24. Modifications in the Typical Plan.--These are the essential features of an Athenian house. If the establishment is a very pretentious one, there may be a small garden in the rear carefully hedged against intruders by a lofty wall.[*] More probably the small size of the house lot would force simplifications in the scheme already stated. In a house one degree less costly, the Gynaeconitis would be reduced to a mere series of rooms shut off in the rear. In more simple houses still there would be no interior section of the house at all. The women of the family would be provided for by a staircase rising from the main hall to a second story, and here a number of upper chambers would give the needful seclusion.[+] Of course as one goes down the social scale, the houses grow simpler and simpler. Small shops are set into the street wall at either side of the entrance door, and on entering one finds himself in a very limited and utterly dingy court with a few dirty compartments opening thence, which it would be absurd to dignify by the name of "rooms." Again one ceases to wonder that the male Athenians are not "home folk" and are glad to leave their houses to the less fortunate women!

[*]Such a luxury would not be common in city houses; land would be too valuable.

[+]Houses of more than two stories seem to have been unknown in Athens. The city lacked the towering rookeries of tenements (insulae) which were characteristic of Rome; sometimes, however, a house seems to have been shared between several families.

25. Rents and House Values.--Most native Athenians own their houses.

Houses indeed can be rented, usually by the foreign traders and visitors who swam into the city; and at certain busy seasons one can hire "lodgings" for a brief sojourn. Rents are not unreasonable, 8% or 8 1/3% of the value of the house being counted a fair annual return. But the average citizen is also a householder, because forsooth houses are very cheap. The main cost is probably for the land. The chief material used in building, sun-dried brick, is very unsubstantial,[*] and needs frequent repairs, but is not expensive. Demosthenes the Orator speaks of a "little house"

(doubtless of the kind last described) worth only seven minuae [about $126.00 (1914) or $2,242.80 (2000)], and this is not the absolute minimum. A very rich banker has had one worth 100 minuae [about $1,800.00 (1914) or $32,040.00 (2000)], and probably this is close to the maximum. The rent question is not therefore one of the pressing problems at Athens.

[*]This material was so friable and poor that the Greek burglar was known as a "Wall-digger." It did not pay him to pick a lock; it was simpler for him to quarry his way through the wall with a pickax.

26. The Simple yet Elegant Furnishings of an Athenian Home.--These houses, even owned by the lordly rich, are surprisingly simple in their furnishings. The acc.u.mulation of heavy furniture, wall decorations, and bric-a-brac which will characterize the dwellings of a later age, would be utterly offensive to an Athenian--contradicting all his ideas of harmony and "moderation." The Athenian house lacks of course bookcases and framed pictures. It probably too lacks any genuine closets. Beds, couches, chairs (usually backless), stools, footstools, and small portable tables,--these alone seem in evidence. In place of bureaus, dressers and cupboards, there are huge chests, heavy and carved, in which most of the household gear can be locked away. In truth, the whole style of Greek household life expresses that simplicity on which we have already commented. Oriental carpets are indeed met with, but they are often used as wall draperies or couch covers rather than upon the floors. Greek costume (see p. 43) is so simple that there is small need for elaborate chests of drawers, and a line of pegs upon the wall cares for most of the family wardrobe.

All this is true; yet what furniture one finds is fashioned with commendable grace. There is a marked absence of heavy and unhealthful upholstery; but the simple bed (four posts sustaining a springless cushion stuffed with feathers or wool) has its woodwork adorned with carving which is a true mean betwixt the too plain and the too ornate; and the whole bed is given an elegant effect by the magnificently embroidered scarlet tapestry which overspreads it.

