Plutarch's Lives: Volume I

Life of Solon

I. Didymus the grammarian, in the book about Solon's laws which he wrote in answer to Asklepiades, quotes a saying of one Philokles, that Solon was the son of Euphorion, which is quite at variance with the testimony of all other writers who have mentioned Solon: for they all say that he was the son of Exekestides, a man whose fortune and power were only moderate, but whose family was of the noblest in Athens; for he was descended from Kodrus the last Athenian king. Herakleides of Pontus relates that the mother of Solon was first cousin to the mother of Peisistratus. The two boys, we are told, were friends when young, and when in after years they differed in politics they still never entertained harsh or angry feelings towards one another, but kept alive the sacred flame of their former intimate friendship. Peisistratus is even said to have dedicated the statue of Love in the Academy where those who are going to run in the sacred torch–race light their torches.

II. According to Hermippus, Solon, finding that his father had by his generosity diminished his fortune, and feeling ashamed to be dependent upon others, when he himself was come of a house more accustomed to give than to receive, embarked in trade, although his friends were eager to supply him with all that he could wish for. Some, however, say that Solon travelled more with a view to gaining experience and learning than to making money. He was indeed eager to learn, as he wrote when an old man,

"Old to grow, but ever learning,"

but disregarded wealth, for he wrote that he regarded as equally rich the man who owned

Yet elsewhere he has written, but

There is no reason for an upright statesman either to be over anxious for luxuries or to despise necessaries. At that period, as Hesiod tells us, "Work was no disgrace," nor did trade carry any reproach, while the profession of travelling merchant was even honourable, as it civilised barbarous tribes, and gained the friendship of kings, and learned much in many lands. Some merchants founded great cities, as, for example, Protis, who was beloved by the Gauls living near the Rhone, founded Marseilles. It is also said that Thales the sage, and Hippocrates the mathematician, travelled as merchants, and that Plato defrayed the expenses of his journey to Egypt by the oil which he disposed of in that country.

III. Solon's extravagance and luxurious mode of life, and his poems, which treat of pleasure more from a worldly than a philosophic point of view, are attributed to his mercantile training; for the great perils of a merchant's life require to be paid in corresponding pleasures. Yet it is clear that he considered himself as belonging to the class of the poor, rather than that of the rich, from the following verses:

His poetry was originally written merely for his own amusement in his leisure hours; but afterwards he introduced into it philosophic sentiments, and interwove political events with his poems, not in order to record them historically, but in some cases to explain his own conduct, and in others to instruct, encourage, or rebuke the Athenians. Some say that he endeavoured to throw his laws into an epic form, and tell us that the poem began—

Of ethical philosophy, he, like most of the sages of antiquity, was most interested in that branch which deals with political obligations. As to natural science, his views are very crude and antiquated, as we see from the following verses:

Indeed, of all the sages of that time, Thales alone seems to have known more of physics than was necessary to supply man's every–day needs; all the others having gained their reputation for political wisdom.

IV. These wise men are said to have met at Delphi, and again at Corinth, where they were entertained by the despot Periander. Their reputation was greatly increased by the tripod which was sent to all of them and refused by all with a gracious rivalry. The story goes that some men of Cos were casting a net, and some strangers from Miletus bought the haul of them before it reached the surface.

The net brought up a golden tripod, the same which, it is said, Helen threw into the sea at that spot, in accordance with some ancient oracle, when she was sailing away from Troy. A dispute arose at first between the strangers and the fishermen; afterwards it was taken up by their respective cities, who even came to blows about it. Finally they consulted the oracle at Delphi, which ordered it to be given to the wisest. Now it was first sent to Miletus, to Thales, as the men of Cos willingly gave it to that one man, although they had fought with all the Milesians together about it. Thales said that Bias was wiser than himself, and sent it to him; and by him it was again sent to another man, as being wiser yet. So it went on, being sent from one to another until it came to Thales a second time, and at last was sent from Miletus to Thebes and consecrated to Apollo Ismenius. As Theophrastus tells the story, the tripod was first sent to Bias at Priéne, and secondly to Thales at Miletus, and so on through all of the wise men until it again reached Bias, and was finally offered at Delphi. This is the more common version of the story, although some say that it was not a tripod but a bowl sent by Croesus, others that it was a drinking–cup left behind by one Bathykles.

V. Anacharsis is said to have met Solon, and afterwards Thales in private, and to have conversed with them. The story goes that Anacharsis came to Athens, went to Solon's door, and knocked, saying that he was a stranger and had come to enter into friendship with him. When Solon answered that friendships were best made at home, Anacharsis said, "Well then, do you, who are at home, enter into friendship with me." Solon, admiring the man's cleverness, received him kindly, and kept him for some time in his house. He was at this time engaged in politics, and was composing his laws. Anacharsis, when he discovered this, laughed at Solon's undertaking, if he thought to restrain the crimes and greed of the citizens by written laws, which he said were just like spiders' webs; for, like them, they caught the weaker criminals, but were broken through by the stronger and more important.

To this Solon answered, that men keep covenants, because it is to the advantage of neither party to break them; and that he so suited his laws to his countrymen, that it was to the advantage of every one to abide by them rather than to break them. Nevertheless, things turned out more as Anacharsis thought than as Solon wished. Anacharsis said too, when present at an assembly of the people, that he was surprised to see that in Greece wise men spoke upon public affairs, and ignorant men decided them.

VI. When Solon went to Thales at Miletus, he expressed his wonder at his having never married and had a family. Thales made no answer at the time, but a few days afterwards arranged that a man should come to him and say that he left Athens ten days before. When Solon inquired of him, whether anything new had happened at Athens, the man answered, as Thales had instructed him, that "there was no news, except the death of a young man who had been escorted to his grave by the whole city. He was the son, they told him, of a leading citizen of great repute for his goodness, but the father was not present, for they said he had been travelling abroad for some years." "Unhappy man," said Solon, "what was his name?" "I heard his name," answered the man, "but I cannot remember it; beyond that there was much talk of his wisdom and justice." Thus by each of his answers he increased Solon's alarm, until he at last in his excitement asked the stranger whether it were not Solon's son that was dead. The stranger said that it was. Solon was proceeding to beat his head and show all the other marks of grief, when Thales stopped him, saying with a smile, "This, Solon, which has the power to strike down so strong a man as you, has ever prevented my marrying and having children. But be of good courage, for this tale which you have been told is untrue." This story is said by Hermippus to have been told by Pataikos, he who said that he had inherited the soul of Aesop.

