[Illustration: A CRETAN CUPBEARER (Museum of Candia, Crete) A fresco painting from the palace of Gnossus. The youth carries a silver cup ornamented with gold. His waist is tightly drawn in by a girdle, his hair is dark and curly, his profile is almost classically Greek.]
The times were rude. Wars, though petty, were numerous and cruel. The vanquished suffered death or slavery. Piracy, flourishing upon the unprotected seas, ranked as an honorable occupation. It was no insult to inquire of a seafaring stranger whether he was pirate or merchant. Murders were frequent. The murderer had to dread, not a public trial and punishment, but rather the personal vengeance of the kinsmen of his victim. The Homeric Greeks, in fact, exhibited the usual defects and vices of barbarous peoples.
TheIliadandOdysseydisclose a considerable acquaintance with peninsular Greece and the coasts of Asia Minor. Cyprus, Egypt, and Sicily are also known in part. The poet imagines the earth as a sort of flat shield, with Greece lying in the center. [9] The Mediterranean, "The Sea," as it is called by Homer, and its continuation, the Euxine, [10] divided the world into two equal parts. Surrounding the earth was "the great strength of the Stream of Ocean," [11] a river, broad and deep, beyond which lay the dark and misty realm of the mythical Cimmerians. The underworld of Hades, home of the dead, was beneath the surface of the earth.
[Illustration: Map, THE WORLD according to HOMER (900 B.C.)]
[Illustration: Map, GREEK CONQUESTS AND MIGRATIONS]
We may learn from the Homeric poems what were the religious ideas held by the early Greeks. The greater gods and goddesses were not numerous. Less than a score everywhere received worship under the same names and in all the temples. Twelve of the chief deities formed a select council, which was supposed to meet on the top of snow-crowned Olympus. The Greeks, however, did not agree as to what gods and goddesses should be included in this august assemblage.
Many of the Olympian deities appear to have been simply personifications of natural phenomena. Zeus, "father of gods and men," as Homer calls him, was a heaven god, who gathered the clouds in storms and hurled the lightning bolt. Apollo, a mighty god of light, who warded off darkness and evil, became the ideal of manly beauty and the patron of music, poetry, and healing. Dionysus was worshiped as the god of sprouting and budding vegetation. Poseidon, brother of Zeus, ruled the sea. Hera, the wife of Zeus, represented the female principle in nature. Hence she presided over the life of women and especially over the sacred rites of marriage. Athena, who sprang full-grown from the forehead of Zeus, embodied the idea of wisdom and all womanly virtues. Aphrodite, who arose from the foam of the sea, was the goddess of love and beauty. Demeter, the great earth- mother, watched over seed-time and harvest. Each deity thus had a kingdom and a function of its own.
[Illustration: GREEK GODS AND GODDESSESZEUS OTRICOLI, Vatican Gallery, RomeHERA, Ludovisi Villa, RomeAPOLLO OF THE BELVEDERE, Vatican Gallery, RomeAPHRODITE OF CNIDUS, Glyptothek, Munich]
[Illustration: THE APHRODITE OF MELOS (Louvre, Paris) More commonly known as the "Venus of Milo." The statue was discovered in 1820 A.D. on the island of Melos. It consists of two principal pieces joined together across the folds of the drapery. Most art critics date this work about 100 B.C. The strong serene figure of the goddess sets forth the Greek ideal of female loveliness.]
The Greeks made their gods and goddesses after themselves. The Olympian divinities are really magnified men and women, subject to all human passions and appetites, but possessed of more than human power and endowed with immortality. They enjoy the banquet, where they feast on nectar and ambrosia; they take part in the struggles of the battle field; they marry and are given in marriage. The gods, morally, were no better than their worshipers. They might be represented as deceitful, dissolute, and cruel, but they could also be regarded as upholders of truth and virtue. Even Homer could say, "Verily the blessed gods love not evil deeds, but they reverence justice and the righteous acts of men." [12]
[Illustration: THE FRANÇOIS VASE (Archaeological Museum, Florence) Found in an Etruscan grave in 1844 A.D. A black-figured terra cotta vase of about 600 B.C. It is nearly three feet in height and two an one half feet in diameter. The figures on the vase depict scenes from Greek mythology.
Calydonian boar huntGames at the funeral of PatroclusPeleus Thetis and the godsPursuit of Troilus by AchillesAnimal scenes, sphinxes, etc.]
Greek ideas of the other world were dismal to an extreme. The after-life in Hades was believed to be a shadowy, joyless copy of the earthly existence. In Hades the shade of great Achilles exclaims sorrowfully, "Nay, speak not comfortably to me of death. Rather would I live on earth as the hireling of another, even with a landless man who had no great livelihood, than bear sway among all the dead." [13] It was not until several centuries after Homer that happier notions of the future life were taught, or at least suggested, in the Eleusinian mysteries. [14]
The Greeks believed that communications from the gods were received from certain inspired persons at places called oracles. The oracle of Apollo at Delphi in Phocis enjoyed the utmost veneration. It lay within a deep cave on the rocky side of Mount Parnassus. Out of a chasm rose a volcanic vapor which had a certain intoxicating power. The Pythia, or prophetess of Apollo, sat on a tripod over the steaming cleft and inhaled the gas. The words she uttered in delirium were supposed to come from the god. They were taken down by the attendant priests, written out in verse, and delivered to the suppliants.
The fame of Apollo as the patron of inspiration and prophecy spread throughout Greece and penetrated to foreign lands. Every year thousands of visitors made their way to Apollo's shrine. Sick men prayed for health, childless men prayed for offspring. Statesmen wished to learn the fate of their political schemes; ambassadors sent by kings and cities sought advice as to weighty matters of peace and war. Above all, colonists came to Delphi in order to obtain directions as to the best country in which to settle. Some of the noblest cities of the Greek world, Cyrene and Byzantium, for example, [15] had their sites fixed by Apollo's guidance.
[Illustration: CONSULTING THE ORACLE AT DELPHI]
The priests who managed the oracle and its responses were usually able to give good advice to their inquirers, because news of every sort streamed into Delphi. When the priests were doubtful what answer to give, the prophecy of the god was sometimes expressed in such ambiguous fashion that, whatever the outcome, neither Apollo nor his servants could be charged with deceit. For instance, when Croesus, the Lydian king, was about to attack Cyrus, he learned from the oracle that "if he warred with the Persians he would overthrow a mighty empire" [16]—but the mighty empire proved to be his own. [17]
Athletic games were held in different parts of Greece from a remote period. The most famous games were those in honor of Zeus at Olympia in Elis. They took place every fourth year, in midsummer. [18] A sacred truce was proclaimed for an entire month, in order that the thousands of spectators from every part of Greece might arrive and depart in safety. No one not of Greek blood and no one convicted of crime or of the sin of impiety might participate in the contests. The candidates had also to prove that they were qualified for the severe tests by a long and hard training. Once accepted as competitors, they could not withdraw. The man who shrank back when the hour of trial arrived was considered a coward and was punished with a heavy fine.
