II. Both were born statesmen, yet neither behaved himself as a king should do, but, from similar motives, the one erred on the side of democracy, the other on that of despotism. The first duty of a king is to preserve his crown; and this can be effected as well by refraining from improperly extending his rights as by too great eagerness to keep them. For he who either gives up or overstrains his prerogative ceases to be a king or constitutional ruler, but becomes either a despot or demagogue; and in the one case is feared, in the other despised by his subjects. Still the one is the result of kindliness of disposition, and the other that of selfishness and ferocity.
III. If we are not to attribute their misfortunes to chance, but to peculiarities of disposition, then we cannot acquit Romulus of blame in his treatment of his brother, nor Theseus in that of his son; but the greatest excuse must be made for the one who acted under the greatest provocation. One would not have thought that Romulus would have flown into such a passion during a grave deliberation on matters of state; while Theseus was misled, in his treatment of his son, by love and jealousy and a woman's slander, influences which few men are able to withstand. And what is more, Romulus's fury resulted in actual deeds of unfortunate result; whereas the anger of Theseus spent itself in words and an old man's curses, and the youth seems to have owed the rest of his suffering to chance; so here, at any rate, one would give one's vote for Theseus.
IV. Romulus, however, has the credit of having started with the most slender resources, and yet of having succeeded. The twins were called slaves and the sons of a swineherd before they achieved their liberty; yet they freed nearly all the Latin race, and at one and the same time gained those titles which are the most glorious among men, of slayers of their enemies, preservers of their own house, kings of their own nation, and founders of a new city, not by transferring the population of old ones, as Theseus did, when he brought together many towns into one, and destroyed many cities that bore the names of kings and heroes of old.
Romulus did this afterwards, when he compelled his conquered enemies to cast down and obliterate their own dwellings, and become fellow-citizens with their conquerors; yet at first he did not change the site of his city nor increase it, but starting with nothing to help him, he obtained for himself territory, patrimony, sovereignty, family, marriage, and relatives, and he killed no one, but conferred great benefits on those who, instead of homeless vagrants, wished to become a people and inhabitants of a city. He slew no brigands or robbers, but he conquered kingdoms, took cities, and triumphed over kings and princes.
V. As for the misfortune of Remus, it seems doubtful whether Romulus slew him with his own hand, as most writers attribute the act to others.
He certainly rescued his mother from death, and gloriously replaced his grandfather, whom he found in an ignoble and servile position, on the throne of Aeneas. He did him many kindnesses, and never harmed him even against his will. But I can scarcely imagine that Theseus's forgetfulness and carelessness in hoisting the black sail can, by any excuses or before the mildest judges, come much short of parricide: indeed, an Athenian, seeing how hard it is even for his admirers to exculpate him, has made up a story that Aegeus, when the ship was approaching, hurriedly ran up to the acropolis to view it, and fell down, as though he were unattended, or would hurry along the road to the shore without servants.
VI. The crimes of Theseus in carrying off women are without any decent excuse; first, because he did it so often, for he carried off Ariadne and Antiope and Anaxo of Troezen, and above all when he was an old man he carried off Helen, when she was not yet grown up, and a mere child, though he was past the age for even legitimate marriage. Besides, there was no reason for it, for these Troezenian, Laconian, and Amazonian maidens, besides their not being betrothed to him, were no worthier mothers for his children than the Athenian daughters of Erechtheus and Kekrops would have been, so we must suspect that these acts were done out of mere riotous wantonness.
Now Romulus, though he carried off nearly eight hundred women, yet kept only one, Hersilia, for himself, and distributed the others among the unmarried citizens; and afterwards, by the respect, love, and justice with which he treated them, proved that his wrongful violence was the most admirable and politic contrivance for effecting the union of the two nations. By means of it he welded them into one, and made it the starting-point of harmony at home and strength abroad. The dignity, love, and permanence with which he invested the institution of marriage is proved by the fact that during two hundred and thirty years no man separated from his wife or woman from her husband; but, just as in Greece, very exact persons can mention the first instance of parricide or matricide, so all the Romans know that Spurius Carvilius was the first who put away his wife, upon a charge of barrenness. Events also testify to the superior wisdom of Romulus, for, in consequence of that intermarriage, the two kings and the two races shared the empire, whereas, from the marriage of Theseus, the Athenians obtained no alliance or intercourse with any nation, but only hatreds and wars and deaths of citizens and at last the destruction of Aphidnae, and they themselves escaped from the fate which Paris brought upon Troy, only by the mercy of their enemies and their own entreaties and supplications.
