[14] ? Or, 'on your arms.' See Sturz, 'Lex. Xen.' s.v.
If the story is a little long the reader must not be surprised, since it would be difficult to find any point in military matters omitted by the Lacedaemonians which seems to demand attention.
XIII
I will now give a detailed account of the power and privilege assigned by Lycurgus to the king during a campaign. To begin with, so long as he is on active service, the state maintains the king and those with him.[1] The polemarchs mess with him and share his quarters, so that by dint of constant intercourse they may be all the better able to consult in common in case of need. Besides the polemarch three other members of the peers[2] share the royal quarters, mess, etc. The duty of these is to attend to all matters of commisariat,[3] in order that the king and the rest may have unbroken leisure to attend to affairs of actual warfare.
[1] I.e. 'the Thirty.' See 'Ages.' i. 7; 'Hell.' III. iv. 2; Plut.
'Ages.' 6 (Clough, iv. 6); Aristot. 'Pol.' ii. 9, 29.
[2] For these {oi omoioi}, see 'Cyrop.' I. v. 5; 'Hell.' III. iii. 5.
[3] Lit. 'supplies and necessaries.'
But I will resume at a somewhat higher point and describe the manner in which the king sets out on an expedition. As a preliminary step, before leaving home he offers sacrifice (in company with[4] his staff) to Zeus Agetor (the Leader), and if the victims prove favourable then and there the priest,[5] who bears the sacred fire, takes thereof from off the altar and leads the way to the boundaries of the land. Here for the second time the king does sacrifice[6] to Zeus and Athena; and as soon as the offerings are accepted by those two divinities he steps across the boundaries of the land. And all the while the fire from those sacrifices leads the way, and is never suffered to go out. Behind follow beasts for sacrifice of every sort.
[4] Lit. reading {kai oi sun auto}, after L. Dindorf, 'he and those
with him.'
[5] Lit. 'the Purphuros.' See Nic. Damasc. ap. Stob. 'Fl.' 44, 41;
Hesych. ap. Schneider, n. ad loc.
[6] These are the {diabateria}, so often mentioned in the 'Hellenica.'
Invariably when he offers sacrifice the king begins the work in the gloaming ere the day has broken, being minded to anticipate the goodwill of the god. And round about the place of sacrifice are present the polemarchs and captains, the lieutenants and sub- lieutenants, with the commandants of the baggage train, and any general of the states[7] who may care to assist. There, too, are to be seen two of the ephors, who neither meddle nor make, save only at the summons of the king, yet have they their eyes fixed on the proceedings of each one there and keep all in order,[8] as may well be guessed. When the sacrifices are accomplished the king summons all and issues his orders[9] as to what has to be done. And all with such method that, to witness the proceedings, you might fairly suppose the rest of the world to be but bungling experimenters,[10] and the Lacedaemonians alone true handicraftsmen in the art of soldiering.
[7] I.e. 'allied'? or 'perioecid'?
[8] {sophronizousin}, 'keep every one in his sober senses.'
[9] See Thuc. v. 66.
[10] {autoskhediastai, tekhnitai}. See Jebb, 'Theophr.' x. 3.
Anon the king puts himself at the head of the troops, and if no enemy appears he heads the line of march, no one preceding him except the Sciritae, and the mounted troopers exploring in front.[11] If, however, there is any reason to anticipate a battle, the king takes the leading column of the first army corps[12] and wheels to the right until he has got into position with two army corps and two generals of division on either flank. The disposition of the supports is assigned to the eldest of the royal council[13] (or staff corps) acting as brigadier-the staff consisting of all peers who share the royal mess and quarters, with the soothsayers, surgeons,[14] and pipers, whose place is in the front of the troops,[15] with, finally, any volunteers who happen to be present. So that there is no check or hesitation in anything to be done; every contingency is provided for.
[11] Or, 'who are on scouting duty. If, however, they expect a
battle,' etc.
[12] Technically, 'mora.'
[13] {ton peri damosian}. See 'Hell.' IV. v. 8; vii. 4.
[14] See 'Anab.' III. iv. 30; 'Cyrop.' I. vi. 15; L. Dindorf, n. ad
loc.
[15] Schneider refers to Polyaenus, i. 10.
The following details also seem to me of high utility among the inventions of Lycurgus with a view to the final arbitrament of battle. Whensoever, the enemy being now close enough to watch the proceedings,[16] the goat is sacrificed; then, says the law, let all the pipers, in their places, play upon the pipes, and let every Lacedaemonian don a wreath. Then, too, so runs the order, let the shields be brightly polished. The privilege is accorded to the young man to enter battle with his long locks combed.[17] To be of cheery countenance-that, too, is of good repute. Onwards they pass the word of command to the subaltern[18] in command of his section, since it is impossible to hear along the whole of each section from the particular subaltern posted on the outside. It devolves, finally, on the polemarch to see that all goes well.
[16] See Plut. 'Lycurg.' 22 (Clough, i. 114); and for the goat
sacrificed to Artemis Agrotera, see 'Hell.' IV. ii. 20; Pause. IX.
xiii. 4; Plut. 'Marcell.' 22 (Clough, ii. 264).
[17] See Plut. 'Lycurg.' 22 (Clough, i. 114). The passage is corrupt,
and possibly out of its place. I cite the words as they run in the
MSS. with various proposed emendations. See Schneider, n. ad loc.
{exesti de to neo kai kekrimeno eis makhen sunienai kai phaidron
einai kai eudokimon. kai parakeleuontai de k.t.l.} Zeune,
{kekrimeno komen}, after Plut. 'Lycurg.' 22. Weiske, {kai komen
diakekrimeno}. Cobet, {exesti de to neo liparo kai tas komas
diakekrimeno eis makhen ienai}.
[18] Lit. 'to the enomotarch.'
When the right moment for encamping has come, the king is responsible for that, and has to point out the proper place. The despatch of emissaries, however, whether to friends or to foes, is [not][19] the king's affair. Petitioners in general wishing to transact anything treat, in the first instance, with the king. If the case concerns some point of justice, the king despatches the petitioner to the Hellanodikai (who form the court-martial); if of money, to the paymasters.[20] If the petitioner brings booty, he is sent off to the Laphuropolai (or sellers of spoil). This being the mode of procedure, no other duty is left to the king, whilst he is on active service, except to play the part of priest in matters concerning the gods and of commander-in-chief in his relationship to men.[21]
[19] The MSS. give {au}, 'is again,' but the word {mentoi}, 'however,'
and certain passages in 'Hell.' II. ii. 12, 13; II. iv. 38 suggest
the negative {ou} in place of {au}. If {au} be right, then we
should read {ephoren} in place of {basileos}, 'belongs to the
ephors.'
[20] Technically the {tamiai}.
[21] See Aristot. 'Pol.' iii. 14.
XIV[1]
Now, if the question be put to me, Do you maintain that the laws of Lycurgus remain still to this day unchanged? that indeed is an assertion which I should no longer venture to maintain; knowing, as I do, that in former times the Lacedaemonians preferred to live at home on moderate means, content to associate exclusively with themselves rather than to play the part of governor-general[2] in foreign states and to be corrupted by flattery; knowing further, as I do, that formerly they dreaded to be detected in the possession of gold, whereas nowadays there are not a few who make it their glory and their boast to be possessed of it. I am very well aware
