10) Id. ibid. 340-347:

. . . καὶ γὰρ ᾖ ξύνειμ ̓ ἐγὼ φρούδη 'στ ̓ ἔχουσα θοιμάτιον οὑγὼ φόρουν. κοὐ τοῦτο λυπεῖ μ', ἀλλὰ καὶ τὰς ἐμβάδας.

οὔκουν λαβεῖν γ ̓ αὐτὰς ἐδυνάμην οὐδαμοῦ. ΒΛ. μὰ τὸν Διόνυσον οὐδ ̓ ἐγὼ γὰρ τὰς ἐμὰς Λακωνικὰς, ἀλλ ̓ ὡς ἔτυχον χεζητιῶν,

ἐς τὼ κοθόρνω τὼ πόδ ̓ ἐνθεὶς ἴεμαι,

ἵνα μὴ ̓γχέσαιμ' ἐς τὴν σισύραν· etc.

11) Crates, Ther. frag. 15 (Kock, I, p. 134)1:

ἀλλ ̓ ἀντίθες τοι· ἐγὼ γὰρ αὐτὰ πάμπαλιν

τὰ θερμὰ λουτρὰ πρῶτον ἄξω τοῖς ἐμοῖς
ἐπὶ κιόνων ὥσπερ διὰ τοῦ παιωνίου

ἐπὶ τῆς θαλάττης; ὥσθ ̓ ἑκάστῳ ῥεύσεται
εἰς τὴν πύελον. ἐρεῖ δὲ θύδωρ ̔ἀνέχετε.
ἔπειτ ̓ ἀλάβαστος εὐθέως ἥξει μύρου

αὐτόματος, ὁ σπόγγος τε καὶ τὰ σάνδαλα.

Even out of doors in the warmth of a summer day, in the country vineyard or rambling by the cool river, it could have been no startling thing to see men of good station barefoot. Those of humbler station in good weather went unshod about their work. The monuments here show us that Plato' is building on facts when he says of his visionary state that its inhabitants

12) στόν τε ποιοῦντες καὶ οἶνον καὶ ἱμάτια καὶ ὑποδήματα, καὶ οἰκοδο μησάμενοι οἰκίας, θέρους μὲν τὰ πολλὰ γυμνοί τε καὶ ἀνυπόδητοι ἐργά σονται, τοῦ δὲ χειμῶνος ἀμφιεσμένοι καὶ ὑποδεδεμένοι.

two shoes placed neatly beneath the bed at the foot suggest the comical gropings of the old man above, when he does not find his eußádes in their accustomed place.

1 Ath. 6. 268 A.

2 It is clear that the bather removed his shoes on entering the bath. After his bath and anointing, they were brought to him, perhaps to keep his feet dry and clean while he was completing his toilet. For this purpose they may have had wooden soles (cf. infra, p. 79). It is just possible that the σπόγγος, here mentioned, may have nothing whatever to do with the bath, but be that used to clean and polish the sandals (cf. infra, p. 92).

8 Cf. supra, 5.

4 Rep. 2. 372 A.

But in the streets of the city (13), unpaved and miry as they were,1 in journey abroad (14) or service afield, and ever in winter when out of doors the men of Athens wore shoes (12, 15).

13) Ar. Vesp. 273-276 :

τί ποτ ̓ οὐ πρὸ θυρῶν φαίνεται ἄρ ̓ ὑμῖν ὁ γέρων οὐδ ̓ ὑπακούει; μῶν ἀπολώλεκεν τὰς

ἐμβάδας, ἢ προσέκοψ ̓ ἐν

τῷ σκότῳ τὸν δάκτυλόν που.

14) Ar. Eg. 319-321 :

νὴ Δία κἀμὲ τοῦτ ̓ ἔδρασε ταὐτὸν, ὥστε καὶ γέλων
πάμπολυν τοῖς δημόταισι καὶ φίλοις παρασχεθεῖν
πρὶν γὰρ εἶναι Περγασῇσιν ἔνεον ἐν ταῖς ἐμβάσιν.

15) Ar. Vesp. 445-447:

. . . καὶ τοὺς πόδας χειμῶνος ὄντος ὠφέλει

ὥστε μὴ ῥιγῶν ἑκάστοτ ̓. ἀλλὰ τούτοις γ ̓ οὐκ ἔνι
οὐδ ̓ ἐν ὀφθαλμοῖσιν αἰδὼς τῶν παλαιῶν ἐμβάδων.

From this last passage it would seem that even the slaves in winter time were by good masters furnished with shoes,* — perhaps had a right to expect them.

We should not then expect on Athenian streets to meet with many barefoot men; and, save in the balmiest weather, a closer look at those we saw thus unprotected would probably reveal to us, above the bare feet, the homely rpíßwv and furrowed brow of the frugal philosopher 5:

16) Aristophanes, Nub. 102-104:

αἰβοῖ πονηροί γ' οἶδα τοὺς ἀλαζόνας

τοὺς ὠχριῶντας, τοὺς ἀνυποδήτους λέγεις

ὧν ὁ κακοδαίμων Σωκράτης καὶ Χαιρεφῶν.

