Solon
Template:Short description {{#invoke:other uses|otheruses}} Template:Use British English Template:Use dmy dates Template:Infobox person Solon (Template:IPAc-en;<ref>Template:Cite Collins Dictionary</ref> Template:Langx; Template:Circa BC)<ref name=eb>Template:Citation</ref> was an archaic Athenian statesman, lawmaker, political philosopher, and poet. He is one of the Seven Sages of Greece and credited with laying the foundations for Athenian democracy.<ref name="Stanton, G. R. 1990 p. 76">Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1990), p. 76.</ref><ref>Andrews, A. Greek Society (Penguin 1967) 197</ref><ref name="E. Harris, 1997">E. Harris, "A New Solution to the Riddle of the Seisachtheia", in The Development of the Polis in Archaic Greece, eds. L. Mitchell and P. Rhodes (Routledge 1997) 103</ref> Solon's efforts to legislate against political, economic and moral decline<ref name="aristotle1273b">Aristotle, Politics, 1273b 35–1274a 21</ref> resulted in his constitutional reform overturning most of Draco's laws.
Solon's reforms included debt relief later known and celebrated among Athenians as the {{#invoke:Lang|lang}} (shaking off of burdens). He is described by Aristotle in the Athenian Constitution as "the first people's champion". Demosthenes credited Solon's reforms with starting a golden age.
Modern knowledge of Solon is limited by the fact that his works only survive in fragments and appear to feature interpolations by later authors. It is further limited by the general paucity of documentary and archaeological evidence covering Athens in the early 6th century BC.<ref>Stanton G. R. Athenian Politics c. 800–500 BC: A Sourcebook, London: Routledge (1990), pp. 1–5.</ref>
Ancient authors such as Philo of Alexandria,<ref>Philo Judaeus Alexandria, "On the Laws I and II", Loeb Classical Library (1953)</ref> Herodotus, and Plutarch are the main sources, but wrote about Solon long after his death. Fourth-century BC orators, such as Aeschines, tended to attribute to Solon all the laws of their own, much later times.<ref name="aristotle1273b" /><ref name="V. Ehrenberg, 1973">V. Ehrenberg, From Solon to Socrates: Greek History and Civilization, Routledge (1973) 71</ref>
BiographyEdit
Early life and ancestryEdit
Solon was born in Athens around 630 BC.<ref name=eb /> His family was distinguished in Attica as they belonged to a noble or Eupatrid clan.<ref name="autogenerated5"/> Solon's father was probably Execestides. If so, his lineage could be traced back to Codrus, the last King of Athens.<ref>"Solon" in Magill, Frank N. (ed)., The Ancient World: Dictionary of World Biography (Salem Press/Routledge, 1998), p. 1057.</ref> According to Diogenes Laërtius, he had a brother named Dropides, who was an ancestor (six generations removed) of Plato.<ref>Diogenes Laërtius, The Lives and Opinions of Famous Philosophers, Book 3 "Plato", chapter 1.</ref> According to Plutarch, Solon was related to the tyrant Pisistratus, for their mothers were cousins.<ref>Plutarch Solon 1 s:Lives (Dryden translation)/Solon#1.</ref> Solon was eventually drawn into the unaristocratic pursuit of commerce.<ref>Plutarch, Life of Solon, ch. 2</ref>
Defeat of MegaraEdit
When Athens and its neighbor and rival in the Saronic Gulf, Megara, were contesting the possession of Salamis, Solon was made leader of the Athenian forces. After repeated disasters, Solon was able to improve the morale of his troops through a nationalist poem he wrote about the island. Supported by Pisistratus, he defeated the Megarians either by means of a cunning trick<ref name="autogenerated6"/> or more directly through heroic battle around 595 BC.<ref>Plutarch Solon 9 s:Lives/Solon#9</ref> The Megarians, however, refused to give up their claim. The dispute was referred to the Spartans, who eventually awarded possession of the island to Athens on the strength of the case that Solon put to them.<ref name="autogenerated7">Plutarch, Solon 9</ref> Plutarch professes admiration of Solon's elegy.<ref name="autogenerated6">Plutarch, Solon 8</ref> The same poem was said by Diogenes Laërtius to have stirred Athenians more than any other verses that Solon wrote:
One fragment describes assorted breads and cakes: <ref name=wilkins>Template:Cite book</ref>
ArchonshipEdit
According to Diogenes Laertius, in 594 BC, Solon was chosen archon, or chief magistrate.<ref>Solon of Athens</ref> Solon repealed all of Draco's laws except those relating to homicide.<ref>Plutarch, Solon 17.</ref>
During Solon's time, many Greek city-states had seen the emergence of tyrants, opportunistic noblemen who had taken power on behalf of sectional interests.Template:Efn Solon was described by Plutarch as having been temporarily awarded autocratic powers by Athenian citizens on the grounds that he had the wisdom to sort out their differences for them in a peaceful and equitable manner.<ref>Plutarch Solon 14 s:Lives (Dryden translation)/Solon#14</ref> Some modern scholars believe these powers were in fact granted some years after Solon had been archon, when he would have been a member of the Areopagus and probably a more respected statesman by his peers.<ref>Stanton G.R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1990), p. 36.</ref><ref>Hignett C. A History of the Athenian Constitution to the End of the Fifth Century B.C. (Oxford University Press 1952).</ref><ref>Miller, M. Arethusa 4 (1971) 25–47.</ref>