The games occupied five days, beginning with the contests in running. There was a short-distance dash through the length of the stadium, a quarter-mile race, and also a longer race, probably for two or three miles. Then followed a contest consisting of five events: the long jump, hurling the discus, throwing the javelin, running, and wrestling. It is not known how victory in these five events taken together was decided. In the long jump, weights like dumb-bells were held in the hands, the swing of the weights being used to assist the spring. The discus, which weighed about twelve pounds, was sometimes hurled more than one hundred feet. The javelin was thrown either by the hand alone or with the help of a thong wound about the shaft and held in the fingers. In wrestling, three falls were necessary for a victory. The contestants were free to get their grip as best they could. Other contests included boxing, horse races, and chariot races. Women were apparently excluded from the games, yet they were allowed to enter horses for the races and to set up statues in honor of the victors.
[Illustration: THE DISCUS THROWER (DISCOBOLUS) (Lancelotti Palace, Rome) Marble copy of the bronze original by Myron, a sculptor of the fifth century B.C. Found in 1781 A.D. on the Esquiline Hill, Rome. The statue represents a young man, perhaps an athlete at the Olympian games, who is bending forward to hurl the discus. His body is thrown violently to the left with a twisting action that brings every muscle into play.]
The Olympian festival was profoundly religious, because the display of manly strength was thought to be a spectacle most pleasing to the gods. The winning athlete received only a wreath of wild olive at Olympia, but at home he enjoyed the gifts and veneration of his fellow-citizens. Poets celebrated his victories in noble odes. Sculptors reproduced his triumphs in stone and bronze. To the end of his days he remained a distinguished man.
[Illustration: HERMES AND DIONYSUS (Museum of Olympia) An original statue by the great sculptor, Praxiteles. It was found in 1877 A.D. at Olympia. Hermes is represented carrying the child Dionysus, whom Zeus had intrusted to his care. The symmetrical body of Hermes is faultlessly modeled; the poise of his head is full of dignity; his expression is refined and thoughtful. Manly strength and beauty have never been better embodied than in this work.]
[Illustration: ATHLETE USING THE STRIGIL (APOXYOMENUS) (Vatican Gallery,Rome)
Marble copy of the bronze original by Lysippus, a sculptor of the fourth century B.C. The statue represents an athlete rubbing his arm with a flesh scraper to remove the oil and sand of the palestra, or exercising ground. His slender form suggests quickness and agility rather than great strength.]
There were few Greeks who at least once in their lives did not attend the festival. The crowds that gathered before and after the games turned the camp into a great fair, at which merchants set up their shops and money changers their tables. Poets recited their lines before admiring audiences and artists exhibited their masterpieces to intending purchasers. Heralds read treaties recently formed between Greek cities, in order to have them widely known. Orators addressed the multitude on subjects of general interest. The games thus helped to preserve a sense of fellowship among Greek communities.
The Greeks in Homeric times had already begun to live in towns and cities. A Greek city, being independent and self-governing, is properly called a city-state. Just as a modern nation, it could declare war, arrange treaties, and make alliances with its neighbors. Such a city-state included not only the territory within its walls, but also the surrounding district where many of the citizens lived.
The members of a Greek city-state were very closely associated. The citizens believed themselves to be descended from a common ancestor and so to be all related. They were united, also, in the worship of the patron god or hero who had them under his protection. These ties of supposed kinship and common religion were of the utmost importance. They made citizenship a privilege which came to a person only by birth, a privilege which he lost by removal to another city. Elsewhere he was only a foreigner without legal rights—a man without a country.
The Homeric poems, which give us our first view of the Greek city-state, also contain the most ancient account of its government. Each city-state had a king, "the shepherd of the people" [19] as Homer calls him. The king did not possess absolute authority. He was surrounded by a council of nobles, chiefly the great landowners of the community. They helped him in judgment and sacrifice, followed him to war, and filled the principal offices. Both king and nobles were obliged to consult the common people on matters of great importance. For this purpose the ruler would summon the citizens to the market place to hear the deliberations of his council and to settle such questions as making war or declaring peace. All men of free birth could attend the assembly, where they shouted assent to the decision of their leaders or showed disapproval by silence. This public assembly had little importance in the Homeric Age, but later it became the center of Greek democracy.
After the middle of the eighth century B.C., when historic times began in Greece, some interesting changes took place in the government of the city- states. In some of them, for example, Thebes and Corinth, the nobles became strong enough to abolish the kingship altogether. Monarchy, the rule of one, thus gave away to aristocracy, [20] the rule of the nobles. In other states, for instance, Sparta and Argos, the kings were not driven out, but their power was much weakened. Some states came under the control of usurpers whom the Greeks called "tyrants." A tyrant was a man who gained supreme power by force and governed for his own benefit without regard to the laws. There were many tyrannies in the Greek world during the seventh and sixth centuries B.C. Still other states went through an entire cycle of changes from kingship to aristocracy, from aristocracy to tyranny, and from tyranny to democracy or popular rule.
The isolated and independent Greek communities thus developed at an early period many different kinds of government. To study them all would be a long task. It is better to fix our attention on the two city-states which held the principal place in Greek history and at the same time presented the most striking contrasts in government and social life. These were Sparta and Athens.
The Greek invaders who entered southern Greece, or the Peloponnesus, [21] were known as Dorians. They founded the city of Sparta, in the district of Laconia. By the close of the sixth century B.C. the Spartans were able to conquer their immediate neighbors and to organize some of the city-states of the Peloponnesus into a strong confederacy called the Peloponnesian League. The members of the league did not pay tribute, but they furnished troops to serve in war under Spartan leaders, and they looked to Sparta for guidance and protection. Thus this single city became the foremost power in southern Greece.
It is clear that the Spartans must have been an extremely vigorous and warlike people. Their city, in fact, formed a military camp, garrisoned by soldiers whose whole life was passed in war and in preparation for war. The Spartans were able to devote themselves to martial pursuits because they possessed a large number of serfs, called helots. The helots tilled the lands of the Spartans and gave up to their masters the entire product of their labor, except what was necessary for a bare subsistence.
