the 'official' Katharevousa and the 'national' spoken language. As for Katharevousa itself, Psycharis regarded it as an artificial construction, a distraction from the true course of the Greek language. From a Neogrammarian point of view, he argued that because Katharevousa had been consciously put together from a more or less arbitrary selection of Ancient Greek features, it had no naturally evolving coherent internal structure that could be studied scientifically; so there was no rigorous way of determining if a particular construction was grammatical or not. Language reform thus remained a concern of the cultural and intellectual elite, and never relied on grass-roots popular support; for example, there never was a mass outcry from working-class parents demanding education in written demotic for their children, and language reform was never adopted by any political party as a vote-winning policy. This remained true throughout the entire two centuries of the debate; the history of the Language Question is essentially a record of internal argument within the cultural elite. Contemporary reception of My Journey Psycharis had succeeded in putting the idea of remaking the written language firmly on the Greek intellectual agenda, where it would stay for the next century. But (although Roïdis immediately gave it a favourable review) My Journey itself had a mixed critical reception, even from other demoticists. There was some dispute over linguistic technicalities; there was general disagreement with Psycharis' uncompromising principle of banning all Katharevousa influence; and there was a great deal of discussion about the 'ownership' of the written language—who, if anyone, was entitled to make deliberate changes to it. For example, in 1895 Konemenos, still a committed demoticist, took issue with some of Psycharis' phonological arguments and demanded an equal voice, along with "the boatman ... the tailor and the cobbler" in the remaking of the written language. He was also one of many to point out that, despite Psycharis' claim to be an impartial scientific observer of linguistic evolution, many of his word-forms had never been used by any real boatman or cobbler. raised the issue of 'language ownership' explicitly in his adjudication speech for the 1891 Filadelfeios prize. Poets, he said, should "content themselves with creating ideas and stop trying to create a language", and refrain from creating new words "according to unprecedented and unheard-of etymological rules". Criticizing an entry from one of Psycharis' early followers, he declared that its language "is not that of