Eratosthenes says that the poet directs his whole attention to the amusement of the mind, and not at all to its instruction. In opposition to his idea, the ancients define poesy as a primitive philosophy, guiding our life from infancy, and pleasantly regulating our morals, our tastes, and our actions. The [Stoics] of our day affirm that the only wise man is the poet. On this account the earliest lessons which the citizens of Greece convey to their children are from the poets; cer- tainly not alone for the purpose of amusing their minds, but for their instruction. Nay, even the professors of music, who give lessons on the harp, lyre, and pipe, lay claim to our consideration on the same account, since they say that [the accomplishments which they teach] are calculated to form and improve the character. It is not only among the Pythagoreans that one hears this claim supported, for Aristoxenus is of that opinion, and Homer too regarded the bards as amongst the wisest of mankind.
But apart from all such considerations, Eratosthenes contradicts himself; for a little previously to the sentence which we have quoted, at the commencement of his Essay on Geography, he says, that ‘all the ancient poets took delight in showing their knowledge of such matters. Homer inserted into his poetry all that he knew about the Ethiopians, Egypt, and Libya. Of all that related to Greece and the neighbouring places he entered even too minutely into the details, describing Thisbe as ‘abounding in doves,’ Haliartus, ‘grassy,’ Anthedon, the ‘far distant,’ Litæa, ‘situated on the sources of the Cephissus,’4 and none of his epithets are without their meaning.’ But in pursuing this method, what object has he in view, to amuse [merely], or to instruct? The latter, doubtless. Well, perhaps he has told the truth in these instances, but in what was beyond his observation both he and the other writers have indulged in all the marvels of fable. If such be the case the statement should have been, that the poets relate some things for mere amusement, others for instruction; but he affirms that they do it altogether for amusement, without any view to information; and by way of climax, inquires, What can it add to Homer's worth to be familiar with many lands, and skilled in strategy, agriculture, rhetoric, and similar information, which some persons seem desirous to make him possessed of. To seek to invest him with all this knowledge is most likely the effect of too great a zeal for his honour. Hipparchus observes, that to assert he was acquainted with every art and science, is like saying that an Attic eiresionè5 bears pears and apples.
As far as this goes, Eratosthenes, you are right enough; not so, however, when you not only deny that Homer was possessed of these vast acquirements, but represent poetry in general as a tissue of old wives' fables, where, to use your own expression, every thing thought likely to amuse is cooked up. I ask, is it of no value to the auditors6 of the poets to be made acquainted with [the history of] different countries, with strategy, agriculture, and rhetoric, and suchlike things, which the lecture generally contains.
4 Thisbe, Haliartus, Anthedon, cities of Bœotia; Litæa, a city of Phocis. The Cephissus, a large river, rising in the west of Phocis.
5 A harvest-wreath of laurel or olive wound round with wool, and adorned with fruits, borne about by singing-boys at the πυανεψια and θαοͅγὴλια, while offerings were made to Helios and the Hours: it was afterwards hung up at the house-door. The song was likewise called eiresionè, which became the general name for all begging-songs.
6 Auditors,] ἀκοͅοωμένοις. In Greece there was a class of lectures where the only duty of the professors was to explain the works of the poets, and point out the beauties which they contained. The students who attended these lectures were styled ἀκοͅοάται, or auditors, and the method of instruction ἀκοͅόασις.