As archon, Solon discussed his intended reforms with some friends. Knowing that he was about to cancel all debts, these friends took out loans and promptly bought some land. Suspected of complicity, Solon complied with his own law and released his own debtors, amounting to five talents (or 15 according to some sources). His friends never repaid their debts.<ref>Plutarch Solon 15 s:Lives (Dryden translation)/Solon#15</ref>
TravelsEdit
After completing his work of reform, Solon surrendered his extraordinary authority and traveled abroad for ten years, so that the Athenians could not induce him to repeal any of his laws.<ref>Herodotus, The Histories, Hdt. 1.29</ref>Template:Efn
Within four years of Solon's departure, the old social rifts re-appeared, but with some new complications. There were irregularities in the new governmental procedures, elected officials sometimes refused to stand down from their posts and occasionally important posts were left vacant. It has even been said that some people blamed Solon for their troubles.<ref>Athenaion Politeia 13.</ref> Eventually one of Solon's relatives, Pisistratus, ended the factionalism by force, thus instituting an unconstitutionally gained tyranny. In Plutarch's account, Solon accused Athenians of stupidity and cowardice for allowing this to happen.<ref>Plutarch, Solon 30.</ref>
Solon's first stop in his travels was Egypt. There, according to Herodotus, he visited the Pharaoh of Egypt, Amasis II.<ref>Herodotus, The Histories, Hdt. 1.30</ref> According to Plutarch, he spent some time and discussed philosophy with two Egyptian priests, Psenophis of Heliopolis and Sonchis of Sais.<ref name="autogenerated8">Plutarch Solon 26 s:Lives (Dryden translation)/Solon#26</ref> A character in two of Plato's dialogues, Timaeus and Critias, claims Solon visited Neith's temple at Sais and received from the priests there an account of the history of Atlantis. Next, Solon sailed to Cyprus, where he oversaw the construction of a new capital for a local king, in gratitude for which the king named it Soloi.<ref name="autogenerated8" />
Solon's travels finally brought him to Sardis, capital of Lydia. According to Herodotus and Plutarch, he met with Croesus and gave the Lydian king advice, which Croesus failed to appreciate until it was too late. Croesus had considered himself to be the happiest man alive and Solon had advised him, "Count no man happy until he be dead." The reasoning was that at any minute, fortune might turn on even the happiest man and make his life miserable. It was only after he had lost his kingdom to the Persian king Cyrus, while awaiting execution, that Croesus acknowledged the wisdom of Solon's advice.<ref>Herodotus 1.30.</ref><ref>Plutarch Solon 28 s:Lives (Dryden translation)/Solon#28</ref>
Death and legacyEdit
After his return to Athens, Solon became a staunch opponent of Pisistratus. In protest, and as an example to others, Solon stood outside his own home in full armour, urging all who passed to resist the machinations of the would-be tyrant. His efforts were in vain. Solon died shortly after Pisistratus usurped by force the autocratic power that Athens had once freely bestowed upon him.<ref>Plutarch, Solon 32</ref> Solon died in Cyprus around the age of 70Template:Citation needed and, in accordance with his will, his ashes were scattered around Salamis, the island where he was born.<ref>Diogenes Laertius 1.62</ref><ref>I. M. Linforth, Solon the Athenian, University of California Press (1919), p. 308, Google Books link</ref>
Pausanias listed Solon among the Seven Sages, whose aphorisms adorned Apollo's temple in Delphi.<ref>Pausanias 10.24.1 (e.g. Jones and Omerod trans. [1]).</ref> Stobaeus in the Florilegium relates a story about a symposium where Solon's young nephew was singing a poem of Sappho's: Solon, upon hearing the song, asked the boy to teach him to sing it. When someone asked, "Why should you waste your time on it?", Solon replied, "{{#invoke:Lang|lang}}", "So that I may learn it before I die."<ref>Stobaeus, III, 29, 58, taken from a lost work of Aelian.</ref> Ammianus Marcellinus, however, told a similar story about Socrates and the poet Stesichorus, quoting the philosopher's rapture in almost identical terms: {{#invoke:Lang|lang}},<ref>Ammianus Marcellinus 38.4</ref> meaning "in order to leave life knowing a little more".
Historical rivalriesEdit
The social and political upheavals that characterized Athens in Solon's time have been variously interpreted by historians from ancient times to the present day. The historical account of Solon's Athens has evolved over many centuries into a set of contradictory stories or a complex story that might be interpreted in a variety of ways. As further evidence accumulates, and as historians continue to debate the issues, Solon's motivations and the intentions behind his reforms will continue to attract speculation.<ref>See, for example, J. Bintliff, "Solon's Reforms: an archeological perspective", in Solon of Athens: new historical and philological approaches, eds. J. Blok and A. Lardinois (Brill, Leiden 2006)[2], and other essays published with it.</ref>
Two contemporary historians have identified three distinct historical accounts of Solon's Athens, emphasizing quite different rivalries: economic and/or ideological rivalry, regional rivalry, and rivalry between aristocratic clans.<ref name="Stanton G.R. 1991 pp. 3-4">Stanton G.R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1991), pp. 3–4.</ref><ref name="infrastructures2007">Walters, K.R., Geography and Kinship as Political Infrastructures in Archaic Athens {{#invoke:citation/CS1|citation |CitationClass=web }}</ref> These different accounts provide a convenient basis for an overview of the issues involved.
