Eleanor Finch
The Constitution of the Athenians, also known as the Athenian Constitution, is a treatise on the constitution of Athens, written by Aristotle or one of his students. It is a significant work, providing insight into the political system of ancient Athens, and is the only surviving text out of 158 constitutions of Greek city-states that Aristotle and his school compiled. The treatise is unique, as it was not part of the Corpus Aristotelicus and was lost for many centuries until its discovery in the 19th century. It describes the revolution in Athens in 411 BCE and provides valuable information about the psychology of the time. The document also mentions the law of ostracism, enacted to prevent men in high office from taking advantage of their positions, and the contention between the upper classes and the populace, with the latter being serfs to the former.
| Characteristics | Values |
|---|---|
| Author | Aristotle or one of his students |
| Date written | Between 328 and 322 BC |
| Date discovered | 1890 |
| Date published | 1891 |
| Location discovered | Egypt |
| Location published | London |
| Format | Papyrus roll |
| Language | Ancient Greek |
| Location stored | British Library |
| Other locations stored | Egyptian Museum of Berlin |
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What You'll Learn
The Athenian Constitution by Aristotle
The Athenian Constitution, also known as the Constitution of the Athenians, is a treatise on the constitution of Athens, written by Aristotle or one of his students around 328 BC to 322 BC. It is one of the most important texts from antiquity, providing valuable insights into the political system of ancient Athens. The work consists of two parts, the first of which deals with the different forms of the constitution, from the trial of the Alcmaeonidae to the restoration of democracy in 403 BC. The second part of the treatise describes the revolution in Athens in 411 BC, diverging from Thucydides' account.
The Athenian Constitution is unique among Aristotle's works in that it was intended for publication. It is the only one of his extant writings on the constitutions of 158 Greek and non-Greek states that has survived intact. The discovery of the treatise in the late 19th century was significant, as it provided contemporary information previously unknown or unreliable. For example, it mentions the Festival of Hephaestus, which was "instituted during the archonship of Cephisophon" in 329 BC, and indicates that Athens was sending officials to Samos before 322 BC, when it lost control of the island.
The treatise describes the law of ostracism, enacted by Cleisthenes to get rid of Pisistratus' relative Hipparchus, who had taken advantage of his position as a popular leader and general to become a tyrant. It also mentions the names given to the tribes, which were selected by the Pythia from a list of 100 national heroes. The constitution of Athens at this time was oligarchical, with the poorer classes being serfs to the rich. However, through Cleisthenes' reform of the constitution, it became much more democratic than that of Solon.
The discovery of the Athenian Constitution has provided valuable insights into the ancient Greek political system and continues to be studied by modern scholars interested in the history of Athenian democracy.
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The political system of ancient Athens
Aristotle's treatise describes the various forms of the Athenian constitution, from the early reforms introduced by Cleisthenes after the expulsion of Hippias, to the restoration of democracy in 403 BC. One of the notable aspects of the Athenian political system was its democratic nature, which stood in contrast to the oligarchical rule that preceded it. Aristotle highlights how the reforms of Cleisthenes contributed to this democratic spirit by empowering the people and reducing the influence of familial names and connections.
The Athenian Constitution also sheds light on the social dynamics within ancient Athens. It mentions the existence of social classes, with the upper classes holding significant power and influence. However, there was also a period of contention between the upper classes and the populace, where the poorer classes were essentially serfs to the rich. This dynamic changed over time as the political system evolved.
Another interesting aspect of the Athenian political system was the law of ostracism. This law was enacted as a precaution against men in high office abusing their power, following the example of Pisistratus, who became a tyrant. The first person ostracised under this law was Hipparchus, a relative of Pisistratus. The Athenians showed leniency, however, by allowing partisans of the tyrants who had not engaged in evil deeds to remain in the city.
The discovery of Aristotle's work on the Athenian Constitution has provided valuable insights into the ancient Greek political system. It is one of the few surviving constitutions compiled by Aristotle and his students, and it offers a unique perspective on the governance and social dynamics of Athens during its time.
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The democracy of Athens
The Athenian Constitution, also known as the Constitution of the Athenians, is a treatise on the constitution of Athens, written by Aristotle or one of his students in the 4th century BCE. It is one of the most important texts from antiquity, providing valuable insights into the political system of ancient Athens and the psychology of the time. The work describes the democratic reforms of Cleisthenes, which were implemented after the expulsion of Hippias and before the battle of Marathon. These reforms sought to create a more democratic system than that of Solon, by abolishing the use of family names and instead using the names of demes (localities or founders) to refer to one another. This measure was intended to prevent citizens from being exposed by the habitual use of family names and to foster a sense of communal identity.
