"No will of one Holdeth this land: it is a city and free.

The whole folk year by year, in parity of service is our king."

130. The Voting Population of Athens.--Nevertheless when we ask about this "whole folk," and who the voters are, we soon discover that Athens is very far from being a pure democracy. The mult.i.tudes of slaves are of course without votes, and so is the numerous cla.s.s of the important, cultivated, and often wealthy metics. To get Athenian citizenship is notoriously hard. For a stranger (say a metic who had done some conspicuous public service) to be given the franchise, a special vote must be pa.s.sed by the Ecclesia itself; even then the new citizen may be prosecuted as undeserving before a dicastery, and disfranchised. Again, only children both of whose parents are free Athenian citizens can themselves be enrolled on the carefully guarded lists in the deme books. The status of a child, one of whose parents is a metic, is little better than a b.a.s.t.a.r.d.[*]

[*]Of course women were entirely excluded from the Ecclesia, as from all other forms of public life. The question of "woman's rights"

had been agitated just enough to produce comedies like Aristophanes's "Parliament of Women," and philosophical theories such as appear in Plato's "Republic."

Under these circ.u.mstances the whole number of voters is very much less than at a later day will appear in American communities of like population. Before the Peloponneisan War, when the power of Athens was at its highest point, there were not less than 30,000 full citizens and possibly as many as 40,000. But those days of imperial power are now ended. At present Athens has about 21,000 citizens, or a few more. It is impossible, however, to gather all these in any single meeting. A great number are farmers living in the remote villages of Attica; many city dwellers also will be too busy to think the 3-obol (9-cent [1914 or $1.55 2000]) fee for attendance worth their while.[*] Six thousand seems to be a good number for ordinary occasions and no doubt much business can be dispatched with less, although this is the legal quorum set for most really vital matters. Of course a great crisis, e.g. a declaration of war, will bring out nearly every voter whose farm is not too distant.

[*]Payment for attendance at the Pnyx seems to have been introduced about 390 B.C. The original payment was probably only one obol, and then from time to time increased. It was a sign of the relative decay of political interest in Athens when it became needful thus to reward the commonalty for attendance at the a.s.sembly.

131. Meeting Time of the Ecclesia.--Four times in every prytany[*]

the Ecclesia must be convened for ordinary business, and oftener if public occasion requires. Five days' notice has to be given of each regular meeting, and along with the notice a placard announcing the proposals which are to come up has to be posted in the Agora.

But if there is a sudden crisis, formalities can be thrown to the winds; a sudden bawling of the heralds in the streets, a great smoky column caused by burning the traders' flimsy booths in the Agora,--these are valid notices of an extraordinary meeting to confront an immediate danger.

[*]"A prytany" was one tenth of a year, say 35 or 36 days, during which time the 50 representatives of one of the ten Athenian tribes then serving as members of the Council of 500 (each tribe taking its turn) held the presidency of the Council and acted as a special executive committee of the government. There were thus at least 40 meetings of the Ecclesia each year, as well as the extraordinary meetings.

If this has been a morning when the Ecclesia has been in session, nothing unusual has occurred at first in the busy Agora, except that the jury courts are hardly in action, and a bright flag is whipping the air from the tall flagpole by the Pnyx (the a.s.sembly Place). Then suddenly there is a shouting through the Agora. The clamor of traffic around the popular flower stalls ceases; everybody who is not a slave or metic (and these would form a large fraction of the crowd of marketers) begins to edge down toward one end of the Agora. Presently a gang of Scythian police-archers comes in sight. They have a long rope sprinkled with red chalk wherewith they are "netting" the Agora. The chalk will leave an infallible mark on the mantle of every tardy citizen, and he who is thus marked as late at the meeting will lose his fee for attendance, if not subject himself to a fine. So there is a general rush away from the Agora and down one of the various avenues leading to the Pnyx.

132. The Pnyx (a.s.sembly Place) at Athens.--The Pnyx is an open s.p.a.ce of ground due west from the Acropolis. It originally sloped gently away towards the northeast, but a ma.s.sive retaining wall had been built around it, in an irregular semicircle, and the s.p.a.ce within filled with solidly packed earth sloping inwards, making a kind of open air auditorium. It is a huge place, 394 feet long, and 213 feet at the widest. The earthen slope is entirely devoid of seats; everybody casts himself down sprawling or on his haunches, perhaps with an old himation under him. Directly before the sitters runs a long ledge hewn out of the rock, forming, as it were, the "stage" side of the theater. Here the rock has been cut away, so as to leave a sizable stone pulpit standing forth, with a small flight of steps on each side. This is the "Bema," the orator's stand, whence speak the "demagogues,"[*] the molders of Athenian public opinion. In front of the Bema there is a small portable altar for the indispensable sacrifices. In the rear of the Bema are a few planks laid upon the rock. Here will sit the fifty "Pryantes" in charge of the meeting. There is a handsome chair for the presiding officer upon the Bema itself. These are all the furnishings of the structure wherein Athens makes peace and war, and orders her whole civil and foreign policy. The h.e.l.lenic azure is the only roof above her sovran law makers. To the right, as the orators stand on the Bema, they can point toward the Acropolis and its glittering temples; to the left towards the Peiraeus, and the blue sea with the inevitable memories of glorious Salamis.