The mother of Theseus, not nearly but quite, suffered the fate of Hekuba, who was abandoned and given up by her son, unless the story of her captivity is false, as I hope it is, together with much of the rest.
Also the religious part of their histories makes a great distinction between them. For Romulus's success was due to the great favour of Heaven, whereas the oracle given to Aegeus, to refrain from all women in foreign parts, seems to argue that the birth of Theseus took place contrary to the will of the gods.
LIFE OF LYKURGUS.
I. With regard to Lykurgus the lawgiver there is nothing whatever that is undisputed; as his birth, his travels, his death, and, besides all this, his legislation, have all been related in various ways; and also the dates of his birth do not in any way accord. Some say that he was contemporary with Iphitus, and with him settled the conditions of the Olympic truce; and among these is Aristotle the philosopher, who adduces as a proof of it the quoit which is at Olympia, on which the name of Lykurgus is still preserved. Others, among them Eratosthenes and Apollodorus, by computing the reigns of the kings of Sparta,[A] prove that he must have lived many years before the first Olympiad. Timaeus conjectures that there were two men of the name of Lykurgus in Sparta at different times, and that the deeds of both are attributed to one of them, on account of his celebrity. The elder, he thinks, must have lived not far off the time of Homer; indeed some say that he came into the presence of Homer. Xenophon gives an idea of his antiquity when he speaks of him as living in the time of the Herakleidae. By descent of course the last kings of Sparta are Herakleidae, but he appears to mean by Herakleidae the earliest of all, who were next to Herakles himself.
[Footnote A: In the Spartan constitution there were two kings, who were believed to be descended from two brothers, Eurysthenes and Prokles, the two sons of Aristodemus. When the descendants of Herakles returned to Peloponnesus, and divided that country amongst them, Lacedaemon fell to the lot of Aristodemus, who left his two sons joint heirs to the monarchy. The kings of Sparta had little real power, and to this no doubt they owed the fact of their retaining their dignity when every other Hellenic state adopted a democratic form of government.]
However, in spite of these discrepancies, we will endeavour, by following the least inconsistent accounts and the best known authorities, to write the history of his life. Simonides the poet tells us that the father of Lykurgus was not Eunomus, but Prytanis. But most writers do not deduce his genealogy thus, but say that Sous was the son of Prokles, and grandson of Aristodemus, and that Sous begat Euripus; Euripus, Prytanis, and Prytanis, Eunomus. Eunomus had two sons, Polydektes by his first wife, and Lykurgus by his second wife Dionassa, which makes him, according to Dieutychides, sixth in descent from Prokles, and eleventh from Herakles.
II. The most remarkable of his ancestors was Sous, in whose reign the Spartans enslaved the Helots, and annexed a large portion of Arcadia. It is said that Sous once was besieged by the Kleitorians, in a fort where there was no water, and was compelled to conclude a treaty to restore the territory in dispute, if he and his men were permitted to drink at the nearest spring. After this had been agreed upon, he called his men together, and offered his kingdom to any one who could refrain from drinking. But as no one could do this, but all drank, last of all he himself came down to the spring, and in the presence of the enemy merely sprinkled his face with the water, and marched off, refusing to restore the disputed territory, on the ground that all did not drink. But though he gained great fame by this, yet it was not he but his son Eurypon who gave the name of Eurypontidae to the family, because Eurypon was the first to relax the despotic traditions of his family and render his government more popular with the people. But as a consequence of this the people were encouraged to demand more freedom, and great confusion and lawlessness prevailed in Sparta for a long time, because some of the kings opposed the people and so became odious, while others were found to yield to them, either to preserve their popularity, or from sheer weakness of character. It was during this period of disorder that the father of Lykurgus lost his life. He was endeavouring to part two men who were quarrelling, and was killed by a blow from a cook's chopper, leaving the kingdom to his elder son Polydektes.