Economic and ideologicalEdit
Economic and ideological rivalry is a common theme in ancient sources. This sort of account emerges from Solon's poems, in which he casts himself in the role of a noble mediator between two intemperate and unruly factions. This same account is substantially taken up about three centuries later by the author of the Aristotelian Athenaion Politeia but with an interesting variation:
Here Solon is presented as a partisan in a democratic cause whereas, judged from the viewpoint of his own poems, he was instead a mediator between rival factions. A still more significant variation in the ancient historical account appears in the writing of Plutarch in the late 1st – early 2nd century AD:
RegionalEdit
Regional rivalry is a theme commonly found among modern scholars.<ref>B. Sealey, "Regionalism in Archaic Athens," Historia 9 (1960) 155–180.</ref><ref>D. Lewis, "Cleisthenes and Attica," Historia 12 (1963) 22–40.</ref><ref>P. Rhodes, A Commentary on the Aristotelian Athenian Politeia, Oxford University Press (1981) 186.</ref><ref>P. Rhodes, A History of the Greek City States, Berkeley (1976).</ref> "The new picture which emerged was one of strife between regional groups, united by local loyalties and led by wealthy landowners. Their goal was to take control of the central government at Athens and with it dominate over their rivals from other districts of Attica."<ref name="uwo.ca">Walters K.R. Geography and Kinship as Political Infrastructures in Archaic Athens {{#invoke:citation/CS1|citation
|CitationClass=web
}}</ref>
Regional factionalism was inevitable in a relatively large territory such as Athens possessed. In most Greek city states, a farmer could conveniently reside in a town and travel to and from his fields every day. According to Thucydides, on the other hand, most Athenians continued to live in rural settlements right up until the Peloponnesian War.<ref name="Thucydides 2.14–16">Thucydides 2.14–16.</ref> The effects of regionalism in a large territory could be seen in Laconia, where Sparta had gained control through intimidation and resettlement of some of its neighbours and enslavement of the rest. Attika in Solon's time seemed to be moving towards a similarly ugly solution with many citizens in danger of being reduced to the status of helots.<ref>Andrews, A. Greek Society (Penguin 1967) 118.</ref>
ClanEdit
Rivalry between clans is a theme recently developed by some scholars, based on an appreciation of the political significance of kinship groupings.<ref name="uwo.ca" /><ref name="Stanton G.R. 1991 pp. 3-4" /><ref>Frost, "Tribal Politics and the Civic State", AJAH (1976) 66–75.</ref><ref>Connor, The New Politicians of Fifth Century Athens, Princeton (1971) 11–14.</ref><ref>Cary, Cambridge Ancient History, Cambridge Univ. Press (1925) 3:582–586.</ref><ref>Ellis, J. and Stanton, G., Phoenix 22 (1968) 95–99.</ref> According to this account, bonds of kinship rather than local loyalties were the decisive influence on events in archaic Athens. An Athenian belonged not only to a phyle or tribe and one of its subdivisions, the phratry or brotherhood, but also to an extended family, clan or genos. It has been argued that these interconnecting units of kinship reinforced a hierarchic structure with aristocratic clans at the top.<ref name="Stanton G.R. 1991 pp. 3-4" /><ref name="infrastructures2007" /> Thus rivalries between aristocratic clans could engage all levels of society irrespective of any regional ties. In that case, the struggle between rich and poor was the struggle between powerful aristocrats and the weaker affiliates of their rivals or perhaps even with their own rebellious affiliates.
Solon's reformsEdit
Solon's laws were inscribed on {{#invoke:Lang|lang}}, large wooden slabs or cylinders attached to a series of axles that stood upright in the Prytaneion.<ref>V. Ehrenberg, From Solon to Socrates: Greek History and Civilization, Routledge, London (1973), p. 71 f.</ref><ref>Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1990), p. 52.</ref>Template:Efn Originally the axones recorded laws enacted by Draco in the late 7th century (traditionally 621 BC). Nothing of Draco's codification has survived except for a law relating to homicide, yet there is consensus among scholars that it did not amount to anything like a constitution.<ref>Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1990), p. 26.</ref><ref>Oxford Classical Dictionary (1964), s. v. 'Draco'.</ref>
During his visit to Athens, Pausanias, the 2nd century AD geographer reported that the inscribed laws of Solon were still displayed by the Prytaneion.<ref>Pausanias, Description of Greece, 1.18.3.</ref> Fragments of the axones were still visible in Plutarch's time<ref name="ReferenceA">Plutarch, Solon 25.1.</ref> but today the only records we have of Solon's laws are fragmentary quotes and comments in literary sources such as those written by Plutarch himself. Moreover, the language of his laws was archaic even by the standards of the fifth century and this caused interpretation problems for ancient commentators.<ref>Andrews A. Greek Society, Penguin, London (1967), pp. 114, 201.</ref> Modern scholars doubt the reliability of these sources and our knowledge of Solon's legislation is therefore actually very limited in its details.Template:Citation needed
Generally, Solon's reforms appear to have been constitutional, economic, moral, and sexual in their scope. This distinction, though somewhat artificial, does at least provide a convenient framework within which to consider the laws that have been attributed to Solon. Some short-term consequences of his reforms are considered at the end of the section.
