Bust of Solon, copy from a Greek original (c. 110 BC) from the Farnese Collection, now at the National Archaeological Museum, Naples
Bornc. 630 BC
Diedc. 560 BC (aged approximately 70)
Occupation(s)Statesman, lawmaker, poet

Solon (Greek: Σόλων; c. 630 – c. 560 BC)[1] was an Athenian statesman, constitutional lawmaker and poet. He is remembered particularly for his efforts to legislate against political, economic and moral decline in Archaic Athens.[2] His reforms failed in the short term, yet Solon is credited with having laid the foundations for Athenian democracy.[3][4][5] His constitutional reform also succeeded in overturning most laws established by Draco.

Modern knowledge of Solon is limited by the fact that his works only survive in fragments and appear to feature interpolations by later authors and by the general paucity of documentary and archaeological evidence covering Athens in the early 6th century BC.[6] It is recorded that he wrote poetry for pleasure, as patriotic propaganda, and in defence of his constitutional reform. Ancient authors such as Philo of Alexandria,[7] Herodotus, and Plutarch are the main sources, but wrote about Solon long after his death. Fourth-century BC orators, such as Aeschines, tended to attribute to Solon all the laws of their own, much later times.[2][8]


Solon was born in Athens around 630 BC.[1] His family was distinguished in Attica as they belonged to a noble or Eupatrid clan.[9] Solon's father was probably Execestides. If so, his lineage could be traced back to Codrus, the last King of Athens.[10] According to Diogenes Laërtius, he had a brother named Dropides, who was an ancestor (six generations removed) of Plato.[11] According to Plutarch, Solon was related to the tyrant Pisistratus, for their mothers were cousins.[12] Solon was eventually drawn into the unaristocratic pursuit of commerce.[13]

"Solon demands to pledge respect for his laws", book illustration (Augsburg 1832)

When Athens and Megara were contesting the possession of Salamis, Solon was made leader of the Athenian forces. After repeated disasters, Solon was able to improve the morale of his troops through a poem he wrote about the island. Supported by Pisistratus, he defeated the Megarians either by means of a cunning trick[14] or more directly through heroic battle around 595 BC.[15] The Megarians, however, refused to give up their claim. The dispute was referred to the Spartans, who eventually awarded possession of the island to Athens on the strength of the case that Solon put to them.[16]

According to Diogenes Laertius, in 594 BC, Solon was chosen archon, or chief magistrate.[17] As archon, Solon discussed his intended reforms with some friends. Knowing that he was about to cancel all debts, these friends took out loans and promptly bought some land. Suspected of complicity, Solon complied with his own law and released his own debtors, amounting to five talents (or 15 according to some sources). His friends never repaid their debts.[18]

After he had finished his reforms, he travelled abroad for ten years, so that the Athenians could not induce him to repeal any of his laws.[19] His first stop was Egypt. There, according to Herodotus, he visited the Pharaoh of Egypt, Amasis II.[20] According to Plutarch, he spent some time and discussed philosophy with two Egyptian priests, Psenophis of Heliopolis and Sonchis of Sais.[21] A character in two of Plato's dialogues, Timaeus and Critias, claims Solon visited Neith's temple at Sais and received from the priests there an account of the history of Atlantis. Next, Solon sailed to Cyprus, where he oversaw the construction of a new capital for a local king, in gratitude for which the king named it Soloi.[21]

Croesus awaits fiery execution (Attic red-figure amphora, 500–490 BC, Louvre G 197)

Solon's travels finally brought him to Sardis, capital of Lydia. According to Herodotus and Plutarch, he met with Croesus and gave the Lydian king advice, which Croesus failed to appreciate until it was too late. Croesus had considered himself to be the happiest man alive and Solon had advised him, "Count no man happy until he be dead." The reasoning was that at any minute, fortune might turn on even the happiest man and make his life miserable. It was only after he had lost his kingdom to the Persian king Cyrus, while awaiting execution, that Croesus acknowledged the wisdom of Solon's advice.[22][23]

After his return to Athens, Solon became a staunch opponent of Pisistratus. In protest, and as an example to others, Solon stood outside his own home in full armour, urging all who passed to resist the machinations of the would-be tyrant. His efforts were in vain. Solon died shortly after Pisistratus usurped by force the autocratic power that Athens had once freely bestowed upon him.[24] Solon died in Cyprus at the age of 80[citation needed] and, in accordance with his will, his ashes were scattered around Salamis, the island where he was born.[25][26]

Pausanias listed Solon among the Seven Sages, whose aphorisms adorned Apollo's temple in Delphi.[27] Stobaeus in the Florilegium relates a story about a symposium where Solon's young nephew was singing a poem of Sappho's: Solon, upon hearing the song, asked the boy to teach him to sing it. When someone asked, "Why should you waste your time on it?", Solon replied, "ἵνα μαθὼν αὐτὸ ἀποθάνω", "So that I may learn it before I die."[28] Ammianus Marcellinus, however, told a similar story about Socrates and the poet Stesichorus, quoting the philosopher's rapture in almost identical terms: ut aliquid sciens amplius e vita discedam,[29] meaning "in order to leave life knowing a little more".