Spartan government also had a military character. In form the state was a kingdom, but since there were always two kings reigning at once and enjoying equal authority, neither of them could become very powerful. The real management of public affairs lay in the hands of five men, known as ephors, who were elected every year by the popular assembly. The ephors accompanied the kings in war and directed their actions; guided the deliberations of the council of nobles and the assembly of freemen; superintended the education of children; and exercised a general oversight of the private life of citizens. The ephors had such absolute control over the lives and property of the Spartans that we may describe their rule as socialistic and select Sparta as an example of ancient state socialism. Nowhere else in the Greek world was the welfare of the individual man so thoroughly subordinated to the interests of the society of which he formed a unit.
Spartan education had a single purpose—to produce good soldiers and obedient citizens. A sound body formed the first essential. A father was required to submit his son, soon after birth, to an inspection by the elders of his tribe. If they found the child puny or ill-shaped, they ordered it to be left on the mountain side, to perish from exposure. At the age of seven a boy was taken from his parents' home and placed in a military school. Here he was trained in marching, sham fighting, and gymnastics. He learned to sing warlike songs and in conversation to express himself in the fewest possible words. Spartan brevity of speech became proverbial. Above all he learned to endure hardship without complaint. He went barefoot and wore only a single garment, winter and summer. He slept on a bed of rushes. Every year he and his comrades had to submit to a flogging before the altar of the goddess Artemis, and the hero was the lad who could bear the whipping longest without giving a sign of pain. It is said that boys sometimes died under the lash rather than utter a cry. Such ordeals are still a feature of savage life to-day.
On reaching the age of twenty the youth was considered a warrior. He did not live at home, but passed his time in barracks, as a member of a military mess to which he contributed his proper share of food, wine, and money. At the age of thirty years the young Spartan became a full citizen and a member of the popular assembly. He was then compelled to marry in order to raise children for the state. But marriage did not free him from attendance at the public meals, the drill ground, and the gymnasium. A Spartan, in fact, enjoyed little home life until his sixtieth year, when he became an elder and retired from actual service.
This exclusive devotion to military pursuits accomplished its object. The Spartans became the finest soldiers of antiquity. "All the rest of the Greeks," says an ancient writer, "are amateurs; the Spartans are professionals in the conduct of war." [22] Though Sparta never produced great thinkers, poets or artists, her military strength made her the bulwark of Greece against foreign foes. The time was to come when Greece, to retain her liberties, would need this disciplined Spartan soldiery. [23]
28. THE GROWTH OF ATHENS (to 500 B.C.)
The district of Attica, though smaller than our smallest American commonwealth, was early filled with a number of independent city-states. It was a great step in advance when, long before the dawn of Greek history, these tiny communities were united with Athens. The inhabitants of the Attic towns and villages gave up their separate governments and became members of the one city-state of Athens. Henceforth a man was a Athenian citizen, no matter in what part of Attica he lived.
At an earlier period, perhaps, than elsewhere in Greece, monarchy at Athens disappeared before the rising power of the nobles. The rule of the nobility bore harshly on the common people. Popular discontent was especially excited at the administration of justice. There were at first no written laws, but only the long-established customs of the community. Since all the judges were nobles, they were tempted to decide legal cases in favor of their own class. The people, at length, began to clamor for a written code. They could then know just what the laws were.
After much agitation an Athenian named Draco was employed to write out a code for the state. The laws, as published, were very severe. The penalty for most offenses, even the smallest theft, was death. The Athenians used to declare that the Draconian code had been written, "not in ink, but in blood." Its publication, however, was a popular triumph and the first step toward the establishment of Athenian democracy.
The second step was the legislation of Solon. This celebrated Athenian was accounted among the wisest men of his age. The people held him in high honor and gave him power to make much-needed reforms. At this time the condition of the Attic peasants was deplorable. Many of them had failed to pay their rent to the wealthy landowners, and according to the old custom were being sold into slavery. Solon abolished the custom and restored to freedom all those who had been enslaved for debt. He also limited the amount of land which a noble might hold. By still another law he admitted even the poorest citizens to the popular assembly, where they could vote for magistrates and judge of their conduct after their year of office was over. By giving the common people a greater share in the government, Solon helped forward the democratic movement at Athens.
Solon's reforms satisfied neither the nobility nor the commons. The two classes continued their rivalry until the disorder of the times enabled an ambitious politician to gain supreme power as a tyrant. [24] He was Solon's own nephew, a noble named Pisistratus. The tyrant ruled with moderation and did much to develop the Athenian city-state. He fostered agriculture by dividing the lands of banished nobles among the peasants. His alliances with neighboring cities encouraged the rising commerce of Athens. The city itself was adorned with handsome buildings by architects and sculptors whom Pisistratus invited to his court from all parts of Greece.
Pisistratus was succeeded by his two sons, but the Athenians did not take kindly to their rule. Before long the tyranny came to an end. The Athenians now found a leader in a noble named Clisthenes, who proved to be an able statesman. He carried still further the democratic movement begun by Draco and Solon. One of his reforms extended Athenian citizenship to many foreigners and emancipated slaves ("freedmen") then living in Attica. This liberal measure swelled the number of citizens and helped to make the Athenians a more progressive people. Clisthenes, it is said, also established the curious arrangement known as ostracism. Every year, if necessary, the citizens were to meet in assembly and to vote against any persons whom they thought dangerous to the state. If as many as six thousand votes were cast, the man who received the highest number of votes had to go into honorable exile for ten years. [25] Though ostracism was intended as a precaution against tyrants, before long it came to be used to remove unpopular politicians.
There were still some steps to be taken before the rule of the people was completely secured at Athens. But, in the main, the Athenians by 500 B.C. had established a truly democratic government, the first in the history of the world. The hour was now rapidly approaching when this young and vigorous democracy was to show forth its worth before the eyes of all Greece.
While Athens, Sparta, and their sister states were working out the problems of government, another significant movement was going on in the Greek world. The Greeks, about the middle of the eighth century B.C., began to plant numerous colonies along the shores of the Mediterranean and of the Black Sea. The great age of colonization covered more than two hundred years. [26]
Several reasons led to the founding of colonies. Trade was an important motive. The Greeks, like the Phoenicians, [27] could realize large profits by exchanging their manufactured goods for the food and raw materials of other countries. Land hunger was another motive. The poor soil of Greece could not support many inhabitants and, when population increased, emigration afforded the only means of relieving the pressure of numbers. A third motive was political and social unrest. Greek cities at this period contained many men of adventurous disposition who were ready to seek in foreign countries a refuge from the oppression of nobles or tyrants. They hoped to find in their new settlements more freedom than they had at home.