ConstitutionalEdit
Depending on how we interpret the historical facts known to us, Solon's constitutional reforms were either a radical anticipation of democratic government, or they merely provided a plutocratic flavour to a stubbornly aristocratic regime, or else the truth lies somewhere between these two extremes.Template:Efn
Before Solon's reforms, the Athenian state was administered by nine archons appointed or elected annually by the Areopagus on the basis of noble birth and wealth.<ref>Athenaion Politeia 3.6</ref><ref>Athenaion Politeia 8.2.</ref>Template:Efn There was an assembly of Athenian citizens (the Ekklesia) but the lowest class (the Thetes) was not admitted and its deliberative procedures were controlled by the nobles.<ref>Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1991), p. 35, n. 2.</ref> There therefore seemed to be no means by which an archon could be called to account for breach of oath unless the Areopagus favoured his prosecution.
According to the Athenian Constitution, Solon legislated for all citizens to be admitted into the Ekklesia<ref name="ReferenceB">Athenaion Politeia 7.3.</ref> and for a court (the Heliaia) to be formed from all the citizens.<ref>Aristotle, Politics 1274a 3, 1274a 15.</ref> The Heliaia appears to have been the Ekklesia, or some representative portion of it, sitting as a jury.<ref>Ostwald M. From Popular Sovereignty to the Sovereignty of the Law: Law, Society and Politics in Fifth Century Athens, Berkeley (1986), pp. 9–12, 35.</ref><ref>Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1990), p. 67, n. 2.</ref> By giving common people the power not only to elect officials but also to call them to account, Solon appears to have established the foundations of a true republic.Template:Efn
ClassesEdit
There is consensus among scholars that Solon lowered the requirements – those that existed in terms of financial and social qualifications – which applied to election to public office. The Solonian constitution divided citizens into four political classes defined according to assessable property<ref name="ReferenceB"/><ref name="ReferenceC">Plutarch, Solon 18.</ref> a classification that might previously have served the state for military or taxation purposes only.<ref>Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1990), p. 71, n. 6.</ref> The standard unit for this assessment was one medimnos (approximately 12 gallons) of cereals and yet the kind of classification set out below might be considered too simplistic to be historically accurate.<ref>V. Ehrenberg, From Solon to Socrates: Greek History and Civilization, Routledge, London (1973).</ref>
- {{#invoke:Lang|lang}}
- valued at 500 {{#invoke:Lang|lang}} or more of cereals annually.
- eligible to serve as {{#invoke:Lang|lang}} (generals or military governors)
- {{#invoke:Lang|lang}}
- {{#invoke:Lang|lang}}
- {{#invoke:Lang|lang}}
- valued up to 199 {{#invoke:Lang|lang}} annually or less
- manual workers or sharecroppers, they served voluntarily in the role of personal servant, or as auxiliaries armed for instance with the sling or as rowers in the navy.
According to the Athenian Constitution, only the {{#invoke:Lang|lang}} were eligible for election to high office as archons and therefore only they gained admission into the Areopagus.<ref>Athenaion Politeia 7–8.</ref> A modern view affords the same privilege to the {{#invoke:Lang|lang}}.<ref>Oxford Classical Dictionary (3rd edition 1996), s. v. 'Solon'.</ref> The top three classes were eligible for a variety of lesser posts and only the {{#invoke:Lang|lang}} were excluded from all public office.
EconomicEdit
The real motives behind Solon's economic reforms are as questionable as his real motives for constitutional reform. Were the poor being forced to serve the needs of a changing economy, was the economy being reformed to serve the needs of the poor, or were Solon's policies the manifestation of a struggle taking place between poorer citizens and the aristocrats?
Solon's economic reforms need to be understood in the context of the primitive, subsistence economy that prevailed both before and after his time. Most Athenians were still living in rural settlements right up to the Peloponnesian War.<ref name="Thucydides 2.14–16" /> Opportunities for trade even within the Athenian borders were limited. The typical farming family, even in classical times, barely produced enough to satisfy its own needs.<ref>Gallant, T. Risk and Survival in Ancient Greece, Stanford (1991), cited by Morris I. in "The Growth of City States in the First Millennium BC", Stanford (2005), p. 7. Template:Webarchive</ref> Opportunities for international trade were minimal. It has been estimated that, even in Roman times, goods rose 40% in value for every 100 miles they were carried over land, but only 1.3% for the same distance were they carried by ship<ref>Laurence R. Land Transport in Rural Italy, Parkins and Smith (1998), cited by Morris I. in The Growth of City States in the First Millennium BC, Stanford (2005).</ref> and yet there is no evidence that Athens possessed any merchant ships until around 525 BC.<ref>Morris I. The Growth of City States in the First Millennium BC, Stanford (2005), p. 12.</ref> Until then, the narrow warship doubled as a cargo vessel. Athens, like other Greek city states in the 7th century BC, was faced with increasing population pressures<ref>Snodgrass A. Archaic Greece, London (1980), cited by Morris I. in The Growth of City States in the First Millennium BC, Stanford (2005), p. 11.</ref> and by about 525 BC it was able to feed itself only in good years.<ref>Garnsey P. Famine and Food Supply in Graeco-Roman World, Cambridge (1988), p. 104, cited by Morris I. in The Growth of City States in the First Millennium BC, Stanford (2005).</ref>
