Upton Sinclair on the Greeks

Discussing the literary legacy of the ancient Greeks in Mammonart Upton Sinclair asks just "how much do we really admire Greek literature and Greek art, and how much do we just pretend to admire it?" Recalling Samuel Johnson's quip about a dog walking on two legs, and how "it is not well done, but we are surprised that it is done at all," he suggested that the conventional exaltation of the Greeks is based not on a clear-headed judgment of the poetry and drama by modern standards, next to which these works are technically crude and representative of a world-view so unacceptable to modern people that as a matter of course we can seem "in denial" about it (far from Greek art being an art "of joy and freedom," their theme was invariably "the helplessness of the human spirit in the grip of fate," and at that, a fate which destroyed them), but rather a matter of "superstition" that has been "maintained by gentlemen who have acquired honorific university degrees, which represent to them a meal ticket," and the snobbery to which they cater (Classicism in itself become so "leisure class" by his time as to make "Homer . . . to the British world of culture what the top-hat is to the British sartorial"). Indeed, in Sinclair's view those who (like a Matthew Arnold or William Gladstone) "write volumes of rhapsody about Homer" testify less to Homer's superlativeness as a poet than his works' accordance with their prejudices--his "ha[ving] the aristocratic point of view, and giv[ing] the aristocratic mind what it craves," namely a vision of life in which aristocrats "unrestrained in their emotions and limitless in their desires" act out and are flattered in their self-importance by seeing the gods themselves take an interest in their personal tales, all as, one might add, they generally sing conservatives' militarist, patriotic, values.

This is not to say that Sinclair contemptuously dismissed it all (let alone was in any way a promoter of the kind of "cancel culture" that today seeks to "cancel" the Classics along with so much else). If Sinclair stresses the Greek pessimism he thinks too much overlooked, he is historically-minded enough to acknowledge, as others of like ideology have done, that to the ancient mind the world easily seemed "a place of blind cruelty, the battle-ground of forces which he did not understand," and out of this "made . . . a philosophy of stern resignation, and an art of beautiful but mournful despair"--and not confuse all this with the "dispensation of official pessimism" in more enlightened modern times (as with the apparent "'Classical' attitude" of "pathetic and heroic" "resignation to the pitiful fate of mankind on earth" of the aforementioned Arnold), which he saw as coming from quite other sources. Indeed, for all the limitations of that ancient mind Sinclair owns to pleasure in being able to see for ourselves "the beginnings of real thinking, of mature attitudes toward life" in in their early writings, and much else besides. If Sinclair finds much in Homer ridiculous and repellent, it seemed to him that one still did find "beautiful emotion"--albeit not the ones that moved lovers of the "heroism" of an Achilles, but "the mothers and fathers, the wives of children of those heroes [who] express for them an affection of which they are unworthy." He finds much to admire in the satire of Euripedes, "jeering at militarism and false patriotism, denouncing slavery and the subjection of women in the home, rebuking religious bigotry, undermining the noble and wealthy classes." Yet, if it seems to Sinclair appropriate to qualify one's criticisms, and that the works have their worthwhile aspects, that exaltation of the Classics in the familiar way as a matter of superstition and snobbery above all else stands.

Reading Sinclair it seems to me that there is an enormous amount of truth in this statement--which, indeed, ought to be evident to anyone who actually tries looking at those writings with clear eyes, as others have done, not all of them inclined to see things his way on most issues. (The critic John Crowe Ransom, who as one of the twelve writers of the Southern Agrarian Manifesto was far, far removed from Sinclair politically, seems to me to have grasped very well, and put even more poetically and succinctly, just how remote the Greek view of life, or at least the early Greek view, was from one of "joy and freedom.") Indeed, present a professor of literature today with the hard facts of just what is in "this stuff" and you are likely to get as their answer a sort of embarrassed agreement that reminds you just how much the Canon, and indeed what we say about the Canon, is the product of timid deference to received judgment, which one is expected to, in the words of Oscar Wilde, "endure . . . as the inevitable." And so the superstition and snobbery of which Sinclair wrote significantly prevail a century on--qualified, of course, by the decreasing extent to which anyone is paying attention to the Classics or to the humanities or to culture at all.