Justin Mathew

04.02.2020
Athens and Reforms introduced by Solon:
One of the great polis-Athens-Goddess Athena is the supervising divinity of the city—Athenians
are Athena’s people—it is about 1000 square miles—plenty of opportunity for good natural
resources—there was silver at a place called Loriam—there was marble—there was enough space
for olive cultivation—they also had good clay for pot making—there was long and massive sea
coast line—they also had a busy port and harbour at Piraeus—Attica was wealthy—
Tribal aristocracy dominated--A hereditary elite section called themselves the Eupatridae (means
those who had good fathers)—they controlled the best lands, grazing lands—they also dominated
the political system—Athens did not participate in the great colonization movement—severe strain
in the political system in the mid archaic period—In either 636 or 632, Kylon a young nobleman
decided to stage a revolt—probably with the support of some aristocrats and some of those newly
empowered Hoplites—Kylon decided to stage a revolt and seize the Acropolis—however, the
ordinary people barricaded him and forced him out—Kylon’s attempt, even though unsuccessful,
revelated that there were strains growing in Athenian society—

Political strife in Greek Lyric Poetry: Theognis of Megara:

[In the following poem sadness for the decay of all good things among mankind is
expressed. However, the poem is optimistic in the sense that it places hope above anything
else. Again, a political background should be attached to this poem. Theognis is lamenting
a lost world of aristocratic ideals, and recommends caution against the wickedness of lowly
men, who have set their eyes upon the properties of the rich.]

Hope is the only worthy goddess remaining among mankind.

The rest have left and gone to Olympos.
Faith, the great goddess, has gone from men,
And Restraint, and the Graces, my friend, have left the earth.
And fair oaths are no longer trustworthy among men
And no man has any respect for the immortal gods
The generation of god-fearing men has eclipsed,
And no one knows any longer what justice or piety is.
But so long as one lives, and sees the light of the sun
Let him show piety to the gods and count on Hope
Let him pray to the gods, and burning splendid thigh bones
Let him sacrifice to Hope first and last.

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 And let him beware the twisted words of unjust men
Who have no regard for the immortal gods.
They always have their eyes upon other people’s property
Using shameful devices to justify their wicked deeds.

By the early 6th century BCE social tensions in Athens had become acute—pooer citizens against
rich and powerful landowners—many citizens were reduced to the status of share croppers—some
had sold themselves into slavery to meet their debts--The Athenian class struggle had reached an
impasse and in 594 Solon was chosen to reform the state--
Context of the emergence of tyranny: old elite controlled most of the good land, controlled political
and legal processes etc—In Athens, like the elites elsewhere, have established a very tight control
over the most important resources of the state—led to a major economic crisis towards the end of
the 7th and the beginning of the 6th century—farmers were impoverished--time of a major debt
related loss of freedom and bondage—moreover, the old patron-client relationship also
significantly declined—this created tremendous social tension--

An Athenian aristocrat of the old royal Medontid clan and former high official Solon emerged as
a mediator to solve the social crises--Solon spent part of his life as a merchant, and in 594 BCE he
came to power in Athens as a mediator--He stood on the side of the poor against the aristocrats,
but he was by no means a radical--As mediator and lawgiver, Solon instituted reforms in the
economic, social and political spheres—
Sources: We have the account in Herodotus—also have the document called the Constitution of
Athens, which is ascribed to Aristotle—have Plutarch’s life of Solon—also have Solon’s own
poetry—Solon was a poet—These sources suggest that Solon was a middle citizen—some argue
that he was a merchant who travelled widely—he was also clearly a member of the elite--

Solon’s reforms were widespread—economic reforms: Solon canceled all agricultural debts by a
famous act called seisachtheia (shaking off burdens) and announced that all slaves were free--He
also specified that Athenian citizens could not be enslaved for any reason--The existing loans of
the peasants were written off--Solon also repurchased Athenians enslaved abroad and brought
them back to Athens-- He also passed constitutional reforms that divided Athenian subjects into

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four classes based on their annual agricultural production rather than birth--Members of three
highest orders could hold public office-

Solon took various measures to improve the economy--Modification of the weights and coinage
system helped to promote and regulate commerce and overseas export and imports--He promoted
the production of silver to encourage the coinage system--Solon imposed restriction on the export
of wheat to control the food prices--Nevertheless, due to the absence of land reform the aristocracy
continued to possess a disproportionately large share of cultivable land--There was a shortage of
labour, because Athenian citizens could not be forced into bondage if they were unable to repay
their loans-
Three major reforms:
1 abolition of debt bondage
2 Athenian free peasants could not be enslaved
3 The existing loans of the peasants were written off (but he did not carry out redistribution of
land)
•Constitutional changes: Solon introduced changes in the political system which gave ordinary
Athenians the right to participate in the government.
•Changes in the administration of Justice: Aristocracy lost some of its special privileges in terms
of the legal system. All citizens are equal before law. Appeal could be made against judicial
sentence.
•Solon's measures to improve the economy:
Solon took various measures to improve the economy 1) silver production was increased 2)
restrictions were placed on the export of wheat so that food prices were reduced.
But due to the absence of land reform the aristocracy continued to possess a disproportionately
large share of cultivable land--There was a shortage of labour, because Athenian citizens could not
be forced into bondage if they were unable to reply their loans-
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Solon also modified the weight and coinage system and regulated exports and imports.