Solon's reforms can thus be seen to have taken place at a crucial period of economic transition, when a subsistence rural economy increasingly required the support of a nascent commercial sector. The specific economic reforms credited to Solon are these:
- Fathers were encouraged to find trades for their sons; if they did not, there would be no legal requirement for sons to maintain their fathers in old age.<ref>Plutarch, Solon 22.1.</ref>
- Foreign tradesmen were encouraged to settle in Athens; those who did would be granted citizenship, provided they brought their families with them.<ref>Plutarch, Solon 24.4.</ref>
- Cultivation of olives was encouraged; the export of all other fruits was prohibited.<ref>Plutarch, Solon 24.1.</ref>
- Competitiveness of Athenian commerce was promoted through revision of weights and measures, possibly based on successful standards already in use elsewhere, such as Aegina or Euboia<ref>V. Ehrenberg, From Solon to Socrates: Greek History and Civilization, Routledge (1973), p. 73 f.</ref><ref>Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1990), pp. 60–63.</ref> or, according to the ancient account but unsupported by modern scholarship, Argos.<ref name="autogenerated1">Athenaion Politeia 10.</ref>
CoinageEdit
It is generally assumed, on the authority of ancient commentators,<ref name="autogenerated1"/><ref>Plutarch (quoting Androtion), Solon 15.2–5.</ref> that Solon also reformed the Athenian coinage. However, recent numismatic studies now lead to the conclusion that Athens probably had no coinage until around 560 BC, well after Solon's reforms.<ref>Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1990), p. 61, n. 4.</ref> Nevertheless, there are now reasons to suggest<ref>Template:Ill 1966, Solonos Nomoi [Solon's laws].</ref> that monetization had already begun before Solon's reforms. By the early sixth century the Athenians were using silver in the form of a variety of bullion silver pieces for monetary payments.<ref>Kroll, 1998, 2001, 2008.</ref> Drachma and obol as a term of bullion value had already been adopted, although the corresponding standard weights were probably unstable.<ref>William Metcalf, The Oxford Handbook of Greek and Roman Coinage, p. 88.</ref>
Foreign tradeEdit
Solon's economic reforms succeeded in stimulating foreign trade. Athenian black-figure pottery was exported in increasing quantities and good quality throughout the Aegean between 600 BC and 560 BC, a success story that coincided with a decline in trade in Corinthian pottery.<ref name="Stanton, G. R. 1990 p. 76" /> The ban on the export of grain might be understood as a relief measure for the benefit of the poor. However, the encouragement of olive production for export could actually have led to increased hardship for many Athenians to the extent that it led to a reduction in the amount of land dedicated to grain. Moreover, an olive tree produces no fruit for the first six years<ref>Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1991), p. 65, n. 1.</ref> (but farmers' difficulty of lasting until payback may also give rise to a mercantilist argument in favour of supporting them through that, since the British case illustrates that "One domestic policy that had a lasting impact was the conversion of 'waste lands' to agricultural use. Mercantilists felt that to maximize a nation's power all land and resources had to be used to their utmost").
MoralEdit
In his poems, Solon portrays Athens as being under threat from the unrestrained greed and arrogance of its citizens.<ref>Demosthenes 19 (On the Embassy), p. 254 f.</ref> Even the earth (Gaia), the mighty mother of the gods, had been enslaved.<ref>Athenaion Politeia (quoting Solon) 12.4.</ref> The visible symbol of this perversion of the natural and social order was a boundary marker called a {{#invoke:Lang|lang}}, a wooden or stone pillar indicating that a farmer was in debt or under contractual obligation to someone else, either a noble patron or a creditor.<ref>Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1991), pp. 55–56, n. 3 and 4.</ref>
{{#invoke:Lang|lang}}Edit
Up until Solon's time, land was the inalienable property of a family or clan<ref>Innis, H. Empire and Communications, Rowman and Littlefield (2007), p. 91 f.</ref> and it could not be sold or mortgaged. This was no disadvantage to a clan with large landholdings since it could always rent out farms in a sharecropping system. A family struggling on a small farm however could not use the farm as security for a loan even if it owned the farm. Instead the farmer would have to offer himself and his family as security, providing some form of slave labour in lieu of repayment. Equally, a family might voluntarily pledge part of its farm income or labour to a powerful clan in return for its protection. Farmers subject to these sorts of arrangements were loosely known as {{#invoke:Lang|lang}}<ref>Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1991), p. 38, n. 3.</ref> indicating that they either paid or kept a sixth of a farm's annual yield.<ref>Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1990), p. 35, n. 3.</ref><ref>Kirk, G. Historia, Vol. 26 (1977), p. 369 f.</ref><ref>Woodhouse, W. Solon the Liberator: A Study of the Agrarian Problem in Attika in the Seventh Century, Oxford University Press (1938).</ref> In the event of 'bankruptcy', or failure to honour the contract stipulated by the {{#invoke:Lang|lang}}, farmers and their families could in fact be sold into slavery.
