The Outline of History - H. G. Wells (most recommended books txt) 📗

the city, whose father had come eight or ten miles from the city beyond the headland, was excluded. The earlier democracies (but not all) demanded a property qualification from the citizen, and property in those days was land; this was subsequently relaxed, but the modern reader will grasp that here was something very different from modern democracy. At the end of the fifth century B.C. this property qualification had been abolished in Athens, for example; but Pericles, a great Athenian statesman of whom we shall have more to tell later, had established a law (451 B.C.) restricting citizenship to those who could establish Athenian descent on both sides. Thus, in the Greek democracies quite as much as in the oligarchies, the citizens formed a close corporation, ruling sometimes, as in the case of Athens in its great days, a big population of serfs, slaves, and outlanders. A modern politician used to the idea, the entirely now, and different idea, that democracy in its perfected form means that every adult man and woman shall have a voice in the government, would, if suddenly spirited back to the extremist Greek democracy, regard it as a kind of oligarchy. The only real difference between a Greek oligarchy and a Greek democracy was that in the former the poorer and less important citizens had no voice in the government, and in the latter every citizen had. Aristotle, in his Politics, betrays very clearly the practical outcome of this difference. Taxation set lightly on the rich in the oligarchies; the democracies, on the other hand, taxed the rich, and generally paid the impecunious citizen a maintenance allowance and special fees. In Athens fees were paid to citizens even for attending the general assembly. But the generality of people outside the happy order of citizens worked and did what they were told, and if one desired the protection of the law, one sought a citizen to plead for one. For only the citizen had any standing in the law courts. The modern idea, that any one in the state should be a citizen, would have shocked the privileged democrats of Athens profoundly.

 

One obvious result of this monopolization of the state by the class of citizens was that, the patriotism of these privileged people took an intense and narrow form. They would form alliances, but never coalesce with other city states. That would have obliterated every advantage by which they lived. The narrow geographical limits, of these Greek states added to the intensity of their feeling. A man's love for his country was reinforced by his love for his native town, his religion, and his home; for these were all one. Of course the slaves did not share in these feelings, and in the oligarchic states very often the excluded class got over its dislike of foreigners in its greater dislike of the class at home which oppressed it. But in the main, patriotism in the Greek was a personal passion of an inspiring and dangerous intensity. Like rejected love, it was apt to turn into something very like hatred. The Greek exile resembled the French or Russian migr in being ready to treat his beloved country pretty roughly in order to save her from the devils in human form who had taken possession of her and turned him out.

 

In the fifth century B.C. Athens formed a system of relationships with a number of other Greek city states which is often spoken of by historians as the Athenian Empire. But all the other city states retained their own governments. One new fact added by the Athenian Empire was the complete and effective suppression of piracy; another was the institution of a sort of international law. The law indeed was Athenian law; but actions could now be brought and justice administered between citizens of the different states of the League, which of course bad not been possible before. The Athenian Empire had really developed out of a league of mutual defence, against Persia; its seat had originally been in the island of Delos, and the allies had contributed to a common treasure at Delos; the treasure of Delos was carried off to Athens because it was exposed to a possible Persian raid. Then one city after another offered a monetary contribution instead of military service, with the result that in the end Athens was doing almost all the work and receiving almost all the money. She was supported by one or two of the larger islands. The League in this, way became gradually an Empire, but the citizens of the allied states remained, except where there were special treaties of intermarriage and the like, practically foreigners to one another. And it was chiefly the poorer citizens of Athens who sustained this empire by their most vigorous and incessant personal service. Every citizen was liable to military service at home or abroad between the ages of eighteen and sixty, sometimes on purely Athenian affairs and sometimes in defence of the cities of the Empire whose citizens had bought themselves off. There was probably no single man over twenty-five in the Athenian Assembly who had not served in several campaigns in different parts of the Mediterranean or Black Sea, and who did not expect to serve again. Modern imperialism is denounced by its opponents as the exploitation of the world by the rich; Athenian imperialism was the exploitation of the world by the poorer citizens of Athens.

 

Another difference from modem conditions, due to the small size of, the Greek city states, was that in a democracy every citizen had the right to attend and speak and vote in the popular assembly. For most cities this meant a gathering of only a few hundred people; the greatest had no more than some thousands of citizens. Nothing of this sort is possible in a modern democracy with, perhaps, several million voters. The modern citizen's voice in public affairs is limited to the right to vote for one or other of the party candidates put before him. He, or she, is then supposed to have assented to the resultant government. Aristotle, who would have enjoyed the electoral methods of our modern democracies keenly, points out very subtly how the outlying farmer class of citizens in a democracy can be virtually disenfranchised by calling the popular assembly too frequently for their regular attendance. In the later Greek democracies (fifth century) the appointment of public officials, except in the case of officers requiring very special knowledge, was by casting lots. This was supposed to protect the general corporation of privileged citizens from the continued predominance of rich, influential, and conspicuously able men.