VII. It is a strange and unworthy feeling that prompts a man not to claim that to which he has a right, for fear that he may one day lose it; for by the same reasoning he might refuse wealth, reputation, or wisdom, for fear of losing them hereafter. We see even virtue, the greatest and most dear of all possessions, can be destroyed by disease or evil drugs; and Thales by avoiding marriage still had just as much to fear, unless indeed he ceased to love his friends, his kinsmen, and his native land. But even he adopted his sister's son Kybisthus; for the soul has a spring of affection within it, and is formed not only to perceive, to reflect, and to remember, but also to love. If it finds nothing to love at home, it will find something abroad; and when affection, like a desert spot, has no legitimate possessors, it is usurped by bastard children or even servants, who when they have obtained our love, make us fear for them and be anxious about them. So that one may often see men, in a cynical temper, inveighing against marriage and children, who themselves shortly afterwards will be plunged into unmanly excesses of grief, at the loss of their child by some slave or concubine. Some have even shown terrible grief at the death of dogs and horses; whereas others, who have lost noble sons, made no unusual or unseemly exhibition of sorrow, but passed the remainder of their lives calmly and composedly. Indeed it is weakness, not affection, which produces such endless misery and dread to those who have not learned to take a rational view of the uncertainty of life, and who cannot enjoy the presence of their loved ones because of their constant agony for fear of losing them. We should not make ourselves poor for fear of losing our property, nor should we guard ourselves against a possible loss of friends by making none; still less ought we to avoid having children for fear that our child might die. But we have already dwelt too much upon this subject.

VIII. After a long and harassing war with the Megarians about the possession of the Island of Salamis, the Athenians finally gave up in sheer weariness, and passed a law forbidding any one for the future, either to speak or to write in favour of the Athenian claim to Salamis, upon pain of death. Solon, grieved at this dishonour, and observing that many of the younger men were eager for an excuse to fight, but dared not propose to do so because of this law, pretended to have lost his reason. His family gave out that he was insane, but he meanwhile composed a poem, and when he had learned it by heart, rushed out into the market–place wearing a small felt cap, and having assembled a crowd, mounted the herald's stone and recited the poem which begins with the lines—

The name of this poem is Salamis; it consists of a hundred beautifully written lines. After he had sung it, his friends began to commend it, and Peisistratus made a speech to the people, which caused such enthusiasm that they abrogated the law and renewed the war, with Solon as their leader. The common version of the story runs thus: Solon sailed with Peisistratus to Kolias, where he found all the women of the city performing the customary sacrifice to Demeter (Ceres). At the same time, he sent a trusty man to Salamis, who represented himself as a deserter, and bade the Megarians follow him at once to Kolias, if they wished to capture all the women of the first Athenian families. The Megarians were duped, and sent off a force in a ship. As soon as Solon saw this ship sail away from the island, he ordered the women out of the way, dressed up those young men who were still beardless in their clothes, headdresses, and shoes, gave them daggers, and ordered them to dance and disport themselves near the seashore until the enemy landed, and their ship was certain to be captured. So the Megarians, imagining them to be women, fell upon them, struggling which should first seize them, but they were cut off to a man by the Athenians, who at once sailed to Salamis and captured it.

IX. Others say that the island was not taken in this way, but that first of all Solon received the following oracular response from Apollo at Delphi:

After this, Solon is said to have sailed by night, unnoticed by the Megarians, and to have sacrificed to the heroes Periphemus and Kychreus. His next act was to raise five hundred Athenian volunteers, who by a public decree were to be absolute masters of the island if they could conquer it. With these he set sail in a number of fishing–boats, with a triaconter or ship of war of thirty oars, sailing in company, and anchored off a certain cape which stretches towards Euboea. The Megarians in Euboea heard an indistinct rumour of this, and at once ran to arms, and sent a ship to reconnoitre the enemy. This ship, when it came near Solon's fleet, was captured and its crew taken prisoners. On board of it Solon placed some picked men, and ordered them to make sail for the city of Salamis, and to conceal themselves as far as they could. Meanwhile he with the remaining Athenians attacked the Megarian forces by land; and while the battle was at its hottest, the men in the ship succeeded in surprising the city.

This story appears to be borne out by the proceedings which were instituted in memory of the capture. In this ceremony an Athenian ship used to sail to Salamis, at first in silence, and then as they neared the shore with warlike shouts. Then a man completely armed used to leap out and run, shouting as he went, up to the top of the hill called Skiradion, where he met those who came by land. Close by this place stands the temple of Ares, which Solon built; for he conquered the Megarians in the battle, and sent away the survivors with a flag of truce.

X. However, as the Megarians still continued the war, to the great misery of both sides, they agreed to make the Lacedaemonians arbitrators and judges between them. Most writers say that Solon brought the great authority of Homer's 'Iliad' to his aid, by interpolating in the catologue of ships the two verses—

The Athenians, however, say that all this is nonsense, but that Solon proved to the arbitrators that Philaeus and Eurysakes, the sons of Ajax, when they were enrolled as Athenian citizens, made over the island to Athens, and dwelt, one at Brauron, in Attica, and the other at Melité; moreover, there is an Athenian tribe which claims descent from Philaeus, to which Peisistratus belonged. Wishing, however, yet more thoroughly to prove his case against the Megarians, he based an argument on the tombs in the island, in which the corpses were buried, not in the Megarian, but in the Athenian manner. For the Megarians bury their dead looking towards the east, and the Athenians towards the west. But Hereas of Megara denies this, and says that the Megarians also bury their dead looking towards the west, and moreover, that each Athenian had a coffin to himself, while the Megarians place two or three bodies in one coffin. However, Solon supported his case by quoting certain oracles from Delphi, in which the god addresses Salamis as Ionian. The Spartan arbitrators were five in number, their names being Kritolaidas, Amompharetus, Hypsichidas, Anaxilos, and Kleomenes.

