fared well with them, but within a short interval the democratic party has been enslaved, as for instance in Boeotia;[20] or, as when they chose the aristocrats of the Milesians, and within a short time these revolted and cut the people to pieces; or, as when they chose the Lacedaemonians as against the Messenians, and within a short time the Lacedaemonians subjugated the Messenians and went to war against Athens.
[19] I.e. 'birds of a feather.'
[20] The references are perhaps (1) to the events of the year 447
B.C., see Thuc. i. 113; cf. Aristot. 'Pol.' v. 3, 5; (2) to 440
B.C., Thuc. i. 115; Diod. xii. 27, 28; Plut. 'Pericl.' c. 24; (3)
to those of 464 B.C., followed by 457 B.C., Thuc. i. 102; Plut.
'Cimon,' c. 16; and Thuc. i. 108.
I seem to overhear a retort, 'No one, of course, is deprived of his civil rights at Athens unjustly.' My answer is, that there are some who are unjustly deprived of their civil rights, though the cases are certainly rare. But it will take more than a few to attack the democracy at Athens, since you may take it as an established fact, it is not the man who has lost his civil rights justly that takes the matter to heart, but the victims, if any, of injustice. But how in the world can any one imagine that many are in a state of civil disability at Athens, where the People and the holders of office are one and the same? It is from iniquitous exercise of office, from iniquity exhibited either in speech or action, and the like circumstances, that citizens are punished with deprivation of civil rights in Athens. Due reflection on these matters will serve to dispel the notion that there is any danger at Athens from persons visited with disenfranchisement.
THE POLITY OF THE LACEDAEMONIANS
I
I recall the astonishment with which I[1] first noted the unique position[2] of Sparta amongst the states of Hellas, the relatively sparse population,[3] and at the same time the extraordinary power and prestige of the community. I was puzzled to account for the fact. It was only when I came to consider the peculiar institutions of the Spartans that my wonderment ceased. Or rather, it is transferred to the legislator who gave them those laws, obedience to which has been the secret of their prosperity. This legislator, Lycurgus, I must needs admire, and hold him to have been one of the wisest of mankind. Certainly he was no servile imitator of other states. It was by a stroke of invention rather, and on a pattern much in opposition to the commonly-accepted one, that he brought his fatherland to this pinnacle of prosperity.
[1] See the opening words of the 'Cyrop.' and of the 'Symp.'
[2] Or, 'the phenomenal character.' See Grote, 'H. G.' ix. 320 foll.;
Newman, 'Pol. Arist.' i. 202.
[3] See Herod. vii. 234; Aristot. 'Pol.' ii. 9, 14 foll.; Muller,
'Dorians,' iii. 10 (vol. i. p. 203, Eng. tr.)
Take for example-and it is well to begin at the beginning[4]-the whole topic of the begetting and rearing of children. Throughout the rest of the world the young girl, who will one day become a mother (and I speak of those who may be held to be well brought up), is nurtured on the plainest food attainable, with the scantiest addition of meat or other condiments; whilst as to wine they train them either to total abstinence or to take it highly diluted with water. And in imitation, as it were, of the handicraft type, since the majority of artificers are sedentary,[5] we, the rest of the Hellenes, are content that our girls should sit quietly and work wools. That is all we demand of them. But how are we to expect that women nurtured in this fashion should produce a splendid offspring?
[4] Cf. a fragment of Critias cited by Clement, 'Stromata,' vi. p.
741, 6; Athen. x. 432, 433; see 'A Fragment of Xenophon' (?), ap.
Stob. 'Flor.' 88. 14, translated by J. Hookham Frere, 'Theognis
Restitutus,' vol. i. 333; G. Sauppe, 'Append. de Frag. Xen.' p.
293; probably by Antisthenes (Bergk. ii. 497).
[5] Or, 'such technical work is for the most part sedentary.'