The Athenian Constitution also outlines the law of ostracism, which was enacted to protect against men in high office taking advantage of their positions, as Pisistratus had done when he made himself a tyrant. The first person to be ostracised under this law was Hipparchus, a relative of Pisistratus. Interestingly, the Athenians showed leniency towards the partisans of the tyrants, allowing those who had not joined in their evil deeds to remain in the city.
Another key aspect of the Athenian Constitution is its description of the social and economic inequalities that existed in Athens. According to Aristotle, before the reforms, the constitution was oligarchical, and the poorer classes were essentially serfs to the rich. They were known as Pelatae or Hectemori, cultivating the lands of the wealthy in exchange for rent. If they failed to pay their rent, they and their children could be forced into slavery. Aristotle's account of these social injustices sheds light on the class dynamics and power structures of ancient Athens.
The discovery of the Athenian Constitution in the 19th century was a significant event in the study of Greek history and democracy. The text was found on papyrus scrolls in Egypt and is now preserved in the British Library and the Egyptian Museum of Berlin. It is one of the few surviving constitutions compiled by Aristotle, who is believed to have collected and commented on the constitutions of 158 Greek city-states. The Athenian Constitution is unique among these texts as it was intended for publication and contains contemporary information not found in other ancient sources.
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The role of the upper classes
The Athenian Constitution, also known as the Constitution of the Athenians, is a treatise on the government of Athens, written by Aristotle or one of his students. It is one of 158 constitutions compiled by Aristotle and his school, of which it is the only one to survive in its entirety. The document describes the political system of ancient Athens and is a significant source of information about Greek history and politics.
The Athenian Constitution outlines the role and power dynamics of the upper classes in ancient Athens. At the time of the constitution's writing, there was contention between the upper classes and the general populace. The document describes an oligarchical system, where the poorer classes, including men, women, and children, were serfs to the rich. These serfs, known as Pelatae or Hectemori, cultivated the lands of the wealthy and could be forced into slavery if they could not pay their rent. The entire country was effectively controlled by a small group of individuals.
To address the power imbalance, the Athenians implemented the law of ostracism as a safeguard against individuals in high office taking advantage of their positions. This law was enacted after Pisistratus, a popular leader and general, became a tyrant. The first person ostracized under this law was Hipparchus, the relative of Pisistratus, and a popular leader of the tyrants' partisans. Despite this, the Athenians generally allowed supporters of tyrants who had not engaged in evil deeds to remain in the city.
The Athenian Constitution also mentions the Festival of Hephaestus, which was instituted during the rule of the upper class. This festival is mentioned by Aristotle as corresponding to the year 329 BC. Additionally, the document outlines the role of demarchs, who had similar duties to the previously existing naucrari, and were responsible for representing the demes, or local areas, in place of the naucraries.
Overall, the Athenian Constitution provides valuable insight into the role and power dynamics of the upper classes in ancient Athens, highlighting both the tensions and the political structures that shaped the society at the time.
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The law of ostracism
Ostracism was a two-stage process, differing from Athenian law at the time. There was no charge, and the accused could not defend themselves. It was a preventative measure, used to neutralize someone thought to be a potential tyrant or a threat to the state. It also served as a political tool to eliminate rivals, reflecting the Athenians' belief in the importance of civic engagement and collective decision-making. The law was not used to punish wrongdoing but to reduce the influence of those who had become too powerful.
The process of ostracism began with the assembly being asked if they wished to hold an ostracism. If the majority voted yes, the ostracism would be held two months later. In a section of the agora, citizens gave the name of the person they wished to be ostracized to a scribe, who wrote it on pottery shards, or ostraka. These shards were then piled up facing down to keep the votes anonymous. The person whose name received the most votes, provided the quorum was met, would be banished.
Ostracism was not a frequent occurrence, with around 12 individuals expelled over a period of 60 years. The first victim of this procedure was Hipparchos, son of Charmos, a relative of the tyrant Peisistratos, expelled in 487 BC. Other notable figures ostracized include Aristeides, Kimon, Themistokles, Thucydides, and Alcibiades. The law ended with Hyperbolus, as Athenian public affairs grew weaker.
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Frequently asked questions
The Athenian Constitution is a treatise on the constitution of Athens, written by Aristotle or one of his students. It is a description of the political system of ancient Athens.
The Athenian Constitution was written no earlier than 328 BC and no later than 322 BC. It was lost for centuries and rediscovered in Egypt in the late 19th century.
The Athenian Constitution describes the political system of ancient Athens, including the different forms of the constitution and the revolution in Athens in 411 BC. It also mentions the law of ostracism, which was enacted to prevent men in high office from taking advantage of their positions.
The Athenian Constitution is important because it is the only one of Aristotle's writings that was intended for publication. It also contains information not found in any other ancient text, making it a valuable source of historical information about ancient Greece.
The Athenian Constitution describes a democratic political system in which all citizens are considered equal. It outlines a system of government where power is distributed among the people, in contrast to the oligarchical system that existed before.
