21.2 Distinctive Features of Hellenic Civilization¶
Now this Greek civilization that we find growing up in South Italy and Greece and Asia Minor in the seventh century B.C., is a civilization differing in many important respects from the two great civilized systems whose growths we have already traced, that of the Nile and that of the Two Rivers of Mesopotamia. These civilizations grew through long ages where they are found; they grew slowly about a temple life out of a primitive agriculture; priest-kings and god-kings consolidated such early city-states into empires. But the barbaric Greek herdsmen raiders came southward into a world whose civilization was already an old story. Shipping and agriculture, walled cities and writing were already there. The Greeks did not grow a civilization of their own; they wrecked one and put another together upon and out of the ruins.
To this we must ascribe the fact that there is no temple-state stage, no stage of priest-kings, in the Greek record. The Greeks got at once to the city organization that in the east had grown round the temple. They took over the association of temple and city; the idea was ready-made for them. What impressed them most about the city was probably its wall. It is doubtful if they took to city life and citizenship straight away. At first they lived in open villages outside the ruins of the cities they had destroyed, but there stood the model for them, a continual suggestion. They thought first of a city as a safe place in a time of strife, and of the temple uncritically as a proper feature of the city. They came into this inheritance of a previous civilization with the ideas and traditions of the woodlands still strong in their minds. The heroic social system of the Iliad took possession of the land, and adapted itself to the new conditions. As history goes on the Greeks became more religious and superstitious as the faiths of the conquered welled up from below.
We have already said that the social structure of the primitive Aryans was a two-class system of nobles and commoners, the classes not very sharply marked off from each other, and led in warfare by a king who was simply the head of one of the noble families, primus inter pares, a leader among his equals. With the conquest of the aboriginal population and with the building of towns there was added to this simple social arrangement of two classes a lower stratum of farm-workers and skilled and unskilled workers, who were for the most part slaves. But all the Greek communities wore not of this «conquest» type. Some were «refugee» cities representing smashed communities, and in these the aboriginal substratum would be missing.
In many of the former cases the survivors of the earlier population formed a subject class, slaves of the state as a whole, as, for instance, the Helots in Sparta. The nobles and commoners became landlords and gentlemen farmers; it was they who directed the shipbuilding and engaged in trade. But some of the poorer free citizens followed mechanic arts, and, as we have already noted, would even pull an oar in a galley for pay. Such priests as there were in this Greek world were either the guardians of shrines and temples or sacrificial functionaries; Aristotle, in his Politics, makes them a mere subdivision of his official class. The citizen served as warrior in youth, ruler in his maturity, priest in his old age. The priestly class, in comparison with the equivalent class in Egypt and Babylonia, was small and insignificant. The gods of the Greeks proper, the gods of the heroic Greeks, were, as we have already noted, glorified human beings, and they were treated without very much fear or awe; but beneath these gods of the conquering freemen lurked other gods of the subjugated peoples, who found their furtive followers among slaves and women. The original Aryan gods were not expected to work miracles or control men’s lives. But Greece, like most of the Eastern world in the thousand years B.C., was much addicted to consulting oracles or soothsayers. Delphi was particularly famous for its oracle. «When the Oldest Men in the tribe could not tell you the right thing to do, «says Gilbert Murray», you went to the blessed dead. All oracles were at the tombs of Heroes. They told you what was ‘Themis,’ what was the right thing to do, or, as religious people would put it now, what was the Will of the God».
The priests and priestesses of these temples were not united into one class, nor did they exercise any power as a class. It was the nobles and free commoners, two classes which, in some cases, merged into one common body of citizens, who constituted the Greek state. In many cases, especially in great city-states, the population of slaves and unenfranchised strangers greatly outnumbered the citizens. But for them the state existed only by courtesy; it existed legally for the select body of citizens alone. It might or might not tolerate the outsider and the slave, but they had no legal voice in their treatment –any more than if it had been a despotism.
This is a social structure differing widely from that of the Eastern monarchies. The exclusive importance of the Greek citizen reminds one a little of the exclusive importance of the children of Israel in the later Jewish state, but there is no equivalent on the Greek side to the prophets and priests, nor to the idea of an overruling Jehovah.
Another contrast between the Greek states and any of the human communities to which we have hitherto given attention is their continuous and incurable division.
The civilizations of Egypt, Sumeria, China, and no doubt North India, all began in a number of independent city states, each one a city with a, few miles of dependent agricultural villages and cultivation around it, but out of this phase they passed by a process of coalescence into kingdoms and empires. But to the very end of their independent history the Greeks did not coalesce. Commonly this is ascribed to the geographical conditions under which they lived. Greece is a country cut up into a multitude of valleys by mountain masses and arms of the sea that render intercommunication difficult; so difficult that few cities were able to hold many of the others in subjection for any length of time. Moreover, many Greek cities were on islands and scattered along remote coasts. To the end the largest city-states of Greece remained smaller than many English counties; and some had an area of only a few square miles. Athens, one of the largest of the Greek cities, at the climax of its power had a population of perhaps a third of a million. Few other Greek cities exceeded 50,000. Of this, half or more were slaves and strangers, and two-thirds of the free body women and children.