III. He also died after a short time, and, as all thought, Lykurgus ought to have been the next king. And he did indeed reign until his brother's wife was found to be pregnant; but as soon as he heard this, he surrendered the crown to the child, if it should be a boy, and merely administered the kingdom as guardian for the child. The Lacedaemonian name for the guardian of a royal orphan is _prodikus_. Now the queen made a secret proposal to him, that she should destroy her infant and that they should live together as king and queen. Though disgusted at her wickedness, he did not reject the proposal, but pretended to approve of it. He said that she must not risk her life and injure her health by procuring abortion, but that he would undertake to do away with the child. Thus he deluded her until her confinement, at which time he sent officials and guards into her chamber with orders to hand the child over to the women if it was a girl, and to bring it to him, whatever he might be doing, if it was a boy. He happened to be dining with the archons when a male child was born, and the servants brought it to him. He is said to have taken the child and said to those present, "A king is born to you, O Spartans," and to have laid him down in the royal seat and named him Charilaus, because all men were full of joy admiring his spirit and justice. He was king for eight months in all; and was much looked up to by the citizens, who rendered a willing obedience to him, rather because of his eminent virtues than because he was regent with royal powers. There was, nevertheless, a faction which grudged him his elevation, and tried to oppose him, as he was a young man.
They consisted chiefly of the relatives and friends of the queen-mother, who considered that she had been insultingly treated, and her brother Leonidas once went so far in his abusive language as to hint to Lykurgus that he knew that he meant to be king, throwing the suspicion upon Lykurgus, if anything should happen to the child, that he would be supposed to have managed it. This sort of language was used by the queen-mother also, and he, grieved and alarmed, decided to avoid all suspicion by leaving the country and travelling until his nephew should be grown up and have an heir born to succeed him.
IV. With this intention he set sail, and first came to Crete, where he studied the constitution and mixed with the leading statesmen. Some part of their laws he approved and made himself master of, with the intention of adopting them on his return home, while with others he was dissatisfied. One of the men who had a reputation there for learning and state-craft he made his friend, and induced him to go to Sparta. This was Thales, who was thought to be merely a lyric poet, and who used this art to conceal his graver acquirements, being in reality deeply versed in legislation. His poems were exhortations to unity and concord in verse, breathing a spirit of calm and order, which insensibly civilised their hearers and by urging them to the pursuit of honourable objects led them to lay aside the feelings of party strife so prevalent in Sparta; so that he may be said in some degree to have educated the people and prepared them to receive the reforms of Lykurgus.
From Crete Lykurgus sailed to Asia Minor, wishing, it is said, to contrast the thrifty and austere mode of life of the Cretans with the extravagance and luxury of the Ionians, as a physician compares healthy and diseased bodies, and to note the points of difference in the two states. There, it seems, he first met with the poems of Homer, which were preserved by the descendants of Kreophylus, and observing that they were no less useful for politics and education than for relaxation and pleasure, he eagerly copied and compiled them, with the intention of bringing them home with him. There was already some dim idea of the existence of these poems among the Greeks, but few possessed any portions of them, as they were scattered in fragments, but Lykurgus first made them known. The Egyptians suppose that Lykurgus visited them also, and that he especially admired their institution of a separate caste of warriors. This he transferred to Sparta, and, by excluding working men and the lower classes from the government, made the city a city indeed, pure from all admixture. Some Greek writers corroborate the Egyptians in this, but as to Lykurgus having visited Libya and Iberia, or his journey to India and meeting with the Gymnosophists, or naked philosophers, there, no one that we know of tells this except the Spartan Aristokrates, the son of Hipparchus.
V. During Lykurgus's absence the Lacedaemonians regretted him and sent many embassies to ask him to return, telling him that their kings had indeed the royal name and state, but nothing else to distinguish them from the common people, and that he alone had the spirit of a ruler and the power to influence men's minds. Even the kings desired his presence, as they hoped that he would assist in establishing their authority and would render the masses less insolent. Returning to a people in this condition, he at once began alterations and reforms on a sweeping scale, considering that it was useless and unprofitable to do such work by halves, but that, as in the case of a diseased body, the original cause of the disorder must be burned out or purged away, and the patient begin an entirely new life. After reflecting on this, he made a journey to Delphi. Here he sacrificed to the god, and, on consulting the oracle, received that celebrated answer in which the Pythia speaks of him as beloved by the gods, and a god rather than a man, and when he asked for a good system of laws, answered that the god gives him what will prove by far the best of all constitutions. Elated by this he collected the leading men and begged them to help him, first by talking privately to his own friends, and thus little by little obtaining a hold over more men and banding them together for the work. When the time was ripe for the attempt, he bade thirty of the nobles go into the market-place early in the morning completely armed, in order to overawe the opposition. The names of twenty of the most distinguished of these men have been preserved by Hermippus, but the man who took the greatest part in all Lykurgus's works, and who helped him in establishing his laws, was Arthmiades. At first King Charilaus was terrified at the confusion, imagining that a revolt had broken out against himself, and fled for refuge to the temple of Minerva of the Brazen House; but, afterward reassured and having received solemn pledges for his safety, returned and took part in their proceedings. He was of a gentle nature, as is proved by the words of his colleague, King Archelaus, who, when some were praising the youth, said, "How can Charilaus be a good man, if he is not harsh even to wicked men?"