1 Cf. Hermann, Griech. Antiq.3, Vol. IV, p. 137, and the passage in Ar. Vesp. 248 sqq., among others.

2 Plato, Sympos. 220 B.

3 Cf. also 9 and io and especially 112.

4 Cf. also Xen. Mem. I. 6. 2 : ζῇς γοῦν οὕτως ὡς οὐδ ̓ ἂν εἰς δοῦλος ὑπὸ δεσπότῃ διαιτώμενος μείνειε . . . ἀνυπόδητός τε καὶ ἀχίτων διατελεῖς ; and infra, 70.

...

5 Cf., for similar phraseology, Theocr. Id. 14. 5.

II. THE SHOEMAKER AND SOCIETY.

17) Ἔτι τὰ ὑποδήματα ἃ εἶχες ἔφησθα αὐτὸς σκυτοτομῆσαι, καὶ τὸ ἱμάτιον ὑφῆναι καὶ τὸν χιτωνίσκον.

Whatever the skill of the versatile Hippias, the average mortal did not make his own shoes in Athens more than with us, and somebody had to make them for him. The shoemaker, like all those craftsmen whose occupations kept them indoors and seated,3 was pitied and despised by the athletic Greek, for shoemaking was essentially a sedentary occupation (18, 19, 101).3

18) Ar. Plut. 160-162:

τέχναι δὲ πᾶσαι διά σε καὶ σοφίσματα

ἐν τοῖσιν ἀνθρώποισίν ἐσθ ̓ ηὑρημένα·

ὁ μὲν γὰρ αὐτῶν σκυτοτομεῖ καθήμενος, etc.

19) Hippocrates, De Artic. 820 D4: χειρώναξιν ἄρα τούτοισι χρέον ται ὁκόσα ἢ σκυτικῆς ἔργα ἢ χαλκείης ἢ ἄλλο τι ἑδρεῖον ἔργον . . . etc.

The shoemaker was often a slave, perhaps master of his earnings above a daily toll due his owner, but bound to him, nevertheless. So Aeschines":

20) χωρὶς δὲ οἰκέτας, δημιουργοὺς τῆς σκυτοτομικῆς τέχνης ἐννέα ἢ δέκα. ὧν ἕκαστος τούτῳ δύ ̓ ὀβολοὺς ἀπέφερε τῆς ἡμέρας, ὁ δ ̓ ἡγεμὼν τοῦ ἐργαστηρίου τριώβολον.

When not actually a slave the shoemaker was used by comedian and philosopher as the type of the Philistine δῆμος (21).

21) Ar. Eccles. 431-433:

εἶτ ̓ ἐθορύβησαν κἀνέκραγον ὡς εὖ λέγοι

τὸ σκυτοτομικὸν πλῆθος, οἱ δ ̓ ἐκ τῶν ἀγρῶν
ἀνεβορβόρυξαν . . . etc.

1 Plato, Hipp. Min. 368 C.

2 Cf. Plato, Rep. 6. 495 D ; Xen. Oec. 4. 2, etc.

8 Cf. Red-figured cylix in British Museum (Berichte d. Sächs. Ges. d. Wiss. f. 1867, Taf. 4, 5) and the famous, black-figured Orvieto vase (Mon. dell' Inst. XI, tav. 29. 1. Baumeister, figg. 1649, 1650).

4 In Ar. Eccles. 385 sqq. the whole assembly is said to look like a conclave of shoemakers, from its pale, "indoor" complexion.

5 In Timarch. 97.

Like Shakespeare's "mender of soles," in Julius Caesar, his estimation was of the lowest. “ τὸ σκυτοτομικὸν πλῆθος,” says Aristophanes, above (21); "if haply a cobbler learn wisdom," says Plato, in the Theaetetus1:

66

22) “ ἵνα καὶ οἱ σκυτοτόμοι αὐτῶν τὴν σοφίαν μάθωσιν ἀκούσαντες.” The χαλκεύς, σκυτοτόμος, βυρσοπώλης, etc., are the " butcher, baker, and candlestick-maker," the "Hob and Ned and Dick" of Greek

23) Plato, Sympos. 221 Ε: ὄνους γὰρ κανθηλίους λέγει καὶ χαλκέας τινὰς καὶ σκυτοτόμους καὶ βυρσοδέψας καὶ ἀεὶ διὰ τῶν αὐτῶν ταὐτὰ φαίνεται λέγειν, ὥστε ἄπειρος καὶ ἀνόητος ἄνθρωπος πᾶς ἂν τῶν λόγων καταγελάσειε. 24) Ar. Eg. 738-740:

τοὺς μὲν καλούς τε κἀγαθοὺς οὐ προσδέχει,

σαυτὸν δὲ λυχνοπώλαισι καὶ νευροῤῥάφοις
καὶ σκυτοτόμοις καὶ βυρσοπώλαις ἐπιδίδως.

In spite of the cobbler's humble position, his shop (σκυτοτομεῖον), in the region of the ȧyopá, or elsewhere, like the shops of barber and perfumer, was a favorite resort of loafers, and must have witnessed lively scenes, where all Athenians loafed of a morning (25, 26).

