attacks on the character of the female sex, who, in this comedy, conspire against him to secure his punishment. The comedy of "The Frogs" was brought out in the year 405 B.C., and is a satire on the literature of the day; it is aimed especially at Euripides, and was perhaps written soon after his death, its real subject being the decline of the tragic drama, which Euripides was accused of having promoted. It is perhaps the most witty of the plays of Aristophanes which have been preserved. "The Ecclesiazusæ," published in 392, is a burlesque upon the theories of republican government, which were then started among the philosophers, some of which differed little from our modern communism. The ladies again, by a clever conspiracy, gain the mastery in the estate, and they decree a community of goods and women, with some laws very peculiar to that state of things. The humour of the piece, which is extremely broad, turns upon the disputes and embarrassments resulting from this state of things. The last of his comedies extant, "Plutus," appears to be a work of the concluding years of the active life of Aristophanes; it is the least striking of them all, and is rather a moral than a political satire.
In a comedy brought out in 426, the year before "The Archarnians," under the title of "The Babylonians," Aristophanes appears to have given great offence to the democratic party, a circumstance to which he alludes more than once in the former play. However, his talents and popularity seem to have carried him over the danger, and certainly nothing can have exceeded the bitterness of satire employed in his subsequent comedies. Those who followed him were less fortunate.
One of the latest writers of the Old Comedy was Anaximandrides, who cast a reflection on the state of Athens in parodying a line of Euripides. This poet had said,--
ἡ φύσις ἐβούλεθ’ ἦ νόμων οὐδεν μέλει (Nature has commanded, which cares nothing for the laws);
which Anaximandrides changed to--
ἡ πόλις ἐβούλεθ’ ἦ νόμων οὐδεν μέλει (The state has commanded, which cares nothing for the laws).
Nowhere is oppression exercised with greater harshness than under democratic governments; and Anaximandrides was prosecuted for this joke as a crime against the state, and condemned to death. As may be supposed, liberty of speech ceased to exist in Athens. We are well acquainted with the character of the Old Comedy, in its greatest freedom, through the writings of Aristophanes. What was called the Middle Comedy, in which political satire was prohibited, lasted from this time until the age of Philip of Macedon, when the old liberty of Greece was finally crushed. The last form of Greek comedy followed, which is known as the New Comedy, and was represented by such names as Epicharmus and Menander. In the New Comedy all caricature and parody, and all personal allusions, were entirely proscribed; it was changed entirely into a comedy of manners and domestic life, a picture of contemporary society under conventional names and characters. From this New Comedy was taken the Roman comedy, such as we now have it in the plays of Plautus and Terence, who were professed imitators of Menander and the other writers of the new comedy of the Greeks.
[Illustration: _No. 9. A Greek Parody._]
Pictorial caricature was, of course, rarely to be seen on the public monuments of Greece or Rome, but must have been consigned to objects of a more popular character and to articles of common use; and, accordingly, modern antiquarian research has brought it to light somewhat abundantly on the pottery of Greece and Etruria, and on the wall-paintings of domestic buildings in Herculaneum and Pompeii. The former contains comic scenes, especially parodies, which are evidently transferred to them from the stage, and which preserve the marks and other attributes--some of which I have necessarily omitted--proving the model from which they were taken. The Greeks, as we know from many sources, were extremely fond of parodies of every description, whether literary or pictorial. The subject of our cut No. 9 is a good example of the parodies found on the Greek pottery; it is taken from a fine Etruscan vase,[3] and has been supposed to be a parody on the visit of Jupiter to Alcmena. This appears rather doubtful, but there can be no doubt that it is a burlesque representation of the visit of a lover to the object of his aspirations. The lover, in the comic mask and costume, mounts by a ladder to the window at which the lady presents herself, who, it must be confessed, presents the appearance of giving her admirer a very cold reception. He tries to conciliate her by a present of what seem to be apples, instead of gold, but without much effect. He is attended by his servant with a torch, to give him light on the way, which shows that it is a night adventure. Both master and servant have wreaths round their heads, and the latter carries a third in his hand, which, with the contents of his basket, are also probably intended as presents to the lady.
