four classes on the census; to the
latter one hundred drachmas. The magnitude of these rewards strikes us
the more when we compare them with the fines on rape and evil speaking.
We cannot be surprised that the philosopher Xenophanes noticed, with
some degree of severity, the extravagant estimate of this species of
excellence, current among the Grecian cities. At the same time, we must
remember both that these Pan-Hellenic games presented the chief visible
evidence of peace and sympathy among the numerous communities of Greece,
and that in the time of Solon, factitious reward was still needful to
encourage them. In respect to land and agriculture Solon proclaimed a
public reward of five drachmas for every wolf brought in, and one
drachma for every wolf's cub; the extent of wild land has at all times
been considerable in Attica. He also provided rules respecting the use
of wells between neighbors, and respecting the planting in conterminous
olive grounds. Whether any of these regulations continued in operation
during the better-known period of Athenian history cannot be safely
affirmed.

In respect to theft, we find it stated that Solon repealed the
punishment of death which Draco had annexed to that crime, and enacted,
as a penalty, compensation to an amount double the value of the property
stolen. The simplicity of this law perhaps affords ground for presuming
that it really does belong to Solon. But the law which prevailed during
the time of the orators respecting theft must have been introduced at
some later period, since it enters into distinctions and mentions both
places and forms of procedure, which we cannot reasonably refer to the
forty-sixth Olympiad. The public dinners at the Prytaneum, of which the
archons and a select few partook in common, were also either first
established, or perhaps only more strictly regulated, by Solon. He
ordered barley cakes for their ordinary meals, and wheaten loaves for
festival days, prescribing how often each person should dine at the
table. The honor of dining at the table of the Prytaneum was maintained
throughout as a valuable reward at the disposal of the government.

Among the various laws of Solon, there are few which have attracted more
notice than that which pronounces the man who in a sedition stood aloof,
and took part with neither side, to be dishonored and disfranchised.
Strictly speaking, this seems more in the nature of an emphatic moral
denunciation, or a religi