Polity of Athenians and Lacedaemonians

V

The above is a fairly exhaustive statement of the institutions traceable to the legislation of Lycurgus in connection with the successive stages[1] of a citizen's life. It remains that I should endeavour to describe the style of living which he established for the whole body, irrespective of age. It will be understood that, when Lycurgus first came to deal with the question, the Spartans like the rest of the Hellenes, used to mess privately at home. Tracing more than half the current misdemeanours to this custom,[2] he was determined to drag his people out of holes and corners into the broad daylight, and so he invented the public mess-rooms. Whereby he expected at any rate to minimise the transgression of orders.

[1] Lit. "with each age."; see Plut. "Lycurg." 25; Hesychius, {s. u.

irinies}; "Hell." VI. iv. 17; V. iv. 13.

[2] Reading after Cobet, {en touto}.

As to food,[3] his ordinance allowed them so much as, while not inducing repletion, should guard them from actual want. And, in fact, there are many exceptional[4] dishes in the shape of game supplied from the hunting field. Or, as a substitute for these, rich men will occasionally garnish the feast with wheaten loaves. So that from beginning to end, till the mess breaks up, the common board is never stinted 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 elder-an 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.