18. The Leisured Cla.s.s in Athens.--Evidently Athens, more than many later-day cities, draws clear lines between the workers and the "gentlemen of leisure." There is no distinction of dress between the numerous slaves and the humbler free workers and traders; but there is obvious distinction between the artisan of bent shoulders who shambles out of yonder pungent tannery, with his scant garments girded around him, and the graceful gentleman of easy gestures and flowing drapery who moves towards the Tholos. There is great POLITICAL democracy in Athens, but not so much SOCIAL democracy.
"Leisure," i.e. exemption from every kind of sordid, money-getting, hard work, is counted the true essential for a respectable existence, and to live on the effort of others and to devote oneself to public service or to letters and philosophy is the open satisfaction or the private longing of every Athenian.
A great proportion of these, therefore, who frequent the Agora are not here on practical business, unless they have official duties at the government offices.[*] But in no city of any age has the gracious art of doing nothing been brought to such perfection.
The Athenians are an intensely gregarious people. Everybody knows everybody else. Says an orator, "It is impossible for a man to be either a rascal or an honest man in this city without your all knowing it." Few men walk long alone; if they do keep their own company, they are frowned on as "misanthropes." The morning visit to the Agora "to tell or to hear some new thing"[+] will be followed by equally delightful idling and conversation later in the day at the Gymnasia, and later still, probably, at the dinner-party. Easy and unconventional are the personal greetings. A little shaking out of the mantle, an indescribable flourish with the hands. A free Greek will despise himself for "bowing," even to the Great King. To clasp hands implies exchanging a pledge, something for more than mere salutation.
"Chaire, Aristomenes!"
"Chaire, Cleandros!"
Such is the usual greeting, using an expressive word which can mean equally well "hail!" and "farewell!"
[*]To serve the state in any official capacity (usually without any salary attached to the office) would give the highest satisfaction to any Greek. The desire for partic.i.p.ation in public affairs might be described as a mania.
[+]Acts of the Apostles, 17:21.
19. Familiar Types around the Agora.--These animated, eager-faced men whose mantles fall in statuesque folds prefer obviously to walk under the Painted Porch, or the blue roof of heaven, while they evolve their philosophies, mature their political schemes, or organize the material for their orations and dramas, rather than to bend over desks within close offices. Around the Athenian Agora, a true type of this preference, and busy with this delightful idleness, half a century earlier could have been seen a droll figure with "indescribable nose, bald head, round body, eyes rolling and twinkling with good humor," scantily clad,--an incorrigible do-nothing, windbag, and hanger-on, a later century might a.s.sert,--yet history has given to him the name of Socrates.
Not all Athenians, of course, make such justifiable use of their idleness. There are plenty of young men parading around in long trailing robes, their hair oiled and curled most effeminately, their fingers glittering with jewels,--"ring-loaded, curly-locked c.o.xcombs," Aristophanes, the comic poet, has called them,--and they are here only for silly display. Also there are many of their elders who have no philosophy or wit to justify their continuous talking; nevertheless, all considered, it must be admitted that the Athenian makes a use of their dearly loved "leisure," which men of a more pragmatic race will do well to consider as the fair equivalent of much frantic zeal for "business." Athenian "leisure" has already given the world Pericles, Thucydides, aeschylus, Sophocles, Euripides, Socrates, and Plato, not to name such artists as Phidias, whose profession cannot exempt them from a certain manual occupation.
20. The Barber Shops.--This habit of genteel idleness naturally develops various peculiar inst.i.tutions. For example, the barber shops are almost club rooms. Few h.e.l.lenes at this time shave their beards[*], but to go with unkempt whiskers and with too long hair is most disgraceful. The barber shops, booths, or little rooms let into the street walls of the houses, are therefore much frequented.
The good tonsors have all the usual arts. They can dye gray hair brown or black; they can wave or curl their patrons" locks (and an artificially curled head is no disgrace to a man). Especially, they keep a good supply of strong perfumes; for many people will want a little scent on their hair each morning, even if they wish no other attention. But it is not an imposition to a barber to enter his shop, yet never move towards his low stool before the shining steel mirror. Anybody is welcome to hang around indefinitely, listening to the proprietor"s endless flow of talk. He will pride himself on knowing every possible bit of news or rumor: Had the Council resolved on a new fleet-building program? Had the Tyrant of Syracuse"s "four" the best chance in the chariot race in the next Olympic games? The garrulity of barbers is already proverbial.
[*] Alexander the Great (336-323 B.C.) required his soldiers to be shaved (as giving less grasp for the enemy!), and the habit then spread generally through the whole h.e.l.lenic world.
"How shall I cut your hair, sir?" once asked the court tonsure of King Archelaus of Macedon.
"In silence," came the grim answer.
