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ARISTOCRATIC GOVERNMENT.—The early kings were obeyed as much for their personal qualities, such as valor and strength of body, as for their hereditary title. By degrees the noble families about the king took control, and the kingship thus gave way to the rule of an aristocracy. The priestly office, which required special knowledge, remained in particular families, as the _Eumolpidae_e at Athens—families to whom was ascribed the gift of the seer, and to whom were known the Eleusinian mysteries. The nobles were landholders, with dependent farmers who paid rent. The nobles held sway over tillers of the soil, artisans and seamen, who constituted the people (the "demos"), and who had no share in political power. This state of things continued until the lower class gained more property and more knowledge; and the example of the colonial settlements, where there was greater equality, re-acted on the parent state. The struggle of the lower ranks for freedom was of long continuance. In all Greek cities, there were Metoeci, or resident foreigners without political rights, and also slaves from abroad. Free-born Greeks busied themselves with occupations connected with the fine arts, or with trade and commerce on an extended scale. They commonly eschewed all other employments, and especially menial labor.

THE CONSTITUTION OF THE LYCURGUS.—According to the legend, disorders in Sparta following the Dorian conquest, and strife between the victors and the conquered, moved Lycurgus, a man of regal descent, to retire to Crete, where the old Dorian customs were still observed. On his return he gave to the citizens a constitution, which was held in reverence by the generations after him. To him, also, laws and customs which were really of later date, came to be ascribed. The Spartan population consisted (1) of the Spartiatæ, who had full rights, and those of less means—both comprising the Dorian conquerors. They were divided into three Phylæ, or tribes, each composed of ten divisions (Obæ); (2) the Periæci, Achaeans who paid tribute on the land which they held, were bound to military service, but had no political rights; (3) the Helots, serfs of the State, who were divided among the Spartiatæ by lot, and cultivated their lands, paying to them a certain fraction of the harvest. The form of government established by Lycurgus was an aristocratic republic. The Council of Elders, twenty-eight in number, chosen for life by the Phylæ, were presided over by two hereditary kings, who had little power in time of peace, but unlimited command of the forces in war. The popular assembly, composed of all Spartiatæ of thirty years of age or upwards, could only decide questions without debate. Five Ephors, chosen yearly by the Phylæ, acquired more and more authority. Lycurgus is said to have divided the land into nine thousand equal lots for the families of the Spartiatæ, and thirty thousand for the Periceci. To keep down the helots required constant vigilance, and often occasioned measures of extreme cruelty. The Crypteia was an organized guard of young Spartans, whose business it was to prevent insurrection.

LAWS AND CUSTOMS.—The Spartan state was thus aristocratic and military. It took into its own hands the education of the young. Weak and deformed children were left to perish in a ravine of Taygetus, or thrust down among the Periceci. Healthy children at the age of seven were taken from their homes, to be reared under the supervision of the State. They had some literary instruction, but their chief training was in gymnastics. They were exercised in hunting and in drills; took their meals together in the syssitia (the public mess), where the fare was rough and scanty; slept in dormitories together; and by every means were disciplined for a soldier's life. The Spartan men likewise fed at public tables, and slept in barracks, only making occasional visits to their own houses. No money was in circulation except iron: no one was permitted to possess gold or silver. Girls were separately drilled in gymnastic exercises and made to be as hardy as boys. Marriage was regulated by the State. There was more purity, and women had a higher standing, in Sparta than in other parts of Greece. The strength of the Spartan army was in the hoplites, or heavy-armed infantry. In battle, messmates stood together. Cowardice was treated with the utmost contempt. The rigorous subordination of the young to their elders was maintained in war as in peace. The legend held, that after this constitution of Lycurgus had been approved by the Delphian oracle, he made the citizens swear to observe it until he should return from a projected journey. He then went to Crete, and stayed there until his death.

