the polity of the athenians and the lacedaemonians-第7章

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nted　for　viands；　nor　yet　extravagantly　furnished。

＇3＇　See　Plut。　〃Lycurg。〃　12　（Clough；　i。　97）。

＇4＇　｛paraloga｝；　i。e。　unexpected　dishes；　technically　named　｛epaikla｝　　　　　（hors　d'oeuvres）；　as　we　learn　from　Athenaeus；　iv。　140；　141。

So　also　in　the　matter　of　drink。　Whilst　putting　a　stop　to　all　unnecessary　potations；　detrimental　alike　to　a　firm　brain　and　a　steady　gait；＇5＇　he　left　them　free　to　quench　thirst　when　nature　dictated＇6＇；　a　method　which　would　at　once　add　to　the　pleasure　whilst　it　diminished　the　danger　of　drinking。　And　indeed　one　may　fairly　ask　how；　on　such　a　system　of　common　meals；　it　would　be　possible　for　any　one　to　ruin　either　himself　or　his　family　either　through　gluttony　or　wine…bibbing。

＇5＇　Or；　〃apt　to　render　brain　and　body　alike　unsteady。〃

＇6＇　See　〃Agesilaus〃；　also　〃Mem。〃　and　〃Cyrop。〃

This　too　must　be　borne　in　mind；　that　in　other　states　equals　in　age；＇7＇　for　the　most　part；　associate　together；　and　such　an　atmosphere　is　little　conducive　to　modesty。＇8＇　Whereas　in　Sparta　Lycurgus　was　careful　so　to　blend　the　ages＇9＇　that　the　younger　men　must　benefit　largely　by　the　experience　of　the　elderan　education　in　itself；　and　the　more　so　since　by　custom　of　the　country　conversation　at　the　common　meal　has　reference　to　the　honourable　acts　which　this　man　or　that　man　may　have　performed　in　relation　to　the　state。　The　scene；　in　fact；　but　little　lends　itself　to　the　intrusion　of　violence　or　drunken　riot；　ugly　speech　and　ugly　deeds　alike　are　out　of　place。　Amongst　other　good　results　obtained　through　this　out…door　system　of　meals　may　be　mentioned　these：　There　is　the　necessity　of　walking　home　when　the　meal　is　over；　and　a　consequent　anxiety　not　to　be　caught　tripping　under　the　influence　of　wine；　since　they　all　know　of　course　that　the　supper…table　must　be　presently　abandoned；＇10＇　and　that　they　must　move　as　freely　in　the　dark　as　in　the　day；　even　the　help　of　a　torch＇11＇　to　guide　the　steps　being　forbidden　to　all　on　active　service。

＇7＇　Cf。　Plat。　〃Phaedr。〃　240　C；　｛elix　eklika　terpei｝；　〃Equals　delight　　　　　in　equals。〃

＇8＇　Or；　〃these　gatherings　for　the　most　part　consist　of　equals　in　age　　　　　（young　fellows）；　in　whose　society　the　virtue　of　modesty　is　least　　　　　likely　to　display　itself。〃

＇9＇　See　Plut。　〃Lycurg。〃　12　（Clough；　i。　98）。

＇10＇　Or；　〃that　they　are　not　going　to　stay　all　night　where　they　have　　　　　supped。〃

＇11＇　See　Plut。　〃Lycurg。〃　12　（Clough；　i。　99）。

In　connection　with　this　matter；　Lycurgus　had　not　failed　to　observe　the　effect　of　equal　amounts　of　food　on　different　persons。　The　hardworking　man　has　a　good　complexion；　his　muscles　are　well　fed；　he　is　robust　and　strong。　The　man　who　abstains　from　work；　on　the　other　hand；　may　be　detected　by　his　miserable　appearance；　he　is　blotched　and　puffy；　and　devoid　of　strength。　This　observation；　I　say；　was　not　wasted　on　him。　On　the　contrary；　turning　it　over　in　his　mind　that　any　one　who　chooses；　as　a　matter　of　private　judgment；　to　devote　himself　to　toil　may　hope　to　present　a　very　creditable　appearance　physically；　he　enjoined　upon　the　eldest　for　the　time　being　in　every　gymnasium　to　see　to　it　that　the　labours　of　the　class　were　proportional　to　the　meats。＇12＇　And　to　my　mind　he　was　not　out　of　his　reckoning　in　this　matter　more　than　elsehwere。　At　any　rate；　it　would　be　hard　to　discover　a　healthier　or　more　completely　developed　human　being；　physically　speaking；　than　the　Spartan。　Their　gymnastic　training；　in　fact；　makes　demands　alike　on　the　legs　and　arms　and　neck；＇13＇　etc。；　simultaneously。

＇12＇　I。e。　〃not　inferior　in　excellence　to　the　diet　which　they　enjoyed。〃　　　　　The　reading　here　adopted　I　owe　to　Dr。　Arnold　Hug；　｛os　me　ponous　　　　　auton　elattous　ton　sition　gignesthai｝。