Of Lykurgus's many reforms, the first and most important was the establishment of the Council of Elders, which Plato says by its admixture cooled the high fever of royalty, and, having an equal vote with the kings on vital points, gave caution and sobriety to their deliberations. For the state, which had hitherto been wildly oscillating between despotism on the one hand and democracy on the other, now, by the establishment of the Council of the Elders, found a firm footing between these extremes, and was able to preserve a most equable balance, as the eight-and-twenty elders would lend the kings their support in the suppression of democracy, but would use the people to suppress any tendency to despotism. Twenty-eight is the number of Elders mentioned by Aristotle, because of the thirty leading men who took the part of Lykurgus two deserted their post through fear. But Sphairus says that those who shared his opinions were twenty-eight originally. A reason may be found in twenty-eight being a mystic number, formed by seven multiplied by four, and being the first perfect number after six, for like that, it is equal to all its parts.[A] But I think that he probably made this number of elders, in order that with the two kings the council might consist of thirty members in all.
[Footnote A: 14, 2, 7, 4, 1, make by addition 28; as 3, 2, and 1 make 6.]
VI. Lykurgus was so much interested in this council as to obtain from Delphi an oracle about it, called the _rhetra_, which runs as follows: "After you have built a temple to Zeus of Greece and Athene of Greece, and have divided the people into _tribes_ and _obes_, you shall found a council of thirty, including the chiefs, and shall from season to season _apellazein_ the people between Babyka and Knakion, and there propound measures and divide upon them, and the people shall have the casting vote and final decision." In these words tribes and obes are divisions into which the people were to be divided; the chiefs mean the kings; _apellazein_ means to call an assembly, in allusion to Apollo, to whom the whole scheme of the constitution is referred. Babyka and Knakion they now call Oinous; but Aristotle says that Knakion is a river and Babyka a bridge. Between these they held their assemblies, without any roof or building of any kind; for Lykurgus did not consider that deliberations were assisted by architecture, but rather hindered, as men's heads were thereby filled with vain unprofitable fancies, when they assemble for debate in places where they can see statues and paintings, or the proscenium of a theatre, or the richly ornamented roof of a council chamber. When the people were assembled, he permitted no one to express an opinion; but the people was empowered to decide upon motions brought forward by the kings and elders. But in later times, as the people made additions and omissions, and so altered the sense of the motions before them, the kings, Polydorus and Theopompus, added these words to the _rhetra_, "and if the people shall decide crookedly, the chiefs and elders shall set it right." That is, they made the people no longer supreme, but practically excluded them from any voice in public affairs, on the ground that they judged wrongly. However these kings persuaded the city that this also was ordained by the god. This is mentioned by Tyrtaeus in the following verses:
"They heard the god, and brought from Delphi home, Apollo's oracle, which thus did say: That over all within fair Sparta's realm The royal chiefs in council should bear sway, The elders next to them, the people last; If they the holy _rhetra_ would obey."
VII. Though Lykurgus had thus mixed the several powers of the state, yet his successors, seeing that the powers of the oligarchy were unimpaired, and that it was, as Plato calls it, full of life and vigour, placed as a curb to it the power of the Ephors. The first Ephors, of whom Elatus was one, were elected about a hundred and thirty years after Lykurgus, in the reign of Theopompus. This king is said to have been blamed by his wife because he would transmit to his children a less valuable crown than he had received, to which he answered: "Nay, more valuable, because more lasting." In truth, by losing the odium of absolute power, the King of Sparta escaped all danger of being dethroned, as those of Argos and Messene were by their subjects, because they would abate nothing of their despotic power. The wisdom of Lykurgus became clearly manifest to those who witnessed the revolutions and miseries of the Argives and Messenians, who were neighbouring states and of the same race as the Spartans, who, originally starting on equal terms with them, and indeed seeming in the allotment of their territories to have some advantage, yet did not long live happily, but the insolent pride of the kings and the unruly temper of the people together resulted in a revolution, which clearly proved that the checked and balanced constitution established among the Spartans was a divine blessing for them. But of this more hereafter.
