Polity of Athenians and Lacedaemonians

IV

But if he was thus careful in the education of the stripling,[1] the Spartan lawgiver showed a still greater anxiety in dealing with those who had reached the prime of opening manhood; considering their immense importance to the city in the scale of good, if only they proved themselves the men they should be. He had only to look around to see what wherever the spirit of emulation[2] is most deeply seated, there, too, their choruses and gymnastic contests will present alike a far higher charm to eye and ear. And on the same principle he persuaded himself that he needed only to confront[3] his youthful warriors in the strife of valour, and with like result. They also, in their degree, might be expected to attain to some unknown height of manly virtue.

[1] See "Hell." V. iv. 32.

[2] Cf. "Cyrop." II. i. 22.

[3] Or, "pit face to face."

What method he adopted to engage these combatants I will now explain. It is on this wise. Their ephors select three men out of the whole body of the citizens in the prime of life. These three are named Hippagretai, or masters of the horse. Each of these selects one hundred others, being bound to explain for what reason he prefers in honour these and disapproves of those. The result is that those who fail to obtain the distinction are now at open war, not only with those who rejected them, but with those who were chosen in their stead; and they keep ever a jealous eye on one another to detect some slip of conduct contrary to the high code of honour there held customary. And so is set on foot that strife, in truest sense acceptable to heaven, and for the purposes of state most politic. It is a strife in which not only is the pattern of a brave man's conduct fully set forth, but where, too, each against other and in separate camps, the rival parties train for victory. One day the superiority shall be theirs; or, in the day of need, one and all to the last man, they will be ready to aid the fatherland with all their strength.

Necessity, moreover, is laid upon them to study a good habit of the body, coming as they do to blows with their fists for very strife's sake whenever they meet. Albeit, any one present has a right to separate the combatants, and, if obedience is not shown to the peacemaker, the Pastor of youth[4] hales the delinquent before the ephors, and the ephors inflict heavy damages, since they will have it plainly understood that rage must never override obedience to law.

[4] Lit. "the Paidonomos."

With regard to those who have already passed[5] the vigour of early manhood, and on whom the highest magistracies henceforth devolve, there is a like contrast. In Hellas generally we find that at this age the need of further attention to physical strength is removed, although the imposition of military service continues. But Lycurgus made it customary for that section of his citizens to regard hunting as the highest honour suited to their age; albeit, not to the exclusion of any public duty.[6] And his aim was that they might be equally able to undergo the fatigues of war with those in the prime of early manhood.

[5] Probably the {agathoergoi}, technically so called. See Herod. i.

67; Schneider, ap. Dindorf.

[6] Lit. "save only if some public duty intervened." See "Cyrop." I.

ii.