XI. Solon's reputation and power were greatly increased by this, but he became much more celebrated and well–known in Greece by his speeches on behalf of the temple at Delphi, in which he urged the necessity of checking the insolent conduct of the people of Kirrha towards the temple, and of rallying in defence of the god. The Amphiktyons, prevailed upon by his eloquence, declared war, as we learn from Aristotle, among other writers, in his book about the winners of the prize at the Pythian games, in which he attributes this decision to Solon. However, he was not made general in that war, as Hermippus relates, quoting from Evanthes of Samos; for Aeschines the orator does not mention him, and, in the records of Delphi, Alkmaeon, not Solon, is mentioned as general of the Athenians on that occasion.

XII. Athens had long been suffering from the anger of the gods, which it had incurred by the treatment of Kylon's party. These conspirators took sanctuary in Athene's temple, but were induced by Megakles the archon to quit it and stand their trial. They fastened a thread to the shrine of the goddess, and kept hold of it so as still to be under her protection. But as they were coming down from the Acropolis, just beside the temple of the Furies, the string broke, and Megakles and the other archons, thinking that the goddess rejected their appeal, seized them. Some of them were stoned to death outside the temple, and some who had fled for sanctuary to the altars were slain there. Only those who fell as suppliants at the feet of the archons' wives were spared. After this the archons were called accursed, and were viewed with horror; moreover, the survivors of Kylon's party regained strength, and continued their intrigues against Megakles and the archons. At the time of which we are speaking these dissensions had reached their height, and the city was divided into two factions, when Solon, who was already a man of great reputation, came forward with some of the noblest Athenians, and by his entreaties and arguments prevailed upon those magistrates who were called accursed, to stand trial and be judged by a jury of three hundred citizens selected from the best families. Myron of Phlya prosecuted, and the archons were found guilty, and forced to leave the country. The bodies of such of them as had died were dug up, and cast out beyond the borders of Attica.

During these disorders the Athenians were again attacked by the Megarians, and lost Nisaea, and were again driven out of Salamis. The city was also a prey to superstitious terrors, and apparitions were seen, so that the prophets, after inspecting their victims, said that the city was polluted and under a curse, and that it required purification. Upon this they sent for Epimenides the Phaestian, of Crete, who is reckoned among the seven wise men of Greece, by some of those who do not admit Periander into their number. He was thought to enjoy the favour of Heaven, and was skilled in all the lore of the sacred mysteries, and in the sources of divine inspiration; wherefore he was commonly reported to be the child of the nymph Balte, and to be one of the old Curetes of Crete revived. He came to Athens and was a friend to Solon, assisting him greatly in his legislation. He remodelled their religious rites, and made their mourning more moderate, introducing certain sacrifices shortly after the funeral, and abolishing the harsh and barbarous treatment which women were for the most part subject to before in times of mourning. Above all, by purifications and atoning sacrifices, and the erection of new temples, he so sanctified and hallowed the city as to make the minds of the people obedient to the laws, and easily guided into unity and concord. It is said that he saw Munychia, and viewed it carefully for some time in silence. Then he said to the bystanders, "How blind is man to the future. The Athenians would eat this place up with their teeth if they knew what misfortunes it will bring upon them?" A prophetic saying of the same kind is attributed to Thales. He bade his friends bury him in a low and neglected quarter of Miletus, telling them that one day it would be the market–place of the city. Epimenides was greatly honoured by the Athenians, and was offered large sums of money by them, and great privileges, but he refused them all, and only asked for a branch of the sacred olive–tree, which he received and went his way.

XIII. When the troubles about Kylon were over, and the accursed men cast out of the country, the Athenians relapsed into their old dispute about the constitution. The state was divided into as many factions as there were parts of the country, for the Diakrii, or mountaineers, favoured democracy; the Pedioei, oligarchy; while those who dwelt along the seashore, called Parali, preferred a constitution midway between these two forms, and thus prevented either of the other parties from carrying their point. Moreover, the state was on the verge of revolution, because of the excessive poverty of some citizens, and the enormous wealth of others, and it appeared that the only means of putting an end to these disorders was by establishing an absolute despotism. The whole people were in debt to a few wealthy men; they either cultivated their farms, in which case they were obliged to pay one–sixth of the profit to their creditors, and were called Hektemori, or servants, or else they had raised loans upon personal security, and had become the slaves of their creditors, who either employed them at home, or sold them to foreigners. Many were even compelled to sell their own children, which was not illegal, and to leave the country because of the harshness of their creditors.

The greater part, and those of most spirit, combined together, and encouraged one another not to suffer such oppression any longer, but to choose some trustworthy person to protect their interests, to set free all enslaved debtors, redistribute the land, and, in a word, entirely remodel the constitution.

XIV. In this position of affairs, the most sensible men in Athens perceived that Solon was a person who shared the vices of neither faction, as he took no part in the oppressive conduct of the wealthy, and yet had sufficient fortune to save him from the straits to which the poor were reduced. In consequence of this, they begged him to come forward and end their disputes. But Phanias of Lesbos says that Solon deceived both parties, in order to save the state, promising the poor a redistribution of lands, and the rich a confirmation of their securities. However, Solon himself tells us that it was with reluctance that he interfered, as he was threatened by the avarice of the one party, and the desperation of the other. He was chosen archon next after Philombrotus, to act as an arbitrator and lawgiver at once, because the rich had confidence in him as a man of easy fortune, and the poor trusted him as a good man. It is said also that a saying which he had let fall some time before, that "equality does not breed strife," was much circulated at the time, and pleased both parties, because the rich thought it meant that property should be distributed according to merit and desert, while the poor thought it meant according to rule and measure. Both parties were now elate with hope, and their leaders urged Solon to seize the supreme power in the state, of which he was practically possessed, and make himself king. Many even of the more moderate class of politicians, who saw how weary and difficult a task it would be to reform the state by debates and legislative measures, were quite willing that so wise and honest a man should undertake the sole management of affairs. It is even said that Solon received an oracle as follows:

His intimate friends were loudest in their reproaches, pointing out that it was merely the name of despot from which he shrunk, and that in his case his virtues would lead men to regard him as a legitimate hereditary sovereign; instancing also Tunnondas, who in former times had been chosen by the Euboeans, and, at the present time, Pittakus, who had been chosen king of Mitylene. But nothing could shake Solon's determination. He told his friends that monarchy is indeed a pleasant place, but there is no way out of it; and he inserted the following verses in answer to Phokus, in one of his poems:

From which it is clear that he possessed a great reputation even before he became the lawgiver of Athens.