A Greek colony was not simply a trading post; it was a center of Greek life. The colonists continued to be Greeks in customs, language, and religion. Though quite independent of the parent state, they always regarded it with reverence and affection: they called themselves "men away from home." Mother city and daughter colony traded with each other and in time of danger helped each other. A symbol of this unity was the sacred fire carried from the public hearth of the old community to the new settlement.
The Greeks planted many colonies on the coast of the northern Aegean and on both sides of the long passage between the Mediterranean and the Black Sea. Their most important colony was Byzantium, upon the site where Constantinople now stands. They also made settlements along the shores of the Black Sea. The cities founded here were centers from which the Greeks drew their supplies of fish, wood, wool, grain, metals, and slaves. The immense profits to be gained by trade made the Greeks willing to live in a cold country so unlike their own and among barbarous peoples.
The western lands furnished far more attractive sites for colonization. The Greeks could feel at home in southern Italy, where the genial climate, pure air, and sparkling sea recalled their native land. At a very early date they founded Cumae, on the coast just north of the bay of Naples. Emigrants from Cumae, in turn, founded the city of Neapolis (Naples), which in Roman times formed a home of Greek culture and even to-day possesses a large Greek population. To secure the approaches from Greece to these remote colonies, two strongholds were established on the strait of Messina: Regium (modern Reggio) on the Italian shore and Messana (modern Messina) on that of Sicily. Another important colony in southern Italy was Tarentum (modern Taranto).
[Illustration: "TEMPLE OF NEPTUNE," PAESTUM Paestum, the Greek Poseidonia, was a colony of Sybaris The malarial atmosphere of the place led to its desertion in the ninth century of our era. Hence the buildings there were not used as quarries for later structures. The so called "Temple of Neptune" at Paestum is one of the best preserved monuments of antiquity.]
Greek settlements in Sicily were mainly along the coast. Expansion over the entire island was checked by the Carthaginians, who had numerous possessions at its western extremity. The most celebrated colony in Sicily was Syracuse, established by emigrants from Corinth. It became the largest of Greek cities.
In Corsica, Sardinia, and on the coast of Spain Carthage also proved too obstinate a rival for the Greeks to gain much of a foothold. The city of Massilia (Marseilles), at the mouth of the Rhone, was their chief settlement in ancient Gaul. Two colonies on the southern shore of the Mediterranean were Cyrene, west of Egypt, and Naucratis, in the Delta of the Nile. From this time many Greek travelers visited Egypt to see the wonders of that strange old country.
Energetic Greeks, the greatest colonizers of antiquity, thus founded settlements from the Black Sea to the Atlantic Ocean. "All the Greek colonies" says an ancient writer, "are washed by the waves of the sea, and, so to speak, a fringe of Greek earth is woven on to foreign lands." [28] To distinguish themselves from the foreigners, or "barbarians," [29] about them, the Greeks began to call themselves by the common name of Hellenes. Hellas, their country, came to include all the territory possessed by Hellenic peoples. The life of the Greeks, henceforth, was confined no longer within the narrow limits of the Aegean. Wherever rose a Greek city, there was a scene of Greek history.
The Greek colonies, as we have seen, were free and independent. In Greece itself the little city-states were just as jealous of their liberties. Nevertheless ties existed, not of common government, but of common interests and ideals, which helped to unite the scattered sections of the Greek world. The strongest bond of union was, of course, the one Greek speech. Everywhere the people used the same beautiful and expressive language. It is not a "dead" language, for it still lives in modified form on the lips of nearly three million people in the Greek peninsula, throughout the Mediterranean, and even in remote America.
Greek literature, likewise, made for unity. TheIliadand theOdysseywere recited in every Greek village for centuries. They formed the principal textbook in the schools; an Athenian philosopher calls Homer the "educator of Hellas." It has been well said that these two epics were at once the Bible and the Shakespeare of the Greek people.
Religion formed another bond of union. Everywhere the Greeks worshiped the same gods and performed the same sacred rites. Religious influences were sometimes strong enough to bring about federations known as amphictyonies, or leagues of neighbors. The people living around a famous sanctuary would meet to observe their festivals in common and to guard the shrine of their divinity. The Delphic amphictyony was the most noteworthy of these local unions. It included twelve tribes and cities of central Greece and Thessaly. They established a council, which took the shrine of Apollo under its protection and superintended the athletic games at Delphi.
The seventh and sixth centuries before Christ form a noteworthy epoch in Greek history. Commerce and colonization were bringing their educating influence to bear upon the Greeks. Hellenic cities were rising everywhere along the Mediterranean shores. A common language, literature, and religion were making the people more and more conscious of their unity as opposed to the "barbarians" about them.
Greek history has now been traced from its beginnings to about 500 B.C. It is the history of a people, not of one country or of a united nation. Yet the time was drawing near when all the Greek communities were to be brought together in closer bonds of union than they had ever before known.
1. On the map facing page 66 see what regions of Europe are less than 500 feet above sea level; less than 3000 feet; over 9000 feet.
2. Why was Europe better fitted than Asia to develop the highest civilization? Why not so well fitted as Asia to originate civilization?
3. "The tendency of mountains is to separate, of rivers to unite, adjacent peoples." How can you justify this statement by a study of European geography?
4. Why has the Mediterranean been called a "highway of nations"?
5. Locate on the map several of the natural entrances into the basin of the Mediterranean.
6. At what points is it probable that southern Europe and northern Africa were once united?
7. Compare the position of Crete in relation to Egypt with that of Sicily in relation to the north African coast.
8. Why was the island of Cyprus a natural meeting place of Egyptian, Syrian, and Greek peoples?
9. What modern countries are included within the limits of the Balkan peninsula?
10. Describe the island routes across the Aegean (map between pages 68- 69).
11. What American states lie in about the same latitude as Greece?
12. Compare the boundaries of ancient Greece with those of the modern kingdom.
13. What European countries in physical features closely resemble Greece? What state of our union?
14. Why is Greece in its physical aspects "the most European of European lands"?
15. What countries of Greece did not touch the sea?
16. Tell the story of theIliadand of theOdyssey.
17. Explain the following terms: oracle; amphictyony; helot; Hellas; Olympiad; and ephors.
18. Give the meaning of our English words "ostracism" and "oracular."
19. Explain the present meaning and historical origin of the following expressions: "a Delphic response"; "Draconian severity"; "a laconic speech."
