CHAPTER XI
LIFE IN ANCIENT ATHENS IN THE TIME OF PERICLES
Almost in the centre of Attica lies a plain surrounded in the distance by hills: towards the East, Mount Hymettus, the home of goats, purple with thyme and filled with the murmur of bees; and to the North, Mount Pentelicus, famous for its shining white marble, that gleamed a rosy-red when the sun went down. Rising straight out of the plain is a great oval-shaped rock, the famous Acropolis of Athens, once its citadel and fortress, but transformed by Pericles into a great shrine for Athena. From this rock the land sloped gently to the sea. The plain was watered by the Cephisus, the only stream in Attica which did not run dry in the summer, and along its banks were olive groves, adding their touch of dark grey-green to the landscape. In the centre of this plain, at the foot of the Acropolis, was Athens.
Roads from all directions led to Athens, but the Greeks, unlike the Romans, were not great road-makers, and except for those used for processions on festivals, such as the Sacred Way that led to Eleusis, the roads in Attica were not in good repair, and foot-passengers when they went on a journey generally preferred the shorter paths over the hills. In the early morning, the roads outside the city were thronged with people coming in from the country on various kinds of business. Chief of these were the farmers, bringing their fruit and vegetables and other produce to sell in the market, but merchants from distant lands were also to be seen bringing their wares along the road from the Peiraeus. The city was entered by gates in the great wall which had been built by Themistocles after the Persian Wars, and from the gates, the streets all led to the Market Place, or Agora, as it was called by the Greeks. The streets were narrow, crooked and dark, and were not paved, and the houses on each side presented a very dull appearance, for the windows rarely faced the street. The streets were dirty, too, for all kinds of refuse were thrown into them. This absence of light and air did not make for health, and so very often pictures of Apollo, the Bringer of Health, were painted on the walls. The Athenians spent their wealth on their great public buildings, and there was very little to distinguish one private house from another. Demosthenes, writing at a later time, said of the Athenians of the age of Pericles:
The public buildings they constructed for us; the number and beauty of the temples, and of the offerings they contained, are such that their successors can never surpass them; but in private life they practised so great a moderation, that even if any of you knew which was the house of Aristeides or Miltiades or any of the famous men of old, you would find it no more pretentious than those of its neighbours.
The water in Athens came from wells and springs and fountains, many of which were at the street corners, and it was the task of the slave maidens to draw the water from the fountain and to carry it home in vessels which they carried on their heads.
It is evident that Athens was a city very different from a well-equipped modern city, and that it lacked a great deal of what we consider necessary. But the Athenian of the fifth century B.C. had extraordinarily little use for things, and he laid no stress on comfort. He was content to have houses without drains, beds without sheets or springs, and rooms as cold or as hot as the open air. He could tell the time without a clock, cross the sea without a compass, fasten his clothes (or rather his two pieces of cloth) with two pins instead of rows of buttons, and wear sandals without stockings or even go barefoot. He warmed himself over a pot of ashes, judged law-suits in the open air on a cold winter's morning, studied poetry without books, learned geography without maps, and politics without a newspaper. The Athenians were civilized without being comfortable.[1] Of course much of this simple life was possible because of the climate, and modern standards of cleanliness need in no way conflict with a simple life; nevertheless it is the glory of the Athenians that they not only believed but practised the belief, that the things of the mind and spirit are greater than those of the body.
The daily life of Athens centred in the Agora. If the streets approaching it were mean and dirty, the Agora itself, the centre of public life, was wide and spacious and surrounded by dignified and beautiful buildings. In shape it was a great open square, two sides of which were taken up with public buildings and temples. On the remaining sides were the Stoas or Porches. These consisted of a roof supported by a row of columns in front and a wall at the back. Each stoa was a covered walk, protected from the glare of the sun, the biting of the cold wind, and from the rain, and whatever the weather might be, the Athenian could always find a pleasant sheltered place where he could walk and talk with his friends. One of these Porches was known as the King's Porch. It was used as one of the law-courts, and on the wall at the back were inscribed the laws of Solon, and it was here that every archon had to take his oath of office. The most frequented of the stoas was the Painted Porch, so called because its wall was decorated with frescoes, one of which was a great painting of the battle of Marathon.
The centre of the Agora was a great open space, part of it free for the public to walk in, and part of it full of booths and stalls where was sold everything needed by the Athenians.
There were three classes of people in Athens: the citizens, who were all free-born Athenians; the foreign residents who were called metics; and the slaves. In outward appearance there was often very little difference between them, but only the citizens might vote, and they alone had any privileges. The metics were generally well-to-do; they were merchants and bankers and helped very largely to create the wealth which made Athens great.