HEGEMONY OF SPARTA.—Having thus organized the body politic, Sparta took the steps which gave it the hegemony in Peloponnesus and over all Greece. First, it conquered the neighboring state of Messenia in two great wars, the first ending about 725 B.C., and the second about 650 B.C. In the first of these wars, the Messenians submitted to become tributary to Sparta, after their citadel, Ithome, had been captured, and their defeated hero, Aristodemus, had slain himself. Many of the vanquished Messenians escaped from their country to Arcadia and Argolis. Some of them fled farther, and founded Rhegium in Lower Italy. In the second war, the Messenians revolted against the tyrannical rule of Sparta, and at first, under Aristomenes, were successful, but were afterwards defeated by the Spartans, who were inspirited for the conflict by the war-songs of the Athenian poet, Tyrtaeus. Aristomenes fled to Rhodes. Most of his people were made helots. The Arcadians, after long resistance, succumbed, and came under the Spartan hegemony (about 600 B.C.). Argos, too, was obliged to renounce its claim to this position in favor of its Spartan antagonist, after its defeat by Cleomenes, the Lacedaemonian king, at Thyrea (549 B.C.). The Argive League was dissolved, and Sparta gained the right to command in every war that should be waged in common by the Peloponnesian states, the right, also, to determine the contingent of troops which each should furnish, and to preside in the council of the confederacy. She now began to spread her power beyond Peloponnesus, entered into negotiations with Lydia (555 B.C.), and actually sent an expedition to the coast of Asia (525 B.C.). Moreover as early as 510 B.C., by interfering in the affairs of the states north of the Corinthian isthmus, and with Attica in particular, she sowed among the Athenians the seeds of a lasting enmity.

GOVERNMENT IN ATHENS: DRACO.—According to the legend, Codrus, who died about 1068 B.C., was the last of the Athenian kings. The Eupatrids, the noble families, abolished monarchy, and substituted for the king an Archon, chosen for life by them out of the family of Codrus. The Eupatrids stood in a sort of patriarchal relation to the common people. The inhabitants were divided into four tribes. These were subdivided, first into Brotherhoods and Clans, and secondly, into classes based on consanguinity, and classes arranged for taxation, military service, etc. The entire community comprised the Nobles—in whose hands the political power was lodged—the Farmers, and the Artisans. The farmers and the artisans might gather in the Agora, and express assent to public measures, or dissent. In process of time the archons came to be chosen not from the family of Codrus exclusively, but from the Eupatrids generally. From 682 B.C. they were nine in number, and they served but for one year. The administration of justice was in the hands of the nobles, who were not restrained by a body of written laws. The archon Draco, about 621 B.C., in order to check this evil, framed a code which seemed harsh, though milder than the laws previously enforced. Later it was said of his laws that they were written in blood. This legislation was a concession to which the nobles were driven by an uprising. Their hard treatment of debtors, many of whom were deprived of their liberty, had stirred up a serious conflict between the people and their masters. A rebellion, led by Cylon, one of the Eupatrids, was put down, and punished by means involving treachery and sacrilege. The insurgents were slain clinging to the altars of the gods, where they had taken refuge. Not long after it became necessary to introduce other reforms at the advice of Solon, one of "the seven wise men of Greece." He had acquired popularity by recovering Salamis from the Megarians, and in a sacred war against towns which had robbed the temple of Apollo at Delphi.

LEGISLATION OF SOLON—The design of Solon was to substitute a better system for the tyrannical oligarchy, but, at the same time, to keep power mainly in the hands of the upper class. He divided the people into four classes, according to the amount of their income. To the richest of these the archonship, and admission into the Areopagus, were confined. A new council was established, which had the right to initiate legislation, composed of one hundred from each of the four old tribes, and annually elected by the body of the citizens. The Ecclesia, or assembly of the whole people, having the right to choose the archons and councilors, was revived. Courts of Appeal, with jury trials, were instituted. The old council of the Areopagus was clothed with high judicial and executive powers. There were laws to relieve a portion of the debtors from their burdens, and to abolish servitude for debt. Every father was required to teach his son a handicraft.

PARTIES IN ATHENS.—The legislation of Solon was a measure of compromise. It satisfied neither party. After journeys abroad, he passed his old age in Athens, and was a spectator of the rising contests between the discordant factions, which his constitution was only able for a time to curb. There were three parties—a re-actionary party under Lycurgus, a progressive party led by Pisistratus, and a moderate or middle party under Megacles.

THE TYRANTS.—At this time, in almost all of the Grecian states, monarchy had given place to aristocracy. The reign of an oligarchy, the unbridled sway of a few, was commonly the next step. Against this the people in different states—the demos—rose in revolt. The popular leader, or "demagogue," was some conspicuous and wealthy noble, who thus acquired supreme authority. In this way, in the seventh and sixth centuries, most of the states were ruled by "tyrants,"—a term signifying absolute rulers, whether their administration was unjust and cruel, or fair and mild. They endeavored to fortify their rule by collecting poets, artists, and musicians about them, for their own pleasure and for the diversion of the populace. Occasionally they gave the people employment in the erection of costly buildings. They formed alliances with one another and with foreign kings. Not unfrequently they practiced violence and extortion. The oligarchies sought to dethrone them. Their overthrow often had for its result the introduction of popular sovereignty. Among the most noted tyrants were Periander of Corinth (625–585 B.C.), Pittacus in Lesbos (589–579 B.C.), and Polycrates in Samos (535–522 B.C.).