VIII. The second and the boldest of Lykurgus's reforms was the redistribution of the land. Great inequalities existed, many poor and needy people had become a burden to the state, while wealth had got into a very few hands. Lykurgus abolished all the mass of pride, envy, crime, and luxury which flowed from those old and more terrible evils of riches and poverty, by inducing all land-owners to offer their estates for redistribution, and prevailing upon them to live on equal terms one with another, and with equal incomes, striving only to surpass each other in courage and virtue, there being henceforth no social inequalities among them except such as praise or blame can create.
Putting his proposals immediately into practice, he divided the outlying lands of the state among the Perioeki, in thirty thousand lots, and that immediately adjoining the metropolis among the native Spartans, in nine thousand lots, for to that number they then amounted. Some say that Lykurgus made six thousand lots, and that Polydorus added three thousand afterwards; others that he added half the nine thousand, and that only half was allotted by Lykurgus.
Each man's lot was of such a size as to supply a man with seventy medimni of barley, and his wife with twelve, and oil and wine in proportion; for thus much he thought ought to suffice them, as the food was enough to maintain them in health, and they wanted nothing more. It is said that, some years afterwards, as he was returning from a journey through the country at harvest-time, when he saw the sheaves of corn lying in equal parallel rows, he smiled, and said to his companions that all Laconia seemed as if it had just been divided among so many brothers.
IX. He desired to distribute furniture also, in order completely to do away with inequality; but, seeing that actually to take away these things would be a most unpopular measure, he managed by a different method to put an end to all ostentation in these matters. First of all he abolished the use of gold and silver money, and made iron money alone legal; and this he made of great size and weight, and small value, so that the equivalent for ten minae required a great room for its stowage, and a yoke of oxen to draw it. As soon as this was established, many sorts of crime became unknown in Lacedaemon. For who would steal or take as a bribe or deny that he possessed or take by force a mass of iron which he could not conceal, which no one envied him for possessing, which he could not even break up and so make use of; for the iron when hot was, it is said, quenched in vinegar, so as to make it useless, by rendering it brittle and hard to work?
After this, he ordered a general expulsion of the workers in useless trades. Indeed, without this, most of them must have left the country when the ordinary currency came to an end, as they would not be able to sell their wares: for the iron money was not current among other Greeks, and had no value, being regarded as ridiculous; so that it could not be used for the purchase of foreign trumpery, and no cargo was shipped for a Laconian port, and there came into the country no sophists, no vagabond soothsayers, no panders, no goldsmiths or workers in silver plate, because there was no money to pay them with. Luxury, thus cut off from all encouragement, gradually became extinct; and the rich were on the same footing with other people, as they could find no means of display, but were forced to keep their money idle at home. For this reason such things as are useful and necessary, like couches and tables and chairs, were made there better than anywhere else, and the Laconian cup, we are told by Kritias, was especially valued for its use in the field. Its colour prevented the drinker being disgusted by the look of the dirty water which it is sometimes necessary to drink, and it was contrived that the dirt was deposited inside the cup and stuck to the bottom, so as to make the drink cleaner than it would otherwise have been. These things were due to the lawgiver; for the workmen, who were not allowed to make useless things, devoted their best workmanship to useful ones.
X. Wishing still further to put down luxury and take away the desire for riches, he introduced the third and the most admirable of his reforms, that of the common dining-table. At this the people were to meet and dine together upon a fixed allowance of food, and not to live in their own homes, lolling on expensive couches at rich tables, fattened like beasts in private by the hands of servants and cooks, and undermining their health by indulgence to excess in every bodily desire, long sleep, warm baths, and much repose, so that they required a sort of daily nursing like sick people. This was a great advantage, but it was a greater to render wealth valueless, and, as Theophrastus says, to neutralise it by their common dining-table and the simplicity of their habits. Wealth could not be used, nor enjoyed, nor indeed displayed at all in costly apparatus, when the poor man dined at the same table with the rich; so that the well-known saying, that "wealth is blind and lies like a senseless log," was seen to be true in Sparta alone of all cities under heaven. Men were not even allowed to dine previously at home, and then come to the public table, but the others, watching him who did not eat or drink with them, would reproach him as a sensual person, too effeminate to eat the rough common fare.
