General History for Colleges and High Schools Part 12

The Spartans were forbidden to engage in trade; all their time must be pa.s.sed in the chase, or in gymnastic and martial exercise. Iron was made the sole money of the state. This, according to Plutarch, "was of great size and weight, and of small value, so that the equivalent for ten minae (about $140) required a great room for its stowage, and a yoke of oxen to draw it." The object of this, he tell us, was to prevent its being used for the purchase of "foreign trumpery."

THE PUBLIC TABLES.--The most peculiar, perhaps, of the Lycurgean inst.i.tutions were the public meals. In order to correct the extravagance with which the tables of the rich were often spread, Lycurgus ordered that all the Spartan citizens should eat at public and common tables. Excepting the ephors, none, not even the kings, were excused from sitting at the common mess. One of the kings, returning from a long expedition, presumed to dine privately with his wife, but received therefor a severe reproof.

A luxury-loving Athenian, once visiting Sparta and seeing the coa.r.s.e fare of the citizens, is reported to have declared that now he understood the Spartan disregard of life in battle. "Any one," said he, "must naturally prefer death to life on such fare as this."

EDUCATION OF THE YOUTH.--Children were considered as belonging to the state. Every infant was brought before the Council of Elders; and if it did not seem likely to become a robust and useful citizen, it was exposed in a mountain glen. At seven the education and training of the youth were committed to the charge of public officers, called boy-trainers. The aim of the entire course, as to the boys, was to make a nation of soldiers who should despise toil and danger and prefer death to military dishonor.

Reading and writing were untaught, and the art of rhetoric was despised.

Spartan brevity was a proverb, whence our word _laconic_ (from Laconia), implying a concise and pithy mode of expression. Boys were taught to respond in the fewest words possible. At the public tables they were not permitted to speak until questioned: they sat "silent as statues." As Plutarch puts it, "Lycurgus was for having the money bulky, heavy, and of little value; and the language, on the contrary, very pithy and short, and a great deal of sense compressed in a few words."

But before all things else the Spartan youth was taught to bear pain unflinchingly. Often he was scourged just for the purpose of accustoming his body to pain. Frequently, it is said, boys died under the lash, without betraying their suffering by look or moan.

Another custom tended to the same end as the foregoing usage. The boys were at times compelled to forage for their food. If detected, they were severely punished for having been so unskilful as not to get safely away with their booty. This custom, as well as the fort.i.tude of the Spartan youth, is familiar to all through the story of the boy who, having stolen a young fox and concealed it beneath his tunic, allowed the animal to tear out his vitals, without betraying himself by the movement of a muscle.

The Cryptia, which has been represented as an organization of young Spartans who were allowed, as a means of rendering themselves ready and expert in war, to hunt and kill the Helots, seems in reality to have been a sort of police inst.i.tution, designed to guard against uprisings of the serfs.

ESTIMATE OF THE SPARTAN INSt.i.tUTIONS.--That the laws and regulations of the Spartan const.i.tution were admirably adapted to the end in view,--the rearing of a nation of skilful and resolute warriors,--the long military supremacy of Sparta among the states of Greece abundantly attests. But when we consider the aim and object of the Spartan inst.i.tutions, we must p.r.o.nounce them low and unworthy. The true order of things was just reversed among the Lacedaemonians. Government exists for the individual: at Sparta the individual lived for the state. The body is intended to be the instrument of the mind: the Spartans reversed this, and attended to the education of the mind only so far as its development enhanced the effectiveness of the body as a weapon in warfare.

Spartan history teaches how easy it is for a nation, like an individual, to misdirect its energies--to subordinate the higher to the lower. It ill.u.s.trates, too, the fact that only those nations that labor to develop that which is best and highest in man make helpful contributions to the progress of the world. Sparta, in significant contrast to Athens, bequeathed nothing to posterity.

THE MESSENIAN WARS.--The most important event in Spartan history between the age of Lycurgus and the commencement of the Persian War was the long contest with Messenia, known as the First and Second Messenian Wars (about 750-650 B.C.). Messenia was one of the districts of the Peloponnesus which, like Laconia, had been taken possession of by the Dorians at the time of the great invasion.

