It must not be supposed that all men who lived within the walls of the city were members of the dēmos. That is a conception of democracy wholly alien to ancient ideas. The participation of the individual in the state was a privilege, acquired in the first instance by birth. Side by side with the citizens was the slave, who was wholly devoid of legal rights, and the metic, or resident foreigner, who had, as a result of a direct compact with the state, acquired the right of residence and personal protection upon the payment of certain specified taxes. The privilege of citizenship was a complex of rights, to which were attached certain very definite and sharply emphasized obligations. What those rights were depended upon the constitution of the given polis. Where they were fullest, as at Athens, they included voting in the public assembly, the holding of public office, service on the jury, and a claim for certain personal privileges, such as admission to the dramatic performances at the Dionysiac festivals. In other states they were not quite so extensive, but the obligations were everywhere the same, _i.e._ payment of taxes and military service. The state was in the habit of remitting from time to time certain or all of these taxes and other compulsory services, so that we may say that various grades of citizens and metics generally existed. Now Naucratis was just such a polis as this. So were the various Apameas, Antiochias, Seleucias, Laodiceas, established in Asia and Syria. It is true that the boulē and dēmos of these cities were the merest shadows; and actually the despotism of the monarch was as undoubted as it had been in Persian times. But the shadows were at least a concession to the Hellenic spirit, and as such were immensely treasured; nor can it be denied that as long as they remained the remembrance of free institutions remained as well. At Pergamon, which the Attalids created, no public act was done except as the deliberate choice of senate and people.[103] But when Ptolemy constituted Alexandria, he deliberately departed from this plan. As has been said, Naucratis had boulē and dēmos and all the other appurtenances of a well-regulated polis. So had Ptolemais somewhat later; and many years later, when the emperor Hadrian founded an Antinois in memory of his dead minion, he likewise made it a full and complete Greek city. In Alexandria, on the other hand, there is no trace, till late in Roman times, of a boulē; and of a dēmos as little. In the great mass of Greek papyri that have come from Egypt there is nowhere any indication that a senate ever met, or a people ever assembled, to parody the deliberations of the Athenian ecclesia. In other words Alexandria was much less a polis than it was a royal residence, _i.e._ the site of the king’s palace amidst a more densely gathered group of his subjects.[104]