Chapter 10

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 _edodé_, 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 Täygetus 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 Lesché, 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 Täygetus; 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. However, a superintendent of the boys was appointed, one of the best born and bravest men of the state, and they themselves in their troops chose as leader him who was wisest, and fiercest in fight. They looked to him for orders, obeyed his commands, and endured his punishments, so that even in childhood they learned to obey. The elder men watched them at their play, and by instituting fights and trials of strength, carefully learned which was the bravest and most enduring. They learned their letters, because they are necessary, but all the rest of their education was meant to teach them to obey with cheerfulness, to endure labours, and to win battles. As they grew older their training became more severe; they were closely shorn, and taught to walk unshod and to play naked. They wore no tunic after their twelfth year, but received one garment for all the year round. They were necessarily dirty, as they had no warm baths and ointments, except on certain days, as a luxury. They slept all together in troops and companies, on beds of rushes which they themselves had picked on the banks of the Eurotas with their hands, for they were not allowed to use a knife. In winter they mixed the herb called lycophon with the rushes, as it is thought to possess some warmth.

XVI. At this age the elder men took even greater interest in them, frequenting the gymnasia where they were, and listening to their repartees with each other, and that not in a languid careless manner, but just as if each thought himself the father, instructor, and captain of them all.

Thus no time was left unemployed, and no place was left without some one to give good advice and punish wrong-doing; although a regular superintendent of the boys was appointed from the leading men of the city, and they had their own chiefs, who were the wisest and bravest of the Eirenes. This is a name given to those who have begun their second year after ceasing to be children, and the eldest of the children are called Melleirenes. This Eiren, who is twenty years old, commands his company in their battles, and in the house uses them as his servants to prepare dinner. He orders the bigger boys to carry logs of wood, and the little ones to gather pot herbs. They also bring him what they steal, which they do, some from the gardens, and some from the men's dining-tables, where they rush in very cleverly and cautiously; for if one be taken, he is severely scourged for stealing carelessly and clumsily. They also steal what victuals they can, learning to take them from those who are asleep or off their guard. Whoever is caught is punished by stripes and starvation. Their meals are purposely made scanty, in order that they may exercise their ingenuity and daring in obtaining additions to them. This is the main object of their short commons, but an incidental advantage is the growth of their bodies, for they shoot up in height when not weighed down and made wide and broad by excess of nutriment. This also is thought to produce beauty of figure; for lean and slender frames develop vigour in the limbs, whereas those which are bloated and over-fed cannot attain this, from their weight. This we see in the case of women who take purgatives during pregnancy, whose children are thin, but well-shaped and slender, because from their slight build they receive more distinctly the impress of their mother's form. However, it may be that the cause of this phenomenon is yet to be discovered.

XVII. The boys steal with such earnestness that there is a story of one who had taken a fox's cub and hidden it under his cloak, and, though his entrails were being torn out by the claws and teeth of the beast, persevered in concealing it until he died. This may be believed from what the young men in Lacedaemon do now, for at the present day I have seen many of them perish under the scourge at the altar of Diana Orthias.

After dinner the Eiren would recline, and bid one of the boys sing, and ask another some questions which demand a thoughtful answer, such as "Who is the best among men?" or "How is such a thing done?" By this teaching they began even in infancy to be able to judge what is right, and to be interested in politics; for not to be able to answer the questions, "Who is a good citizen?" or "Who is a man of bad repute?" was thought to be the sign of a stupid and unaspiring mind. The boy's answer was required to be well reasoned, and put into a small compass; he who answered wrongly was punished by having his thumb bitten by the Eiren. Often when elders and magistrates were present the Eiren would punish the boys; if only he showed that it was done deservedly and with method, he never was checked while punishing, but when the boys were gone, he was called to account if he had done so either too cruelly or too remissly.

The lovers of the boys also shared their honour or disgrace; it is said that once when a boy in a fight let fall an unmanly word, his lover was fined by the magistrates. Thus was love understood among them; for even fair and honourable matrons loved young maidens, but none expected their feelings to be returned. Rather did those who loved the same person make it a reason for friendship with each other, and vie with one another in trying to improve in every way the object of their love.

XVIII. The boys were taught to use a sarcastic yet graceful style of speaking, and to compress much thought into few words; for Lykurgus made the iron money have little value for its great size, but on the other hand he made their speech short and compact, but full of meaning, teaching the young, by long periods of silent listening, to speak sententiously and to the point. For those who allow themselves much licence in speech seldom say anything memorable. When some Athenian jeered at the small Laconian swords, and said that jugglers on the stage could easily swallow them, King Agis answered, "And yet with these little daggers we can generally reach our enemies." I think that the Laconian speech, though it seems so short, yet shows a great grasp of the subject and has great power over the listeners. Lykurgus himself seems to have been short and sententious, to judge from what has been preserved of his sayings; as, for instance, that remark to one who proposed to establish a democracy in the state, "First establish a democracy in your own household." And when he was asked why he ordained the sacrifices to be so small and cheap, he answered, "It is in order that we may never be forced to omit them." So too in gymnastic exercises, he discouraged all those which are not performed with the hand closed.

The same class of answers are said to have been made by him to his fellow-countrymen in his letters. When they asked how they should keep off their enemies, he answered, "By remaining poor, and not each trying to be a greater man than the other." Again, about walls, he said, "that cannot be called an open town which has courage, instead of brick walls to defend it." As to the authenticity of these letters, it is hard to give an opinion.

XIX.--The following anecdotes show their dislike of long speeches. When some one was discoursing about matters useful in themselves at an unfitting time, King Leonidas said, "Stranger, you speak of what is wanted when it is not wanted." Charilaus the cousin of Lykurgus, when asked why they had so few laws answered, that men of few words required few laws. And Archidamidas, when some blamed Hekataeus the Sophist for having said nothing during dinner, answered, "He who knows how to speak knows when to speak also." The following are some of those sarcastic sayings which I before said are not ungrateful. Demaratus, when some worthless fellow pestered him with unreasonable queries, and several times inquired, "Who is the best man in Sparta?" answered, "He who is least like you." When some were praising the magnificence and justice with which the Eleans conducted the Olympian games, Agis said, "What is there so very remarkable in the people of Elis acting justly on one day in every five years?"

A stranger was vaunting his admiration of them, and was saying that in his own city he was called a lover of Sparta. Theopompus observed, "It would be more to your credit to be called a lover of your own city." Pleistoanax the son of Pausanias, when an Athenian orator reproached the Lacedaemonians for ignorance, observed, "What you say is quite true, for we are the only Greeks who have not learned some mischief from you."

When a stranger asked Archidamidas how many Spartans there were, he answered, "Enough to keep off bad men."

One may also discover their peculiarities in their jokes; for they are taught never to talk at random, nor to utter a syllable that does not contain some thought. As, when one of them was invited to hear a man imitate the nightingale, he answered, "I have heard the original;" and the man who read this epigram--

"These men, to quench a tyrant's pride, Before Selinus fought and died."

"These men," said he, "deserved to die; for, instead of quenching it, they should have let it burn itself out." When a young man was promised a present of cocks that would fight till they died, he said, "I had rather have some that will fight and kill their foes." This was the style of their talk; so that some have well said that philosophy is more truly Laconian than gymnastic exercises.