Rights and obligations.

Ties of kinship.

act of State on the part of some city, which was thenceforth regarded as the mother-state, and designated the metropolis, unтpóroλis. The chosen leader was termed the οἰκιστής.

4

Certain religious proceedings were in the first place indispensable. It was necessary to consult the oracle,3 usually that of Delphi, and obtain the sanction of the god for the projected enterprise. Thus, on the occasion of the establishment by the Spartans of their colony, Heraclea, they first consulted the god at Delphi, who authorized them to proceed,πρῶτον μὲν οὖν ἐν Δελφοῖς τὸν θεὸν ἐπήροντο, κελεύοντος. . Next, a charter of incorporation (rà amоikia) was drawn up by the government of the colonizing State. This set forth the conditions of the grant, and stated the main religious and political relations between the metropolis and the colony in question. In this respect, the document embodying the decree in connection with the founding of Brea is highly instructive.5

....

A certain parental-filial relationship was considered to exist as an ineradicable basis of the connection between the colonizing State and the colony. Thus we find in various Greek writers such terms as raides (children), τέκνα (offspring), ἔκγονοι (descendants), συγγενείς (kinsmen, relatives), and other like words, applied to colonies. Similarly the founding State was often described as a father or mother. Thus the Athenian, in the sixth book of Plato's Laws, says: "I maintain that this colony of ours has a father and a mother, who are no other than the colonizing States...." Herodotus

1 Cf. Herodot. vii. 51; viii. 31; Thuc. i. 107; iii. 92; vi. 82, etc. 2 Cf. Herodot. iv. 159; Thuc. iii. 92; vi. 3, etc. 3 Cic. De Divin. i. 1, 3: "Quam vero Graecia coloniam misit in Aeoliam, Ioniam, Asiam, Siciliam, Italiam sine Pythio aut Dodonaeo aut Hammonis oraculo ?"

Ο Latus, vi. 754: φημὶ ταύτῃ τῇ πόλει, ἣν οἰκίζειν μέλλομεν, οἷον πατέρα καὶ μητέρα οὐκ εἶναι πλὴν τὴν κατοικίζουσαν αὐτὴν πόλιν. . . .

terms the Athenians fathers of the Ionians, ".. ἄγειν ἐπὶ τοὺς πατέρας.” 1 A colony was often spoken of also as a daughter; and two colonies of the same city were called, as between themselves, sister-cities.3

2

Hence, the rights and duties of the metropolis and the colony were considered to be the natural sequence of the conception of parentage and kinship. In the passage of Plato above referred to, the Athenian continues: "Well I know that many colonies have been, and will be, at enmity with their parents. But in early days the child, as in a family, loves and is beloved'; even if there come a time later when the tie is broken, still, while he is in want of education, he naturally loves his parents and is beloved by them, and flies to his relatives for protection, and finds in them his only natural allies in time of need; and this parental feeling already exists in the Cnosians, as is shown by their care of the new city; and there is a similar feeling on the part of the young city towards Cnosus."

and religious

With regard to bonds of a sacred character, the Sacred bonds, colony practised the same religion as the mother-state, obligations. whose gods it must preserve, though it could have also particular gods of its own. Thus the twelve Ionian cities of Asia Minor, colonies of Athens, celebrated her festivals and other religious solemnities.5 In the same way, the colonies of Corinth and of Naxos observed the religious practices of their metropolis. And similarly in early Italy, Rome, as a colony (according to tradition) of Alba Longa, and, through the latter, of Lavinium, offered up annual sacrifices on the Alban Mount, and sent victims to Lavinium.7 The Greek colonies were

1 Herodot. vii. 51; cf. viii. 22.

2 Cf. Thuc. i. 38; Polyb. xii. 10; Dion. Hal. iii. 7; Liv. xxvii. 9. 3 Polyb. xxii. 7, 11; Plut. Timol. 15.

4 Laws, vi. 754 (Jowett's trans.).

Diodor. xii. 30; Thuc. vi. 3.

5 Herodot. i. 147 ; vii. 95.

7 Dion. Hal. i. 66, 67; Plut. Coriolan. 28; Varro, De lingua lat. v. 144.

Non-religious rights and duties.

obliged to send deputies every year to offer their firstfruits as sacrifices to the guardian deities of the mothercountry. Their officiating priests were to be chosen from the metropolis. In the distribution of victims, if citizens of the metropolis happened to be present it was customary to accord them the first place, as was also the case in the public games, assemblies, and solemnities. With regard to the alienation of the Corcyraeans from their mother-city, Corinth, Thucydides states that in their common festivals they did not permit the Corinthians to enjoy the customary privileges of founders,—οὔτε γὰρ ἐν πανηγύρεσι ταῖς κοιναῖς διδόντες γέρα τὰ νομιζόμενα, and at their sacrifices denied to a Corinthian the right of receiving first the lock of hair cut from the victim's head,-an honour usually granted by colonies to a representative of the mother-country. Further, the colonies were expected to decorate the temples of the metropolis with gifts, with a portion of the booty captured from the enemy, with trophies, statues, and other ornaments. The various religious ties continued to be very powerful till the fifth century B.C.; and so, in some instances, on the other hand, the political relations were to a large extent neglected, as in the case of Corinth;-thus Potidaea, originally a Corinthian colony, was in 432 B.C. the tributary ally of Athens.5

As to non-religious rights and obligations, these relationships do not appear to have been for any length of time clearly defined, or firmly established; and, for the most part, they were dependent more on fact and custom than on deliberate provisions of positive law. Generally speaking, however, in return for the protection and assistance in war afforded to the colonies by the metropolis, it was incumbent upon them, by virtue of a reciprocal obligation, to send such help in her own

1 Schol. ad Thuc. i. 25.

?Thuc. i. 25.