20. What is the date of the first recorded Olympiad? of the expulsion of the last tyrant of Athens?
21. Describe the Lions' Gate (illustration, page 70) and the François Vase (illustration, page 77).
22. Compare Greek ideas of the future life with those of the Babylonians.
23. Why has the Delphic oracle been called "the common hearth of Hellas"?
24. What resemblances do you discover between the Olympian festival and one of our great international expositions?
25. Define and illustrate these terms: monarchy; aristocracy; tyranny; democracy.
26. Why are the earliest laws always unwritten?
27. What differences existed between Phoenician and Greek colonization?
28. Why did the colonies, as a rule, advance more rapidly than the mother country in wealth and population?
29. What is the origin of the modern city of Constantinople? of Marseilles? of Naples? of Syracuse in Sicily?
[1] Webster,Readings in Ancient History, chapter iii, "Early GreekSociety as Pictured in the Homeric Poems"; chapter iv, "Stories from GreekMythology"; chapter v, "Some Greek Tyrants"; chapter vi, "SpartanEducation and Life."
[2] See pages 16-17.
[3] For the island routes see the map between pages 68-69.
[4] See page 42.
[5] See the illustration, page 10.
[6] See the plate facing page 70.
[7] See pages 29, 48.
[8] See page 5.
[9] See the map, page 76.
[10] The Greek name of the Black Sea.
[11]Iliad, xviii, 607.
[12]Odyssey, xiv, 83-84.
[13]Odyssey, xi, 488-491.
[14] See page 227.
[15] See pages 88,90.
[16] Herodotus, i, 53.
[17] See page 37.
[18] The first recorded celebration occurred in 776 B.C. The four-year period between the games, called an Olympiad, became the Greek unit for determining dates. Events were reckoned as taking place in the first, second, third, or fourth year of a given Olympiad.
[19]Iliad, ii, 243.
[20]Aristocracymeans, literally, the "government of the best." The Greeks also used the wordoligarchy—"rule of the few"—to describe a government by citizens who belong to the wealthy class.
[21] "Pelops's island," a name derived from a legendary hero who settled in southern Greece.
[22] Xenophon,Polity of the Lacedaemonians, 13.
[23] The Spartans believed that their military organization was the work of a great reformer and law-giver named Lycurgus. He was supposed to have lived early in the ninth century B.C. We do not know anything about Lycurgus, but we do know that some existing primitive tribes, for instance, the Masai of East Africa, have customs almost the same as those of ancient Sparta. Hence we may say that the rude, even barbarous, Spartans only carried over into the historic age the habits of life which they had formed in prehistoric times.
[24] See page 82.
[25] The name of an individual voted against was written on a piece of pottery (Greekostrakon), whence the termostracism. See the illustration, page 97.
[26] See the map facing page 50.
[27] See page 49.
[28] Cicero,De republica, ii, 4.
[29] Greekbarbaroi, "men of confused speech."
The history of the Greeks for many centuries had been uneventful—a history of their uninterrupted expansion over barbarian lands. But now the time was approaching when the independent and isolated Greek communities must meet the attack of the great despotic empires of Asia. The Greek cities of Asia Minor were the first part of the Hellenic world to be involved. Their conquest by the Lydian king, Croesus, about the middle of the sixth century B.C., showed how grave was the danger to Greek independence from the ambitious designs of Oriental monarchs.
As we have already learned, Croesus himself soon had to submit to a foreign overlord, in the person of Cyrus the Great. The subjugation of Lydia and the Greek seaboard by Cyrus extended the Persian Empire to the Mediterranean. The conquest of Phoenicia and Cyprus by Cambyses added the Phoenician navy to the resources of the mighty empire. Persia had now become a sea power, able to cope with the Greeks on their own element. The subjection of Egypt by the same king led naturally to the annexation of the Greek colonies on the north African shore. The entire coast of the eastern Mediterranean had now come under the control of a new, powerful, and hostile state.
[Illustration: CROESUS ON THE PYRE Painting on an Athenian vase of about 490 B.C. According to the legend Cyrus the Great, having made Croesus prisoner, intended to burn him on a pyre. But the god Apollo, to whose oracle at Delphi Croesus had sent rich gifts, put out the blaze by a sudden shower of rain. The vase painting represents the Lydian king sitting enthroned upon the pyre, with a laurel wreath on his head and a scepter in one hand. With the other hand he pours a libation. He seems to be performing a religious rite, not to be suffering an ignominious death.]
[Illustration: PERSIAN ARCHERS (Louvre, Paris) A frieze of enameled brick from the royal palace at Susa. It is a masterpiece of Persian art and shows the influence of both Assyrian and Greek design. Each archer carries a spear, in addition to the bow over the left shoulder and the quiver on the back. These soldiers probably served as palace guards, hence the fine robes worn by them.]
The accession of Darius to the Persian throne only increased the dangers that overshadowed Hellas. He aimed to complete the work of Cyrus and Cambyses by extending the empire wherever a natural frontier had not been reached. Accordingly, about 512 B.C., Darius invaded Europe with a large army, annexed the Greek colonies on the Hellespont (the modern Dardanelles), and subdued the wild tribes of Thrace and Macedonia. The Persian dominions now touched those of the Greeks. [2]
[Illustration: Map, GREECE at opening of the PERSIAN WARS 400 B.C.]
Not long after this European expedition of Darius, the Ionian cities of Asia Minor revolted against the Persians. Unable to face their foes single-handed, they sought aid from Sparta, then the chief military power of Greece. The Spartans refused to take part in the war, but the Athenians, who realized the menace to Greece in the Persian advance, sent ships and men to fight for the Ionians. Even with this help the Ionian cities could not hold out against the vast resources of the Persians. One by one they fell again into the hands of the Great King.
No sooner was quiet restored in Asia Minor than Darius began preparations to punish Athens for her part in the Ionian Revolt. The first expedition under the command of Mardonius, the son-in-law of the Persian monarch, was a failure. Mardonius never reached Greece, because the Persian fleet, on which his army depended for provisions, was wrecked off the promontory of Mount Athos.
Darius did not abandon his designs, in consequence of the disaster. Two years later a second fleet, bearing a force of perhaps sixty thousand men, set out from Ionia for Greece. Datis and Artaphernes, the Persian leaders, sailed straight across the Aegean and landed on the plain of Marathon, twenty-six miles from Athens.