For these reasons it is said that the rich were bitterly opposed to Lykurgus on this question, and that they caused a tumult and attacked him with shouts of rage. Pelted with stones from many hands, he was forced to run out of the market-place, and take sanctuary in a temple.
He outstripped all his pursuers except one, a hot-tempered and spirited youth named Alkander, who came up with him, and striking him with a club as he turned round, knocked out his eye. Lykurgus paid no heed to the pain, but stood facing the citizens and showed them his face streaming with blood, and his eye destroyed. All who saw him were filled with shame and remorse. They gave up Alkander to his mercy, and conducted him in procession to his own house, to show their sympathy. Lykurgus thanked them and dismissed them, but took Alkander home with him. He did him no harm and used no reproachful words, but sent away all his servants and bade him serve him. Alkander, being of a generous nature, did as he was ordered, and, dwelling as he did with Lykurgus, watching his kind unruffled temper, his severe simplicity of life, and his unwearied labours, he became enthusiastic in his admiration of him, and used to tell his friends and acquaintances that Lykurgus, far from being harsh or overbearing, was the kindest and gentlest of men. Thus was Alkander tamed and subdued, so that he who had been a wicked and insolent youth was made into a modest and prudent man.
As a memorial of his misfortune, Lykurgus built the temple of Athene, whom he called Optilitis, for the Dorians in that country call the eyes _optiloi_. Some writers, however, among whom is Dioskorides, who wrote an 'Account of the Spartan Constitution,' say that Lykurgus was struck upon the eye, but not blinded, and that he built this temple as a thank-offering to the goddess for his recovery.
At any rate, it was in consequence of his mishap that the Spartans discontinued the habit of carrying staffs when they met in council.
XI. The Cretans call this institution of taking meals in common _andreia_, which means _men's_ repast; but the Lacedaemonians call it _phiditia_, which can either be explained as another form of _philia_, friendship, putting a _d_ for an _l_, from the friendly feelings which prevailed at them, or else because it accustomed them to frugality, which is called _pheido_. Possibly the first letter was an addition, and the word may have originally been _editia_, from _edode_, food.
They formed themselves into messes of fifteen, more or less. Each member contributed per month a _medimnus_ of barley, eight measures of wine, five minas' weight of cheese, and half as much of figs; and in addition to this a very small sum of money to buy fish and other luxuries for a relish to the bread. This was all, except when a man had offered a sacrifice, or been hunting, and sent a portion to the public table. For persons were allowed to dine at home whenever they were late for dinner in consequence of a sacrifice or a hunting expedition, but the rest of the company had to be present. This custom of eating in common lasted for very many years. When King Agis returned from his victorious campaign against the Athenians, and wished to dine at home with his wife, he sent for his share of the public dinner, and the polemarchs refused to let him have it. As next day, through anger, he did not offer the customary sacrifice, they fined him. Boys were taken to the public tables, as though they were schools of good manners; and there they listened to discourses on politics, and saw models of gentlemanly behaviour, and learned how to jest with one another, joking without vulgarity, and being made the subjects of jokes without losing their temper. Indeed, it was considered peculiarly Laconian to be able to take a joke; however, if the victim could not, he was entitled to ask that it should go no farther. As they came in, the eldest present said to each man, pointing to the door, "Through this no tale passes."
It is said that they voted for a new member of a mess in this manner.
Each man took a piece of bread crumb and threw it in silence into a vessel, which a servant carried on his head. Those who voted for the new member threw in their bread as it was, those who voted against, crushed it flat in their hands. If even one of these crushed pieces be found, they rejected the candidate, as they wished all members of the society to be friendly. The candidate was said to be rejected by the _kaddichus_, which is their name for the bowl into which the bread is thrown.