Solon's reform of these injustices was later known and celebrated among Athenians as the {{#invoke:Lang|lang}} (shaking off of burdens).<ref name="autogenerated2">Athenaion Politeia 6</ref><ref name="autogenerated3">Plutarch, Solon 15.2.</ref> As with all his reforms, there is considerable scholarly debate about its real significance. Many scholars are content to accept the account given by the ancient sources, interpreting it as a cancellation of debts, while others interpret it as the abolition of a type of feudal relationship, and some prefer to explore new possibilities for interpretation.<ref name="E. Harris, 1997"/> The reforms included:
- annulment of all contracts symbolised by the {{#invoke:Lang|lang}}.<ref name="autogenerated4">Athenaion Politeia 12.4, quoting Solon.</ref>
- prohibition on a debtor's person being used as security for a loan, i.e., debt slavery.<ref name="autogenerated2"/><ref name="autogenerated3"/>
- release of all Athenians who had been enslaved.<ref name="autogenerated4"/>
The removal of the {{#invoke:Lang|lang}} clearly provided immediate economic relief for the most oppressed group in Attica, and it also brought an immediate end to the enslavement of Athenians by their countrymen. Some Athenians had already been sold into slavery abroad and some had fled abroad to escape enslavement – Solon proudly records in verse the return of this diaspora.<ref>Solon quoted in Athenaion Politeia 12.4.</ref> It has been cynically observed, however, that few of these unfortunates were likely to have been recovered.<ref>Forrest G. The Oxford History of the Classical World ed. Griffin J. and Murray O. (Oxford University Press, 1995), p. 32.</ref> It has been observed also that the {{#invoke:Lang|lang}} not only removed slavery and accumulated debt but may also have removed the ordinary farmer's only means of obtaining further credit.<ref>Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook Routledge, London (1991), p. 57, n. 1.</ref>
The {{#invoke:Lang|lang}} however was merely one set of reforms within a broader agenda of moral reformation. Other reforms included:
- the abolition of extravagant dowries.<ref>Plutarch, Solon 20.6.</ref>
- legislation against abuses within the system of inheritance, specifically with relation to the {{#invoke:Lang|lang}} (i.e. a female who had no brothers to inherit her father's property and who was traditionally required to marry her nearest paternal relative in order to produce an heir to her father's estate).<ref name=Grant49>Grant, Michael. The Rise of the Greeks, Charles Scribner's Sons, New York 1988, p. 49.</ref>
- entitlement of any citizen to take legal action on behalf of another.<ref>Athenaion Politeia 9.</ref><ref>Plutarch, Solon 18.6.</ref>
- the disenfranchisement of any citizen who might refuse to take up arms in times of civil strife, and war, a measure that was intended to counteract dangerous levels of political apathy.<ref>Athenaion Politeia 8.5.</ref><ref>Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook Routledge, London (1991), p. 72, n. 17.</ref><ref>Plutarch, Solon 20.1.</ref><ref>Goldstein J. Historia, Vol. 21 (1972), pp. 538–545.</ref><ref>Develin R. Historia, Vol. 26 (1977), p. 507 f.</ref>
Demosthenes claimed that the city's subsequent golden age included "personal modesty and frugality" among the Athenian aristocracy.<ref>Demosthenes, On Organization.</ref>
SexualEdit
As a regulator of Athenian society, Solon, according to some authors, also formalized its sexual mores. According to a surviving fragment from a work ("Brothers") by the comic playwright Philemon,<ref>Fr. 4</ref> Solon established publicly funded brothels at Athens in order to "democratize" the availability of sexual pleasure.<ref>Rachel Adams, David Savran, The Masculinity Studies Reader, Blackwell, 2002, p. 74</ref> While the veracity of this comic account is open to doubt, at least one modern author considers it significant that in Classical Athens, three hundred or so years after the death of Solon, there existed a discourse that associated his reforms with an increased availability of heterosexual contacts.<ref>One Hundred Years of Homosexuality: And Other Essays on Greek Love, p.101</ref>
Ancient authors also say that Solon regulated pederastic relationships in Athens; this has been presented as an adaptation of custom to the new structure of the {{#invoke:Lang|lang}}.<ref>Bernard Sergent, "Paederasty and Political Life in Archaic Greek Cities", in Gay Studies from the French Culture, Binghamton, New York: Harrington Park Press, 1993, pp. 153–154</ref><ref>Thomas Francis Scanlon, Eros and Greek Athletics, p.213. "So it is clear that Solon was responsible for institutionalizing pederasty to some extent at Athens in the early sixth century."</ref> According to various authors, ancient lawgivers (and therefore Solon by implication) drew up a set of laws that were intended to promote and safeguard the institution of pederasty and to control abuses against freeborn boys. In particular, the orator Aeschines cites laws excluding slaves from wrestling halls and forbidding them to enter pederastic relationships with the sons of citizens.<ref>Aeschines, Against Timarchus 6, 25, 26; compare also Plutarch, Solon 1.3.</ref> Accounts of Solon's laws by 4th century orators like Aeschines, however, are considered unreliable for a number of reasons;<ref name="V. Ehrenberg, 1973" /><ref>Kevin Robb, Literacy and Paideia in Ancient Greece, Oxford University Press, 1994, p. 128,</ref><ref>P. J. Rhodes, The Reforms and Laws of Solon: an Optimistic View, in Solon of Athens: new historical and philological approaches, eds. J. Blok and A. Lardinois (Brill, Leiden 2006)</ref>
