Much variety is noticeable, however, in details.  Sometimes the outline of the ancient town was square or almost square, the house-blocks were of the same shape, and the plan of the town was indistinguishable from a chess-board.  Or, instead of squares, oblong house-blocks formed a pattern not strictly that of a chess-board but geometrical and rectangular.  Often the outline of the town was irregular and merely convenient, but the streets still kept, so far as they could, to a rectangular plan.  Sometimes, lastly, the rectangular planning was limited to a few broad thoroughfares, while the smaller side-streets, were utterly irregular.  Other variations may be seen in the prominence granted or refused to public and especially to sacred buildings.  In some towns full provision was made for these; ample streets with stately vistas led up to them, and open spaces were left from which they could be seen with advantage.  In others there were neither vistas nor open spaces nor even splendid buildings.

A measure of historical continuity can be traced in the occurrence of these variations.  The towns of the earlier Greeks were stately enough in their public buildings and principal thoroughfares, but they revealed a half-barbaric spirit in their mean side-streets and unlovely dwellings.  In the middle of the fifth century men rose above this ideal.  They began to recognize private houses and to attempt an adequate grouping of their cities as units capable of a single plan.  But they did not carry this conception very far.  The decorative still dominated the useful.  Broad straight streets were still few and were laid out mainly as avenues for processions and as ample spaces for great facades.[4] Private houses were still of small account.  The notion that the City was the State, helpful and progressive as it was, did something also to paralyse in certain ways the development of cities.

[4] Pindar mentions ’the paved road cut straight to be smitten by horse-hoofs in processions of men that besought Apollo’s care’ at Cyrene (Pyth. v. 90).  An inscription from the Piraeus, of 320 B.C., orders the Agoranomi (p. 37) to take care ’of the broad roads by which the processions move to the temple of Zeus the Saviour’.

A change came with the new philosophy and the new politics of the Macedonian era.  The older Greek City-states had been large, wealthy, and independent; magnificent buildings and sumptuous festivals were as natural to them as to the greater autonomous municipalities in all ages.  But in the Macedonian period the individual cities sank to be parts of a larger whole, items in a dominant state, subjects of military monarchies.  The use of public buildings, the splendour of public festivals in individual cities, declined.  Instead, the claims of the individual citizen, neglected too much by the City-states but noted by the newer philosophy, found consideration even in town-planning.  A more definite, more symmetrical, often more rigidly