In answer to the reproaches of many of his friends at his refusal to make himself despot, he wrote as follows:

XV. This is the way in which he says the masses, and low–minded men, spoke of him. He, however, firmly rejecting the throne, proceeded quietly to administer public affairs, in laying down his laws without any weak yielding to the powerful, or any attempt to court popularity. Such as were good, he did not meddle with, fearing that if he

in the best way. He carried out his measures by persuasion, and, where he thought he could succeed, by force; in his own words,

"Combining Force and Justice both together."

Being afterwards asked whether he had composed the best possible laws for the Athenians, he answered, "The best that they would endure." And the habit of Athenians of later times, who soften down harsh words by using politer equivalents, calling harlots "mistresses," taxes "contributions," garrisons of cities "protectors," and the common prison "the house," was, it seems, first invented by Solon, who devised the name of "relief from burdens" for his measure to abolish all debts.

This was his first measure; namely, to put an end to all existing debts and obligations, and to forbid any one in future to lend money upon security of the person of the debtor. Some writers, among whom is Androtion, say that he benefited the poor, not by the absolute extinction of debt, but by establishing a lower rate of interest; and that this measure was called "Relief from burdens," and together with it the two other measures for the enlargement of measures and of the value of money, which were passed about the same time. For he ordered a mina, which was before constituted of seventy three drachmas, to contain a hundred, so that, though they paid the same amount, yet the value was less; thus those who had much to pay were benefited, and still their creditors were not cheated. But most writers say that the "Relief from burdens" meant the extinction of all securities whatever, and this agrees best with what we read in his poems. For Solon prides himself in these upon having

While he speaks of bringing back Athenian citizens who had been sold into slavery abroad,

and of making them free men again.

It is said that in consequence of this measure he met with the greatest trouble of his life. As he was meditating how he might put an end to debt, and what words and preambles were best for the introduction of this law, he took counsel with his most intimate friends, such as Konon and Kleinias and Hipponikus, informing them that he had no intention of interfering with the tenure of land, but that he intended to abolishing all existing securities. They instantly took time by the forelock, borrowed large sums from the wealthy, and bought up a great extent of land. Presently the decree came forth, and they remained in enjoyment of these estates, but did not repay their loan to their creditors. This brought Solon into great discredit, for the people believed that he had been their accomplice. But he soon proved that this must be false, by remitting a debt of five talents which he himself had lent; and some state the sum at fifteen talents, amongst whom is Polyzelus of Rhodes. However, his friends were for ever afterwards called "The Swindlers."

XVI. By this measure he pleased neither party, but the rich were dissatisfied at the loss of their securities, and the poor were still more so because the land was not divided afresh, as they hoped it would be, and because he had not, like Lykurgus, established absolute equality.

But Lykurgus was eleventh in direct descent from Herakles, and had reigned in Lacedaemon for many years, and had his own great reputation, friends, and interest to assist him in carrying out his reforms: and although he chose to effect his purpose by violence, so that his eye was actually knocked out, yet he succeeded in carrying that measure, so valuable for the safety and concord of the state, by which it was rendered impossible for any citizen to be either rich or poor. Solon's power could not reach this height, as he was only a commoner and a moderate man; yet he did all that was in his power, relying solely upon the confidence and goodwill of his countrymen.

It is clear that they were disappointed, and expected more from his legislation, from his own verses—

However, not long afterwards, they perceived the public benefits which he had conferred upon them, forgot their private grievances, and made a public sacrifice in honour of the Seisachtheia, or "Relief from burdens." Moreover, they constituted Solon supreme reformer and lawgiver, not over some departments only, but placing everything alike in his hands; magistracies, public assemblies, senate, and law–courts. He had full powers to confirm or abolish any of these, and to fix the proper qualifications for members of them, and their numbers and times of meeting.

XVII. First of all, then, he repealed all the laws of Drakon, except those relating to murder, because of their harshness and the excessive punishments which they awarded. For death was the punishment for almost every offence, so that even men convicted of idleness were executed, and those who stole pot–herbs or fruits suffered just like sacrilegious robbers and murderers. So that Demades afterwards made the joke that Drakon's laws were not written with ink, but with blood. It is said that Drakon himself, when asked why he had fixed the punishment of death for most offences, answered that he considered these lesser crimes to deserve it, and he had no greater punishment for more important ones.

XVIII. In the next place, Solon, who wished to leave all magistracies as he found them, in the hands of the wealthy classes, but to give the people a share in the rest of the constitution, from which they were then excluded, took a census of the wealth of the citizens, and made a first class of those who had an annual income of not less than five hundred medimni of dry or liquid produce; these he called Pentakosiomedimni. The next class were the Hippeis, or knights, consisting of those who were able to keep a horse, or who had an income of three hundred medimni. The third class were the Zeugitae, whose property qualification was two hundred medimni of dry or liquid produce; and the last class were the Thetes, whom Solon did not permit to be magistrates, but whose only political privilege was the right of attending the public assemblies and sitting as jurymen in the law courts. This privilege was at first insignificant, but afterwards became of infinite importance, because most disputes were settled before a jury. Even in those cases which he allowed the magistrates to settle, he provided a final appeal to the people.