Besides the alleged legislative aspect of Solon's involvement with pederasty, there were also suggestions of personal involvement. Ancient readers concluded, based on his own erotic poetry, that Solon himself had a preference for boys.<ref>Template:Cite book</ref> According to some ancient authors Solon had taken the future tyrant Pisistratus as his {{#invoke:Lang|lang}}. Aristotle, writing around 330 BC, attempted to refute that belief, claiming that "those are manifestly talking nonsense who pretend that Solon was the lover of Pisistratus, for their ages do not admit of it", as Solon was about thirty years older than Pisistratus.<ref>Aristotle, The Athenian Constitution, 17.2</ref> Nevertheless, the tradition persisted. Four centuries later Plutarch ignored Aristotle's skepticism<ref>Louis Crompton, Homosexuality & Civilization, p. 25</ref> and recorded the following anecdote, supplemented with his own conjectures:
A century after Plutarch, Aelian also said that Pisistratus had been Solon's {{#invoke:Lang|lang}}. Despite its persistence, however, it is not known whether the account is historical or fabricated. It has been suggested that the tradition presenting a peaceful and happy coexistence between Solon and Pisistratus was cultivated during the latter's dominion, in order to legitimize his own rule, as well as that of his sons. Whatever its source, later generations lent credence to the narrative.<ref>Elizabeth Irwin, Solon and Early Greek Poetry, p. 272 n. 24</ref> Solon's presumed pederastic desire was thought in antiquity to have found expression also in his poetry, which is today represented only in a few surviving fragments.<ref>Matthew Dillon, Lynda Garland, Ancient Greece, p. 475</ref><ref>Nick Fisher, Against Timarchos, Oxford University Press 2001, p. 37</ref> The authenticity of all the poetic fragments attributed to Solon is however uncertain – in particular, pederastic aphorisms ascribed by some ancient sources to Solon have been ascribed by other sources to Theognis instead.<ref name="K. Hubbard, p.36" />
PoemsEdit
It is recorded that Solon wrote poetry for pleasure, as patriotic propaganda, and in defence of his constitutional reform. Solon's verses have come down to us in fragmentary quotations by ancient authors such as Plutarch and Demosthenes,<ref>Demosthenes 19 (On the Embassy) 254–55</ref> who used them to illustrate their own arguments. It is possible that some fragments have been wrongly attributed to him<ref name="K. Hubbard, p.36">K. Hubbard, Homosexuality in Greece and Rome: a sourcebook of basic documents, Uni. California Press, 2003; p. 36</ref> and some scholars have detected interpolations by later authors.<ref>A. Lardinois, Have we Solon's verses? and E. Stehle, Solon's self-reflexive political persona and its audience, in 'Solon of Athens: new historical and philological approaches', eds. J. Blok and A. Lardinois (Brill, Leiden 2006)</ref> He was also the first citizen of Athens to reference the goddess Athena (fr. 4.1–4).<ref>Susan Deacy, Gods and Heroes of the Ancient World: Athena (2008) p. 77</ref>
The literary merit of Solon's verse is generally considered unexceptional. Solon's poetry can be said to appear 'self-righteous' and 'pompous' at times<ref>Forrest G., The Oxford History of the Classical World, ed. Boardman J., Griffin J. and Murray O., Oxford University Press (New York, 1995), p. 31</ref> and he once composed an elegy with moral advice for a more gifted elegiac poet, Mimnermus. Most of the extant verses show him writing in the role of a political activist determined to assert personal authority and leadership. They have been described by the German classicist Wilamowitz as a "versified harangue" ({{#invoke:Lang|lang}}).<ref>Wilamowitz, Arist. u. Athen, ii 304, cited by Eduard Fraenkel, Horace, Oxford University Press (1957), p. 38</ref> According to Plutarch,<ref>Plutarch Solon 3.1–4 s:Lives (Dryden translation)/Solon#3</ref> however, Solon originally wrote poetry for amusement, discussing pleasure in a popular rather than philosophical way. Solon's elegiac style is said to have been influenced by the example of Tyrtaeus.<ref>Oxford Classical Dictionary (1964) Solon</ref> He also wrote iambic and trochaic verses, which, according to one modern scholar,<ref>David. A. Campbell, Greek Lyric Poetry, Bristol Classical Press 1982, Intro. xxix</ref> are livelier and more direct than his elegies and possibly paved the way for the iambics of Athenian drama.
Solon's verses are mainly significant for historical rather than aesthetic reasons, as a personal record of his reforms and attitudes. However, poetry is not an ideal genre for communicating facts and very little detailed information can be derived from the surviving fragments.<ref>Andrews A. Greek Society (Penguin 1981) 114</ref> According to Solon the poet, Solon the reformer was a voice for political moderation in Athens at a time when his fellow citizens were increasingly polarized by social and economic differences: Template:Verse translation
Here translated by the English poet John Dryden, Solon's words define a 'moral high ground' where differences between rich and poor can be reconciled or maybe just ignored. His poetry indicates that he attempted to use his extraordinary legislative powers to establish a peaceful settlement between the country's rival factions: Template:Verse translation
His attempts evidently were misunderstood: Template:Verse translation
See alsoEdit
- Adultery in Classical Athens
- Solonia, a genus of flowering plants named after Solon
NotesEdit
ReferencesEdit
BibliographyEdit
- A. Andrews, Greek Society, Penguin, 1967
- J. Blok and A. Lardinois (eds), Solon of Athens: New Historical and Philological Approaches, Leiden, Brill, 2006
- Buckley, T. Aspects of Greek History. London: Routledge, 1996.
- Cary, Cambridge Ancient History, Vol. III, Cambridge Uni. Press, 1925
- Connor, The New Politicians of Fifth-Century Athens, Princeton, 1971
- W. Connor et al. Aspects of Athenian Democracy, Copenhagen, Museum Tusculanam P., 1990
- R. Develin, Historia, Vol. 26, 1977
- Dillon, M and L Garland. Ancient Greece: Social and Historical Documents from Archaic Times to the Death of Alexander the Great. London: Routledge, 2010.