[Illustration: GRAVESTONE OF ARISTON (National Museum, Athens)Found near Marathon in 1838 A.D. Belongs to the late sixth century B.C.Incorrectly called the "Warrior of Marathon"]
The situation of the Athenians seemed desperate. They had scarcely ten thousand men with whom to face an army far larger and hitherto invincible. The Spartans promised support, but delayed sending troops at the critical moment. Better, perhaps, than a Spartan army was the genius of Miltiades, one of the Athenian generals. Relying on Greek discipline and Greek valor to win the day, he decided to take the offensive. His heavy armed soldiers made a smashing charge on the Persians and drove them in confusion to their ships. Datis and Artaphernes then sailed back to Asia with their errand of vengeance unfulfilled.
[Illustration: GREEK SOLDIERS IN ARMSPainting on a Greek vase]
After the battle of Marathon the Athenians began to make preparations to resist another Persian invasion. One of their leaders, the eminent Aristides, thought that they should increase their army and meet the enemy on land. His rival, Themistocles, urged a different policy. He would sacrifice the army to the navy and make Athens the strongest sea power in Greece. The safety of Athens, he argued, lay in her ships. In order to settle the question the opposing statesmen were put to the test of ostracism. [3] The vote went against Aristides, who was obliged to withdraw into exile. Themistocles, now master of the situation, persuaded the citizens to use the revenues from some silver mines in Attica for the upbuilding of a fleet. When the Persians came, the Athenians were able to oppose them with nearly two hundred triremes [4]—the largest navy in Greece.
"Ten years after Marathon," says a Greek historian, "the 'barbarians' returned with the vast armament which was to enslave Hellas." [5] Darius was now dead, but his son Xerxes had determined to complete his task. Vast quantities of provisions were collected; the Hellespont was bridged with boats; and the rocky promontory of Mount Athos, where a previous fleet had suffered shipwreck, was pierced with a canal. An army of several hundred thousand men was brought together from all parts of the Great King's domain. He evidently intended to crush the Greeks by sheer weight of numbers.
[Illustration: A THEMISTOCLES OSTRAKON (British Museum, London) A fragment of a potsherd found in 1897 A.D., near the Acropolis of Athens. This ostrakon was used to vote for the ostracism of Themistocles, either in 483 B.C. when he was victorious against Aristides, or some ten years later, when Themistocles was himself defeated and forced into exile.]
Xerxes did not have to attack a united Greece. His mighty preparations frightened many of the Greek states into yielding, when Persian heralds came to demand "earth and water," the customary symbols of submission. Some of the other states, such as Thebes, which was jealous of Athens, and Argos, equally jealous of Sparta, did nothing to help the loyal Greeks throughout the struggle. But Athens and Sparta with their allies remained joined for resistance to the end. Upon the suggestion of Themistocles a congress of representatives from the patriotic states assembled at the isthmus of Corinth in 481 B.C. Measures of defense were taken, and Sparta was put in command of the allied fleet and army.
The campaigns of the Great Persian War have been described, once for all, in the glowing pages of the Greek historian, Herodotus. [6] Early in the year 480 B.C. the Persian host moved out of Sardis, crossed the Hellespont, and advanced to the pass of Thermopylae, commanding the entrance to central Greece. This position, one of great natural strength, was held by a few thousand Greeks under the Spartan king, Leonidas. For two days Xerxes hurled his best soldiers against the defenders of Thermopylae, only to find that numbers did not count in that narrow defile. There is no telling how long the handful of Greeks might have kept back the Persian hordes, had not treachery come to the aid of the enemy. A traitor Greek revealed to Xerxes the existence of an unfrequented path, leading over the mountain in the rear of the pass. A Persian detachment marched over the trail by night and took up a position behind the Greeks. The latter still had time to escape, but three hundred Spartans and perhaps two thousand allies refused to desert their post. While Persian officers provided with whips lashed their unwilling troops to battle, Leonidas and his men fought till spears and swords were broken, and hands and teeth alone remained as weapons. Xerxes at length gained the pass—but only over the bodies of its heroic defenders. Years later a monument to their memory was raised on the field of battle. It bore the simple inscription: "Stranger, go tell the Spartans that we lie here in obedience to their commands." [7]
After the disaster at Thermopylae nearly all the states of central Greece submitted to the Persians. They marched rapidly through Boeotia and Attica to Athens, but found a deserted city. Upon the advice of Themistocles the non-combatants had withdrawn to places of safety, and the entire fighting force of Athens had embarked on the ships. The Athenian fleet took up a position in the strait separating the island of Salamis from Attica and awaited the enemy. [8]
The battle of Salamis affords an interesting example of naval tactics in antiquity. The trireme was regarded as a missile to be hurled with sudden violence against the opposing ship, in order to disable or sink it. A sea fight became a series of maneuvers; and victory depended as much on the skill of the rowers and steersmen as on the bravery of the soldiers. The Persians at Salamis had many more ships than the Greeks, but Themistocles rightly believed that in the narrow strait their numbers would be a real disadvantage to them. Such proved to be the case. The Persians fought well, but their vessels, crowded together, could not navigate properly and even wrecked one another by collision. After an all-day contest what remained of their fleet withdrew from the strait.
[Illustration: AN ATHENIAN TRIREME (Reconstruction) A trireme is supposed to have had three tiers or banks of oars, placed one above the other. Each tier thus required an oar about a yard longer than the one immediately beneath it. There were about two hundred rowers on a trireme.]
The victory at Salamis had important results. It so crippled the Persians that henceforth they lost command of the sea. Xerxes found it difficult to keep his men supplied with provisions and at once withdrew with the larger part of his force to Asia. The Great King himself had no heart for further fighting, but he left Mardonius, with a strong body of picked troops, to subjugate the Greeks on land. So the real crisis of the war was yet to come.
Mardonius passed the winter quietly in Thessaly, preparing for the spring campaign. The Greeks in their turn made a final effort. A strong Spartan army, supported by the Athenians and their allies, met the Persians near the little town of Plataea in Boeotia. Here the heavy-armed Greek soldiers, with their long spears, huge shields, and powerful swords, easily overcame the enormous masses of the enemy. The success at Plataea showed how superior to the Persians were the Greeks in equipment, leadership, and fighting power. At the same time as this battle the remainder of the Persian fleet suffered a crushing defeat at Mycale, a promontory off the Ionian coast. These two battles really ended the war. Never again was Persia to make a serious effort to secure dominion over Continental Greece.