Historical setting

"Solon, the wise lawgiver of Athens", illustration by Walter Crane, from The Story of Greece, told to boys and girls, by Mary Macgregor (1910s)

During Solon's time, many Greek city-states had seen the emergence of tyrants, opportunistic noblemen who had taken power on behalf of sectional interests. In Sicyon, Cleisthenes had usurped power on behalf of an Ionian minority. In Megara, Theagenes had come to power as an enemy of the local oligarchs. The son-in-law of Theagenes, an Athenian nobleman named Cylon, made an unsuccessful attempt to seize power in Athens in 632 BC. Solon was described by Plutarch as having been temporarily awarded autocratic powers by Athenian citizens on the grounds that he had the wisdom to sort out their differences for them in a peaceful and equitable manner.[30] According to ancient sources,[31][32] he obtained these powers when he was elected eponymous archon (594/3 BC). Some modern scholars believe these powers were in fact granted some years after Solon had been archon, when he would have been a member of the Areopagus and probably a more respected statesman by his peers.[33][34][35]

The social and political upheavals that characterized Athens in Solon's time have been variously interpreted by historians from ancient times to the present day. Two contemporary historians have identified three distinct historical accounts of Solon's Athens, emphasizing quite different rivalries: economic and ideological rivalry, regional rivalry and rivalry between aristocratic clans.[36][37] These different accounts provide a convenient basis for an overview of the issues involved.

The historical account of Solon's Athens has evolved over many centuries into a set of contradictory stories or a complex story that might be interpreted in a variety of ways. As further evidence accumulates, and as historians continue to debate the issues, Solon's motivations and the intentions behind his reforms will continue to attract speculation.[51]

Solon's reforms

Solon, depicted with pupils in an Islamic miniature

Solon's laws were inscribed on large wooden slabs or cylinders attached to a series of axles that stood upright in the Prytaneion.[52][53] These axones appear to have operated on the same principle as a turntable, allowing both convenient storage and ease of access. Originally the axones recorded laws enacted by Draco in the late 7th century (traditionally 621 BC). Nothing of Draco's codification has survived except for a law relating to homicide, yet there is consensus among scholars that it did not amount to anything like a constitution.[54][55] Solon repealed all Draco's laws except those relating to homicide.[56] During his visit to Athens, Pausanias, the 2nd century AD geographer reported that the inscribed laws of Solon were still displayed by the Prytaneion.[57] Fragments of the axones were still visible in Plutarch's time[58] but today the only records we have of Solon's laws are fragmentary quotes and comments in literary sources such as those written by Plutarch himself. Moreover, the language of his laws was archaic even by the standards of the fifth century and this caused interpretation problems for ancient commentators.[59] Modern scholars doubt the reliability of these sources and our knowledge of Solon's legislation is therefore actually very limited in its details.[citation needed]

Generally, Solon's reforms appear to have been constitutional, economic and moral in their scope. This distinction, though somewhat artificial, does at least provide a convenient framework within which to consider the laws that have been attributed to Solon. Some short-term consequences of his reforms are considered at the end of the section.

Constitutional reform

Main article: Solonian Constitution

The Areopagus, as viewed from the Acropolis, is a monolith where Athenian aristocrats decided important matters of state during Solon's time.

Before Solon's reforms, the Athenian state was administered by nine archons appointed or elected annually by the Areopagus on the basis of noble birth and wealth.[60][61] The Areopagus comprised former archons and it therefore had, in addition to the power of appointment, extraordinary influence as a consultative body. The nine archons took the oath of office while ceremonially standing on a stone in the agora, declaring their readiness to dedicate a golden statue if they should ever be found to have violated the laws.[62][63] There was an assembly of Athenian citizens (the Ekklesia) but the lowest class (the Thetes) was not admitted and its deliberative procedures were controlled by the nobles.[64] There therefore seemed to be no means by which an archon could be called to account for breach of oath unless the Areopagus favoured his prosecution.

