As the assembly developed in the advanced stage of Athenian life, every member in good standing had a right to speak. The old men were called upon first and then the younger men. This discussion was generally upon open questions, and not upon resolutions prepared by the council, though amendments to these resolutions were sometimes allowed. No speaker could be interrupted except by the presiding officer, and no member could speak more than once. As each speaker arose, he mounted the rostrum and placed a wreath of myrtle upon his head, which signified that he was performing a duty to the state. The Greeks appear to have developed considerable parliamentary usage and to have practised a system of voting similar to our ballot reform. Each individual entered an enclosure and voted by means of pebbles. Subsequently the functions of the assembly grew quite large. The demagogues found it to their interests to extend its powers. They tried to establish the principle in Athens that the people were the rulers of everything by right. {239} The powers of the assembly were generally divided into four groups, the first including the confirmation of appointments, the accusation of offenders against the state, the confiscation of goods, and claims to succession of property. The second group considered petitions of the people, the third acted upon motions for the remission of sentences, and the fourth had charge of dealings with foreign states and religious matters in general. It is observed that the Athenians represented the highest class of the Greeks and that government received its highest development among them. But the only real political liberty in Greece may be summed up in the principle of hearing both sides of a question and of obtaining a decision on the merits of the case presented. Far different is this from the old methods of despotic rule, under which kings were looked upon as authority in themselves, whose will must be carried out without question. The democracy of Athens, too, was the first instance of the substitution of law for force. It is true that in the beginning all of the Greek communities rested upon a military basis. Their foundations were laid in military exploits, and they maintained their position by the force of arms for a long period. But this is true of nearly all states and nations when they make their first attempt at permanent civilization. But after they were once established they sought to rule their subjects by the introduction of well-regulated laws and not by the force of arms. The military discipline, no doubt, was the best foundation for a state of primitive people, but as this passed away the newer life was regulated best by law and civil power. Under this the military became subordinate.