own country, or those who had come to Attica with their families for the sake of exercising some trade.

He ordered also that women should travel with not more than three dresses and with a limited amount of provision; and that in the night they should go only in carriages, with torches before them. There should be no mourners hired at funerals, nor should an ox be sacrificed on these occasions, nor more than three garments buried with the body.

Such were the laws of Solon; and they were written and placed in the citadel where all could see them, and where they were under the care of the divinity of the city.

STUDY ON b.

What do you judge to have been those difficulties at Athens which Solon was chosen to "compose"? Why should the rich have been pleased with his saying about equality? Why the poor? What had been one great cause of slavery? What did Solon make the basis of political power in Athens?

How did the ease of obtaining power under his constitution compare with the former ease of gaining it? What new unit appeared in the state? What was the common bond or mark of the men in each of these units?

In his constitution what people lost political power, comparatively speaking? Who gained it? What part of the state gave power? What part exercised it? What class must be favored by those who wished to exercise power? What name will you give to this new form of government at Athens ?

What would be the effect of these laws on trade and industry? Which laws of Solon would not be endured among us? Why?

What great difference do you notice between the laws of Solon and those of Lycurgus? In spirit? In aim? In both cases, were their greatest changes political or social?

c. The Tyranny of the Pisistratids. (Abridged from Plutarch and Herodotus.)

Shortly after the new constitution of Solon was given to Athens, three contending parties appeared in the state:

the party of the Shore, the party of the Plain, and the "Mountaineers," among which last was a multitude of poor laborers. The leader of the Mountaineers was Pisistratus,

I. The dwelling of the party of the Shore.

II. The dwelling of the party of the Plain. III. The dwelling of the "Mountaineers." PPP. Position of Persian fleet after message of Themistokles at opening of the battle of Salamis. G. Position of Greek fleet at the same time. X. Throne of Xerxes. Peiræus =

of one of the oldest Eupatrid families, related to Solon, and in his manners "remarkably courteous, affable, and liberal. He had always two or three slaves near him with bags of

silver coin; when he saw any man looking sickly, or heard that any died insolvent, he relieved the one, and buried the others at his own expense. If he perceived people melancholy, he inquired the cause, and if he found it was poverty, he furnished them with what might enable them to get bread, but not to live idly. Nay, he left even his gardens and orchards open, and the fruit free to the citizens." One day Pisistratus came into the market-place, having intentionally wounded himself and his mules, and told the people that he had been attacked by his enemies. "Upon this, the multitude loudly expressed their indignation... and a General Assembly being summoned," a motion was carried that Pisistratus have a bodyguard of fifty clubmen; nor did the people "curiously inquire" into the number employed, and presently Pisistratus seized the citadel, and assumed the government of Athens. Herodotus tells us further that he neither disturbed the magistracies nor the laws; but presently the parties of the Plain and of the Shore, uniting, drove him out. "But those who expelled Pisistratus quarrelled anew with one another," and the leader of the Plain, having made terms with Pisistratus, on condition of sharing the power, contrived with him the following plan: They selected a woman of commanding height "and in other respects handsome. Having dressed this woman in a complete suit of armor, and placed her on a chariot, they drove her to the city, having sent heralds before, who... proclaimed ...O Athenians, receive with kind wishes Pisistratus, whom Athena herself... now conducts back to her own citadel;'... and a report was presently spread among the people that Athena was bringing back Pisistratus; and the people in the city, believing this woman to be the goddess... received Pisistratus." Not long after, however,

...

the parties of the Plain and the Shore again combined against his power; and Pisistratus, hearing of it, withdrew from the country for ten years, and collecting as much money as possible, hired mercenary forces,1 with which he marched against the Athenians and overcame them.

Thus Pisistratus, having for a third time possessed himself of Athens, secured his power more firmly, both by the aid of mercenary forces and by revenues, drawn in part from the Athenians and in part from the silver mines on the Strymon.

His power being thus established, he introduced new festivals to the gods and improved the old; invited to Athens the greatest poets of Hellas; collected the Homeric poems; gave the public access to his library of manuscripts; adorned the city with new buildings; supplied it with water; improved the roads of Attica; improved the culture of the olive; and preserved the forms of the Solonian constitution, he himself being always chosen the first Archon. At his death, he was succeeded by his sons, who ruled in the same way. But the murder of one of them by a conspiracy of young Athenians caused the other to govern harshly and suspiciously, and to form an alliance with Darius, the king of Persia, in order that he might have help to uphold his power in Athens.

About this time the Delphian temple was burnt, and the rich and powerful Athenian family of Alemæonids, that had led the party of the Plain, and had been in exile during the Pisistratid tyranny, took the contract for rebuilding it; and "they constructed the temple in a more beautiful manner than the plan required, and ... built

1 Men hired to fight for others beside their fellow-countrymen.

its front of Parian marble. Accordingly, these men... prevailed on the oracle, . . . when any Spartans came to consult at Delphi,... to propose to them to free Athens from the Tyranny. The Lacedæmonians, since the same warning was always given them, sent . . . an army to expel the Pisistratids, . . . though they were united to them by ties of friendship; for they considered their duty to the god greater than their duty to men. Thus the Athenians were delivered," and Hippias, the son of Pisistratus, becoming an exile, fled to the court of Darius, the king of Persia.

STUDY ON c.

What fact given on the map shows that Athens was the centre of Attica? Name all the means which Pisistratus possessed or employed for gaining power. Which of these means had he a perfect right to employ? Which were wrong? What right and what wrong means did he choose? How did the constitution of Solon help him? What relation between his tyranny and the spirit of that constitution? What elements of strength existed in the party of the mountaineers? Why should the mountain-men all go together, and the men of the plain do the same? Why will a party of poor men be more ready for revolution and change than one of rich men? What faults on the part of the Athenians allowed Pisistratus (a) to establish and (b) to maintain his tyranny? What really sustained the power of Pisistratus? What nominally, and according to the constitution, sustained it? What suspicious circumstance appears in this story concerning Delphi? What additional confirmation of the strength of Sparta? What resemblances between this tyranny and those before noted? Of what use was this tyranny to Athens?

d. The Legislation of Clisthenes. About 500 B.C.

The Pisistratids having been expelled, Clisthenes, one of the Alemæonid family, became the foremost man in Athens, and proposed a new constitution, which was accepted by the people, and consented to by the Delphic oracle.