＇13＇　See　Plat。　〃Laws；〃　vii。　796　A；　Jowett；　〃Plato；〃　v。　p。　365；　Xen。　　　　　〃Symp。〃　ii。　7；　Plut。　〃Lycurg。〃　19。



VI

There　are　other　points　in　which　this　legislator's　views　run　counter　to　those　commonly　accepted。　Thus：　in　other　states　the　individual　citizen　is　master　over　his　own　children；　domestics；＇1＇　goods　and　chattels；　and　belongings　generally；　but　Lycurgus；　whose　aim　was　to　secure　to　all　the　citizens　a　considerable　share　in　one　another's　goods　without　mutual　injury；　enacted　that　each　one　should　have　an　equal　power　of　his　neighbour's　children　as　over　his　own。＇2＇　The　principle　is　this。　When　a　man　knows　that　this；　that；　and　the　other　person　are　fathers　of　children　subject　to　his　authority；　he　must　perforce　deal　by　them　even　as　he　desires　his　own　child　to　be　dealt　by。　And；　if　a　boy　chance　to　have　received　a　whipping；　not　from　his　own　father　but　some　other；　and　goes　and　complains　to　his　own　father；　it　would　be　thought　wrong　on　the　part　of　that　father　if　he　did　not　inflict　a　second　whipping　on　his　son。　A　striking　proof；　in　its　way；　how　completely　they　trust　each　other　not　to　impose　dishonourable　commands　upon　their　children。＇3＇

＇1＇　Or　rather；　〃members　of　his　household。〃

＇2＇　See　Plut。　〃Lycurg。〃　15　（Clough；　i。　104）。

＇3＇　See　Plut。　〃Moral。〃　237　D。

In　the　same　way　he　empowered　them　to　use　their　neighbour's＇4＇　domestics　in　case　of　need。　This　communism　he　applied　also　to　dogs　used　for　the　chase；　in　so　far　that　a　party　in　need　of　dogs　will　invite　the　owner　to　the　chase；　and　if　he　is　not　at　leisure　to　attend　himself；　at　any　rate　he　is　happy　to　let　his　dogs　go。　The　same　applies　to　the　use　of　horses。　Some　one　has　fallen　sick　perhaps；　or　is　in　want　of　a　carriage；＇5＇　or　is　anxious　to　reach　some　point　or　other　quicklyin　any　case　he　has　a　right；　if　he　sees　a　horse　anywhere；　to　take　and　use　it；　and　restores　it　safe　and　sound　when　he　has　done　with　it。

＇4＇　See　Aristot。　〃Pol。〃　ii。　5　（Jowett；　i。　pp。　xxxi。　and　34；　ii。　p。　　　　　53）；　Plat。　〃Laws；〃　viii。　845　A；　Newman；　〃Pol。　Aristot。〃　ii。　249　　　　　foll。

＇5＇　〃Has　not　a　carriage　of　his　own。〃

And　here　is　another　institution　attributed　to　Lycurgus　which　scarcely　coincides　with　the　customs　elsewhere　in　vogue。　A　hunting　party　returns　from　the　chase；　belated。　They　want　provisionsthey　have　nothing　prepared　themselves。　To　meet　this　contingency　he　made　it　a　rule　that　owners＇6＇　are　to　leave　behind　the　food　that　has　been　dressed；　and　the　party　in　need　will　open　the　seals；　take　out　what　they　want；　seal　up　the　remainder；　and　leave　it。　Accordingly；　by　his　system　of　give…and…　take　even　those　with　next　to　nothing＇7＇　have　a　share　in　all　that　the　country　can　supply；　if　ever　they　stand　in　need　of　anything。

＇6＇　Reading　｛pepamenous｝；　or　if　｛pepasmenous｝；　〃who　have　already　　　　　finished　their　repasts。〃

＇7＇　See　Aristot。　〃Pol。〃　ii。　9　（Jowett；　i。　pp。　xlii。　and　52）；　Muller；　　　　　〃Dorians；〃　iii。　10；　1　（vol。　ii。　197；　Eng。　tr。）



VII

There　are　yet　other　customs　in　Sparta　which　Lycurgus　instituted　in　opposition　to　those　of　the　rest　of　Hellas；　and　the　following　among　them。　We　all　know　that　in　the　generality　of　states　every　one　devotes　his　full　energy　to　the　business　of　making　money：　one　man　as　a　tiller　of　the　soil；　another　as　a　mariner；　a　third　as　a　merchant；　whilst　others　depend　on　various　arts　to　earn　a　living。　But　at　Sparta　Lycurgus　forbade　his　freeborn　citizens　to　have　anything　whatsoever　to　do　with　the　concerns　of　money…making。　As　freemen；　he　enjoined　upon　them　to　regard　as　their　concern　exclusively　those　activities　upon　which　the　foundations　of　civic　liberty　are　based。