The morning life of Athens centred in the Agora, but when the afternoon came, this was gradually deserted, and the Athenians who had gathered there earlier in the day went along the roads that led out of the city to the different Gymnasia. These were originally places devoted to the games practised by all Athenians, but they gradually became used more as parks, where the young men played games and the older men watched and talked. The Academy was the greatest of the gymnasia, and philosophers used to frequent it, and with their pupils discuss all the many things in which the keen and adventurous minds of the Athenians were interested. Plato, one of the greatest of the philosophers, was a well-known figure at the Academy.
Rising above the city, watching over it and guarding it, was the Acropolis, crowned by temples and statues. A great statue of Athena looked down upon the city at her feet, at the busy Agora and the public buildings in which the government of the state was carried on, at the narrow streets lined with the houses of the citizens, and, beyond the walls, at the pleasant roads leading, on one side, out to the gymnasia and the country beyond, and, on the other, down to the harbour busy with the trade of Athens and where the galleys went in and out on their voyages all over the Mediterranean world.
A visitor to the Agora in the morning would have found Athenians of all kinds going about their daily business and he would have had opportunity to see how they dressed. The morning crowd in the Agora consisted almost entirely of men; to see Athenian women a stranger would have to be invited to their houses, a rare privilege but seldom accorded, or to have visited Athens during a festival, when women were allowed to take part in the great processions which went up to the shrine of Athena on the Acropolis. But men of all classes could be seen every day in the Agora: the working-man going to his work, the countryman selling the produce of his farm, slaves doing the daily marketing for the household, and men of leisure walking about and talking to their friends.
The chief garment worn by all these men was the chiton or tunic. It was made by taking an oblong piece of cloth, cutting it the required length and then folding it round the body, so that it hung from the neck to the knees. It was fastened at the neck with a pin, sometimes beautifully wrought in gold, in such a way that arm-holes were made, and one side was always left open. A girdle kept the folds of the chiton in place, and it was generally tight enough to disguise the fact that one side was open. A man's chiton seldom came below his knees, but the wearer could always regulate the length, and workmen and all those engaged in active occupations were generally well-girded, that is, they pulled up the chiton, so that it was short, with part of it hanging over the girdle. Older men usually allowed the chiton to hang to its full length.
In the house, the chiton was the only garment required, and workmen and all young men engaged in active pursuits seldom wore anything else out of doors, but out of the house, the older men generally added a mantle known as the himation. This was another oblong piece of cloth, but larger than that used for the chiton, which was thrown over the left shoulder, brought round under the right arm to the front of the body, and then thrown again over the left shoulder. The himation was not, as a rule, pinned and so it had to be very carefully adjusted in order that its folds might hang well. It was a very difficult thing to put on a himation gracefully, and it was often the work of a special slave to arrange it before his master went out of doors. The folds had to hang well, and it had to be of the right length, for if it was too short, the Athenian thought the wearer looked like a rustic come to the city for the first time, and to wear it too long was a sign of ostentation and needless display.
The only other garment sometimes worn by men was the chlamys, a short cloak worn by the young men. It was circular, gathered round the neck and fastened by a pin or clasp, and hung over the back and left shoulder reaching to the waist. The chlamys was generally of a bright colour; the chiton and himation were more often white, though sometimes colours were used, but beautifully designed borders were frequently embroidered in colours on both the chiton and himation, and an Athenian crowd presented a bright and gay scene.
Athenian men seldom wore anything on their heads, unless they were travelling, when they wore a close-fitting cap, either with or without a brim, but they generally wore sandals on their feet, though this was not considered absolutely necessary.
The dress of the Athenian women consisted, like that of the men, of a chiton and himation, but the woman's chiton was longer; it reached to her feet and was fuller, and it often had short sleeves. No Athenian woman could ever appear out of doors without her himation, and this was often so arranged that it was drawn over her head, forming a hood. This was generally the only form of head covering worn by Athenian women, though if they went out in the sun they sometimes took parasols.
Athenian women probably used more colours in their dress than the men; a particularly beautiful saffron-yellow was a favourite colour, especially for their bridal dresses, and on such occasions their dress was enriched by gold ornaments, necklaces, bracelets and rings. Ornaments of various kinds were freely used by the Athenian women in their dress, but the Greeks disliked anything that had no purpose but show, and their jewels were so arranged as to enrich their appearance without taking away from its simple dignity and beauty.
"I do not spend my days indoors," said an Athenian once, "my wife is quite capable of managing our domestic affairs without my aid."[2] This probably expressed the feeling of most Athenian men, for they gave very little time to their houses. These were the places where the women of the family spent nearly all their hours, but where the men did little more than sleep and have their meals. In the summer time an Athenian house was probably a pleasant place, though we should have found it lacking in nearly everything that we consider necessary, but in the winter it would have been uncomfortably chilly and draughty.