The lines of the legs of the low wooden tables which are used at the dinner parties will be a lesson (if we have time to study them) upon just proportion and the value of subtle curves. Moreover, the different household vessels, the stone and bronze lamps, the various table dishes, even the common pottery put to the humblest uses, all have a beauty, a chaste elegance, a saving touch of deft ornamentation, which transforms them out of "kitchen ware" into works of art. Those black water pots covered with red-clay figures which the serving maids are bearing so carelessly into the scullery at the screaming summons of the cook will be some day perchance the pride of a museum, and teach a later age that costly material and aristocratic uses are not needful to make an article supremely beautiful.

Of course the well-to-do Athenian is proud to possess certain "valuables." He will have a few silver cups elegantly chased, and at least one diner's couch in the andron will be made of rare imported wood, and be inlaid with gilt or silver. On festival days the house will be hung with brilliant and elaborately wrought tapestries which will suddenly emerge from the great chests. Also, despite frowns and criticisms, the custom is growing of decorating one's walls with bright-lined frescoes after the manner of the Agora colonnades. In the course of a few generations the homes of the wealthier Greeks will come to resemble those of the Romans, such as a later age has resurrected at Pompeii.

Chapter V. The Women of Athens.

27. How Athenian Marriages are Arranged.--Over this typical Athenian home reigns the wife of the master. Public opinion frowns upon celibacy, and there are relatively few unmarried men in Athens.

An Athenian girl is brought up with the distinct expectation of matrimony.[*] Opportunities for a romance almost never will come her way; but it is the business of her parents to find her a suitable husband. If they are kindly people of good breeding, their choice is not likely to be a very bad one. If they have difficulties, they can engage a professional "matchmaker," a shrewd old woman who, for a fee, will hunt out an eligible young man. Marriage is contracted primarily that there may be legitimate children to keep up the state and to perpetuate the family. That the girl should have any will of her own in the matter is almost never thought of.

Very probably she has never seen "Him," save when they both were marching in a public religious procession, or at some rare family gathering (a marriage or a funeral) when there were outside guests.

Besides she will be "given away" when only about fifteen, and probably has formed no intelligent opinion or even prejudices on the subject.

[*]The vile custom of exposing unwelcome female babies probably created a certain preponderance of males in Attica, and made it relatively easy to marry off a desirable young girl.

If a young man (who will marry at about thirty) is independent in life, the negotiations will be with him directly. If he is still dependent on the paternal allowance, the two sets of parents will usually arrange matters themselves, and demand only the formal consent of the prospective bridegroom. He will probably accept promptly this bride whom his father has selected; if not, he risks a stormy encounter with his parents, and will finally capitulate.

He has perhaps never seen "Her," and can only hope things are for the best; and after all she is so young that his friends tell him that he can train her to be very useful and obedient if he will only take pains. The parents, or, failing them, the guardians, adjust the dowry--the lump sum which the bride will bring with her towards the new establishment.[*] Many maxims enjoin "marry only your equal in fortune." The poor man who weds an heiress will not be really his own master; the dread of losing the big dowry will keep him in perpetual bondage to her whims.

[*]The dowry was a great protection to the bride. If her husband divorced her (as by law he might), the dowry must be repaid to her guardians with 18 per cent. interest.

28. Lack of Sentiment in Marriages.--Sometimes marriages are arranged in which any sentiment is obviously prohibited. A father can betroth his daughter by will to some kinsman, who is to take her over as his bride when he takes over the property. A husband can bequeath his wife to some friend who is likely to treat her and the orphan children with kindness. Such affairs occur every day.

Do the Athenian women revolt at these seemingly degrading conditions, wherein they are handed around like slaves, or even cattle?--According to the tragic poets they do. Sophocles (in the "Tereus") makes them lament,

"We women are nothing;--happy indeed is our childhood, for THEN we are thoughtless; but when we attain maidenhood, lo! we are driven away from our homes, sold as merchandise, and compelled to marry and say 'All's well.'"

Euripides is even more bitter in his "Medea":--

Surely of creatures that have life and wit, We women are of all things wretchedest, Who first must needs, as buys the highest bidder, Thus buy a husband, and our body's master.[*/

[*]Way's translation.