According to the Athenian Constitution, Solon legislated for all citizens to be admitted into the Ekklesia[65] and for a court (the Heliaia) to be formed from all the citizens.[66] The Heliaia appears to have been the Ekklesia, or some representative portion of it, sitting as a jury.[67][68] By giving common people the power not only to elect officials but also to call them to account, Solon appears to have established the foundations of a true republic. Some scholars have doubted whether Solon actually included the Thetes in the Ekklesia, this being considered too bold a move for any aristocrat in the archaic period.[69] Ancient sources[70][71] credit Solon with the creation of a Council of Four Hundred, drawn from the four Athenian tribes to serve as a steering committee for the enlarged Ekklesia. However, many modern scholars have doubted this also.[72][73]

There is consensus among scholars that Solon lowered the requirements – those that existed in terms of financial and social qualifications – which applied to election to public office. The Solonian constitution divided citizens into four political classes defined according to assessable property[65][74] a classification that might previously have served the state for military or taxation purposes only.[75] The standard unit for this assessment was one medimnos (approximately 12 gallons) of cereals and yet the kind of classification set out below might be considered too simplistic to be historically accurate.[76]

According to the Athenian Constitution, only the pentakosiomedimnoi were eligible for election to high office as archons and therefore only they gained admission into the Areopagus.[77] A modern view affords the same privilege to the hippeis.[78] The top three classes were eligible for a variety of lesser posts and only the thetes were excluded from all public office.

Depending on how we interpret the historical facts known to us, Solon's constitutional reforms were either a radical anticipation of democratic government, or they merely provided a plutocratic flavour to a stubbornly aristocratic regime, or else the truth lies somewhere between these two extremes.[a]

Economic reform

Solon's economic reforms need to be understood in the context of the primitive, subsistence economy that prevailed both before and after his time. Most Athenians were still living in rural settlements right up to the Peloponnesian War.[45] Opportunities for trade even within the Athenian borders were limited. The typical farming family, even in classical times, barely produced enough to satisfy its own needs.[79] Opportunities for international trade were minimal. It has been estimated that, even in Roman times, goods rose 40% in value for every 100 miles they were carried over land, but only 1.3% for the same distance were they carried by ship[80] and yet there is no evidence that Athens possessed any merchant ships until around 525 BC.[81] Until then, the narrow warship doubled as a cargo vessel. Athens, like other Greek city states in the 7th century BC, was faced with increasing population pressures[82] and by about 525 BC it was able to feed itself only in 'good years'.[83]

Solon's reforms can thus be seen to have taken place at a crucial period of economic transition, when a subsistence rural economy increasingly required the support of a nascent commercial sector. The specific economic reforms credited to Solon are these:

The Croeseid, one of the earliest known coins. It was minted in the early 6th century BC in Lydia. Coins such as this might have made their way to Athens in Solon's time but it is unlikely that Athens had its own coinage at this period.
The earliest coinage of Athens, c. 545–515 BC

It is generally assumed, on the authority of ancient commentators[89][90] that Solon also reformed the Athenian coinage. However, recent numismatic studies now lead to the conclusion that Athens probably had no coinage until around 560 BC, well after Solon's reforms.[91] Nevertheless, there are now reasons to suggest[92] that monetization had already begun before Solon's reforms. By early sixth century the Athenians were using silver in the form of a variety of bullion silver pieces for monetary payments.[93] Drachma and obol as a term of bullion value had already been adopted, although the corresponding standard weights were probably unstable.[94]

Solon's economic reforms succeeded in stimulating foreign trade. Athenian black-figure pottery was exported in increasing quantities and good quality throughout the Aegean between 600 BC and 560 BC, a success story that coincided with a decline in trade in Corinthian pottery.[3] The ban on the export of grain might be understood as a relief measure for the benefit of the poor. However, the encouragement of olive production for export could actually have led to increased hardship for many Athenians to the extent that it led to a reduction in the amount of land dedicated to grain. Moreover, an olive produces no fruit for the first six years[95] (but farmers' difficulty of lasting until payback may also give rise to a mercantilist argument in favour of supporting them through that, since the British case illustrates that "One domestic policy that had a lasting impact was the conversion of 'waste lands' to agricultural use. Mercantilists felt that to maximize a nation's power all land and resources had to be used to their utmost..."). The real motives behind Solon's economic reforms are therefore as questionable as his real motives for constitutional reform. Were the poor being forced to serve the needs of a changing economy, was the economy being reformed to serve the needs of the poor, or were Solon's policies the manifestation of a struggle taking place between poorer citizens and the aristocrats?