It has already been noticed that an Athenian house usually presented a blank wall to the street, for it was built round a court on to which all the rooms opened. The houses were generally of one story only, though a few occasionally had more, and the rooms drew all their light and air from the court. Socrates once said that a perfect house should be one that was cool in summer and warm in winter, and of such a convenient size that the owner could keep all his possessions in it with ease and security.
The front door was always kept carefully shut and bolted, but a knocker, often in the form of a ring in a lion's mouth, announced the visitor, who was admitted by the porter, a slave who sat in a small room just inside the door. The door opened into a courtyard, which in a good-sized house would be fairly large, but badly paved. This was the men's court. A row of columns all round the sides supported a roof which made a kind of verandah, from which small rooms opened. These rooms do not seem to have had any light or air except that which entered from the court, and they must have been dark and uncomfortable. They were used only by the grown sons of the family and by the male slaves.
In the middle of the court stood an altar to Zeus the Protector of the Home, on which fragrant incense always burned, and fresh garlands of flowers and leaves would be placed on it every day.
Leading out of the men's court was the dining-hall. There would be no table, for the guest did not go to the table, but the table, a low one, was brought to him as he sat or reclined on a beautifully carved couch. The most sacred spot in the house was in this room, the altar of Hestia, on which burned the sacred fire of the family hearth. There might be a row of large vases against one wall, and if one of them bore the inscription, "I am from the Games at Athens," the family would take care to preserve it as one of their greatest treasures, for the words meant that the vase had been a prize won by some member of the family in the Athenian Games.
A door opposite that which led from the men's court into the dining room, opened into another court, that of the women. This was similar to the men's court, but more often planted with flowers and shrubs. The women's rooms, nearly as small and dark and uncomfortable as those of the men, opened from the women's court, and the kitchen was probably at the back of it. On one side of this court there was a large chamber, the best furnished in the house, where the master and mistress slept.
All the furniture in these rooms was simple, but of beautiful design. The chief things used were couches, footstools, low chairs and tables and chests. The latter took the place of closets and cupboards. There were lamps and bronze candelabra, and large numbers of cases used by the Athenians as ordinary water-jugs, wine jars and drinking cups, all of the most graceful shapes and forms and beautifully painted.
The life of the Athenian house centred in the women's court, though during the daytime when the men of the house were absent, the women used the men's court almost as much as their own. The moment, however, they heard the sound of the knocker on the front door, they fled to their own part of the house, lest they should be caught unawares by a male visitor.
Such was probably the house of a well-to-do Athenian, a very much more comfortable and well-furnished house than that of the Spartan, yet lacking in almost everything that we associate with the idea of comfort. But the Athenian succeeded in being civilized without being comfortable; his well-being was in no way dependent on things, and believing that his wealth was something to be used for the good of the whole community, he spent it on the temples and public buildings of the city rather than on his own private dwelling. It may be true that the little use the Athenian made of his own house made him less interested in it than in the other buildings of the city, but whether he carried it to an extreme or not, it was his public-spirited point of view that gave him that greater interest in the public welfare than in his own private affairs.
The earlier Greeks believed that a state should be self-supporting, that the farmers should produce enough food, and the craftsmen everything needed in daily life. But from the time of Solon onwards this became increasingly difficult in Athens, for owing to the arrival of settlers who came from many different places, attracted by the possibilities of work in the growing state, the population increased, and it became impossible to produce enough food. This had a very important influence on Athens, for instead of being self-sufficing and secure within her own walls, she became dependent for her life on the food supplies, and especially on the corn, that came to her from Egypt and the Black Sea colonies, and in the time of war it was absolutely necessary that the routes to these places should be kept open. Very strict laws were passed to regulate the corn trade and to make sure that enough would always be brought to Athens. No Athenian merchant might take corn to any other harbour than the Peiraeus, and none might leave Egypt or the Black Sea ports unless he had a certain amount of corn on board his ship.