Class divisions were made according to the income a man obtain from his own property.
Four classes: 1. Pentakosiomedimnoi—those whose land produced at least 500 medmnoi
(measures) of grain a year which equals 730 bushels—these were eligible for the highest offices--
were eligible to become chief official regardless of their birth--
•Hippeis: Knights—those who could afford the expense of maintaining a horse and whose property
produced 300 medimnoi a year--
•Zeugitai or yoke-man: lesser official—those who maintained a pair of oxen for plowing and
whose land produced 200 medimnoi a year
•thetes or common labourers--to be member of the assembly-
By doing this, Solon replaced the criterion of birth with a criterion of wealth—and he linked this
to political office—the top offices in the state that have archon and treasurer were limited to
members of the top property class—The other important offices were limited to the top two, the
500 measure men and the knights—But all citizens have the right to participate in the assembly--
Solon is said to have instituted the council of the Four Hundred, consisting of one hundred
members from each tribe (probably from the top three classes)--The new council was called the
boule--This was an attempt to reduce the political power of the traditional nobility-
Constitutional changes: Solon introduced changes in the political system, which gave ordinary
Athenians the right to participate in the government--
Changes in the administration of Justice: Aristocracy lost some of its special privileges in terms of
the legal system--All citizens are equal before law--Appeal could be made against judicial
sentence-
Solon's reforms could temporarily avoid a tyranny--However, his reforms could not provide a
long-term solution to the conflict between various social classes mainly due to his failure to break
the power of the old aristocrats--Solons reforms could not include traditional tribal and religious
institutions--Therefore, these organizations continued to possess political influence and social
status--Solon was against and refused to become a tyrant--Lower classes, including the lower
sections of the hoplite class gained less from the Solonic reforms--Moreover, Solonic system
addressed only the issues of citizen--People without property holding rights; women, children,
resident aliens, traders, artisans and slaves were outside the concerns of the Solonic reforms--Solon

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could not solve the agrarian crisis of Athens--At the same time, several other Greek city-states had
tyranny solve to break the aristocratic power and to deal with the agrarian crisis--Therefore, Athens
also had a phase of tyranny to break the aristocratic power-

Political Strife in Greek Lyric Poetry source: Solon of Athens

Athens in the times of Solon was torn apart by civil strife--Wealth and power were concentrated
in a few hands, while the rest of the population was living in deprivation, to the extent that they
had to borrow with their bodies as surety—As we have seen, Solon was appointed as lawgiver,
and in 594 he put forward a body of laws designed to improve the situation--In the following poem
he expresses his distress at this situation:

I see, and within my heart deep sadness has claimed its place,
As I look on the oldest home of the ancient Ionian race
Slain by the sword.
Then he addresses the rich and suggests that they should limit their excesses. Concessions
will be required.
But ye who have store of good, who are sated and overflow,
Restrain your swelling soul, and still it and keep it low:
Let the heart that is great within you be trained a lowlier way;
Ye shall not have all at your will, and we will not forever obey.
He explains that he gave to the poor enough to address their needs; he did not give in to
all their requests. Here more clearly than anywhere else we can hear the voice of an
aristocrat, albeit a caring one:
I gave to the mass of the people such rank as befitted their need.
I took away not their honour, and I granted naught to their greed;
While those who were rich in power, who in wealth were glorious and great,
I bethought me that naught should befall them unworthy their splendour and state;
So I stood with my shield outstretched, and both were safe in its sight,
And I would not that either should triumph, when the triumph was not right.

The following poem makes clear that his intention was not to establish a democratic constitution
(as the Athenians in later centuries believed that he did), where the masses and the aristocrats
would share power on an equal basis. Far from that, his intention was to safeguard the position of
the aristocrats, while he protected the poorer people from excesses of the former.

All I promised, fully wrought I with the gods at hand to cheer,

Naught beyond in folly ventured. Never to my soul was dear
With a tyrants force to govern, nor to see the good and base
Side by side in equal portion share the rich home of our race.

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In this poem Solon summarises the purpose of his legislation. He explains how he freed persons
enslaved for debts, and how he tried to establish the rule of law. His laws were never abolished,
even though in subsequent centuries they were revised. However, much of his laws on family
remained valid throughout the classical period.

Wherefore I freed the racked and tortured crowd

From all the evils that beset their lot
Thou, when slow time brings justice in its train,
O mighty mother of the Olympian gods
Dark Earth, thou best canst witness, from whose breast
I swept the pillars broad-cast planted there,
And made thee free, who hadst been slave of yore.
And many a man whom fraud or law had sold
Far from his god-built land, an outcast slave,
I brought again to Athens; yea, and some,
Exiles from home through debts oppressive load,
Speaking no more the dear Athenian tongue
But wandering far and wide, I brought again;
And those that here in vilest slavery
Crouched neath a masters frown, I set them free.
Thus might and right were yoked in harmony,
Since by the force of law I won my ends
And kept my promise. Equal laws I gave
To evil and to good, with even hand
Drawing straight justice for the lot of each.
But had another one held the goad as I,
One in whose heart was guile and greediness,
He had not kept the people back from strife.
For had I granted, now what pleased the one,
Then what their foes devised within their hearts,
Of many a man this state had been bereft.
Therefore I showed my might on every side,
Turning, at bay like wolf among the hounds.

His constitution, an attempt to bring social harmony through compromise, satisfied neither party,
and eventually by the end of the sixth century Athens moved towards Democracy.