Part 10

Solon's laws went further than we have said. He divided the people into four ranks or divisions, according to their wealth in land. The richer men were, the more power they were given in the state. But at the same time they had to pay heavier taxes, so that their greater authority was not an unmixed blessing. The lowest class, composed of the poorest citizens, had no taxes at all to pay, and no power in the state, other than the right to vote in the assembly. When called out as soldiers arms were furnished them, while the other classes had to buy their own arms.

Various other laws were made by Solon. The old law against crime, established long before by Draco, had made death the penalty for every crime, from murder to petty theft. This severe law was repealed, and the punishment made to agree with the crime. Minor laws were these: The living could not speak evil of the dead. No person could draw more than a fixed quantity of water daily from the public wells. People who raised bees must not have their hives too near those of their neighbors. It was fixed how women should dress, and they were forbidden to scratch or tear themselves at funerals. They had to carry baskets of a fixed size when they went abroad. A dog that bit anybody had to be delivered up with a log four feet and a half long tied to its neck. Such were some of the laws which the council swore to maintain, each member vowing that if he broke any of them he would dedicate a golden statue as large as himself to Apollo, at Delphi.

Having founded his laws, Solon, fearing that he would be forced to make changes in them, left Athens, having bound the people by oath to keep them for ten years, during which time he proposed to be absent.

From Athens he set sail for Egypt, and in that ancient realm talked long with two learned priests about the old history of the land. Among the stories they told him was a curious one about a great island named Atlantis, far in the western ocean, against which Athens had waged war nine thousand years before, and which had afterwards sunk under the Atlantic's waves. It was one of those fanciful legends of which the past had so great a store.

From Egypt he went to Cyprus, where he dwelt long and made useful changes. He is also said to have visited, at Sardis, Croesus, the king of Lydia, a monarch famous for his wealth and good fortune. About this visit a pretty moral story is told. It is probably not true, being a fiction of the ancient story-tellers, but, fiction or not, it is well worth the telling.

Croesus had been so fortunate in war that he had made his kingdom great and prosperous, while he was esteemed the richest monarch of his times. He lodged Solon in his palace and had his servants show him all the treasures which he had gained. He then, conversing with his visitor, praised him for his wisdom, and asked him whom he deemed to be the happiest of men.

He expected an answer flattering to his vanity, but Solon simply replied,--

"Tellus, of Athens."

"And why do you deem Tellus the happiest?" demanded Croesus.

Solon gave as his reason that Tellus lived in comfort and had good and beautiful sons, who also had good children; and that he died in gallant defence of his country, and was buried by his countrymen with the highest honors.

"And whom do you give the second place in happiness?" asked Croesus.

"Cleobis and Bito," answered Solon. "These were men of the Argive race, who had fortune enough for their wants, and were so strong as to gain prizes at the Games."

"But their special title to happiness was," continued Solon, "that in a festival to the goddess Juno, at Argos, their mother wished to go in a car. As the oxen did not return in time from the fields, the youths, fearing to be late, yoked themselves to the car, and drew their mother to the temple, forty-five furlongs away. This filial deed gained them the highest praise from the people, while their mother prayed the goddess to bestow upon them the highest blessing to which mortals can attain. After her prayer, the youths offered sacrifices, partook of the holy banquet, and fell asleep in the temple. They never woke again! This was the blessing of the goddess."

"What," cried Croesus, angrily, "is my happiness, then, of so little value to you that you put me on a level with private men like these?"

"You are very rich, Croesus," answered Solon, "and are lord of many nations. But remember that you have many days yet to live, and that any single day in a man's life may yield events that will change all his fortune. As to whether you are supremely happy and fortunate, then, I have no answer to make. I cannot speak for your happiness till I know if your life has a happy ending."

Solon, having completed his travels, returned to Athens to find it in turmoil. Pisistratus, a political adventurer and a favorite with the people, had gained despotic power by a cunning trick. He wounded himself, and declared that he had been attacked and wounded by his political enemies. He asked, therefore, for a body-guard for his protection. This was granted him by the popular assembly, which was strongly on his side. With its aid he seized the Acropolis and made himself master of the city, while his opponents were forced to fly for their lives.

This revolutionary movement was strenuously opposed by Solon, but in vain. Pisistratus had made himself so popular with the people that they treated their old law-giver like a man who had lost his senses. As a last appeal he put on his armor and placed himself before the door of his house, as if on guard as a sentinel over the liberties of his country! This appeal was also in vain.

"I have done my duty!" he exclaimed; "I have sustained to the best of my power my country and the laws."

He refused to fly, saying, when asked on what he relied for protection, "On my old age."

Pisistratus--who proved a very mild despot--left his aged opponent unharmed, and in the next year Solon died, being then eighty years of age.

His laws lived after him, despite the despotism which ruled over Athens for the succeeding fifty years.

THE FORTUNE OF CROESUS.

The land of the Hellenes, or Greeks, was not confined to the small peninsula now known as Greece. Hellenic colonies spread far to the east and the west, to Italy and Sicily on the one hand, to Asia Minor and the shores of the Black Sea on the other. The story of the Argonauts probably arose from colonizing expeditions to the Black Sea. That of Croesus has to do with the colonies in Asia Minor.

These colonies clung to the coast. Inland lay other nations, to some extent of Hellenic origin. One of these was the kingdom of Lydia, whose history is of the highest importance to us, since the conflicts between Lydia and the coast colonies were the first steps towards the invasion of Greece by the Persians, that most important event in early Grecian history.

These conflicts began in the reign of Croesus, an ambitious king of Lydia in the sixth century before Christ. What gave rise to the war between Lydia and the Greek settlements of Ionia and Æolia we do not very well know. An ambitious despot does not need much pretext for war. He wills the war, and the pretext follows. It will suffice to say that, on one excuse or another, Croesus made war on every Ionian and Æolian state, and conquered them one after the other.

First the great and prosperous city of Ephesus fell. Then, one by one, others followed, till, by the year 550 B.C., Croesus had become lord and master of every one of those formerly free and wealthy cities and states. Then, having placed all the colonies on the mainland under tribute, he designed to conquer the islands as well, and proposed to build ships for that purpose. He was checked in this plan by the shrewd answer of one of the seven wise men of Greece, either Bias or Pittacus, who had visited Sardis, the capital of Lydia.

"What news bring you from Greece?" asked King Croesus of his wise visitor.

"I am told that the islanders are gathering ten thousand horse, with the purpose of attacking you and your capital," was the answer.