The PISISTRATIDS.—The government of Athens, framed by Solon, was in effect a "timocracy," or rule of the rich. At the head of the popular party stood Pisistratus, a rich nobleman of high descent. He succeeded, by means of his armed guard, in making himself master of the citadel. Twice driven out of the city, he at length returned (538 B.C.), and gained permanent control by force of arms. He managed his government with shrewdness and energy. Industry and trade flourished. He decorated Athens with buildings and statues. Religious festivals he caused to be celebrated with splendor. He ruled under the legal forms by having archons chosen to suit him. He died 527 B.C. Hippias, his son, governed with mildness until his younger brother and colleague in power, Hipparchus, was slain by the two friends, Harmodius and Aristogiton. Then he gave the rein to revengeful passion, and laid upon the people burdensome taxes. Hippias was driven out of the city by the Alcmaeonidae and other exiled nobles, assisted by the Spartan king, Cleomenes (510 B.C.). He fled to Asia Minor in order to secure Persian help.

THE ATHENIAN DEMOCRACY.—Clisthenes, a brilliant man, the head of the Alcmaeonid family, connected himself with the popular party, and introduced such changes in the constitution as to render him the founder of the Athenian Democracy. The power of the archons was reduced. All of the free inhabitants of Attica were admitted to citizenship. New tribes, ten in number, each comprising ten denes, or hamlets, with their adjacent districts, superseded the old tribes. A council of five hundred, fifty from each tribe, supplanted Solon's council of four hundred. The courts of law were newly organized. The Ostracism was introduced; that is, the prerogative of the popular assembly to decree by secret ballot, without trial, the banishment of a person who should be deemed to be dangerous to the public weal. Certain officers were designated by lot. Ten Strategi, one from each tribe, by turns, took the place of the archon polemarchus in command of the army.

EFFECT OF DEMOCRACY.—Under this system of free government, the energy of the Athenian people was developed with amazing rapidity. The spirit of patriotism, of zeal for the honor and welfare of Athens, rose to a high pitch. The power and resources of the city increased in a proportionate degree. Culture kept pace with prosperity.

LYRICAL POETRY.—In the eighth century, when monarchy was declining, and the tendency to democracy began to manifest itself, a new style of poetry, different from the epic, arose. The narrative poems of minstrels were heard at the great religious festivals. But there was a craving for the expression of individual feeling. Hence, lyrical poetry re-appeared, not in the shape of religious songs, as in the old time, but in a form to touch all the chords of sentiment. Two new types of verse appeared—the Elegiac and the Iambic. At first the elegy was probably a lament for the dead. It was accompanied by the soft music of the Lydian flute. The instruments which the Greeks had used were string-instruments. The early Greek elegies related to a variety of themes—as war, love, preceptive wisdom. The iambic meter was first used in satire. Its earliest master of distinction was Arckilochus of Paros (670 B.C.). It was employed, however, in fables, and elsewhere when pointed or intense expression was craved. The earliest of the Greek elegists, Callinus and Tyrtaus, composed war-songs. Mimnermus, Solon, Theognis, Simonides of Ceos, are among the most famous elegists. Music developed in connection with lyric poetry. The Greeks at first used the four-stringed lyre. Terpander made an epoch (660 B.C.) by adding three strings. Olympus and Thaletas made further improvements. Greek lyric poetry flourished, especially from 670 to 440 B.C. The Aeolian lyrists of Lesbos founded a school of their own. The two great representatives are Alcaus, who sang of war and of love, and Sappho, who sang of love. "Probably no poet ever surpassed Sappho as an interpreter of passion in exquisitely subtle harmonies of form and sound." Anacreon, an Ionian, resembled in his style the Aeolian lyrists. He was most often referred to by the ancients as the poet of sensuous feeling of every sort. The Dorian lyric poetry was mostly choral and historic in its topics. Greek lyric poetry reaches the climax in Simonides and Pindar. The latter was a Boeotian, but of Dorian descent. Simonides was tender and polished; Pindar, fervid and sublime The extant works of Pindar are the Epinicia, or odes of victory.

HISTORICAL WRITING.—This age witnesses the beginnings of historical writing. But the logographers, as they were called, only wrote prose epics. They told the story of the foundation of families and cities, reconciling as best they could the myths, so far as they clashed with one another.