Moral reform

In his poems, Solon portrays Athens as being under threat from the unrestrained greed and arrogance of its citizens.[96] Even the earth (Gaia), the mighty mother of the gods, had been enslaved.[97] The visible symbol of this perversion of the natural and social order was a boundary marker called a horos, a wooden or stone pillar indicating that a farmer was in debt or under contractual obligation to someone else, either a noble patron or a creditor.[98] Up until Solon's time, land was the inalienable property of a family or clan[99] and it could not be sold or mortgaged. This was no disadvantage to a clan with large landholdings since it could always rent out farms in a sharecropping system. A family struggling on a small farm however could not use the farm as security for a loan even if it owned the farm. Instead the farmer would have to offer himself and his family as security, providing some form of slave labour in lieu of repayment. Equally, a family might voluntarily pledge part of its farm income or labour to a powerful clan in return for its protection. Farmers subject to these sorts of arrangements were loosely known as hektemoroi[100] indicating that they either paid or kept a sixth of a farm's annual yield.[101][102][103] In the event of 'bankruptcy', or failure to honour the contract stipulated by the horoi, farmers and their families could in fact be sold into slavery.

This 6th century Athenian black-figure urn, in the British Museum, depicts the olive harvest. Many farmers, enslaved for debt, would have worked on large estates for their creditors.

Solon's reform of these injustices was later known and celebrated among Athenians as the Seisachtheia (shaking off of burdens).[104][105] As with all his reforms, there is considerable scholarly debate about its real significance. Many scholars are content to accept the account given by the ancient sources, interpreting it as a cancellation of debts, while others interpret it as the abolition of a type of feudal relationship, and some prefer to explore new possibilities for interpretation.[5] The reforms included:

The removal of the horoi clearly provided immediate economic relief for the most oppressed group in Attica, and it also brought an immediate end to the enslavement of Athenians by their countrymen. Some Athenians had already been sold into slavery abroad and some had fled abroad to escape enslavement – Solon proudly records in verse the return of this diaspora.[107] It has been cynically observed, however, that few of these unfortunates were likely to have been recovered.[108] It has been observed also that the seisachtheia not only removed slavery and accumulated debt but may also have removed the ordinary farmer's only means of obtaining further credit.[109]

The seisachtheia however was merely one set of reforms within a broader agenda of moral reformation. Other reforms included:

Demosthenes claimed that the city's subsequent golden age included "personal modesty and frugality" among the Athenian aristocracy.[119] Perhaps Solon, by both personal example and legislated reform, established a precedent for this decorum.[citation needed] A heroic sense of civic duty later united Athenians against the might of the Persians.[citation needed] Perhaps this public spirit was instilled in them by Solon and his reforms.[citation needed]

Aftermath of Solon's reforms

Solon, depicted as a medieval scholar in the Nuremberg Chronicle

After completing his work of reform, Solon surrendered his extraordinary authority and left the country. According to Herodotus[120] the country was bound by Solon to maintain his reforms for 10 years, whereas according to Plutarch[58] and the author of the Athenian Constitution[121] (reputedly Aristotle) the contracted period was instead 100 years. A modern scholar[122] considers the time-span given by Herodotus to be historically accurate because it fits the 10 years that Solon was said to have been absent from the country.[123] Within four years of Solon's departure, the old social rifts re-appeared, but with some new complications. There were irregularities in the new governmental procedures, elected officials sometimes refused to stand down from their posts and occasionally important posts were left vacant. It has even been said that some people blamed Solon for their troubles.[124] Eventually one of Solon's relatives, Pisistratus, ended the factionalism by force, thus instituting an unconstitutionally gained tyranny. In Plutarch's account, Solon accused Athenians of stupidity and cowardice for allowing this to happen.[125]

Solon's verses have come down to us in fragmentary quotations by ancient authors such as Plutarch and Demosthenes[126] who used them to illustrate their own arguments. It is possible that some fragments have been wrongly attributed to him[127] and some scholars have detected interpolations by later authors.[128] He was also the first citizen of Athens to reference the goddess Athena (fr. 4.1–4).[129]

The literary merit of Solon's verse is generally considered unexceptional. Solon's poetry can be said to appear 'self-righteous' and 'pompous' at times[130] and he once composed an elegy with moral advice for a more gifted elegiac poet, Mimnermus. Most of the extant verses show him writing in the role of a political activist determined to assert personal authority and leadership and they have been described by the German classicist Wilamowitz as a "versified harangue" (Eine Volksrede in Versen).[131] According to Plutarch[132] however, Solon originally wrote poetry for amusement, discussing pleasure in a popular rather than philosophical way. Solon's elegiac style is said to have been influenced by the example of Tyrtaeus.[133] He also wrote iambic and trochaic verses, which, according to one modern scholar,[134] are more lively and direct than his elegies and possibly paved the way for the iambics of Athenian drama.