- V. Ehrenberg, From Solon to Socrates: Greek History and Civilization, Routledge, 1973
- J. Ellis and G. Stanton, Phoenix, Vol. 22, 1968, 95–99
- W.R. Everdell, The End of Kings: A History of Republics and Republicans, Chicago: University of Chicago Press, 2000.
- G. Forrest, 'Greece: The History of the Archaic Period', in The Oxford History of the Classical World, ed. Boardman J., Griffin J. and Murray O., Oxford University Press, New York, 1995
- Frost, 'Tribal Politics and the Civic State', AJAH, 1976
- P. Garnsey, Famine and Food Supply in Graeco-Roman World, Cambridge Uni. Press, 1988
- J. Goldstein, Historia, Vol. 21, 1972
- M. Grant, The Rise of the Greeks. New York: Charles Scribner's Sons, 1988
- A. Grayling, Ideas That Matter: The Concepts That Shape the 21st Century. Basic Books, 2012
- E. Harris, 'A New Solution to the Riddle of the Seisachtheia', in The Development of the Polis in Archaic Greece, eds. L. Mitchell and P. Rhodes, Routledge, 1997
- C. Hignett, A History of the Athenian Constitution to the End of the Fifth Century B.C., Oxford University Press, 1952
- K. Hubbard, Homosexuality in Greece and Rome: A Sourcebook of Basic Documents, Uni. California Press, 2003
- H. Innis, Empire and Communications, Rowman and Littlefield, 2007
- G. Kirk, Historia, Vol. 26, 1977
- D. Lewis, 'Cleisthenes and Attica', Historia, 12, 1963
- M. Miller, Arethusa, Vol. 4, 1971
- I. Morris, The Growth of City States in the First Millennium BC, Stanford, 2005
- C. Mosse, 'Comment s'elabore un mythe politique: Solon', Annales, ESC XXXIV, 1979
- M. Ostwald, From Popular Sovereignty to the Sovereignty of the Law: Law, Society and Politics in Fifth-Century Athens, Berkeley, 1986
- P. Rhodes, A History of the Greek City States, Berkeley, 1976
- P. Rhodes, A Commentary on the Aristotelian Athenian Politeia, Oxford University Press, 1981
- K. Robb, Literacy and Paideia in Ancient Greece, Oxford University Press, 1994
- B. Sealey, 'Regionalism in Archaic Athens', Historia, 9, 1960
- G. R. Stanton, Athenian Politics c. 800–500 BC: A Sourcebook, London, Routledge, 1990
- M. L. West (ed.), Iambi et elegi Graeci ante Alexandrum cantati2: Callinus. Mimnermus. Semonides. Solon. Tyrtaeus. Minora adespota, Oxford University Press: Clarendon Press, 1972, revised edition, 1992
- W. Woodhouse, 'Solon the Liberator: A Study of the Agrarian Problem', in Attika in the Seventh Century, Oxford University Press, 1938
Collections of Solon's surviving versesEdit
- Martin Litchfield West, Iambi et elegi Graeci ante Alexandrum cantati2 : Callinus. Mimnermus. Semonides. Solon. Tyrtaeus. Minora adespota,, Oxonii: e typographeo Clarendoniano 1972, revised edition 1992 x + 246 pp.
- T. Hudson-Williams, Early Greek Elegy: Ekegiac Fragments of Callinus, Archilochus, Mimmermus, Tyrtaeus, Solon, Xenophanes, and Others, # Taylor and Francis (1926), Template:ISBN.
- H. Miltner Fragmente / Solon, Vienna (1955)
- Christoph Mülke, Solons politische Elegien und Iamben : (Fr. 1–13, 32–37 West), Munich (2002), Template:ISBN.
- Noussia-Fantuzzi, Maria, Solon the Athenian, the Poetic Fragments. Brill (2010).
- Eberhard Preime, Dichtungen : Sämtliche Fragmente / Solon Munich (1940).
- Eberhard Ruschenbusch Nomoi : Die Fragmente d. Solon. Gesetzeswerkes, Wiesbaden : F. Steiner (1966).
- Kathleen Freeman, The Work and Life of Solon, with a translation of his poems, Cardiff, University of Wales Press Board 1926. Template:OCLC
Collections of Solon's lawsEdit
Further readingEdit
- Hall, Jonathan. 2013. "The Rise of State Action in the Archaic Age." In A Companion to Ancient Greek Government. Edited by Hans Beck, 9–21. Chichester, UK: Wiley-Blackwell.
- Lewis, John. 2006. Solon the Thinker: Political Thought in Archaic Athens. London: Duckworth.
- Owens, Ron. 2010. Solon of Athens: Poet, Philosopher, Soldier, Statesman. Brighton, UK: Sussex Academic.
- Schubert, Charlotte. 2012. Solon. Tübingen, Germany: Francke.
- Wallace, Robert W. 2009. "Charismatic Leaders." In A Companion to Archaic Greece. Edited by Kurt Raaflaub and Hans van Wees, 411–426. Malden, MA: Wiley-Blackwell.
External linksEdit
Template:Library resources box Template:Sister project Template:Sister project
- Works about Solon at Perseus Digital Library
- Plutarch, Parallel Lives, Solon
- Template:Cite LotEP
- Template:Cite EB1911
Template:Ancient Athenian statesmen Template:Greek lawgivers Template:Seven Sages of Greece Template:Ancient Greece topics Template:Authority control