Lycurgus pursued a different path. Clothes were things, he held, the furnishing of which might well enough be left to female slaves. And, believing that the highest function of a free woman was the bearing of children, in the first place he insisted on the training of the body as incumbent no less on the female than the male; and in pursuit of the same idea instituted rival contests in running and feats of strength for women as for men. His belief was that where both parents were strong their progeny would be found to be more vigorous.
And so again after marriage. In view of the fact that immoderate intercourse is elsewhere permitted during the earlier period of matrimony, he adopted a principle directly opposite. He laid it down as an ordinance that a man should be ashamed to be seen visiting the chamber of his wife, whether going in or coming out. When they did meet under such restraint the mutual longing of these lovers could not but be increased, and the fruit which might spring from such intercourse would tend to be more robust than theirs whose affections are cloyed by satiety. By a farther step in the same direction he refused to allow marriages to be contracted[6] at any period of life according to the fancy of the parties concerned. Marriage, as he ordained it, must only take place in the prime of bodily vigour,[7] this too being, as he believed, a condition conducive to the production of healthy offspring. Or again, to meet the case which might occur of an old man[8] wedded to a young wife. Considering the jealous watch which such husbands are apt to keep over their wives, he introduced a directly opposite custom; that is to say, he made it incumbent on the aged husband to introduce some one whose qualities, physical and moral, he admired, to play the husband's part and to beget him children. Or again, in the case of a man who might not desire to live with a wife permanently, but yet might still be anxious to have children of his own worthy the name, the lawgiver laid down a law[9] in his behalf. Such a one might select some woman, the wife of some man, well born herself and blest with fair offspring, and, the saction and consent of her husband first obtained, raise up children for himself through her.
[6] 'The bride to be wooed and won.' The phrase {agesthai} perhaps
points to some primitive custom of capturing and carrying off the
bride, but it had probably become conventional.
[7] Cf. Plut. 'Lycurg,' 15 (Clough, i. 101). 'In their marriages the
husband carried off his bride by a sort of force; nor were their
brides ever small and of tender years, but in their full bloom and
ripeness.'
[8] Cf. Plut. 'Lycurg.' 15 (Clough, i. 103).
[9] Or, 'established a custom to suit the case.'
These and many other adaptations of a like sort the lawgiver sanctioned. As, for instance, at Sparta a wife will not object to bear the burden of a double establishment,[10] or a husband to adopt sons as foster-brothers of his own children, with a full share in his family and position, but possessing no claim to his wealth and property.
[10] Cf. Plut. 'Comp. of Numa with Lycurgus,' 4; 'Cato mi.' 25
(Clough, i. 163; iv. 395).
So opposed to those of the rest of the world are the principles which Lycurgus devissed in reference to the production of children. Whether they enabled him to provide Sparta with a race of men superior to all in size and strength I leave to the judgment of whomsoever it may concern.
II
With this exposition of the customs in connection with the birth of children, I wish now to explain the systems of education in fashion here and elsewhere. Throughout the rest of Hellas the custom on the part of those who claim to educate their sons in the best way is as follows. As soon as the children are of an age to understand what is said to them they are immediately placed under the charge of Paidagogoi[1] (or tutors), who are also attendants, and sent off to the school of some teacher to be taught 'grammar,' 'music,' and the concerns of the palestra.[2] Besides this they are given shoes[3] to wear which tend to make their feet tender, and their bodies are enervated by various changes of clothing. And as for food, the only measure recognised is that which is fixed by appetite.
[1] = 'boy-leaders.' Cf. St. Paul, 'Ep. Gal.' iii. 24; The Law was our
schoolmaster to bring us unto Christ.
[2] Cf. Plato, 'Alc. maj.' 106 E; 'Theages,' 122 E; Aristot. 'Pol.'
viii. 3.
[3] Or, 'sandals.'
But when we turn to Lycurgus, instead of leaving it to each member of the state privately to appoint a slave to