Solon's verses are mainly significant for historical rather than aesthetic reasons, as a personal record of his reforms and attitudes. However, poetry is not an ideal genre for communicating facts and very little detailed information can be derived from the surviving fragments.[135] According to Solon the poet, Solon the reformer was a voice for political moderation in Athens at a time when his fellow citizens were increasingly polarized by social and economic differences:

Here translated by the English poet John Dryden, Solon's words define a 'moral high ground' where differences between rich and poor can be reconciled or maybe just ignored. His poetry indicates that he attempted to use his extraordinary legislative powers to establish a peaceful settlement between the country's rival factions:

His attempts evidently were misunderstood:

Solon gave voice to Athenian 'nationalism', particularly in the city state's struggle with Megara, its neighbor and rival in the Saronic Gulf. Plutarch professes admiration of Solon's elegy urging Athenians to recapture the island of Salamis from Megarian control.[14] The same poem was said by Diogenes Laërtius to have stirred Athenians more than any other verses that Solon wrote:

Let us go to Salamis to fight for the island
We desire, and drive away from our bitter shame![137]

One fragment describes assorted breads and cakes:[138]

They drink and some nibble honey and sesame cakes (itria), others their bread, other gouroi mixed with lentils. In that place, not one cake was unavailable of all those that the black earth bears for human beings, and all were present unstintingly.

The place of abundance described in Solon's fragment about cakes is unknown. Some authors speculate that it may have been Persia based on comments from Herodotus that cake was the most significant part of a meal, one of the Greek city-states, or even a literary allusion to 'paradise'. Though Athenaeus is not able to identify the hours cake from Solon's poem, he describes it as a plakous indicating it was a type of 'flat cake'. Similar cakes are described by Philoxenus of Cythera.[138]

Solon and Athenian sex

Bust of Solon in Vatican Museums

As a regulator of Athenian society, Solon, according to some authors, also formalized its sexual mores. According to a surviving fragment from a work ("Brothers") by the comic playwright Philemon,[139] Solon established publicly funded brothels at Athens in order to "democratize" the availability of sexual pleasure.[140] While the veracity of this comic account is open to doubt, at least one modern author considers it significant that in Classical Athens, three hundred or so years after the death of Solon, there existed a discourse that associated his reforms with an increased availability of heterosexual contacts.[141]

Ancient authors also say that Solon regulated pederastic relationships in Athens; this has been presented as an adaptation of custom to the new structure of the polis.[142][143] According to various authors, ancient lawgivers (and therefore Solon by implication) drew up a set of laws that were intended to promote and safeguard the institution of pederasty and to control abuses against freeborn boys. In particular, the orator Aeschines cites laws excluding slaves from wrestling halls and forbidding them to enter pederastic relationships with the sons of citizens.[144] Accounts of Solon's laws by 4th century orators like Aeschines, however, are considered unreliable for a number of reasons;[8][145][146]

Attic pleaders did not hesitate to attribute to him (Solon) any law which suited their case, and later writers had no criterion by which to distinguish earlier from later works. Nor can any complete and authentic collection of his statutes have survived for ancient scholars to consult.[147]

Besides the alleged legislative aspect of Solon's involvement with pederasty, there were also suggestions of personal involvement. Ancient readers concluded, based on his own erotic poetry, that Solon himself had a preference for boys.[148] According to some ancient authors Solon had taken the future tyrant Pisistratus as his eromenos. Aristotle, writing around 330 BC, attempted to refute that belief, claiming that "those are manifestly talking nonsense who pretend that Solon was the lover of Pisistratus, for their ages do not admit of it," as Solon was about thirty years older than Pisistratus.[149] Nevertheless, the tradition persisted. Four centuries later Plutarch ignored Aristotle's skepticism[150] and recorded the following anecdote, supplemented with his own conjectures:

And they say Solon loved [Pisistratus]; and that is the reason, I suppose, that when afterwards they differed about the government, their enmity never produced any hot and violent passion, they remembered their old kindnesses, and retained "Still in its embers living the strong fire" of their love and dear affection.[151]