Solon moreover is said to have purposely worded his laws vaguely and with several interpretations, in order to increase the powers of these juries, because persons who could not settle their disputes by the letter of the law were obliged to have recourse to juries of the people, and to refer all disputes to them, as being to a certain extent above the laws. He himself notices this in the following verses:

Thinking that the weakness of the populace required still further protection, he permitted any man to prosecute on behalf of any other who might be ill–treated. Thus if a man were struck or injured, any one else who was able and willing might prosecute on his behalf, and the lawgiver by this means endeavoured to make the whole body of citizens act together and feel as one. A saying of his is recorded which quite agrees with the spirit of this law. Being asked, what he thought was the best managed city? "That," he answered, "in which those who are not wronged espouse the cause of those who are, and punish their oppressors."

XIX. He established the senate of the Areopagus of those who had held the yearly office of archon, and himself became a member of it because he had been archon. But in addition to this, observing that the people were becoming turbulent and unruly, in consequence of their relief from debt, he formed a second senate, consisting of a hundred men selected from each of the four tribes, to deliberate on measures in the first instance, and he permitted no measures to be proposed before the general assembly, which had not been previously discussed in this senate. The upper senate he intended to exercise a general supervision, and to maintain the laws, and he thought that with these two senates as her anchors, the ship of the state would ride more securely, and that the people would be less inclined to disorder. Most writers say that Solon constituted the senate of the Areopagus, as is related above; and this view is supported by the fact that Drakon nowhere mentions or names the Areopagites, but in all cases of murder refers to the Ephetai. However, the eighth law on the thirteenth table of the laws of Solon runs thus:—

"All citizens who were disfranchised before the magistracy of Solon shall resume their rights, except those who have been condemned by the Areopagus, or by the Ephetai, or by the king—archons, in the prytaneum, for murder or manslaughter, or attempts to overthrow the government and who were in exile when this law was made."

This again proves that the senate of the Areopagus existed before the time of Solon; for who could those persons be who were condemned by the court of the Areopagus, if Solon was the first who gave the senate of the Areopagus a criminal jurisdiction; though perhaps some words have been left out, or indistinctly written, and the law means "all those who had been condemned on the charges which now are judged by the court of the Areopagus, the Ephetai, or the Prytanies, when this law was made, must remain disfranchised, though the others become enfranchised?" Of these explanations the reader himself must consider which he prefers.

XX. The strangest of his remaining laws is that which declared disfranchised a citizen who in a party conflict took neither side; apparently his object was to prevent any one regarding home politics in a listless, uninterested fashion, securing his own personal property, and priding himself upon exemption from the misfortunes of his country, and to encourage men boldly to attach themselves to the right party and to share all its dangers, rather than in safety to watch and see which side would be successful. That also is a strange and even ludicrous provision in one of his laws, which permits an heiress, whose husband proves impotent, to avail herself of the services of the next of kin to obtain an heir to her estate. Some, however, say that this law rightly serves men who know themselves to be unfit for marriage, and who nevertheless marry heiresses for their money, and try to make the laws override nature; for, when they see their wife having intercourse with whom she pleases, they will either break off the marriage, or live in constant shame, and so pay the penalty of their avarice and wrong–doing. It is a good provision also, that the heiress may not converse with any one, but only with him whom she may choose from among her husband's relations, so that her offspring may be all in the family. This is pointed at by his ordinance that the bride and bridegroom should be shut in the same room and eat a quince together, and that the husband of an heiress should approach her at least thrice in each month. For even if no children are born, still this is a mark of respect to a good wife, and puts an end to many misunderstandings, preventing their leading to an actual quarrel.

In other marriages he suppressed dowries, and ordered the bride to bring to her husband three dresses and a few articles of furniture of no great value; for he did not wish marriages to be treated as money bargains or means of gain, but that men and women should enter into marriage for love and happiness and procreation of children. Dionysius, the despot of Syracuse, when his mother wished to be married to a young citizen, told her that he had indeed broken the laws of the state when he seized the throne, but that he could not disregard the laws of nature so far as to countenance such a monstrous union. These disproportioned matches ought not to be permitted in any state, nor should men be allowed to form unequal loveless alliances, which are in no sense true marriages. A magistrate or lawgiver might well address an old man who marries a young girl in the words of Sophokles: "Poor wretch, a hopeful bridegroom you will be;" and if he found a young man fattening like a partridge in the house of a rich old woman, he ought to transfer him to some young maiden who is without a husband. So much for this subject.

XXI. Besides these, Solon's law which forbids men to speak evil of the dead is much praised. It is good to think of the departed as sacred, and it is only just to refrain from attacking the absent, while it is politic, also, to prevent hatred from being eternal. He also forbade people to speak evil of the living in temples, courts of justice, public buildings, or during the national games; and imposed a fine of three drachmas to the person offended, and two to the state. His reason for this was that it shows a violent and uncultivated nature not to be able to restrain one's passion in certain places and at certain times, although it is hard to do so always, and to some persons impossible; and a legislator should frame his laws with a view to what he can reasonably hope to effect, and rather correct a few persons usefully than punish a number to no purpose.

He gained credit also by his law about wills. Before his time these were not permitted at Athens, but the money and lands of a deceased person were inherited by his family in all cases. Solon, however, permitted any one who had no children to leave his property to whom he would, honouring friendship more than nearness of kin, and giving a man absolute power to dispose of his inheritance. Yet, on the other hand, he did not permit legacies to be given without any restrictions, but disallowed all that were obtained by the effects of disease or by administration of drugs to the testator, or by imprisonment and violence, or by the solicitations of his wife, as he rightly considered that to be persuaded by one's wife against one's better judgment is the same as to submit to force. For Solon held that a man's reason was perverted by deceit as much as by violence, and by pleasure no less than by pain.

He regulated, moreover, the journeys of the women, and their mournings and festivals. A woman was not allowed to travel with more than three dresses, nor with more than an obolus' worth of food or drink, nor a basket more than a cubit in length; nor was she to travel at night, except in a waggon with a light carried in front of it. He abolished the habits of tearing themselves at funerals, and of reciting set forms of dirges, and of hiring mourners. He also forbade them to sacrifice an ox for the funeral feast, and to bury more than three garments with the body, and to visit other persons' graves. Most of these things are forbidden by our own laws also; with the addition, that by our laws those who offend thus are fined by the gynaeconomi, or regulators of the women, for giving way to unmanly and womanish sorrow.