But the proprietor will not do all the talking. Everybody in the little room will join. Wits will sharpen against wits; and if the company is of a grave and respectable sort, the conversation will grow brisk upon Plato"s theory of the "reality of ideas," upon Euripides"s interpretation of the relations of G.o.d to man, or upon the spiritual symbolism of Scopas"s bas-reliefs at Halicarna.s.sus.
The barber shops by the Agora then are essential portions of Athenian social life. Later we shall see them supplemented by the Gymnasia;--but the Agora has detained us long enough. The din and crowds are lessening. People are beginning to stream homeward.
It lacks a little of noon according to the "time-staff" (gnomon), a simple sun dial which stands near one of the porticoes, and we will now follow some Athenian gentleman towards his dwelling.
Chapter IV. The Athenian House and its Furnishings.
21. Following an Athenian Gentleman Homeward.--Leaving the Agora and reentering the streets the second impression of the residence districts becomes more favorable. There are a few bay trees planted from block to block; and ever and anon the monotonous house walls recede, giving s.p.a.ce to display some temple, like the Fane of Hephaestos[*] near the Market Place, its columns and pediment flashing not merely with white marble, but with the green, scarlet, and gold wherewith the Greeks did not hesitate to decorate their statuary.
[*]Wrongly called the "Theseum" in modern Athens.
At street corners and opposite important mansions a Hermes-bust like those in the plaza rises, and a very few houses have a couple of pillars at their entrances and some outward suggestion of hidden elegance.
We observe that almost the entire crowd leaving the Agora goes on foot. To ride about in a chariot is a sign of undemocratic presumption; while only women or sick men will consent to be borne in a litter. We will select a sprucely dressed gentleman who has just been anointed in a barber"s shop and accompany him to his home.
He is neither one of the decidedly rich, otherwise his establishment would be exceptional, not typical, nor is he of course one of the hard-working poor. Followed by perhaps two clean and capable serving lads, he wends his way down several of the narrow lanes that lie under the northern brow of the Acropolis[*]. Before a plain solid house door he halts and cries, "Pai! Pai!" ["Boy! Boy!"].
There is a rattle of bolts and bars. A low-visaged foreign-born porter, whose business it is to show a surly front to all unwelcome visitors, opens and gives a kind of salaam to his master; while the porter"s huge dog jumps up barking and pawing joyously.
[*]This would be a properly respectable quarter of the city, but we do not know of any really "aristocratic residence district" in Athens.
As we enter behind him (carefully advancing with right foot foremost, for it is bad luck to tread a threshold with the LEFT) we notice above the lintel some such inscription as "Let no evil enter here!"
or "To the Good Genius," then a few steps through a narrow pa.s.sage bring us into the Aula, the central court, the indispensable feature of every typical Greek house.
22. The Type and use of a Greek House.--All domestic architecture, later investigators will discover, falls into two great categories--of the northern house and the southern house. The northern house begins with a single large room, "the great hall," then lesser rooms are added to it. It gets its light from windows in the outer walls, and it is covered by a single steep roof. The southern (Greek and Oriental) house is a building inclosing a rectangular court. The rooms, many or few, get their light from this court, while they are quite shut off from the world outside. All in all, for warm climates this style of house is far more airy, cool, comfortable than the other. The wide open court becomes the living room of the house save in very inclement weather.
Socrates is reported to have uttered what was probably the average sensible view about a good house.[*] The good house, he thought, should be cool in summer, and warm in winter, convenient for the accommodation of the family and its possessions. The central rooms should therefore be lofty and should open upon the south, yet for protection in summer there should be good projecting eaves (over the court) and again the rooms on the northern exposure should be made lower. All this is mere sense, but really the average male Athenian does not care a great deal about his dwelling. He spends surprisingly little money beautifying it. Unless he is sick, he will probably be at home only for sleeping and eating. The Agora, the Public a.s.sembly, the Jury Courts, the Gymnasium, the great religious festivals consume his entire day. "I never spend my time indoors," says Xenophon"s model Athenian, "my wife is well able to run the household by herself."[+] Such being the case, even wealthy men have very simple establishments, although it is at length complained (e.g. by Demosthenes) that people are now building more luxurious houses, and are not content with the plain yet sufficient dwellings of the great age of Pericles.[@]
[*]In Xenophon"s "Memorabilia," III. 8, ---- 9,10.
[+]Xenophon, "Economics," VII. 3.
[@]Very probably in such outlying Greek cities as Syracuse, Taras (Tarentum), etc., more elegant houses could be found than any at this time in Athens.