It is told that the Spartans, in the second war, falling into despair, sent to Delphi for advice. The oracle directed them to ask Athens for a commander. The Athenians did not wish to aid the Lacedaemonians, yet dared not oppose the oracle. So they sent Tyrtaeus, a poet-schoolmaster, who they hoped and thought would prove of but little service to Sparta. Whatever truth there may be in this part of the story, it seems indisputable that during the Second Messenian War, Tyrtaeus, an Attic poet, reanimated the drooping spirits of the Spartans by the energy of his martial strains.

Perhaps it would not be too much to say that Sparta owed her final victory to the inspiring songs of this martial poet.

The conquered Messenians were reduced to serfdom, and their condition made as degrading and bitter as that of the Helots of Laconia. Many, choosing exile, pushed out into the western seas in search of new homes. Some of the fugitives founded Rhegium, in Italy; others, settling in Sicily, gave name and importance to the still existing city of Messina.

GROWTH OF THE POWER OF SPARTA.--After having secured possession of Messenia, Sparta conquered the southern part of Argolis. All the southern portion of the Peloponnesus was now subject to her commands.

On the north, Sparta extended her power over many of the villages, or townships, of Arcadia; but her advance in this direction having been checked by Tegea, one of the few important Arcadian cities, Sparta entered into an alliance with that city, which ever after remained her faithful friend and helper. This alliance was one of the main sources of Spartan preponderance in Greece during the next hundred years and more.

Sparta was now the most powerful state in the Peloponnesus. Her fame was spread even beyond the limits of h.e.l.las. Croesus, king of Lydia, sought an alliance with her in his unfortunate war with Persia, which just now was the rising power in Asia.

3. THE GROWTH OF ATHENS.

THE ATTIC PEOPLE.--The population of Attica in historic times was essentially Ionian in race, but there were in it strains of other h.e.l.lenic stocks, besides some non-h.e.l.lenic elements as well. This mixed origin of the population is believed to be one secret of the versatile yet well- balanced character which distinguished the Attic people above all other branches of the h.e.l.lenic family. It is not the absolutely pure, but the mixed races, like the English people, that have made the largest contributions to civilization.

THE SITE OF ATHENS.--Four or five miles from the sea, a flat-topped rock, about one thousand feet in length and half as many in width, rises with abrupt cliffs, one hundred and fifty feet above the level of the plains of Attica. The security afforded by this eminence doubtless led to its selection as a stronghold by the early Attic settlers. Here a few buildings, perched upon the summit of the rock and surrounded by a palisade, const.i.tuted the beginning of the capital whose fame has spread over all the world.

THE KINGS OF ATHENS.--During the Heroic Age Athens was ruled by kings, like all the other Grecian cities. The names of Theseus and Codrus are the most noted of the regal line.

[Ill.u.s.tration: THE ACROPOLIS AT ATHENS. (From a Photograph.)]

To Theseus tradition ascribed the work of uniting the different Attic villages, or cantons, twelve in number, into a single city, on the seat of the ancient Cecropia (see p. 92). This prehistoric union, however or by whomsoever effected, laid the basis of the greatness of Athens.

Respecting Codrus, the following legend is told: At one time the Dorians from the Peloponnesus invaded Attica. Codrus having learned that an oracle had a.s.sured them of success if they spared the life of the Athenian king, disguised himself, and, with a single companion, made an attack upon some Spartan soldiers, who instantly slew him. Discovering that the king of Athens had fallen by a Lacedaemonian sword, the Spartans despaired of taking the city, and withdrew from the country.

THE ARCHONS (1050?-612 B.C.).--Codrus was the last king of Athens. His successor, elected by the n.o.bles, was given simply the name of Archon, or Ruler, for the reason, it is said, that no one was thought worthy to bear the t.i.tle of the divine Codrus. The real truth is, that the n.o.bles were transforming the Homeric monarchy into an oligarchy, and to effect the change were taking away from the king his royal powers. At the outset there was but one Archon, elected for life; later, there were nine, chosen annually.

Throughout these early times the government was in the hands of the n.o.bles; the people, that is, the free farmers and artisans, having no part in the management of public affairs. The people at length demanded a voice in the government, or at least legal protection from the exactions and cruelties of the wealthy.

THE LAWS OF DRACO (about 620 B.C.).--To meet these demands, the n.o.bles appointed one of their own number, Draco, to prepare a code of laws. He reduced existing customs and regulations to a definite and written const.i.tution, a.s.signing to the smallest offence the penalty of death. This cruel severity of the Draconian laws caused an Athenian orator to say of them that "they were written, not in ink, but in blood." But for their harshness Draco was not responsible: he did not make them; their severity was simply a reflection of the harshness of those early times.