[3] Given in Panofka, "Antiques du Cabinet Pourtalès," pl. x.
A more unmistakable burlesque on the visit of Jupiter to Alcmena is published by Winckelmann from a vase, formerly in the library of the Vatican, and now at St. Petersburg. The treatment of the subject is not unlike the picture just described. Alcmena appears just in the same posture at her chamber window, and Jupiter is carrying his ladder to mount up to her, but has not yet placed it against the wall. His companion is identified with Mercury by the well-known caduceus he carries in his left hand, while with his right hand he holds a lamp up to the window, in order to enable Jupiter to see the object of his amour.
It is astonishing with how much boldness the Greeks parodied and ridiculed sacred subjects. The Christian father, Arnobius, in writing against his heathen opponents, reproached them with this circumstance. The laws, he says, were made to protect the characters of men from slander and libel, but there was no such protection for the characters of the gods, which were treated with the greatest disrespect.[4] This was especially the case in their pictorial representations.
[4] Arnobius (_contra Gentes_), lib. iv. p. 150. Carmen malum conscribere, quo fama alterius coinquinatur et vita, decemviralibus scitis evadere noluistis impune: ac ne vestras aures convitio aliquis petulantiore pulsaret, de atrocibus formulas constituistis injuriis. Soli dii sunt apud vos superi inhonorati, contemtibiles, viles: in quos jus est vobis datum quæ quisque voluerit dicere turpitudinem, jacere quas libido confinxerit atque excogitaverit formas.
Pliny informs us that Ctesilochus, a pupil of the celebrated Apelles, painted a burlesque picture of Jupiter giving birth to Bacchus, in which the god was represented in a very ridiculous posture.[5] Ancient writers intimate that similar examples were not uncommon, and mention the names of several comic painters, whose works of this class were in repute. Some of these were bitter personal caricatures, like a celebrated work of a painter named Ctesicles, described also by Pliny. It appears that Stratonice, the queen of Seleucus Nicator, had received this painter ill when he visited her court, and in revenge he executed a picture in which she was represented, according to a current scandal, as engaged in an amour with a common fisherman, which he exhibited in the harbour of Ephesus, and then made his escape on ship-board. Pliny adds that the queen admired the beauty and accuracy of the painting more than she felt the insult, and that she forbade the removal of the picture.[6]
[5] Pliny, Hist. Nat., lib. xxxv. c. 40.
[6] Pliny, Hist. Nat., lib. xxxv. c. 40.
[Illustration: _No. 10. Apollo at Delphi._]
The subject of our second example of the Greek caricature is better known. It is taken from an oxybaphon which was brought from the Continent to England, where it passed into the collection of Mr. William Hope.[7] The _oxybaphon_ (ὀξύβαφον), or, as it was called by the Romans, _acetabulum_, was a large vessel for holding vinegar, which formed one of the important ornaments of the table, and was therefore very susceptible of pictorial embellishment of this description. It is one of the most remarkable Greek caricatures of this kind yet known, and represents a parody on one of the most interesting stories of the Grecian mythology, that of the arrival of Apollo at Delphi. The artist, in his love of burlesque, has spared none of the personages who belonged to the story. The Hyperborean Apollo himself appears in the character of a quack doctor, on his temporary stage, covered by a sort of roof, and approached by wooden steps. On the stage lies Apollo's luggage, consisting of a bag, a bow, and his Scythian cap. Chiron (ΧΙΡΩΝ) is represented as labouring under the effects of age and blindness, and supporting himself by the aid of a crooked staff, as he repairs to the Delphian quack-doctor for relief. The figure of the centaur is made to ascend by the aid of a companion, both being furnished with the masks and other attributes of the comic performers. Above are the mountains, and on them the nymphs of Parnassus (ΝΥΜΦΑΙ), who, like all the other actors in the scene, are disguised with masks, and those of a very grotesque character. On the right-hand side stands a figure which is considered as representing the _epoptes_, the inspector or overseer of the performance, who alone wears no mask. Even a pun is employed to heighten the drollery of the scene, for instead of ΠΥΘΙΑΣ, the Pythian, placed over the head of the burlesque Apollo, it seems evident that the artist had written ΠΕΙΘΙΑΣ, the consoler, in allusion, perhaps, to the consolation which the quack-doctor is administering to his blind and aged visitor.