A century after Plutarch, Aelian also said that Pisistratus had been Solon's eromenos. Despite its persistence, however, it is not known whether the account is historical or fabricated. It has been suggested that the tradition presenting a peaceful and happy coexistence between Solon and Pisistratus was cultivated during the latter's dominion, in order to legitimize his own rule, as well as that of his sons. Whatever its source, later generations lent credence to the narrative.[152] Solon's presumed pederastic desire was thought in antiquity to have found expression also in his poetry, which is today represented only in a few surviving fragments.[153][154] The authenticity of all the poetic fragments attributed to Solon is however uncertain – in particular, pederastic aphorisms ascribed by some ancient sources to Solon have been ascribed by other sources to Theognis instead.[127]

See also


  1. ^ "In all areas then it was the work of Solon which was decisive in establishing the foundations for the development of a full democracy."—Marylin B. Arthur, 'The Origins of the Western Attitude Toward Women', in: Women in the Ancient World: The Arethusa Papers, John Patrick Sullivan (ed.), State University of New York (1984), p. 30.
    "In making their own evaluation of Solon, the ancient sources concentrated on what were perceived to be the democratic features of the constitution. But...Solon was given his extraordinary commission by the nobles, who wanted him to eliminate the threat that the position of the nobles as a whole would be overthrown".— Stanton G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1990), p. 76.