THE REBELLION OF CYLON (612 B.C.).--Soon after the enactment of Draco's laws, which naturally served only to increase the discontent of the people, Cylon, a rich and ambitious n.o.ble, taking advantage of the state of affairs, attempted to overthrow the government and make himself supreme. He seized the citadel of the Acropolis, where he was closely besieged by the Archons. Finally the Archon Megacles offered the insurgents their lives on condition of surrender. They accepted the offer, but fearing to trust themselves among their enemies without some protection, fastened a string to a statue of Athena, and holding fast to this, descended from the citadel, into the streets of Athens. As they came in front of the altars of the Furies, the line broke; and Megacles, professing to believe that this mischance indicated that the G.o.ddess refused to shield them, caused them to be set upon and ma.s.sacred.

The people were alarmed lest the fierce anger of the avenging Furies had been incurred by the slaughter of prisoners in violation of a sacred oath and before their very altars. Calamities that now befell the state deepened their apprehension. Thus the people were inflamed still more against the aristocracy. They demanded and finally secured the banishment of the Alcmaeonidae, the family to which Megacles belonged. Even the bones of the dead of the family were dug up, and cast beyond the frontiers. The people further insisted upon a fresh revision of the laws and a share in the government.

THE LAWS OF SOLON (594 B.C.).--Solon, a man held in great esteem by all cla.s.ses, was chosen to draw up a new code of laws. He repealed many of the cruel laws of Draco; permitted the return of persons driven into exile; gave relief to the debtor cla.s.s, especially to the poor farmers, whose little plots were covered with mortgages, by reducing the value of the money in which they would have to make payment; ordered those held in slavery for debt to be set free; and cancelled all fines payable to the state. These measures caused contentment and prosperity to take the place, everywhere throughout Attica, of previous discontent and wretchedness.

CHANGES IN THE ATHENIAN CONSt.i.tUTION.--The changes wrought by Solon in the political const.i.tution of Athens were equally wise and beneficent. He divided all the citizens of Athens into four cla.s.ses, according to their income. Only members of the first cla.s.s could hold the office of Archon; and only those of the first three cla.s.ses were eligible to the Council of Elders; but every member of all the cla.s.ses had the right to vote in the popular a.s.sembly.

Thus property instead of birth was made the basis of political rights.

This completely changed the character of the government; it was no longer an exclusive oligarchy.

A council known as the Council of the Four Hundred was created by Solon.

Its chief duties were to decide what matters might be discussed by the public a.s.sembly, and to execute the resolutions of that body.

THE TRIBUNAL OF THE AREOPAGUS.--Solon also enlarged the jurisdiction of the celebrated Tribunal of the Areopagus, a venerable council that from time out of memory had been held on the Areopagus, or Mars' Hill, near the Acropolis. The judges sat beneath the open sky, that they might not be contaminated, it is said, by the breath of the criminals brought before them. To this court was committed the care of morals and religion. It was in the presence of this venerable tribunal, six hundred years after Solon's time, that Paul stood when he made his eloquent defence of Christianity.

THE PUBLIC a.s.sEMBLY.--The public a.s.sembly, under the const.i.tution of Solon, was made the most important of all the inst.i.tutions of the state.

It was the fountain of all power. Contrary to the rule in Sparta, any citizen had the right not only of voting, but of speaking on any question which the a.s.sembly had a right to discuss. Six thousand citizens were required to const.i.tute a quorum to transact business in cases of special importance. This popular a.s.sembly grew into vast importance in later times. By it were discussed and decided questions affecting the entire h.e.l.lenic world.

These laws and inst.i.tutions of Solon laid the basis of the Athenian democracy.

THE TYRANT PISISTRATUS (560-527 B.C.).--Solon had the misfortune of living to see his inst.i.tutions used to set up a tyranny, by an ambitious kinsman, his nephew Pisistratus. This man courted popular favor, and called himself the "friend of the people." One day, having inflicted many wounds upon himself, he drove his chariot hastily into the public square, and pretended that he had been thus set upon by the n.o.bles, because of his devotion to the people's cause. The people, moved with sympathy and indignation, voted him a guard of fifty men. Under cover of raising this company, Pisistratus gathered a much larger force, seized the Acropolis, and made himself master of Athens. Though twice expelled from the city, he as often returned, and finally succeeded in getting a permanent hold of the government.