PHILOSOPHY: THE IONIAN SCHOOL.—The Greeks were the first to investigate rationally the causes of things, and to try to comprehend the world as a complete system. The earliest phase of this movement was on the side of physics, or natural philosophy. Homer and Hesiod had accounted for the operations of nature by referring them to the direct personal action of different divinities. The earliest philosophers brought in the conception of some kind of matter as the foundation and source of all things. The Ionian School led the way in this direction. Thales of Miletus (about 600 B.C.) made this primary substance to be water. Anaximander (611-? B.C.) made all things spring out of a primitive stuff, without definite qualities, and without bounds. He taught that the earth is round, invented the sun-dial, engraved a map on a brass tablet, and made some astronomical calculations. Anaximenes (first half, 6th C.) derived all things from air, which he made to be eternal and infinite.

THE ELEATIC SCHOOL.—The Eleatic School conceived of the world as one in substance, and held that the natural phenomena which we behold, in all their variety and change, are unreal. Xenophanes (who flourished from 572 to 478 B.C.) asserted this. Parmenides (504–460 B.C.) taught that succession, change, the manifold forms of things, are only relative; that is, are only our way of regarding the one universal essence. Zeno sought to vindicate this theory logically by disproving the possibility of motion.

OTHER PHILOSOPHERS.—Another set of philosophers attempted definitely to explain the appearances of things, the changing phenomena, which had been called unreal. Heraclitus made the world to be nothing but these: There is no substratum of things: there is only an endless flux, a cycle. All things begin and end in fire, the symbol of what is real. Empedocles ascribed all things to fire, air, earth, and water, which are wrought into different bodies by "love" and "hate;" or, as we should say, attraction and repulsion. Democritus was the founder of the Atomists, who made all things spring out of the motions and combinations of primitive atoms. Anaxagoras brought in intelligence, or reason, as giving the start to the development of matter—this principle doing nothing more, however, and being inherent in matter itself.

PYTHAGORAS.—A different spirit in philosophy belonged to Pythagoras (580–500 B.C.), who was born in Samos, traveled extensively, and settled in Croton, in southern Italy. His theory was, that the inner substance of all things is number. Discipline of character was a prime object. Pythagoras was sparing in his diet, promoted an earnest culture, in which music was prominent, and gave rise to a mystical school, in which moral reform and religious fueling were connected with an ascetic method of living.

COLONIES.—It was during the era of the oligarchies and tyrannies that the colonizing spirit was most active among the Greeks. Most of the colonies were established between 800 and 550 B.C. Their names alone would make a very long catalogue. They were of two classes: first, independent communities, connected, however, with the parent city by close ties of friendship; and secondly, kleruchies, which were of the nature of garrisons, where the settlers retained their former rights as citizens, and the mother city its full authority over them. In Sicily, on the eastern side, were the Ionian communities—Naxos, Catana, etc. Syracuse (founded by Corinth 734 B.C.), Gela, and Agrigentum, which were among the chief Dorian settlements, lay on the south-eastern and south-western coasts. The oldest Greek town in Italy was Cumae (not far from Naples), said to have been founded in 1050 B.C. Tarentum (Dorian), Sybaris, and Croton (Aeolic) were settled in the latter part of the eighth century. Locri (Aeolic) and Rhegium (Ionic) were on the south. The south-western portion of Italy was termed Magna Graecia. Massilia (Marseilles) was founded by the Phocaean Ionians (about 600 B.C.). In the western Mediterranean the Greeks were hindered from making their settlements as numerous as they would have done, by the fact that Carthage and her colonies stood in the way. Cyrene, on the coast of Africa, was a Dorian colony (630 B.C.), planted from Thera, an earlier Spartan settlement. Cyrene founded Barca. Corcyra was colonized by Corinth (about 700 B.C.). Along the coast of Epirus were other Corinthian and Corcyrasan settlements. Chalcis planted towns in the peninsula of Chalcidice, and from thence to Selymbria (or Byzantium), which was founded by Megara (657 B.C.). The northern shores of the Ægean and the Propontis, and the whole coast of the Euxine were strewn with Greek settlements. The Greek towns, especially Miletus, on the western coast of Asia Minor, themselves sent out colonies—as Cyzicus and Sinope, south of the Propontis and the Euxine. The foregoing statements give only a general idea of the wide extent of Greek colonization.

An exhaustive statement of the Greek colonies is given in Rawlinson's Manual of Ancient History, p. 148 seq. See also Abbott, A History of Greece, I. 333 seq.