The Great Persian War was much more than a conflict between two rival states. It was a struggle between East and West; between Oriental despotism and Occidental individualism. On the one side were all the populous, centralized countries of Asia; on the other side, the small, disunited states of Greece. In the East was the boundless wealth, in men and money, of a world-wide empire. In the West were the feeble resources of a few petty communities. Nevertheless Greece won. The story of her victory forms an imperishable record in the annals of human freedom.
After the battle of Plataea the Athenians, with their wives and children, returned to Attica and began the restoration of their city, which the Persians had burned. Their first care was to raise a wall so high and strong Athens in future would be impregnable to attack. Upon the suggestion of Themistocles it was decided to include within the fortifications a wide area where all the country people, in case of another invasion, could find a refuge. Themistocles also persuaded the Athenians to build a massive wall on the land side of Piraeus, the port of Athens. That harbor town now became the center of Athenian industry and commerce.
While the Athenians were rebuilding their city, important events were taking place in the Aegean. After the battle of Mycale the Greek states in Asia Minor and on the islands once more rose in revolt against the Persians. Aided by Sparta and Athens, they gained several successes and removed the immediate danger of another Persian attack. It was clearly necessary, however, for the Greek cities in Asia Minor and the Aegean to remain in close alliance with the Continental Greeks, if they were to preserve their independence. Under the guidance of Aristides, the old rival of Themistocles, [9] the allies formed a union known as the Delian League.
[Illustration: "THESEUM" An Athenian temple formerly supposed to have been constructed by Cimon to receive the bones of the hero Theseus. It is now believed to have been a temple of Hephaestus and Athena erected about 440 B.C. The 'Theseum' owes its almost perfect preservation to the fact that during the Middle Ages it was used as a church.]
The larger cities in the league agreed to provide ships and crews for a fleet, while the smaller cities were to make their contributions in money. Athens assumed the presidency of the league, and Athenian officials collected the revenues, which were placed in a treasury on the island of Delos. As head of this new federation Athens now had a position of supremacy in the Aegean like that which Sparta enjoyed in the Peloponnesus. [10]
The man who succeeded Themistocles and Aristides in leadership of the Athenians was Cimon, son of Miltiades, the hero of Marathon. While yet a youth his gallantry at the battle of Salamis gained him a great reputation, and when Aristides introduced him to public life the citizens welcomed him gladly. He soon became the head of the aristocratic or conservative party in the Athenian city. To Cimon the Delian League entrusted the continuation of the war with Persia. The choice was fortunate, for Cimon had inherited his father's military genius. No man did more than he to humble the pride of Persia. As the outcome of Cimon's successful campaigns the southern coast of Asia Minor was added to the Delian League, and the Greek cities at the mouth of the Black Sea were freed from the Persian yoke. Thus, with Cimon as its leader, the confederacy completed the liberation of the Asiatic Greeks.
While the Greeks were gaining these victories, the character of the Delian League was being transformed. Many of the cities, instead of furnishing ships, had taken the easier course of making all their contributions in money. The change really played into the hands of Athens, for the tribute enabled the Athenians to build the ships themselves and add them to their own navy. They soon had a fleet powerful enough to coerce any city that failed to pay its assessments or tried to withdraw from the league. Eventually the common treasure was transferred from Delos to Athens. The date of this event (454 B.C.) may be taken as marking the formal establishment of the Athenian naval empire.
Sparta and her Peloponnesian allies viewed with growing jealousy the rapid rise of Athens. As long, however, as Cimon remained at the head of Athenian affairs, there was little danger of a break with Sparta. He desired his city to keep on good terms with her powerful neighbor: Athens should be mistress of the seas, and Sparta should be mistress on the mainland. A contest between them, Cimon foresaw, would work lasting injury to all Greece. Cimon's pro-Spartan attitude brought him, however, into disfavor at Athens, and he was ostracized. New men and new policies henceforth prevailed in the Athenian state.
The ostracism of Cimon deprived the aristocrats of their most prominent representative. It was possible for the democratic or liberal party to assume complete control of public affairs. Pericles, their leader and champion, was a man of studious habits. He never appeared on the streets except when walking between his house and the popular assembly or the market place, kept rigidly away from dinners and drinking bouts, and ruled his household with strict economy that he might escape the suspicion of enriching himself at the public expense. He did not speak often before the people, but came forward only on special occasions; and the rarity of his utterances gave them added weight. Pericles was a thorough democrat, but he used none of the arts of the demagogue. He scorned to flatter the populace. His power over the people rested on his majestic eloquence, on his calm dignity of demeanor, and above all on his unselfish devotion to the welfare of Athens.
[Illustration: PERICLES (British Museum, London) The bust is probably a good copy of a portrait statue set up during the lifetime of Pericles on the Athenian Acropolis. The helmet possibly indicates the office of General held by Pericles.]
The period, about thirty years in length, between the ostracism of Cimon and the death of Pericles, forms the most brilliant epoch in Greek history. Under the guidance of Pericles the Athenian naval empire reached its widest extent. Through his direction Athens became a complete democracy. Inspired by him the Athenians came to manifest that love of knowledge, poetry, art, and all beautiful things which, even more than their empire or their democracy, has made them famous in the annals of mankind. The Age of Pericles affords, therefore, a convenient opportunity to set forth the leading features of Athenian civilization in the days of its greatest glory.
Athens under Pericles ruled more than two hundred towns and cities in Asia Minor and the islands of the Aegean Sea. [11] The subjects of Athens, in return for the protection that she gave them against Persia, owed many obligations. They paid an annual tribute and furnished soldiers in time of war. In all legal cases of importance the citizens had to go to Athens for trial by Athenian courts. The Delian communities, in some instances, were forced to endure the presence of Athenian garrisons and officers. To the Greeks at large all this seemed nothing less than high-handed tyranny. Athens, men felt, had built up an empire on the ruins of Hellenic liberty.
If the Athenians possessed an empire, they themselves were citizens of a state more democratic than any other that has existed, before or since, in the history of the world. They had now learned how unjust was the rule of a tyrant or of a privileged class of nobles. They tried, instead, to afford every one an opportunity to make the laws, to hold office, and to administer justice. Hence the Athenian popular assembly and law courts were open to all respectable citizens. The offices, also, were made very numerous—fourteen hundred in all—so that they might be distributed as widely as possible. Most of them were annual, and some could not be held twice by the same person. Election to office was usually by lot. This arrangement did away with favoritism and helped to give the poor man a chance in politics, as well as the man of wealth or noble birth.