The "black broth" was the most esteemed of their luxuries, insomuch that the elder men did not care for any meat, but always handed it over to the young, and regaled themselves on this broth. It is related that, in consequence of the celebrity of this broth, one of the kings of Pontus obtained a Laconian cook, but when he tasted it he did not like it. His cook thereupon said, "O king, those who eat this broth must first bathe in the Eurotas." After drinking wine in moderation the guests separate, without any torches; for it is not permitted to walk with a light on this or any other occasion, in order that they may accustom themselves to walk fearlessly and safely in the dark. This then is the way in which the common dining-tables are managed.
XII. Lykurgus did not establish any written laws; indeed, this is distinctly forbidden by one of the so-called Rhetras.
He thought that the principles of most importance for the prosperity and honour of the state would remain most securely fixed if implanted in the citizens by habit and training, as they would then be followed from choice rather than necessity; for his method of education made each of them into a lawgiver like himself. The trifling conventions of everyday life were best left undefined by hard-and-fast laws, so that they might from time to time receive corrections or additions from men educated in the spirit of the Lacedaemonian system. On this education the whole scheme of Lykurgus's laws depended. One _rhetra_, as we have seen, forbade the use of written laws. Another was directed against expenditure, and ordered that the roof of every house should consist of beams worked with the axe, and that the doors should be worked with the saw alone, and with no other tools. Lykurgus was the first to perceive the truth which Epameinondas is said in later times to have uttered about his own table, when he said that "such a dinner has no room for treachery." He saw that such a house as that has no place for luxury and expense, and that there is no man so silly and tasteless as to bring couches with silver feet, purple hangings, or golden goblets into a simple peasant's house, but that he would be forced to make his furniture match the house, and his clothes match his furniture, and so on. In consequence of this it is said that the elder Leotychides when dining in Corinth, after looking at a costly panelled ceiling, asked his host whether the trees grew square in that country. A third _rhetra_ of Lykurgus is mentioned, which forbids the Spartans to make war frequently with the same people, lest by constant practice they too should become warlike. And this especial accusation was subsequently brought against King Agesilaus in later times, that, by his frequent and long-continued invasions of Boeotia, he made the Thebans a match for the Lacedaemonians; for which cause Antalkidas, when he saw him wounded, said, "The Thebans pay you well for having taught them to fight, which they were neither willing nor able to do before."
Maxims of this sort they call _rhetras_, which are supposed to have a divine origin and sanction.
XIII. Considering education to be the most important and the noblest work of a lawgiver, he began at the very beginning, and regulated marriages and the birth of children. It is not true that, as Aristotle says, he endeavoured to regulate the lives of the women, and failed, being foiled by the liberty and habits of command which they had acquired by the long absences of their husbands on military expeditions, during which they were necessarily left in sole charge at home, wherefore their husbands looked up to them more than was fitting, calling them Mistresses; but he made what regulations were necessary for them also. He strengthened the bodies of the girls by exercise in running, wrestling, and hurling quoits or javelins, in order that their children might spring from a healthy source and so grow up strong, and that they themselves might have strength, so as easily to endure the pains of childbirth. He did away with all affectation of seclusion and retirement among the women, and ordained that the girls, no less than the boys, should go naked in processions, and dance and sing at festivals in the presence of the young men. The jokes which they made upon each man were sometimes of great value as reproofs for ill-conduct; while, on the other hand, by reciting verses written in praise of the deserving, they kindled a wonderful emulation and thirst for distinction in the young men: for he who had been praised by the maidens for his valour went away congratulated by his friends; while, on the other hand, the raillery which they used in sport and jest had as keen an edge as a serious reproof; because the kings and elders were present at these festivals as well as all the other citizens. This nakedness of the maidens had in it nothing disgraceful, as it was done modestly, not licentiously, producing simplicity, and teaching the women to value good health, and to love honour and courage no less than the men. This it was that made them speak and think as we are told Gorgo, the wife of Leonidas, did. Some foreign lady, it seems, said to her, "You Laconian women are the only ones that rule men." She answered, "Yes; for we alone bring forth men."
XIV. These were also incentives to marriage, I mean these processions, and strippings, and exercises of the maidens in the sight of the young men, who, as Plato says, are more swayed by amorous than by mathematical considerations; moreover, he imposed certain penalties on the unmarried men. They were excluded from the festival of the Gymnopaedia, in honour of Athene; and the magistrates ordered them during winter to walk naked round the market-place, and while doing so to sing a song written against themselves, which said that they were rightly served for their disobedience to the laws; and also they were deprived of the respect and observance paid by the young to the elders.