23. The Plan of a Greek House.--The plan of a Greek house naturally varies infinitely according to the size of the land plot, the size of the owner"s family, his own taste, and wealth. It will usually be rectangular, with the narrower side toward the street; but this is not invariable. In the larger houses there will be two courts (aulae), one behind the other, and each with its own circuit of dependent chambers. The court first entered will be the Andronitis (the Court of the Men), and may be even large enough to afford a considerable promenade for exercise. Around the whole of the open s.p.a.ce run lines of simple columns, and above the opening swings an awning if the day is very hot. In the very center rises a small stone alter with a statue of Zeus the Protector (Zeus Herkeos), where the father of the family will from time to time offer sacrifice, acting as the priest for the household. Probably already on the alter there has been laid a fresh garland; if not, the newcomers from the Agora have now fetched one.
+---------------------+ | | | GARDEN | | | +----+-----------+----+ Conjectural Plan for the House | Y | D | Y | of A Wealthy Athenian.
| | | | +--+=+-----=-----+=+--+ A = Alter of Zeus Herkelos.
| | | | B = Alter of Hestia.
|Y = o o o o = Y| C = Entrance Hall.
| | o o | | D = Kitchen.
+--+ GYNAECONITIS +--+ T = Thalmos.
| | o o | | T" = Anti-thalmos.
|Y = o o o o = Y| X = Rooms for the Men.
| | | | Y = Rooms for the Women.
+--+=+-----=-+---+=+--+ | | |B o| | | T | +---+ T" | | | ANDRON | | +----+ +----+ | X | | X | +--+=+----" "----+=+--+ |X = o o o o = X| +--+ o A o +--+ |X = o O o = X| +--+ ANDRONITIS +--+ |X = o o o o = X| +--+=+-=-+ +-=-+=+--+ | | | | | | | X | X | C | X | X | | | | | | | +----+---+===+---+----+
The Andronitis is the true living room of the house: here the master will receive his visitors, here the male slaves will work, and the women also busy themselves (promptly retiring, however, on the appearance of masculine strangers). The decoration is very plain: the walls are neatly tinted with some kind of wash; the floor is of simple plaster, or, in a humbler house, common earth pounded hard. Under the colonnade at all four sides open the various chambers, possibly twelve in all. They really are cells or compartments rather than rooms, small and usually lighted only by their doors. Some are used for storerooms, some for sleeping closets for the male slaves and for the grown-up sons of the house, if there are any. Dark, ill ventilated, and most scantily furnished, it is no wonder that the average Athenian loves the Agora better than his chamber.
The front section of the house is now open to us, but it is time to penetrate farther. Directly behind the open court is a sizable chamber forming a pa.s.sage to the inner house. This chamber is the Andron, the dining hall and probably the most pretentious room in the house. Here the guests will gather for the dinner party, and here in one corner smokes the family hearth, once the real fire for the whole household cooking, but now merely a symbol of the domestic worship. It is simply a little round alter sacred to Hestia, the hearth G.o.ddess,[*] and on its duly rekindled flame little "meat offerings and drink offerings" are cast at every meal, humble or elaborate.
[*]Who corresponds to the Roman G.o.ddess Vesta.
In the rear wall of the Andron facing the Andronitis is a solid door. We are privileged guests indeed if we pa.s.s it. Only the father, sons, or near male kinsmen of the family are allowed to go inside, for it leads into the Gynaeconitis, the hall of the women.
To thrust oneself into the Gynaeconitis of even a fairly intimate friend is a studied insult at Athens, and sure to be resented by bodily chastis.e.m.e.nt, social ostracism, and a ruinous legal prosecution.
The Gynaeconitis is in short the Athenian"s holy of holies. Their women are forbidden to partic.i.p.ate in so much of public life that their own peculiar world is especially reserved to them. To invade this world is not bad breeding; it is social sacrilege.
In the present house, the home of a well-to-do family, the Gynaeconitis forms a second pillared court with adjacent rooms of substantially the same size and shape as the Andronitis. One of the rooms in the very rear is proclaimed by the clatter of pots and pans and the odor of a frying turbot to be the kitchen; others are obviously the sleeping closets of the slave women. On the side nearest to the front of the house, but opening itself upon this inner court, is at least one bed chamber of superior size. This is the Thalamos, the great bedroom of the master and mistress, and here are kept all the most costly furnishings and ornaments in the house. If there are grown-up unmarried daughters, they have another such bedroom (anti-thalamos) that is much larger than the cells of the slave girls. Another special room is set apart for the working of wool, although this chief occupation of the female part of the household is likely to be carried on in the open inner court itself, if the weather is fine. Here, around a little flower bed, slave girls are probably spinning and embroidering, young children playing or quarreling, and a tame quail is hopping about and watching for a crumb. There are in fact a great many people in a relatively small s.p.a.ce; everything is busy, chattering, noisy, and confusing to an intruding stranger.