  1. ^ a b "Solon", Encyclopædia Britannica, retrieved 13 April 2019
  2. ^ a b Aristotle Politics 1273b 35–1274a 21
  3. ^ a b Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1990), p. 76.
  4. ^ Andrews, A. Greek Society (Penguin 1967) 197
  5. ^ a b E. Harris, A New Solution to the Riddle of the Seisachtheia, in The Development of the Polis in Archaic Greece, eds. L. Mitchell and P. Rhodes (Routledge 1997) 103
  6. ^ Stanton G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1990), pp. 1–5.
  7. ^ Philo Judaeus Alexandria "On the Laws I and II", Loeb Classical Library (1953)
  8. ^ a b V. Ehrenberg, From Solon to Socrates: Greek History and Civilization, Routledge (1973) 71
  9. ^ a b Plutarch Solon 1 s:Lives (Dryden translation)/Solon#1
  10. ^ "Solon" in Magill, Frank N. (ed)., The Ancient World: Dictionary of World Biography (Salem Press/Routledge, 1998), p. 1057.
  11. ^ Diogenes Laërtius, The Lives and Opinions of Famous Philosophers, Book 3 "Plato", chapter 1.
  12. ^ Plutarch Solon 1 s:Lives (Dryden translation)/Solon#1.
  13. ^ Plutarch, Life of Solon, ch. 2
  14. ^ a b Plutarch Solon 8 s:Lives (Dryden translation)/Solon#8
  15. ^ Plutarch Solon 9 s:Lives/Solon#9
  16. ^ Plutarch Solon 9 s:Lives (Dryden translation)/Solon#9
  17. ^ Solon of Athens
  18. ^ Plutarch Solon 15 s:Lives (Dryden translation)/Solon#15
  19. ^ Herodotus, The Histories, Hdt. 1.29
  20. ^ Herodotus, The Histories, Hdt. 1.30
  21. ^ a b Plutarch Solon 26 s:Lives (Dryden translation)/Solon#26
  22. ^ Herodotus 1.30.
  23. ^ Plutarch Solon 28 s:Lives (Dryden translation)/Solon#28
  24. ^ Plutarch Solon 32 s:Lives (Dryden translation)/Solon#32
  25. ^ Diogenes Laertius 1.62
  26. ^ I. M. Linforth, Solon the Athenian, University of California Press (1919), p. 308, Google Books link
  27. ^ Pausanias 10.24.1 (e.g. Jones and Omerod trans. [1]).
  28. ^ Stobaeus, III, 29, 58, taken from a lost work of Aelian.
  29. ^ Ammianus Marcellinus 38.4
  30. ^ Plutarch Solon 14 s:Lives (Dryden translation)/Solon#14
  31. ^ Plutarch Solon 14.3 s:Lives (Dryden translation)/Solon#14
  32. ^ Athenaion Politeia 1.5 (e.g. Kenyon's translation s:Athenian Constitution#5)
  33. ^ Stanton G.R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1990), p. 36.
  34. ^ Hignett C. A History of the Athenian Constitution to the End of the Fifth Century B.C. (Oxford University Press 1952).
  35. ^ Miller, M. Arethusa 4 (1971) 25–47.
  36. ^ a b c Stanton G.R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1991), pp. 3–4.
  37. ^ a b Walters, K.R., Geography and Kinship as Political Infrastructures in Archaic Athens "Florilegium". Archived from the original on 2007-10-13. Retrieved 2007-07-05.
  38. ^ Athenaion Politeia 2.1–3 s:Athenian Constitution#2.
  39. ^ Plutarch Solon 13 s:Lives (Dryden translation)/Solon#13
  40. ^ B. Sealey, "Regionalism in Archaic Athens," Historia 9 (1960) 155–180.
  41. ^ D. Lewis, "Cleisthenes and Attica," Historia 12 (1963) 22–40.
  42. ^ P. Rhodes, A Commentary on the Aristotelian Athenian Politeia, Oxford University Press (1981) 186.
  43. ^ P. Rhodes, A History of the Greek City States, Berkeley (1976).
  44. ^ a b Walters K.R. Geography and Kinship as Political Infrastructures in Archaic Athens "Florilegium". Archived from the original on 2007-10-13. Retrieved 2007-07-05.
  45. ^ a b Thucydides 2.14–16.
  46. ^ Andrews, A. Greek Society (Penguin 1967) 118.
  47. ^ Frost, "Tribal Politics and the Civic State," AJAH (1976) 66–75.
  48. ^ Connor, The New Politicians of Fifth Century Athens, Princeton (1971) 11–14.
  49. ^ Cary, Cambridge Ancient History, Cambridge Univ. Press (1925) 3:582–586.
  50. ^ Ellis, J. and Stanton, G., Phoenix 22 (1968) 95–99.
  51. ^ See, for example, J. Bintliff, "Solon's Reforms: an archeological perspective", in Solon of Athens: new historical and philological approaches, eds. J. Blok and A. Lardinois (Brill, Leiden 2006)[2], and other essays published with it.
  52. ^ V. Ehrenberg, From Solon to Socrates: Greek History and Civilization, Routledge, London (1973), p. 71 f.
  53. ^ Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1990), p. 52.
  54. ^ Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1990), p. 26.
  55. ^ Oxford Classical Dictionary (1964), s. v. 'Draco'.
  56. ^ Plutarch, Solon 17.
  57. ^ Pausanias, Description of Greece, 1.18.3.
  58. ^ a b Plutarch, Solon 25.1.
  59. ^ Andrews A. Greek Society, Penguin, London (1967), pp. 114, 201.
  60. ^ Athenaion Politeia 3.6 s:Athenian Constitution#3
  61. ^ Athenaion Politeia 8.2.
  62. ^ Athenaion Politeia 7.1, 55.5.
  63. ^ Plutarch, Solon 25.3.
  64. ^ Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1991), p. 35, n. 2.
  65. ^ a b Athenaion Politeia 7.3.
  66. ^ Aristotle, Politics 1274a 3, 1274a 15.
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  70. ^ Athenaion Politeia 8.4.
  71. ^ Plutarch, Solon 19.
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  74. ^ a b Plutarch, Solon 18.
  75. ^ Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1990), p. 71, n. 6.
  76. ^ V. Ehrenberg, From Solon to Socrates: Greek History and Civilization, Routledge, London (1973).
