Athenian Democratic Origins and other essays by G. E. M. de Ste. Croix

By G. E. M. de Ste. Croix

This can be a safeguard of the Athenian democracy via a good radical historian. Geoffrey de Ste. Croix indicates how even its oddest gains made feel, and illustrates different elements influencing Athenian politics--for example, alternate and advertisement pursuits mattered little or no. notwithstanding written within the Nineteen Sixties, those hitherto unpublished essays stay clean and leading edge.

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According dikast Zrion Z to the law, those best qualified by wealth and strength, either by bringing them before the court or by persuasion’]. Had there been any specific qualification, in terms of money or of Solonian ‘measures’, it would surely have been mentioned here. (b) According to Aristotle (Ath. Pol. g. in de Vect. II 5; Hipparch. I 2, 3 etc. As in Hipparch. I 2, 5, 6 etc. , where Simon and Panaitios are the hipparchs; cf. Schol. ad 242. 89 Cf. , Hipparch. IX 5. e. that he could not serve either because he was not physically fit to do so or because he had insufficient property.

XX 13. 96 See n. 10 above. 97 [In a marginal note, Ste. ) By the mid-fifth century, therefore, it is likely that candidates for office would always be of at least the required status, and hence that membership of a telos would be something that rarely entered anyone’s mind. Occasionally, as when allotments of land were being distributed in a colony or cleruchy, it might be convenient to make use of one or more of the census classes, because the four classes did, after all, include all citizens, and for none of them was there a precisely equivalent expression.

8. It seems, then, that Aristotle was wrong in his statement of the original qualification of the Pentakosiomedimnoi: metra t a ‘ a [‘measures both dry and liquid together’]. syn amwv jZr a kai ygr This need not surprise us, as we have already seen reason to conclude that he did not have the text of the law defining the tele¯. But was he also wrong about the necessity for the income of the Pentakosiomedimnoi (as of the other classes) to be derived ‘from their own land’? This question is of some importance for our understanding of the nature of Solon’s constitution.

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