The rule of the usurper was mild, and under him Athens enjoyed a period of great prosperity. He adorned the city with temples and other splendid buildings, and constructed great aqueducts. Just beyond the city walls, he laid out the Lyceum, a sort of public park, which became in after years the favorite resort of the philosophers and poets of Athens. He was a liberal patron of literature; and caused the Homeric poems to be collected and edited. He died 527 B.C., thirty-three years after his first seizure of the citadel. Solon himself said of him that he had no vice save ambition.

EXPULSION OF THE TYRANTS FROM ATHENS (510 B.C.).--The two sons of Pisistratus, Hippias and Hipparchus, succeeded to his power. At first they emulated the example of their father, and Athens flourished under their parental rule. But at length an unfortunate event gave an entirely different tone to the government. Hipparchus, having insulted a young n.o.ble, was a.s.sa.s.sinated. Hippias escaped harm, but the event caused him to become suspicious and severe. His rule now became a tyranny indeed, and was brought to an end in the following way.

After his last return to Athens, Pisistratus had sent the "accursed"

Alcmaeonidae into a second exile. During this period of banishment an opportunity arose for them to efface the stain of sacrilege which was still supposed to cling to them on account of the old crime of Megacles.

The temple at Delphi having been destroyed by fire, they contracted with the Amphictyons to rebuild it. They not only completed the work in the most honorable manner throughout, but even went so far beyond the terms of their contract as to use beautiful Parian marble for the front of the temple, when only common stone was required by the specifications.

By this act the exiled family won to such a degree the favor of the priests of the sacred college, that they were able to influence the utterances of the oracle. The invariable answer now of the Pythia to Spartan inquirers at the shrine was, "Athens must be set free."

Moved at last by the repeated injunctions of the oracle, the Spartans resolved to drive Hippias from Athens. Their first attempt was unsuccessful; but in a second they were so fortunate as to capture the two children of the tyrant, who, to secure their release, agreed to leave the city (510 B.C.). He retired to Asia Minor, and spent the rest of his life, as we shall learn hereafter, seeking aid in different quarters to re- establish his tyranny in Athens. The Athenians pa.s.sed a decree of perpetual exile against him and all his family.

THE REFORMS OF CLISTHENES (509 B.C.).--Straightway upon the expulsion of the Tyrant Hippias, there arose a great strife between the people, who of course wished to organize the government in accord with the const.i.tution of Solon, and the n.o.bles, who desired to re-establish the old aristocratical rule. Clisthenes, an aristocrat, espoused the cause of the popular party. Through his influence several important changes in the const.i.tution, which rendered it still more democratical than under Solon, were now effected.

Athenian citizenship was conferred upon _all the free inhabitants of Attica_. This made such a radical change in the const.i.tution in the interest of the ma.s.ses, that Clisthenes rather than Solon is regarded by many as the real founder of the Athenian democracy.

OSTRACISM.--But of all the innovations or inst.i.tutions of Clisthenes, that known as _ostracism_ was the most characteristic. By means of this process any person who had excited the suspicions or displeasure of the people could, without trial, be banished from Athens for a period of ten years. Six thousand votes cast against any person in a meeting of the popular a.s.sembly was a decree of banishment. The name of the person whose banishment was sought was written on a piece of pottery or a sh.e.l.l (in Greek _ostrakon_), hence the term _ostracism_.

The original design of this inst.i.tution was to prevent the recurrence of such a usurpation as that of the Pisistratidae. The privilege and power it gave the people were often abused, and many of the ablest and best statesmen of Athens were sent into exile through the influence of some demagogue who for the moment had caught the popular ear.

No stigma or disgrace attached to the person ostracized. The vote came to be employed, as a rule, simply to settle disputes between rival leaders of political parties. Thus the vote merely expressed political preference, the ostracized person being simply the defeated candidate for popular favor.

The inst.i.tution was short-lived. It was resorted to for the last time during the Peloponnesian War (417 B.C.). The people then, in a freak, ostracized a man whom all admitted to be the meanest man in Athens. This was regarded as such a degradation of the inst.i.tution, as well as such an honor to the mean man, that never thereafter did the Athenians degrade a good man, or honor a bad one, by a resort to the measure.