 

Some democracies (Athens and Miletus, e.g.) had an institution called the ostracism, [2] by which in times of crisis and conflict the decision was made whether some citizen should go into exile for ten years. This may strike a modem reader as an envious institution, but that was not its essential quality. It was, says Gilbert Murray, a way of arriving at a decision in a case when political feeling was so divided as to threaten a deadlock. There were in the Greek democracies parties and party leaders, but no regular government in office and no regular opposition. There was no way, therefore, of carrying out a policy, although it might be the popular policy, if a strong leader or a strong group stood out against it. But by the ostracism, the least popular or the least trusted of the chief leaders in the divided community was made to retire for a period without loss of honour or property. Professor Murray suggests that a Greek democracy, if it had found itself in such a position of deadlock as the British Empire did upon the question of Home Rule for Ireland in 1914, would have probably first ostracized Sir Edward Carson, and then proceeded too carry out the provisions of the Home Rule Bill.

 

This institution of the ostracism has immortalized one obscure and rather illiterate member of the democracy of Athens. A certain Aristides had gained a great reputation in the law court for his righteous dealing. He fell into a dispute with Themistocles upon a question of naval policy; Aristides was for the army, Themistocles was a strong navy man, and a deadlock was threatened. There was resort to an ostracism to decide between them. Plutarch relates that as Aristides walked through the streets while the voting was in progress, he was accosted by a strange citizen from the agricultural environs unaccustomed to the art of writing, and requested to write his own name on the proffered potsherd.

 

But why? he asked. Has Aristides ever injured you? No, said the citizen. No. Never have I set eyes on him. But, oh! I am so bored by hearing him called Aristides the Just.

 

Whereupon, says Plutarch, without further parley Aristides wrote as the man desired. . . .

 

When one understands the true meaning of these Greek constitutions, and in particular the limitation of all power, whether in the democracies or the oligarchies, to a locally privileged class, one realizes how impossible was any effective union of the hundreds of Greek cities scattered about the Mediterranean region, or even of any effective co-operation between them for a common end. Each city was in the hands of a few or a few hundred men, to whom its separateness meant everything that was worth having in life. Only conquest from the outside could unite the Greeks, and until Greece was conquered they had no political unity. When at last they were conquered, they were conquered so completely that their unity ceased to be of any importance, even to themselves; it was a unity of subjugation.

 

Yet there was always a certain tradition of unity between all the Greeks, based on a common language and script, on the, common possession of the heroic epics, and on the continuous intercourse that the maritime position of the states made possible. And in addition, there were certain religious bonds of a unifying kind. Certain shrines, the shrines of the god Apollo in the island of Delos and at Delphi, for example, were sustained not by single states, but by leagues of states or Amphictyonies, (= League of neighbours), which in such instances as the Delphic amphictyony became very wide-reaching unions. The league protected the shrine and the safety of pilgrims, kept up the roads leading thereunto, secured peace at the time of special festivals, upheld certain rules to mitigate the usages of war among its members, and"the Delian league especially"suppressed piracy. A still more important link of Hellenic union was the Olympian games that were held every four years at Olympia. Foot races, boxing, wrestling, javelin throwing, quoit throwing, jumping, and chariot and horse racing were the chief sports, and a record of victors and distinguished visitors was kept. From the year 776 B.C. onward [3]these games were held regularly for over a thousand years, and they did much to maintain that sense of a common Greek life (pan-Hellenic) transcending the narrow politics of the city states.

 

Such links of sentiment and association were of little avail against the intense separatism of the Greek political institutions. From the History of Herodotus the student will be able to gather a sense of the intensity and persistence of the feuds that kept the Greek world in a state of chronic warfare. In the old days (say, to the sixth century B.C.) fairly large families prevailed in Greece, and something of the old Aryan great household system (see Chap. XX), with its strong clan feeling and its capacity for maintaining an enduring feud, still remained. The history of Athens circles for many years about the feud of two great families, the Alcmaeonidae and the Peisistratidae; the latter equally an aristocratic family, but founding its power on the support of the poorer class of the populace and the exploitation of