XXII. Observing that the city was filled with men who came from all countries to take refuge in Attica, that the country was for the most part poor and unproductive, and that merchants also are unwilling to despatch cargoes to a country which has nothing to export, he encouraged his countrymen to embark in trade, and made a law that a son was not obliged to support his father, if his father had not taught him a trade. As for Lykurgus, whose city was clear of strangers, and whose land was "unstinted, and with room for twice the number," as Euripides says, and who above all had all the Helots, throughout Lacedaemon, who were best kept employed, in order to break their spirit by labour and hardship, it was very well that his citizens should disdain laborious handicrafts and devote their whole attention to the art of war.

But Solon had not the power to change the whole life of his countrymen by his laws, but rather was forced to suit his laws to existing circumstances, and, as he saw that the soil was so poor that it could only suffice for the farmers, and was unable to feed a mass of idle people as well, he gave great honour to trade, and gave powers to the senate of the Areopagus to inquire what each man's source of income might be, and to punish the idle. A harsher measure was that of which we are told by Herakleides of Pontus, his making it unnecessary for illegitimate children to maintain their father. Yet if a man abstains from an honourable marriage, and lives with a woman more for his own pleasure in her society than with a view to producing a family, he is rightly served, and cannot upbraid his children with neglecting him, because he has made their birth their reproach.

XXIII. Altogether Solon's laws concerning women are very strange. He permitted a husband to kill an adulterer taken in the act; but if any one carried off a free woman and forced her, he assessed the penalty at one hundred drachmas. If he obtained her favours by persuasion, he was to pay twenty drachmas, except in the case of those who openly ply for hire, alluding to harlots; for they come to those who offer them money without any concealment. Moreover, he forbade men to sell their sisters and daughters, except in the case of unchastity. Now to punish the same offence at one time with unrelenting severity, and at another in a light and trifling manner, by imposing so slight a fine, is unreasonable, unless the scarcity of specie in the city at that period made fines which were paid in money more valuable than they would now be; indeed, in the valuation of things for sacrifice, a sheep and a drachma were reckoned as each equal to a medimnus of corn. To the victor at the Isthmian games he appointed a reward of a hundred drachmas, and to the victor in the Olympian, five hundred. He gave five drachmas for every wolf that was killed, and one drachma for every wolf's whelp; and we are told by Demetrius of Phalerum that the first of these sums was the price of an ox, and the second that of a sheep. The prices of choice victims, which he settled in his sixteenth tablet of laws, would naturally be higher than those of ordinary beasts, but even thus they are cheap compared with prices at the present day. It was an ancient practice among the Athenians to destroy the wolves, because their country was better fitted for pasture than for growing crops. Some say that the Athenian tribes derive their names, not from the sons of Ion, but from the different professions in which men were then divided: thus the fighting men were named Hoplites, and the tradesmen Ergadeis; the two remaining ones being the Geleontes, or farmers, and the Aigikoreis, or goat–herds and graziers. With regard to water, as the country is not supplied with either rivers or lakes, but the people depend chiefly upon artificial wells, he made a law, that wherever there was a public well within four furlongs, people should use it, but if it were farther off, then they must dig a private well for themselves; but if a man dug a depth of sixty feet on his own estate without finding water, then he was to have the right of filling a six–gallon pitcher twice a day at his neighbour's well; for Solon thought it right to help the distressed, and yet not to encourage laziness. He also made very judicious regulations about planting trees, ordering that they should not be planted within five feet of a neighbour's property, except in the case of olives and fig–trees, which were not to be planted within nine feet; for these trees spread out their roots farther than others, and spoil the growth of any others by taking away their nourishment and by giving off hurtful juices. Trenches and pits he ordered to be dug as far away from another man's property as they were deep; and no hive of bees was to be placed within three hundred feet of those already established by another man.

XXIV. Oil was the only product of the country which he allowed to be exported, everything else being forbidden; and he ordered that if any one broke this law the archon was to solemnly curse him, unless he paid a hundred drachmas into the public treasury. This law is written on the first of his tablets. From this we see that the old story is not altogether incredible, that the export of figs was forbidden, and that the men who informed against those who had done so were therefore called sycophants. He also made laws about damage received from animals, one of which was that a dog who had bitten a man should be delivered up to him tied to a stick three cubits long, an ingenious device for safety.

One is astounded at his law of adopting foreigners into the state, which permits no one to become a full citizen in Athens unless he be either exiled for life from his native city, or transfers himself with his whole family to Athens to practise his trade there. It is said that his object in this was not so much to exclude other classes of people from the city, as to assure these of a safe refuge there; and these he thought would be good and faithful citizens, because the former had been banished from their own country, and the latter had abandoned it of their own freewill. Another peculiarity of Solon's laws was the public dining–table in the prytaneum. Here he did not allow the same person to dine often, while he punished the man who was invited and would not come, because the one seemed gluttonous, and the other contemptuous.

XXV. He ordered that all his laws should remain in force for a hundred years, and he wrote them upon triangular wooden tablets, which revolved upon an axis in oblong recesses, some small remains of which have been preserved in the prytaneum down to the present day. These, we are told by Aristotle, were called Kurbeis. The comic poet Kratinus also says,

"By Solon and by Draco, mighty legislators once,

Whose tablets light the fire now to warm a dish of pulse."

Some say that the term Kurbeis is only applied to those on which are written the laws which regulate religious matters.

The senate swore by a collective oath that it would enforce Solon's laws; and each of the Thesmothetae took an oath to the same effect at the altar in the market–place, protesting that, if he transgressed any of the laws, he would offer a golden statue as big as himself to the temple at Delphi.