The fact that the Athenian merchant had to go to distant places for corn increased his trade in other articles. He was at home on the sea, and his many-oared ship passed swiftly over the waters of the Aegean, stopping at many places: at the ports of Ionian colonies, where he found his kinsfolk, eager to hear the latest news from the mainland and especially from Athens; at the ports of the Barbarians, where he rejoiced that he was a Greek and did not dwell amongst these strangers. The Athenian merchant sailed in his own ship, and beyond his final destination, generally had no definite route in mind. He was guided by the favourable winds, or by rumours of suitable trading ports where he would find good opportunities for exchanging his goods. He left Athens with oil, honey from Hymettus, and the far-famed Athenian pottery, the chief exports, and he exchanged these for the corn and fish of the Black Sea ports, the wool of Miletus, the perfumes and spices of Syria, the linen and papyrus and the all-important corn of Egypt, the wine of Chios, the cypress wood of Crete, the dates of Phoenicia, the rugs and cushions of Carthage; while in such ports as Carthage and Miletus he found articles which had reached these places by caravans from still more distant lands. In Carthage he obtained ivory and ebony from Africa, and in Miletus richly woven carpets and rugs from Babylon.
All this trade brought wealth to Athens, and it taught the quick Athenian mind, always alert and interested in any new thing, "new ways of enjoying life.”
Most of the industries carried on in any large city were to be found in Athens, but the industry for which she was best known throughout the Mediterranean world was that of the potter, and Athenian vases were exported in very large quantities. But these vases were not mere ornaments; each had its own particular use as a household utensil, an offering to a god, or as an offering at a tomb.
Vases for different purposes were made of different shapes; each was beautiful in form, but with its beauty it combined usefulness. The handles on the water jars are placed just where they are most needed, the oil pours out of the narrow neck of the oil jug drop by drop so that the quantity could be easily regulated, and the drinking cup has a slight curve to the rim, so that one can drink out of it quite easily without spilling the liquid.
There are certain well known forms of these vases: the Amphora is a large two-handled vase which was used for storing oil and other liquids; the Hydria has three handles and was used for carrying water; the Krater is a large vase in which wine and water were mixed; the Lekythos is a jug with a narrow neck used for pouring out oil slowly in small quantities; and the Kylix is a wide and shallow drinking cup. A large amphora, often full of oil, was given as a prize for some of the athletic contests at the Panathenaic games held in Athens. Such an amphora can always be recognized, as it bears on one side the figure of Athena with the inscription: "I am from the Games at Athens," and on the other a painting depicting the contest for which the vase was a prize.
The quarter in Athens given up to the potters was known as the Cerameicus, and here there were a number of workshops owned by different vase-makers. At the head of each establishment was the master; but he was a craftsman as well as manager and was able to do everything connected with the industry: he could not only make the vase, but also design and paint it. His workmen, however, did most of the turning, shaping and polishing of the vases. When the vase had been made, it was given to the artist who painted the design on it, after which it had to be dried, baked and glazed. The black glaze that was used in Athens was one of the great discoveries of the ancient potters' art. Time never spoiled it, and it seems as fresh today as when it was first put on the vases. In some cases it has peeled off in small flakes, but that only happens when the clay beneath is damp; otherwise it remains unchanged.
GREEK VASES.
Courtesy of the Metropolitan Museum of Art.
The earlier vases were painted in black on the red background of the clay; later, the artist sketched his design on the red clay and gave the vase back to the workman, who painted in the background in black and then returned it to the artist, who retouched his design and in some cases added here and there a touch of colour.
Besides the rooms for the workmen and artists, and the court where the ovens were placed, a potter's workshop required storerooms where the finished vases were kept, and a room where the master received his customers and sold his pottery.
The subjects of the paintings on the vases were always carefully chosen and were suited to the use to which the vase was to be put. The large vases had graver and more serious subjects, the kylix had more animated scenes. This cup was used at banquets and on festive occasions, and so the artists painted gay and merry scenes on it, and as they tried to attract buyers by the novelty of their designs, the kylix paintings show a great deal of originality. The subjects were taken from mythology, or showed battle scenes, or subjects connected with daily life. If all our other sources of knowledge of life in Athens were suddenly lost to us, the vases would still be a rich mine of information, as in one way or another they represent all the varied experiences of human life.
In all their art the Greeks were chiefly interested in representing the human form. They themselves did not realize that in doing this they were taking a step onward in man's great adventure of learning how to live, but in all the many ways in which they represented man, they showed him going forth into the outside world of nature, conscious that he had the power to make of it a world in which he felt at home. Part of the greatness of the Greeks came from the fact that they did this unconsciously. The craftsmen and vase-painters themselves were in no way regarded as the equals of the great sculptors. The Athenians regarded them as quite lowly workers, but they were artists nevertheless, proved so by the fact that though there was often copying of a general design, the artist never copied mechanically, but put into his work something that was his own. In all the great quantity of Greek vases in the world today no two have been found exactly alike, and so the craftsmen, though they were unconscious of how later ages would regard their work, knew the satisfaction that comes from creating beauty in any form, and they said of their work that "there is no sweeter solace in life for human ills than craftsmanship; for the mind, absorbed in its study, sails past all troubles and forgets them."[3]