29. Athenian Marriage Rites.--However, thus runs public custom.

At about fifteen the girl must leave her mother's fostering care and enter the house of the stranger. The wedding is, of course, a great ceremony; and here, if nowhere else, Athenian women can surely prepare, flutter, and ordain to their heart's content. After the somewhat stiff and formal betrothal before witnesses (necessary to give legal effect to the marriage), the actual wedding will probably take place,--perhaps in a few days, perhaps with a longer wait till the favorite marriage month Gamelion [January].[*] Then on a lucky night of the full moon the bride, having, no doubt tearfully, dedicated to Artemis her childish toys, will be decked in her finest and will come down, all veiled, into her father's torchlit aula, swarming now with guests. Here will be at last that strange master of her fate, the bridegroom and his best man (paranymphos). Her father will offer sacrifice (probably a lamb), and after the sacrifice everybody will feast on the flesh of the victim; and also share a large flat cake of pounded sesame seeds roasted and mixed with honey. As the evening advances the wedding car will be outside the door. The mother hands the bride over to the groom, who leads her to the chariot, and he and the groomsman sit down, one on either side, while with torches and song the friends to with the car in jovial procession to the house of the young husband.

[*]This winter month was sacred to Hera, the marriage guardian.

"Ho, Hymen! Ho, Hymen! Hymenaeous! Io!"

So rings the refrain of the marriage song; and all the doorways and street corners are crowded with onlookers to shout fair wishes and good-natured raillery.

At the groom's house there is a volley of confetti to greet the happy pair. The bride stops before the threshold to eat a quince.[*]

There is another feast,--possibly riotous fun and hard drinking. At last the bride is led, still veiled, to the perfumed and flower-hung marriage chamber. The doors close behind the married pair. Their friends sing a merry rollicking catch outside, the Epithalamium.

The great day has ended. The Athenian girl has experienced the chief transition of her life.

[*]The symbol of fertility.

30. The Mental Horizon of Athenian Women.--Despite the suggestions in the poets, probably the normal Athenian woman is neither degraded nor miserable. If she is a girl of good ancestry and the usual bringing up, she has never expected any other conditions than these. She knows that her parents care for her and have tried to secure for her a husband who will be her guardian and solace when they are gone. Xenophon's ideal young husband, Ischomachus, says he married his wife at the age of fifteen.[*] She had been "trained to see and to hear as little as possible"; but her mother had taught her to have a sound control of her appet.i.te and of all kinds of self-indulgence, to take wool and to make a dress of it, and to manage the slave maids in their spinning tasks. She was at first desperately afraid of her husband, and it was some time before he had "tamed" her sufficiently to discuss their household problems freely. Then Ischomachus made her join with him in a prayer to the G.o.ds that "he might teach and she might learn all that could conduce to their joint happiness"; after which they took admirable counsel together, and her tactful and experienced husband (probably more than twice her age) trained her into a model housewife.

[*]See Xenophon's "The Economist," VII ff. The more pertinent pa.s.sages are quoted in W. S. Davis's "Readings in Ancient History,"

Vol. I, pp. 265-271.

31. The Honor paid Womanhood in Athens.--Obviously from a young woman with a limited intellectual horizon the Athenian gentleman can expect no mental companionship; but it is impossible that he can live in the world as a keenly intelligent being, and not come to realize the enormous value of the "woman spirit" as it affects all things good. Hera, Artemis, Aphrodite, above all Pallas-Athena,--city-warder of Athens,--who are they all but idealizations of that peculiar genius which wife, mother, and daughter show forth every day in their homes? An Athenian never allows his wife to visit the Agora. She cannot indeed go outside the house without his express permission, and only then attended by one or two serving maids; public opinion will likewise frown upon the man who allowed his wife to appear in public too freely[*]; nevertheless there are compensations. Within her home the Athenian woman is within her kingdom. Her husband will respect her, because he will respect himself. Brutal and harsh he may possibly be, but that is because he is also brutal and harsh in his outside dealings.