Observing the irregularity of the months, and that the motions of the moon did not accord either with the rising or setting of the sun, but that frequently she in the same day overtakes and passes by him, he ordered that day to be called "the old and the new," and that the part of it before their conjunction should belong to the old month, while the rest of the day after it belonged to the new one, being, it seems, the first to rightly interpret the verse of Homer—

"The old month ended and the new began."

He called the next day that of the new moon. After the twentieth, he no longer reckoned forwards, but backwards, as the moon decreased, until the thirtieth of the month.

When Solon had passed all his laws, as people came to him every day to praise or blame, or advise him to add or take away from what he had written, while innumerable people wanted to ask questions, and discuss points, and kept bidding him explain what was the object of this or that regulation, he, feeling that he could not do all this, and that, if he did not, his motives would be misunderstood; wishing, moreover, to escape from troubles and the criticism and fault–finding of his countrymen [for, as he himself writes, it is "Hard in great measures every one to please"], made his private commercial business an excuse for leaving the country, and set sail after having obtained from the Athenians leave of absence for ten years. In this time he thought they would become used to his laws.

XXVI. He first went to Egypt, where he spent some time, as he himself says,

"At Nilus' outlets, by Canopus' strand."

And he also discussed points of philosophy with Psenophis of Heliopolis, and with Sonchis of Sais, the most distinguished of the Egyptian priests. From them he heard the tale of the island Atlantis, as we are told by Plato, and endeavoured to translate it into a poetical form for the enjoyment of his countrymen. He next sailed to Cyprus, where he was warmly received by Philocyprus, one of the local sovereigns, who ruled over a small city founded by Demophon, the son of Theseus, near the river Klarius, in a position which was easily defended, but inconvenient.

As a fair plain lay below, Solon persuaded him to remove the city to a pleasanter and less contracted site, and himself personally superintended the building of the new city, which he arranged so well both for convenience and safety, that many new settlers joined Philocyprus, and he was envied by the neighbouring kings. For this reason, in honour of Solon, he named the new city Soloi, the name of the old one having been Aipeia. Solon himself mentions this event, in one of his elegiac poems, in which he addresses Philocyprus, saying—

XXVII. Some writers argue, on chronological grounds, that Solon's meeting with Croesus must have been an invention. But I cannot think that so famous a story, which is confirmed by so many writers, and, moreover, which so truly exhibits Solon's greatness of mind and wisdom, ought to be given up because of the so–called rules of chronology, which have been discussed by innumerable persons, up to the present day, without their being ever able to make their dates agree. The story goes that Solon at Croesus's desire came to Sardis, and there felt much like a continental when he goes down to the seaside for the first time; for he thinks each river he comes to must be the sea, and so Solon, as he walked through the court and saw many of the courtiers richly attired and each of them swaggering about with a train of attendants and body–guards, thought that each one must be the king, until he was brought before the king himself, who, as far as precious stones, richly dyed clothes, and cunningly worked gold could adorn him, was splendid and admirable, indeed a grand and gorgeous spectacle to behold. When Solon was brought into his presence, he showed none of the feelings and made none of the remarks about the sight, which Croesus expected, but evidently despised such vulgar ostentation. Croesus then ordered his treasures to be exhibited to him, and all the rest of his possessions and valuables; not that Solon needed this, for the sight of Croesus himself was enough to show him what sort of man he was. When, after having seen all this, he was again brought before the king, Croesus asked him whether he knew any man more happy than himself. Solon at once answered that one Tellus, a fellow countryman of his own, was more happy. He explained that Tellus was a good man, and left a family of good sons; that he passed his life beyond the reach of want, and died gloriously in battle for his country. At this, Croesus began to think that Solon must be a cross–grained churlish fellow, if he did not measure happiness by silver and gold, but preferred the life and death of some private man of low degree to such power and empire as his. However, he asked him a second time, whether he knew any one more happy than himself, next to Tellus. Solon answered that he knew two men, Kleobis and Biton, remarkable for their love for each other and for their mother, who, as the oxen that drew their mother travelled slowly, put themselves under the yoke and drew the carriage with her in it to the temple of Here. She was congratulated by all the citizens, and was very proud of them; and they offered sacrifice, drank some wine, and then passed away by a painless death after so much glory.

"Then," asked Croesus angrily, "do you not reckon me at all among happy men?" Solon, who did not wish to flatter him, nor yet to exasperate him farther, answered, "O King of the Lydians, we Greeks have been endowed with moderate gifts, by Heaven, and our wisdom is of a cautious and homely cast, not of a royal and magnificent character; so, being moderate itself, and seeing the manifold chances to which life is exposed, it does not permit us to take a pride in our present possessions, nor to admire the good fortune of any man when it is liable to change. Strange things await every man in the unknown future; and we think that man alone happy whose life has been brought to a fortunate termination. To congratulate a man who is yet alive and exposed to the caprice of fortune is like proclaiming and crowning as victor one who has not yet run his race, for his good fortune is uncertain and liable to reversal." After speaking thus, Solon took his leave, having enraged Croesus, who could not take his good advice.

XXVIII. Aesop, the writer of the fables, who had been sent for to Sardis by Croesus and enjoyed his favour, was vexed at the king's ungracious reception of Solon, and advised him thus: "Solon," said he, "one ought either to say very little to kings or else say what they wish most to hear." "Not so," said Solon; "one should either say very little to them, or else say what is best for them to hear." So at that time Croesus despised Solon; but after he had been defeated by Cyrus, his city taken, and he himself was about to be burned alive upon a pyre erected in the presence of all the Persians and of Cyrus himself, then he thrice cried out, "Solon," as loud as he could. Cyrus, surprised at this, sent to ask what man or god Solon might be, who was invoked by a man in such extremity. Croesus, without any concealment said, "He is one of the wise men of Greece, whom I sent for, not because I wished to listen to him and learn what I was ignorant of, but in order that he might see and tell of my wealth, which I find it is a greater misfortune to lose than it was a blessing to possess. For, while I possessed it, all I enjoyed was opinion and empty talk; whereas, now the loss of it has brought me in very deed into terrible and irreparable misfortunes and sufferings. Now this man, who foresaw what might befall me, bade me look to the end of my life, and not be arrogant on the strength of a fleeting prosperity."