25) Lysias, Or. 24. 20: ἕκαστος γὰρ ὑμῶν εἴθισται προσφοιτἂν ὁ μὲν πρὸς μυροπωλεῖον, ὁ δὲ πρὸς κουρεῖον, ὁ δὲ πρὸς σκυτοτομεῖον, ὁ δ ̓ ὅποι ἂν τύχῃ, καὶ πλεῖστοι μὲν ὡς τοὺς ἐγγυτάτω τῆς ἀγορᾶς κατεσκευασ μένους, ἐλάχιστοι δὲ ὡς τοὺς πλεῖστον ἀπέχοντας αὐτῆς· ὥστ ̓ εἴ τις ὑμῶν πονηρίαν καταγνώσεται τῶν ὡς ἐμὲ εἰσιόντων, δῆλον ὅτι καὶ τῶν παρὰ τοῖς ἄλλοις διατριβόντων· εἰ δὲ κἀκείνων ἁπάντων ̓Αθηναίων· ἅπαντες γὰρ εἴθισθε προσφοιτᾶν καὶ διατρίβειν ἁμοῦ γέ που.

26) Teles ap. Stob. Flor. 95. 21 : Ζήνων ἔφη Κράτητα ἀναγινώσκειν ἐν σκυτείῳ καθήμενον τὸν ̓Αριστοτέλους προτρεπτικόν . . . ἀναγινώσκοντος δὲ αὐτοῦ τὸν σκυτέα ἔφη προσέχειν ἅμα ῥάπτοντα.

In it apprentices might probably be seen, taking their first lessons in the mysteries of their craft (27, 28, 29).

1 180 D.

2 Cf. also Plato, Protag. 319 D; 324 C; Rep. 5. 466 B; Gorg. 491 A.

above (p. 62,

8 For an excellent picture of a σκυτοτομεῖον, vid. the Orvieto vase, n. 3) cited from Mon. dell' Inst. XI, tav. 29. I. A good reproduction also in Baumeister, Denkmäler, fig. 1649.

27) Xen. Mem. 4. 4. 5 : διὰ χρόνου γὰρ ἀφικόμενος ὁ ̔Ιππίας ̓Αθήναζε παρεγένετο τῷ Σωκράτει λέγοντι πρός τινας, ὡς θαυμαστὸν εἴη τό, εἰ μέν τις βούλοιτο σκυτέα διδάξασθαί τινα ἢ τέκτονα ἢ χαλκέα ἢ ἱππέα, μὴ ἀπορεῖν, ὅποι ἂν πέμψας τούτου τύχοι, etc.

28) Aristotle, De Sophist. Elench. 32. p. 184. 4: ὥσπερ ἂν εἴ τις ἐπιστήμην φάσκων παραδώσειν ἐπὶ τὸ μηδὲν πονεῖν τοὺς πόδας, εἶτα σκυτοτομικὴν μὲν μὴ διδάσκοι μηδ ̓ ὅθεν δυνήσεται πορίζεσθαι τὰ τοιαῦτα, δοίη δὲ πολλὰ γένη παντοδαπῶν ὑποδημάτων· οὗτος γὰρ βεβοήθηκε μὲν πρὸς τὴν χρείαν, τέχνην δ ̓ οὐ παρέδωκεν.

29) Plato, Rep. 5. 456 D: ἐν οὖν τῇ πόλει, ἣν ᾠκίζομεν, πότερον οἴει ἡμῖν ἀμείνους ἄνδρας ἐξειργάσθαι τοὺς φύλακας τυχόντας ἧς διήλθομεν παιδείας, ἢ τοὺς σκυτοτόμους τῇ σκυτικῇ παιδευθέντας,

1

Here, too, customers might be measured for orders, as in the Orvieto vase already several times cited, or shoes might be purchased ready-made, for we see from the monuments that the shoemaker's shop served as well for the display and sale of his wares. We have no Greek evidence for the open-air vending of shoes that is pictured in the famous Pompeian forum scenes.2

III. THE COBBLER AND THE TANNER.

The raw material from which shoes were made was much the same in Greece as it is with us to-day. The βυρσοτόμος, σκυτοτόμος (30) σκυτεύς (27), as the very names given him would imply, dealt mainly with the hides of large animals (σκύτη, δέρματα, βύρσαι), the commonest being that of the ox, and these had been previously dressed, or tanned. Exceptions to this rule are so rare that Xenophon, when the Ten Thousand were obliged to use undressed skins for their καρβάτιναι, thinks fit to mention the fact (37).

6

30) Plato, Gorg. 447 D: ὥσπερ ἂν εἰ ἐτύγχανεν ὢν ὑποδημάτων δημιουργός, ἀπεκρίνατο ἂν δή πού σοι ὅτι σκυτοτόμος.

1 Vid. supra, p. 63, n. 3. With this it is interesting to compare the like Roman scene, from the Herculaneum wall-painting published in Pitt. d' Ercol., Tom. I, tav. xxxv, p. 187.

2 Pitt. d' Ercol., Tom. III, 41 sqq.

8 Vid. 31, 32.

4 Vid. 33.

5 Vid. 34.

6 Vid. 35, 36, 37, etc.