In extreme cases an outraged wife can sue for divorce before the archon. And very probably in ninety-nine cases out of a hundred the Athenian woman is contented with her lot: partly because she knows of nothing better; partly because she has nothing concrete whereof to complain.

[*]Hypereides, the orator, says, "The woman who goes out of her own home ought to be of such an age that when men meet her, the question is not 'Who is her husband?' but 'Whose mother is she?'"

Pericles, in the great funeral oration put in his mouth by Thucydides, says that the best women are those who are talked of for good or ill the very least.

Doubtless it is because an Athenian house is a "little oasis of domesticity," tenderly guarded from all insult,--a miniature world whose joys and sorrows are not to be shared by the outer universe,--that the Athenian treats the private affairs of his family as something seldom to be shared, even with an intimate friend. Of individual women we hear and see little in Athens, but of n.o.bLE WOMANHOOD a great deal. By a hundred tokens, delightful vase paintings, n.o.ble monuments, poetic myths, tribute is paid to the self-mastery, the self-forgetfulness, the courage, the gentleness "of the wives and mothers who have made Athens the beacon of h.e.l.las"; and there is one witness better than all the rest. Along the "Street of Tombs," by the gate of the city, runs the long row of stelae (funeral monuments), inimitable and chaste memorials to the beloved dead; and here we meet, many times over, the portrayal of a sorrow too deep for common lament, the sorrow for the lovely and gracious figures who have pa.s.sed into the great Mystery. Along the Street of the Tombs the wives and mothers of Athens are honored not less than the wealthy, the warriors, or the statesmen.

32. The Sphere of Action of Athenian Women.--a.s.suredly the Athenian house mother cannot match her husband in discussing philosophy or foreign politics, but she has her own home problems and confronts them well. A dozen or twenty servants must be kept busy. From her, all the young children must get their first education, and the girls probably everything they are taught until they are married.

Even if she does not meet many men, she will strive valiantly to keep the good opinion of her husband. If she has shapely feet and hands (whereupon great stress is laid in h.e.l.las), she will do her utmost to display them to the greatest advantage[*]; and she has, naturally, plenty of other vanities (see -- 38). Her husband has turned over to her the entire management of the household. This means that if he is an easy-going man, she soon understands his home business far better than he does himself, and really has him quite at her mercy. Between caring for her husband's wants, nursing the sick slaves, acting as arbitress in their inevitable disputes, keeping a constant watch upon the storeroom, and finally in attending to the manufacture of nearly all the family clothing, she is not likely to rust in busy idleness, or sit complaining of her lot. At the many great public festivals she is always at least an onlooker and often she marches proudly in the magnificent processions. She is allowed to attend the tragedies in the theater.[+] Probably, too, the family will own a country farm, and spend a part of the year thereon. Here she will be allowed a delightful freedom of movement, impossible in the closely built city. All in all, then, she will complain of too much enforced activity rather than of too much idleness.

[*]The custom of wearing sandals instead of shoes of course aided the developing of beautiful feet.

[+]Not the comedies--they were too broad for refined women. But the fact that Athenian ladies seem to have been allowed to attend the tragedies is a tribute to their intellectual capacities. Only an acute and intelligent mind can follow aeschylus, Sophocles, and Euripides.

Nevertheless our judgment upon the Athenian women is mainly one of regret. Even if not discontented with their lot, they are not realizing the full possibilities which Providence has placed within the reach of womanhood, much less the womanhood of the mothers of the warriors, poets, orators, and other immortals of Athens. One great side of civilization which the city of Athens might develop and realize is left unrealized. THIS CIVILIZATION OF ATHENS IS TOO MASCULINE; it is therefore one sided, and in so far it does not realize that ideal "Harmony" which is the average Athenian's boast.