  77. ^ Athenaion Politeia 7–8.
  78. ^ Oxford Classical Dictionary (3rd edition 1996), s. v. 'Solon'.
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  85. ^ Plutarch, Solon 24.4.
  86. ^ Plutarch, Solon 24.1.
  87. ^ V. Ehrenberg, From Solon to Socrates: Greek History and Civilization, Routledge (1973), p. 73 f.
  88. ^ Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1990), pp. 60–63.
  89. ^ a b Athenaion Politeia 10.
  90. ^ Plutarch (quoting Androtion), Solon 15.2–5.
  91. ^ Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1990), p. 61, n. 4.
  92. ^ Eberhard Ruschenbusch 1966, Solonos Nomoi (Solon's laws).
  93. ^ Kroll, 1998, 2001, 2008.
  94. ^ The Oxford Handbook of Greek and Roman Coinage by William Metcalf, p. 88.
  95. ^ Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1991), p. 65, n. 1.
  96. ^ Demosthenes 19 (On the Embassy), p. 254 f.
  97. ^ Athenaion Politeia (quoting Solon) 12.4.
  98. ^ Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook, Routledge, London (1991), pp. 55–56, n. 3 and 4.
  99. ^ Innis, H. Empire and Communications, Rowman and Littlefield (2007), p. 91 f.
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  102. ^ Kirk, G. Historia, Vol. 26 (1977), p. 369 f.
  103. ^ Woodhouse, W. Solon the Liberator: A Study of the Agrarian Problem in Attika in the Seventh Century, Oxford University Press (1938).
  104. ^ a b Athenaion Politeia 6
  105. ^ a b Plutarch, Solon 15.2.
  106. ^ a b Athenaion Politeia 12.4, quoting Solon.
  107. ^ Solon quoted in Athenaion Politeia 12.4.
  108. ^ Forrest G. The Oxford History of the Classical World ed. Griffin J. and Murray O. (Oxford University Press, 1995), p. 32.
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  110. ^ Plutarch, Solon 20.6.
  111. ^ Grant, Michael. The Rise of the Greeks, Charles Scribner's Sons, New York 1988, p. 49.
  112. ^ Athenaion Politeia 9.
  113. ^ Plutarch, Solon 18.6.
  114. ^ Athenaion Politeia 8.5.
  115. ^ Stanton, G. R. Athenian Politics c. 800–500 BC: A Sourcebook Routledge, London (1991), p. 72, n. 17.
  116. ^ Plutarch, Solon 20.1.
  117. ^ Goldstein J. Historia, Vol. 21 (1972), pp. 538–545.
  118. ^ Develin R. Historia, Vol. 26 (1977), p. 507 f.
  119. ^ Demosthenes, On Organization.
  120. ^ Herodotus 1.29 (e.g. Campbell's translation 2707).
  121. ^ Athenaion Politeia 7.2.
  122. ^ Stanton, G. R. Athenian Politics c. 800–55 BC: A Sourcebook Routledge, London (1991), p. 84.
  123. ^ Plutarch, Solon 25.6.
  124. ^ Athenaion Politeia 13.
  125. ^ Plutarch, Solon 30.
  126. ^ Demosthenes 19 (On the Embassy) 254–55
  127. ^ a b K. Hubbard, Homosexuality in Greece and Rome: a sourcebook of basic documents, Uni. California Press, 2003; p. 36
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  129. ^ Susan Deacy, Gods and Heroes of the Ancient World: Athena (2008) p. 77
  130. ^ Forrest G., The Oxford History of the Classical World, ed. Boardman J., Griffin J. and Murray O., Oxford University Press (New York, 1995), p. 31
  131. ^ Wilamowitz, Arist. u. Athen, ii 304, cited by Eduard Fraenkel, Horace, Oxford University Press (1957), p. 38
  132. ^ Plutarch Solon 3.1–4 s:Lives (Dryden translation)/Solon#3
  133. ^ Oxford Classical Dictionary (1964) Solon
  134. ^ David. A. Campbell, Greek Lyric Poetry, Bristol Classical Press 1982, Intro. xxix
  135. ^ Andrews A. Greek Society (Penguin 1981) 114
  136. ^ Plutarch Solon 16 s:Lives (Dryden translation)/Solon#16
  137. ^ Solon, quoted in Diogenes Laërtius 1.47
  138. ^ a b Wilkins, John M. (2006). Food in the Ancient World. Blackwell. p. 128.
  139. ^ Fr. 4
  140. ^ Rachel Adams, David Savran, The Masculinity Studies Reader; Blackwell, 2002; p. 74
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  143. ^ Eros and Greek Athletics By Thomas Francis Scanlon, p.213 "So it is clear that Solon was responsible for institutionalizing pederasty to some extent at Athens in the early sixth century."
  144. ^ Aeschines, Against Timarchus 6, 25, 26 [3]; compare also Plutarch, Solon 1.3.
  145. ^ Kevin Robb, Literacy and Paideia in Ancient Greece, Ox. Uni. Press, 1994; p. 128,
  146. ^ P. J. Rhodes, The Reforms and Laws of Solon: an Optimistic View, in 'Solon of Athens: new historical and philological approaches', eds. J. Blok and A. Lardinois (Brill, Leiden 2006)
  147. ^ Kevin Robb, Literacy and Paideia in Ancient Greece, Ox. Uni. Press 1994; p. 128 (quoting F. E. Adcock)
  148. ^ Marilyn Skinner (2013). Sexuality in Greek and Roman Culture (Ancient Cultures), 2nd edition. Wiley-Blackwell. p. 139. ISBN 978-1-4443-4986-3.
  149. ^ Aristotle, The Athenian Constitution, 2.17
  150. ^ Homosexuality & Civilization By Louis Crompton, p. 25
  151. ^ Plutarch, The Lives "Solon" Tr. John Dryden s:Lives (Dryden translation)/Solon
  152. ^ Solon and Early Greek Poetry By Elizabeth Irwin p. 272 n. 24
  153. ^ Ancient Greece By Matthew Dillon, Lynda Garland, p. 475
  154. ^ Nick Fisher, Against Timarchos, Oxford University Press 2001, p. 37
  155. ^ "Solonia Urb. | Plants of the World Online | Kew Science". Plants of the World Online. Retrieved 19 May 2021.


Collections of Solon's surviving verses

Further reading