Surely it will be easy to fire all hearts with patriotism!

[*]A "demagogue" (=people-leader) might well be a great statesman, and not necessarily a cheap and noisy politician.

133. The Preliminaries of the Meeting.--Into this s.p.a.ce the voters swarm by hundreds--all the citizens of Athens, from twenty years and upward, sufficiently interested to come. At each crude entrance stands a crops of watchful LEXIARCHS and their clerks, checking off those present and turning back interlopers. As the entering crowds begin to thin, the entrance ways are presently closed by wicker hurdles. The flag fluttering on high is struck. The Ecclesia is ready for action.

Much earlier than this, the farmers and fishmen from the hill towns or from Salamis have been in their places, grumbling at the slowness of the officials. People sit down where they can; little groups and clans together, wedged in closely, chattering up to the last minute, watching every proceeding with eyes as keen as cats'.

All the gossip left over from the Agora is disposed of ere the prytanes--proverbially late--scramble into their seats of honor.

The police-archers move up and down, enforcing a kind of order.

Amid a growing hush a suckling pig is solemnly slaughtered by some religious functionary at the altar, and the dead victim carried around the circuit of the Pnyx as a symbolic purification of the audience.

"Come inside the purified circuit," enjoins a loud herald to the little groups upon the edge.[*]

[*]Aristophanes's "Acharnians" (ll. 50 ff.) gives a valuable picture of this and other proceedings at the Pnyx, but one should never forget the poet's exaggerations for comedy purposes, nor his deliberate omission of matters likely to be mere tedious detail to his audience.

Then comes a prayer invoking the G.o.ds' favor upon the Athenians, their allies, and this present meeting in particular, winding up (the herald counts this among the chief parts of his duty) with a tremendous curse on any wretch who should deceive the folk with evil counsel. After this the real secular business can begin.

Nothing can be submitted to the Ecclesia which has not been previously considered and matured by the Council of 500. The question to be proposed is now read by the heralds as a "Pro-bouleuma"--a suggested ordinance by the Council. Vast as is the audience, the acoustic properties of the Pnyx are excellent, and all public officers and orators are trained to harangue mult.i.tudes in the open air, so that the thousands get every word of the proposition.

134. Debating a Proposition.--"Resolved by the Boule, the tribe Leontis holding the prytany, and Heraclides being clerk, upon the motion of Timon the son of Timon the Eleusinian,[*] that"--and then in formal language it is proposed to increase the garrison of the allied city of Byzantium by 500 hired Arcadian mercenaries, since the king of Thrace is threatening that city, and its continued possession is absolutely essential to the free import of grain into Attica.

[*]This seems to have been the regular form for beginning a "probouleuma" although nearly all our information comes from the texts of proposals AFTER they have been made formal decrees by the sovran Demos.

There is a hush of expectancy; a craning of necks.

"Who wishes to speak?" calls the herald.

After a decent pause Timon, the mover of the measure, comes forward.

He is a fairly well-known character and commands a respectable faction among the Demos. There is some little clapping, mixed with jeering, as he mounts the Bema. The president of the prytanes--as evidence that he has now the right to harangue--hands him a myrtle wreath which he promptly claps on his head, and launches into his argument. Full speedily he has convinced at least a large share of the audience that it was sheer destruction to leave Byzantium without an efficient garrison. Grain would soon be at famine prices if the town were taken, etc., etc. The only marvel is that the merciful G.o.ds have averted the disaster so long in the face of such neglect.--Why had the board of strategi, responsible in such matters, neglected this obvious duty? [Cheers intermixed with catcalls.] This was not the way the men who won Marathon had dealt with dangers, nor later worthies like Nicias or Thrasybulus. [More cheers and catcalls.] He winds up with a splendid invocation to Earth, Sky, and Justice to bear witness that all this advice is given solely with a view to the weal of Athens.

"He had Isocrates teach him how to launch that peroration," mutters a crabbed old citizen behind his peak-trimmed beard, as Timon descends amid mingled applause and derision.