When this was reported to Cyrus, he being a wiser man than Croesus, and finding Solon's words strongly borne out by the example before him, not only released Croesus, but treated him with favour for the rest of his life; so that Solon had the glory of having by the same words saved one king's life and given instruction to another.

XXIX. During Solon's absence the strife of the factions at Athens was renewed; Lykurgus was the chief of the party of the Pediaei, Megakles, the son of Alkmaeon, led the Parali, and Peisistratus, the Diakrii, who were joined by the mass of the poorer classes who hated the rich. Thus the city still obeyed Solon's laws, but was longing for change, and all men hoped for a new revolution, in which they trusted to get not only their rights, but something more, and to triumph over the opposite faction. In this state of affairs Solon landed at Athens, and was received with respect by all the citizens. Although, on account of his age, he was no longer able to engage in politics as keenly as before, still he met the leaders of the various factions privately and endeavoured to arrange their differences and reconcile them to one another. Peisistratus appeared to pay more attention to him than the others, for he was crafty and pleasant of speech, a protector of the poor, and a man of moderation even in his quarrels. The qualities which he had not, he affected to possess, giving himself out to be a cautious and law–abiding man, who loved even–handed justice and was enraged at any revolutionary proceedings. Thus he deceived the people; but Solon soon saw through him, and detected his plans before any one else. He was not shocked, but endeavoured to turn him from his purpose by advice, saying to him and to others that if his desire to be first and his wish to make himself master could be removed, there would be no more excellent and virtuous citizen than Peisistratus.

At this time Thespis was beginning to introduce the drama, and the novelty of his exhibition attracted many people, although the regular contests were not yet introduced. Solon, who was fond of seeing sights and gaining knowledge, and whose old age was spent in leisure and amusements and good fellowship, went to see Thespis, who acted in his own play, as the ancient custom was. After the play was over, he asked him if he was not ashamed to tell so many lies before so many people. When Thespis answered that there was no harm in saying and doing these things in jest, Solon violently struck the ground with his stick, saying, "If we praise and approve of such jests as these, we shall soon find people jesting with our business."

XXX. When Peisistratus wounded himself and was driven into the market–place in a cart to excite the people, whom he told that he had been so treated by his enemies because he defended the constitution, and while he was surrounded by a noisy crowd of sympathisers, Solon came near him and said, "Son of Hippokrates, you are dishonourably imitating Homer's Ulysses. You are doing this to deceive your fellow citizens, while he mutilated himself to deceive the enemy." Upon this, as the people were willing to take up arms on behalf of Peisistratus, they assembled at the Pnyx, where Ariston proposed that a body–guard of fifty club–bearers should be assigned to Peisistratus. Solon opposed this, urging many arguments, like what we read in his poems:

"You hang upon a crafty speaker's words;"

and again,

But as he saw that the poor were eager to serve Peisistratus, while the rich held back from cowardice, he went away, after saying that he was wiser than the one class, and braver than the other; wiser, namely, than those who did not understand what was going on, and braver than those who did understand, but did not dare to oppose the despotism with which they were threatened.

The people carried the proposal, and would not be so mean as to make any stipulation with Peisistratus about the number of his body–guard, but permitted him to keep as many as he pleased until he seized the Acropolis. When this took place, the city was convulsed; Megakles and the other descendants of Alkmaeon fled, but Solon, although he was now very old and had no one to stand by him, nevertheless came into the market–place and addressed the citizens, reproaching them for their folly and remissness, and urging them to make a final effort to retain their freedom. It was then that he made the memorable remark that, in former days it would have been easier for them to have prevented despotism from appearing amongst them, but that now it would be more glorious to cut it down, when it had arrived at its full growth. However, as no one listened to him, because of the general terror, he went home, armed himself, and took his post in the street outside his door, saying, "I have done all I could for my country and her laws." After this he remained quiet, though his friends urged him to leave Athens. He, however, wrote poems reproaching the Athenians—

XXXI. At this many of his friends told him that the despot would surely put him to death, and when they asked him what he trusted to, that he performed such mad freaks, he answered, "To my age." But Peisistratus, after he became established as sovereign, showed such marked favour to Solon that he even was advised by him, and received his approval in several cases. For he enforced most of Solon's laws, both observing them himself and obliging his friends to do so. Indeed, when accused of murder before the court of the Areopagus, he appeared in due form to stand his trial, but his accuser let the case fall through. He also made other laws himself, one of which is that those who are maimed in war shall be kept at the public expense. Herakleides says that this was done in imitation of Solon, who had already proposed it in the case of Thersippus. But Theophrastus tells us that it was not Solon, but Peisistratus, who made the law about idleness, by means of which he rendered the city more quiet, and the country better cultivated.

Solon also attempted to write a great poem about the fable of 'Atlantis,' which he had learned from the chroniclers of Sais particularly concerned the Athenians, but he did not finish it, not, as Plato says, for want of leisure, but rather because of his advanced age, which made him fear that the task was too great for him. His own words tell us that he had abundance of leisure—

"Old I grow, but ever learning,"

and,

Plato eagerly took in hand the scheme of the 'Atlantis,' as though it were a fine site for a palace, which had come to be his by inheritance, still unbuilt on. He placed in the beginning of it such splendid entrance–halls and vestibules as we find in no other tale or legend or poem, but, as he began the work too late, he died before he was able to finish it; so that the more we enjoy what he has written, the more we grieve over what is lost. As the temple of Olympic Zeus among the temples of Athens, so the 'Atlantis' is the only one among Plato's many noble writings that is unfinished.

Solon lived on into the reign of Peisistratus for a long time, according to Herakleides of Pontus, but less than two years, according to Phanias of Eresus. For Peisistratus became despot in the archonship of Komius, and Phanias tells us that Solon died during the archonship of Hegesistratus, Komias' successor. The story that his ashes were scattered round the island of Salamis is legendary and improbable, yet it is confirmed by many trustworthy writers, amongst whom is the philosopher Aristotle.