[7] Engraved by Ch. Lenormant et J. de Witt, "Elite des Monuments Céramographiques," pl. xciv.
[Illustration: _No. 11. The Flight of Æneas from Troy._]
The Greek spirit of parody, applied even to the most sacred subjects, however it may have declined in Greece, was revived at Rome, and we find examples of it on the walls of Pompeii and Herculaneum. They show the same readiness to turn into burlesque the most sacred and popular legends of the Roman mythology. The example given (cut No. 11), from one of the wall-paintings, is peculiarly interesting, both from circumstances in the drawing itself, and because it is a parody on one of the favourite national legends of the Roman people, who prided themselves on their descent from Æneas. Virgil has told, with great effect, the story of his hero's escape from the destruction of Troy--or rather has put the story into his hero's mouth. When the devoted city was already in flames, Æneas took his father, Anchises, on his shoulder, and his boy, Iulus, or, as he was otherwise called, Ascanius, by the hand, and thus fled from his home, followed by his wife--
_Ergo age, care pater, cervici imponere nostræ; Ipse subibo humeris, nec me labor iste gravabit. Quo res cumque cadent, unum et commune periclum, Una salus ambobus erit. Mihi parvus Iulus Sit comes, et longe servat vestigia conjux._ --Virg. Æn., lib. ii. l. 707.
Thus they hurried on, the child holding by his father's right hand, and dragging after with "unequal steps,"--
_dextræ se parvus Iulus Implicuit sequiturque patrem non passibus æquis._ --Virg. Æn., lib. ii. 1. 723.
And thus Æneas bore away both father and son, and the penates, or household gods, of his family, which were to be transferred to another country, and become the future guardians of Rome--
_Ascanium, Anchisemque patrem, Tencrosque penates._--Ib., 1. 747.
[Illustration: _No. 12. The Flight of Æneas._]
In this case we know that the design is intended to be a parody, or burlesque, upon a picture which appears to have been celebrated at the time, and of which at least two different copies are found upon ancient intaglios. It is the only case I know in which both the original and the parody have been preserved from this remote period, and this is so curious a circumstance, that I give in the cut on the preceding page a copy of one of the intaglios.[8] It represented literally Virgil's account of the story, and the only difference between the design on the intaglios and the one given in our first cut is, that in the latter the personages are represented under the forms of monkeys. Æneas, personified by the strong and vigorous animal, carrying the old monkey, Anchises, on his left shoulder, hurries forward, and at the same time looks back on the burning city. With his right hand he drags along the boy Iulus, or Ascanius, who is evidently proceeding _non passibus æquis_, and with difficulty keeps up with his father's pace. The boy wears a Phrygian bonnet, and holds in his right hand the instrument of play which we should now call a "bandy"--the pedun. Anchises has charge of the box, which contains the sacred penates. It is a curious circumstance that the monkeys in this picture are the same dog-headed animals, or cynocephali, which are found on the Egyptian monuments.
[8] These intaglios are engraved in the Museum Florentinum of Gorius, vol. ii. pl. 30. On one of them the figures are reversed.
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When this chapter was already given for press, I first became acquainted with an interesting paper, by Panofka, on the "Parodieen und Karikaturen auf Werken der Klassischen Kunst," in the "Abhandlungen der Akademie der Wissenschaften zu Berlin," for the year 1854, and I can only now refer my readers to it.
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