And　indeed；　one　may　well　ask；　for　what　reason　should　wealth　be　regarded　as　a　matter　for　serious　pursuit＇1＇　in　a　community　where；　partly　by　a　system　of　equal　contributions　to　the　necessaries　of　life；　and　partly　by　the　maintenance　of　a　common　standard　of　living；　the　lawgiver　placed　so　effectual　a　check　upon　the　desire　of　riches　for　the　sake　of　luxury？　What　inducement；　for　instance；　would　there　be　to　make　money；　even　for　the　sake　of　wearing　apparel；　in　a　state　where　personal　adornment　is　held　to　lie　not　in　the　costliness　of　the　clothes　they　wear；　but　in　the　healthy　condition　of　the　body　to　be　clothed？　Nor　again　could　there　be　much　inducement　to　amass　wealth；　in　order　to　be　able　to　expend　it　on　the　members　of　a　common　mess；　where　the　legislator　had　made　it　seem　far　more　glorious　that　a　man　should　help　his　fellows　by　the　labour　of　his　body　than　by　costly　outlay。　The　latter　being；　as　he　finely　phrased　it；　the　function　of　wealth；　the　former　an　activity　of　the　soul。

＇1＇　See　Plut。　〃Lycurg。〃　10　（Clough；　i。　96）。

He　went　a　step　further；　and　set　up　a　strong　barrier　（even　in　a　society　such　as　I　have　described）　against　the　pursuance　of　money…making　by　wrongful　means。＇2＇　In　the　first　place；　he　established　a　coinage＇3＇　of　so　extraordinary　a　sort；　that　even　a　single　sum　of　ten　minas＇4＇　could　not　come　into　a　house　without　attracting　the　notice；　either　of　the　master　himself；　or　of　some　member　of　his　household。　In　fact；　it　would　occupy　a　considerable　space；　and　need　a　waggon　to　carry　it。　Gold　and　silver　themselves；　moreover；　are　liable　to　search；＇5＇　and　in　case　of　detection；　the　possessor　subjected　to　a　penalty。　In　fact；　to　repeat　the　question　asked　above；　for　what　reason　should　money…making　become　an　earnest　pursuit　in　a　community　where　the　possession　of　wealth　entails　more　pain　than　its　employment　brings　satisfaction？

＇2＇　Or；　〃against　illegitimate　commerce。〃

＇3＇　See　Plut。　〃Lycurg。〃　9　（Clough；　i。　94）。

＇4＇　=　40　pounds；　circa。

＇5＇　See　Grote；　〃H。　G。〃　ix。　320；　Aristot。　〃Pol。〃　ii。　9；　37。



VIII

But　to　proceed。　We　are　all　aware　that　there　is　no　state＇1＇　in　the　world　in　which　greater　obedience　is　shown　to　magistrates；　and　to　the　laws　themselves；　than　Sparta。　But；　for　my　part；　I　am　disposed　to　think　that　Lycurgus　could　never　have　attempted　to　establish　this　healthy　condition；＇2＇　until　he　had　first　secured　the　unanimity　of　the　most　powerful　members　of　the　state。　I　infer　this　for　the　following　reasons。＇3＇　In　other　states　the　leaders　in　rank　and　influence　do　not　even　desire　to　be　thought　to　fear　the　magistrates。　Such　a　thing　they　would　regard　as　in　itself　a　symbol　of　servility。　In　Sparta；　on　the　contrary；　the　stronger　a　man　is　the　more　readily　does　he　bow　before　constituted　authority。　And　indeed；　they　magnify　themselves　on　their　humility；　and　on　a　prompt　obedience；　running；　or　at　any　rate　not　crawling　with　laggard　step；　at　the　word　of　command。　Such　an　example　of　eager　discipline；　they　are　persuaded；　set　by　themselves；　will　not　fail　to　be　followed　by　the　rest。　And　this　is　precisely　what　has　taken　place。　It＇4＇　is　reasonable　to　suppose　that　it　was　these　same　noblest　members　of　the　state　who　combined＇5＇　to　lay　the　foundation　of　the　ephorate；　after　they　had　come　to　the　conclusion　themselves；　that　of　all　the　blessings　which　a　state；　or　an　army；　or　a　household；　can　enjoy；　obedience　is　the　greatest。　Since；　as　they　could　not　but　reason；　the　greater　the　power　with　which　men　fence　about　authority；　the　greater　the　fascination　it　will　exercise　upon　the　mind　of　the　citizen；　to　the　enforcement　of　obedience。

＇1＇　See　Grote；　〃H。　G。〃　v。　516；　〃Mem。〃　III。　v。　18。

＇2＇　Or；　reading　after　L。　Dindorf；　｛eutaxian｝；　〃this　world…renowned　　　　　orderliness。〃

＇3＇　Or；　〃from　these　facts。〃

＇4＇　Or；　〃It　was　only　natural　that　these　same　。　。　。〃

＇5＇　Or；　〃helped。〃　See　Aristot。　〃Pol。〃　v。　11；　3；　ii。　9；　1　（Jowett；　ii。　　　　　224）；　Plut。　〃Lycurg。〃　7；　29；　Herod。　i。　65；　Muller；　〃Dorians；〃　iii。　　　　　7；　5　（vol。　ii。　p。　125；　Eng。　tr。）

Accordingly　the　ephors　are　competent　to　punish　whomsoever　they　choose；　they　have　power　to　exact　fines　on　the　spur　of　the　moment；　they　have　power　to　depose　magistrates　in