The center of Athenian democracy was the Assembly. Its membership included every citizen who had reached twenty years of age. Rarely, however, did the attendance number more than five thousand, since most of the citizens lived outside the walls in the country districts of Attica. Forty regular meetings were held every year. These took place on the slopes of the hill called the Pnyx. A speaker before the Assembly faced a difficult audience. It was ready to yell its disapproval of his advice, to mock him if he mispronounced a word, or to drown his voice with shouts and whistles. Naturally, the debates became a training school for orators. No one could make his mark in the Assembly who was not a clear and interesting speaker. Voting was by show of hands, except in cases affecting individuals, such as ostracism, when the ballot was used. Whatever the decision of the Assembly, it was final. This great popular gathering settled questions of war and peace, sent out military and naval expeditions, voted public expenditures, and had general control over the affairs of Athens and the empire.
[Illustration: AN ATHENIAN INSCRIPTIONA decree of the Assembly, dating from about 450 B.C.]
The Assembly was assisted in the conduct of public business by many officers and magistrates, among whom the Ten Generals held the leading place. It was their duty to guide the deliberations of the Assembly and to execute the orders of that body.
There was also a system of popular jury courts composed of citizens selected by lot from the candidates who presented themselves. The number of jurors varied; as many as a thousand might serve at an important trial. A court was both judge and jury, it decided by majority vote; and from its decision lay no appeal. Before these courts public officers accused of wrong-doing were tried; disputes between different cities of the empire and other important cases were settled; and all ordinary legal business affecting the Athenians themselves was transacted. Thus, even in matters of law, the Athenian government was completely democratic.
Democracy then, reached its height in ancient Athens. The people ruled, and they ruled directly. Every citizen had some active part in politics. Such a system worked well in the management of a small city-state like Athens. But if the Athenians could govern themselves, they proved unable to govern an empire with justice and wisdom. There was no such thing as representation in their constitution. The subject cities had no one to speak for them in the Assembly or before the jury courts. We shall notice the same absence of a representative system in republican Rome. [12]
A large number of Athenians were relieved from the necessity of working for themselves through the system of state pay introduced by Pericles. Jurors, soldiers, and sailors received money for their services. Later, in the fourth century, citizens accepted fees for attending the Assembly. These payments, though small, enabled poor citizens to devote much time to public duties.
Athens contained many skilled workmen whose daily tasks gave them scant opportunity to engage in the exciting game of politics. The average rate of wages was very low. In spite of cheap food and modest requirements for clothing and shelter, it must have been difficult for the laborer to keep body and soul together. Outside of Athens, in the country districts of Attica, lived the peasants whose little farms produced the olives, grapes, and figs for which Attica was celebrated.
There were many thousands of slaves in Athens and Attica at this period. Their number was so great and their labor so cheap that we may think of them as taking the place of modern machines. It was the slaves who did most of the work on the large estates owned by wealthy men, who toiled in the mines and quarries, and who served as oarsmen on the ships. The system of slavery enabled many an Athenian to live a life of leisure, but it lowered the dignity of labor and tended to prevent the rise of the poorer citizens to positions of responsibility. In Greece, as in the Orient, [13] slavery cast its blight over free industry.
The Athenian city was now the chief center of Greek commerce. [14] "The fruits of the whole earth," said Pericles, "flow in upon us; so that we enjoy the goods of other Commercial countries as freely as of our own." [15] Exports of Athens wine and olive oil, pottery, metal wares, and objects of art were sent out from Piraeus [16] to every region of the Mediterranean. The imports from the Black Sea region, Thrace, and the Aegean included such commodities as salt, dried fish, wool, timber, hides, and, above all, great quantities of wheat. Very much as modern England, Athens was able to feed all her people only by bringing in food from abroad. To make sure that in time of war there should be no interruption of food supplies, the Athenians built the celebrated Long Walls, between the city and its port of Piraeus. (See the map below) Henceforth they felt secure from attack, as long as their navy ruled the Aegean.
[Illustration: Map, THE VICINITY OF ATHENS]
In the days of her prosperity Athens began to make herself not only a strong, but also a beautiful, city. The temples and other structures which were raised on the Acropolis during the Age of Pericles still excite, even in their ruins, the envy and wonder of mankind. [17] Athens at this time was also the center of Greek intellectual life. In no other period of similar length have so many admirable books been produced. No other epoch has given birth to so many men of varied and delightful genius. The greatest poets, historians, and philosophers of Greece were Athenians, either by birth or training. As Pericles himself said in a noble speech, Athens was "the school of Hellas." [18]
The brilliant Age of Pericles had not come to an end before the two chief powers in the Hellenic world became involved in a deadly war. It would seem that Athens and Sparta, the one supreme upon the sea, the other at the head of the Peloponnesus, might have avoided a struggle which was sure to be long and costly. But Greek cities were always ready to fight one another. When Athens and Sparta found themselves rivals for the leadership of Greece, it was easy for the smouldering fires of distrust and jealousy to flame forth into open conflict. "And at that time," says Thucydides, the Athenian historian who described the struggle, "the youth of Sparta and the youth of Athens were numerous; they had never seen war, and were therefore very willing to take up arms." [19]
[Illustration: Map, GREECE at Opening of the PELOPONNESIAN WAR 431 B.C.]
[Illustration: THE "MOURNING ATHENA" (Acropolis Museum, Athens) A tablet of Pentelic marble. Athena, leaning on her spear, is gazing with downcast head at a grave monument.]
The conflict was brought on by Corinth, one of the leading members of the Peloponnesian League and, next to Athens, the most important commercial power in Greece. She had already seen her once-profitable trade in the Aegean monopolized by Athens. That energetic city was now reaching out for Corinthian commerce in Italian and Sicilian waters. When the Athenians went so far as to interfere in a quarrel between Corinth and her colony of Corcyra, even allying themselves with the latter city, the Corinthians felt justly resentful and appealed to Sparta for aid. The Spartans listened to their appeal and, with the apparent approval of the Delphic oracle which assured them "that they would conquer if they fought with all their might," [20] declared war.
The two antagonists were fairly matched. The one was strong where the other was weak. Sparta, mainly a continental power, commanded all the Peloponnesian states except Argos and Achaea, besides some of the smaller states of central Greece. Athens, mainly a maritime power, ruled all the subject cities of the Aegean. The Spartans possessed the most formidable army then in the world, but lacked money and ships. The Athenians had a magnificent navy, an overflowing treasury, and a city impregnable to direct attack. It seemed, in fact, as if neither side could seriously injure the other.