5.2: The Archaic Age and Greek Values

The Greek Dark Age started to end around 800 BCE. The subsequent period of Greek history, from around 800 BCE - 490 BCE, is referred to as the “Archaic” (meaning “old”) Age. The Archaic Age saw the re-emergence of sustained contact with foreign cultures, starting with the development of Greek colonies on the Greek islands and on the western coast of Anatolia; this region is called Ionia, with its Greek inhabitants speaking a dialect of Greek called Ionian. These Greeks reestablished long-distance trade routes, most importantly with the Phoenicians, the great traders and merchants of the Iron Age. Eventually, foreign-made goods and cultural contacts started to flow back to Greece once again.

Of the various influences the Ionian Greeks received from the Phoenicians, none was more important than their alphabet. Working from the Phoenician version, the Ionian Greeks developed their own syllabic alphabet (the earlier Greek writing system, Linear B, vanished during the Greek Dark Age). This system of writing proved flexible, nuanced, and relatively easy to learn. Soon, the Greeks started recording not just tax records and mercantile transactions, but their own literature, poetry, and drama. The earliest surviving Greek literature dates from around 800 - 750 BCE thanks to the use of this new alphabet (which, in turn, served as the basis of the Roman alphabet and from there to the alphabets used in all Latinate European languages, including English).

Homer's epic poems - The Iliad and The Odyssey - were written down in this period after being recited in oral form by traveling singers for centuries. They purported to recount the deeds of great heroes from the Mycenaean age, in the process providing a rich tapestry of information about ancient Greek values, beliefs, and practices to later cultures. Both poems celebrated arete – a Greek virtue which can be translated in English as “excellence” and “success,” but must be understood as a moral characteristic as much as a physical or mental one. Throughout the epics, men and women struggle to overcome both one another and their own limitations, while grappling with the limitations imposed by nature, chance, and the will of the gods.

The values on display in the Homeric poems spoke to the Greeks of the Archaic Age in how they determined what was good and desirable in human behavior in general. The focus of the Greeks was on the two ways that a man (and it was always a man in Greek philosophy – women were deliberately excluded) could dominate other men: through strength of arms and through skill at words. The two major areas a man had to master were thus war and rhetoric: the ability to defeat enemies in battle and the ability to persuade potential allies.

What was important to the Greeks was the public performance of excellence, not private virtue or good intentions. What mattered was how a man performed publicly, in battle, in athletic competitions, or in the public forums of debate that emerged in the growing city-states of archaic Greece. The fear of shame was a built-in part of the pursuit of excellence; Greek competitions (in everything from athletics to poetry) had no second-place winners, and the losers were openly mocked in the aftermath of the contests. This idea of public debate and competition was to have an enormous influence on the development of Greek culture, one that would subsequently spread around the entire Mediterranean region.

Greek values translated directly into Greece’s unique political order. The Archaic Age was the era when major Greek political innovations took place. Of these, the most important was the creation of the polis (plural: poleis): a political unit centered on a city and including the surrounding lands. The English word “political” derives from “polis” – the polis was the center of Greek politics in each city-state, and Greek innovations in the realm of political theory would have an enormous historical legacy. From the Greek poleis of the Archaic and subsequent Classical Age, the notion of legal citizenship and equality, the practice of voting on laws, and a particular concept of political pride now referred to as patriotism all first took shape.

In the Archaic Age, Greek city-states shared similar institutions. Greek citizens could only be members of a single polis, and citizens had some kind of role in political decision-making. Citizens would gather in the agora, an open area that used as a market and a public square, and discuss matters of importance to the polis as a whole. The richest and most powerful citizens became known as “aristocrats” – the “best people.” Eventually, aristocracy became hereditary. Other free citizens could vote in many cases on either electing officials or approving laws, the latter of which were usually created by a council of elders (all of whom were aristocrats) – the elders were called archons. At this early stage, commoners had little real political power; the importance was the precedent of meeting to discuss politics.

Even in poleis in which citizens did not directly vote on laws, however, there was a strong sense of community, out of which developed the concept of civic virtue: the idea that the highest moral calling was to place the good of the community above one's own selfish desires. This concept was almost unparalleled elsewhere in the ancient world. While other ancient peoples certainly identified with their places of origin, they linked themselves to lineages of kings rather than the abstract idea of a community in most cases. Also, all Greek citizens were equal before the law, which was a radical break since most other civilizations had different sets of laws based on class identity (there were considerable ironies in Greek notions of “equality” however - see the later chapter on classical Greece).

Civic virtue, very closely related to the modern concept of patriotism, was power and influential idea because it would continue through the Greek classical era, be transmitted by Alexander the Great's conquests, and eventually become one of, if not the single most important ethical standards of the Roman Republic and Empire. It would ultimately go on to influence thinkers and politicians up to the present.