Thus it happened that no one blamed the young man for not rising before Derkyllidas, famous general as he was. This youth kept his seat, saying, "You have not begotten a son to rise before me."
Their marriage custom was for the husband to carry off his bride by force. They did not carry off little immature girls, but grown up women, who were ripe for marriage. After the bride had been carried off the bridesmaid received her, cut her hair close to her head, dressed her in a man's cloak and shoes, and placed her upon a couch in a dark chamber alone. The bridegroom, without any feasting and revelry, but as sober as usual, after dining at his mess, comes into the room, looses her virgin zone, and, after passing a short time with her, retires to pass the night where he was wont, with the other young men. And thus he continued, passing his days with his companions, and visiting his wife by stealth, feeling ashamed and afraid that any one in the house should hear him, she on her part plotting and contriving occasions for meeting unobserved. This went on for a long time, so that some even had children born to them before they ever saw their wives by daylight. These connections not only exercised their powers of self-restraint, but also brought them together with their bodies in full vigour and their passions unblunted by unchecked intercourse with each other, so that their passion and love for each other's society remained unextinguished.
Having thus honoured and dignified the married state, he destroyed the vain womanish passion of jealousy, for, while carefully avoiding any disorder or licentiousness, he nevertheless permitted men to associate worthy persons with them in the task of begetting children, and taught them to ridicule those who insisted on the exclusive possession of their wives, and who were ready to fight and kill people to maintain their right. It was permitted to an elderly husband, with a young wife, to associate with himself any well-born youth whom he might fancy, and to adopt the offspring as his own.
And again, it was allowable for a respectable man, if he felt any admiration for a virtuous mother of children, married to some one else, to induce her husband to permit him to have access to her, that he might as it were sow seed in a fertile field, and obtain a fine son from a healthy stock. Lykurgus did not view children as belonging to their parents, but above all to the state; and therefore he wished his citizens to be born of the best possible parents; besides the inconsistency and folly which he noticed in the customs of the rest of mankind, who are willing to pay money, or use their influence with the owners of well-bred stock, to obtain a good breed of horses or dogs, while they lock up their women in seclusion and permit them to have children by none but themselves, even though they be mad, decrepit, or diseased; just as if the good or bad qualities of children did not depend entirely upon their parents, and did not affect their parents more than any one else.
But although men lent their wives in order to produce healthy and useful citizens, yet this was so far from the licence which was said to prevail in later times with respect to women, that adultery was regarded amongst them as an impossible crime. A story is told of one Geradas, a very old Spartan, who, when asked by a stranger what was done to adulterers among them, answered, "Stranger, there are no adulterers with us." "And if there were one?" asked the stranger. "Then," said Geradas, "he would have to pay as compensation a bull big enough to stand on Mount Taygetus and drink from the river Eurotas." The stranger, astonished, asked "Where can you find so big a bull?" "Where can you find an adulterer in Sparta?" answered Geradas. This is what is said about their marriage ceremonies.
XV. A father had not the right of bringing up his offspring, but had to carry it to a certain place called Lesche, where the elders of the tribe sat in judgment upon the child. If they thought it well-built and strong, they ordered the father to bring it up, and assigned one of the nine thousand plots of land to it; but if it was mean-looking or misshapen, they sent it away to the place called the Exposure, a glen upon the side of Mount Taygetus; for they considered that if a child did not start in possession of health and strength, it was better both for itself and for the state that he should not live at all. Wherefore the women used to wash their newborn infants with wine, not with water, to make trial of their constitution. It was thought that epileptic or diseased children shrank from the wine and fell into convulsions, while healthy ones were hardened and strengthened by it. A certain supervision was exercised over the nurses, making them bring up the children without swaddling clothes, so as to make their movements free and unconfined, and also to make them easily satisfied, not nice as to food, not afraid in the dark, not frightened at being alone, not peevish and fretful. For this reason, many foreigners used to obtain Lacedaemonian nurses for their children, and it is said that Amykla, the nurse of Alkibiades, was a Lacedaemonian. But Plato tells us that Perikles put him under the care of one Zopyrus, who was no better than the other slaves; whereas Lykurgus would not intrust the Spartan boys to any bought or hired servants, nor was each man allowed to bring up and educate his son as he chose, but as soon as they were seven years of age he himself received them from their parents, and enrolled them in companies. Here they lived and messed in common, and were associated for play and for work.