3 Ibid.

4 Liv. xli. 20; Plin. xxxvi. 6; Sueton. Aug. 69; Pausan. i. 13. 5 Thuc. i. 56.

wars as was proportionate to their wealth and capacity.1 Thus Potidaea, a town in Macedonia, being a colony of Corinth, the Potidaeans assisted the Corinthians at Plataea. To adduce an example of a different kind from the Homeric narrative-which indicates at least the inveterate recognition of the principle-it may be recollected that Ajax, the son of Telamon, the sovereign of Salamis (which had been colonized by the Aeacidae of Aegina) assisted the Greeks with twelve ships in the Trojan war. Again, the inhabitants of Leontini (founded by the Chalcidians of Naxos) aided the Naxians when besieged by the Messenians, 425 B.C. The Lacedaemonians came to the assistance of the Dorians, 457 B.C., when the latter were assailed by the Phocians.5 In 426 B.C. the Lacedaemonians founded the colony of Heraclea, in order to help their mother-state, Doris. Similar obligations were laid on the sister-colonies to An act of help each other. It was esteemed an act of gross up arms. impiety to take: impiety for colonists to bear arms against their founders, or for the founders to bear arms against their colonies.8 In a projected expedition of Cambyses against Carthage, the Phoenicians refused to obey his command, on the ground that they were bound by solemn oaths, and that it would be an impious act if they engaged in hostilities against their own descendants. Again, Herodotus states that Themistocles, wishing to gain over the Ionians, caused inscriptions to be engraved on stones which might arrest their attention, and remind them of their natural duty. The first portion was to this effect: Men of Ionia, you do wrong in fighting against your fathers, and helping to enslave Greece; rather, therefore, come over to us; or, if

you

9 Herodot. iii. 19: Φοίνικες δὲ οὐκ ἔφασαν ποιήσειν ταῦτα· ὁρκίοισί τε γὰρ μεγάλοισι ἐνδεδέσθαι, καὶ οὐκ ἂν ποιέειν ὅσια ἐπὶ τοὺς παῖδας τοὺς ἑωυτῶν στρατευόμενοι.

The metropolis not to interfere in political affairs of its colonies.

cannot do that, withdraw your forces from the contest, and entreat the Carians to do likewise.'1 The Corinthian ambassadors, who were sent to Athens to oppose the request for assistance made by their colonists, the Corcyraeans, 433 B.c., admitted that it was undoubtedly an extraordinary proceeding for Corinth to make war on Corcyra; but they defended the act on the ground of the unparalleled injury inflicted upon them by the latter.2

The metropolis was not entitled to interfere in the political affairs of its colonies; an undue encroachment in this respect was usually held to be a dissolution ipso facto of the existing bonds. Thus, when the Corinthian and Corcyraean embassies met in Athens (434-433 Β.C.)—the latter to solicit an alliance, the former to prevent it-the Corcyraean representatives, in the course of their address to the Athenians, said: "If they say we are their colony, and that therefore you have no right to receive us, they should be made to understand that all colonies honour their mother-city when she treats them well, but are estranged from her by injustice. For colonists are not meant to be the servants but the equals of those who remain at home. And the injustice of their conduct to us is manifest; for we proposed an arbitration in the matter of Epidamnus, but they insisted on prosecuting their quarrel by arms, and would not hear of a legal trial." A

I viii. 22: "Ανδρες Ιωνες, οὐ ποιέετε δίκαια ἐπὶ τοὺς πατέρας στρατευόμενοι, καὶ τὴν ̔Ελλάδα καταδουλούμενοι, ἀλλὰ μάλιστα μὲν πρὸς ἡμέων γίνεσθε· εἰ δὲ ὑμῖν ἐστι τοῦτο μὴ δυνατὸν ποιῆσαι, ὑμέες δὲ ἔτι καὶ νῦν ἐκ τοῦ μέσου ἡμῖν ἕζεσθε καὶ αὐτοὶ, καὶ τῶν Καρῶν δέεσθε τὰ αὐτὰ ὑμῖν ποιέειν.

2 Thuc. i. 38: καὶ δῆλον ὅτι εἰ τοῖς πλέοσιν ἀρέσκοντές ἐσμεν, τοῖσδ ̓ ἂν μόνοις οὐκ ὀρθῶς ἀπαρέσκοιμεν, οὐδ ̓ ἐπιστρατεύομεν ἐκπρεπῶς, μὴ καὶ διαφερόντως τι ἀδικούμενοι.—Cf. Herodot. iii. 49.

3 Thuc. i. 34 : ἢν δὲ λέγωσιν ὡς οὐ δίκαιον τοὺς σφετέρους ἀποίκους ὑμᾶς δέχεσθαι, μαθέτωσαν ὡς πᾶσα ἀποικία εὖ μὲν πάσχουσα τιμᾷ τὴν μητρόπολιν, ἀδικουμένη δὲ ἀλλοτριοῦται· οὐ γὰρ ἐπὶ τῷ δοῦλοι ἀλλ' ἐπὶ τῷ ὁμοῖοι τοῖς λειπομένοις εἶναι ἐκπέμπονται. ὡς δὲ ἠδίκουν, σαφές ἐστι· προκληθέντες γὰρ περὶ Ἐπιδάμνου ἐς κρίσιν, πολέμῳ μᾶλλον ἢ τῷ ἴσῳ ἐβουλήθησαν τὰ ἐγκλήματα μετελθεῖν.