"Very likely; Iphicrates is ready to answer him," replies a fellow.

"Who wishes to speak?" the herald demands again. From a place directly before the Bema a well-known figure, the elderly general, Iphicrates, is rising. At a nod from the president, he mounts the Bema and a.s.sumes the myrtle. He has not Timon's smooth tones nor oratorical manner. He is a man of action and war, and no tool of the Agora coteries. A salvo of applause greets him. Very pithily he observes that Byzantium will be safe enough if the city will only be loyal to the Athenian alliance. Athens needs all her garrisons nearer home. Timon surely knows the state of the treasury. Is he going to propose a special tax upon his fellow countrymen to pay for those 500 mercenaries? [Loud laughter and derisive howls directed at Timon.] Athens needs to keep her strength for REAL dangers; and those are serious enough, but not at Byzantium. At the next meeting he and the other strategi will recommend--etc., etc. When Iphicrates quits the Bema there is little left of Timon's fine "Earth, Sky and Justice."

135. Voting at the Pnyx.--But other orators follow on both sides.

Once Timon, egged on by many supporters, tries to gain the Bema a second time, but is told by the president that one cannot speak twice on the same subject. Once the derision and shouting becomes so violent that the president has to announce, "Unless there is silence I must adjourn the meeting." Finally, after an unsuccessful effort to amend the proposal, by reducing the garrison at Byzantium to 250, the movers of the measure realize that the votes will probably be against them. They try to break up the meeting.

"I hear thunder!" "I feel rain!" they begin shouting, and such ill omens, if really in evidence, would be enough to force an adjournment; but the sky is delightfully clear. The president simply shrugs his shoulders; and now the Pnyx is fairly rocking with the yell, "A vote! A vote!"

The president rises. Taking the vote in the Ecclesia is a very simple matter when it is a plain question of "yes" or "no" on a proposition.[*]

[*]When an INDIVIDUAL had to be voted for, then ballots were used.

"All who favor the 'probouleuma' of Timon will raise the right hand!"

A respectable but very decided minority shows itself.

"Those who oppose."

The adverse majority is large. The morning is quite spent. There is a great tumult. Men are rising, putting on their himatia, ridiculing Timon; while the herald at a nod from the president declares the Ecclesia adjourned.

136. The Ecclesia as an Educational Instrument.--Timon and his friends retire crestfallen to discuss the fortunes of war. They are not utterly discouraged, however. The Ecclesia is a fickle creature. What it withholds to-day it may grant to-morrow.

Iphicrates, whose words have carried such weight now, may soon be howled down and driven from the Bema much as was the unfortunate litigant in the jury court. Still, with all its faults, the Ecclesia is the great school for the adults of Athens. All are on terms of perfect equality. King Demos is not the least respecter of wealth or family. Sophistries are usually penetrated in a twinkling by some coa.r.s.e expletive from a remote corner of the Pnyx. Every citizen understands the main issues of the public business. HE IS PART OF THE ACTUAL WORKING GOVERNMENT, not once per year (or less often) at the ballot box, but at least forty times annually; and dolt he would be, did he not learn at least all the superficialities of statecraft. He may make grievous errors. He may be misled by mob prejudice or mob enthusiasm; but he is not likely to persist in a policy of cra.s.s blundering very long. King Demos may indeed rule a fallible human monarchy, but it is thanks to him, and to his high court held at the Pnyx, that Athens owes at least half of that sharpness of wit and intelligence which is her boast.

Chapter XVII. The Afternoon at the Gymnasia.

137. The Gymnasia. Places of General Resort.--The market is thinning after a busy day; the swarms of farmer-hucksters with their weary a.s.ses are trudging homeward; the schoolrooms are emptying; the dicasteries or the Ecclesia, as the case may be, have adjourned.

Even the slave artisans in the factories are allowed to slacken work. The sun, a ball of glowing fire, is slowly sinking to westward over the slopes of aegaleos; the rock of the Acropolis is glowing as if in flame; intense purple tints are creeping over all the landscape. The day is waning, and all Athenians who can possibly find leisure are heading towards the suburbs for a walk, a talk, and refreshment of soul and body at the several Gymnasia.

Besides various establishments and small "wrestling schools" for the boys, there are three great public Gymnasia at Athens,--the Lyceum to the east of the town; the Cynosarges[*] to the southward; and last, but at all least, the Academy. This is the handsomest, the most famous, the most characteristic. We shall do well to visit it.

[*]The Cynosarges was the only one of these freely opened to such Athenians as had non-Athenian mothers. The other two were reserved for the strictly "full citizens."