Ideal Commonwealths . Коллектив авторов
them as they pleased: but as soon as they were seven years old, Lycurgus ordered them to be enrolled in companies, where they were all kept under the same order and discipline, and had their exercises and recreations in common. He who showed the most conduct and courage amongst them, was made captain of the company. The rest kept their eyes upon him, obeyed his orders, and bore with patience the punishment he inflicted: so that their whole education was an exercise of obedience. The old men were present at their diversions, and often suggested some occasion of dispute or quarrel, that they might observe with exactness the spirit of each, and their firmness in battle.
As for learning, they had just what was absolutely necessary. All the rest of their education was calculated to make them subject to command, to endure labour, to fight and conquer. They added, therefore, to their discipline, as they advance in age; cutting their hair very close, making them go barefoot, and play, for the most part, quite naked. At twelve years of age, their under garment was taken away, and but one upper one a year allowed them. Hence they were necessarily dirty in their persons, and not indulged the great favour of baths, and oils, except on some particular days of the year. They slept in companies, on beds made of the tops of reeds, which they gathered with their own hands, without knives, and brought from the banks of the Eurotas. In winter they were permitted to add a little thistle-down, as that seemed to have some warmth in it.
At this age, the most distinguished amongst them became the favourite companions of the elder; and the old men attended more constantly their places of exercise, observing their trials of strength and wit, not slightly and in a cursory manner, but as their fathers, guardians, and governors: so that there was neither time nor place where persons were wanting to instruct and chastise them. One of the best and ablest men of the city was, moreover, appointed inspector of the youth: and he gave the command of each company to the discreetest and most spirited of those called Irens. An Iren was one that had been two years out of the class of boys: a Melliren one of the oldest lads. This Iren, then, a youth twenty years old, gives orders to those under his command in their little battles, and has them to serve him at his house. He sends the oldest of them to fetch wood, and the younger to gather pot-herbs: these they steal where they can find them, either slily getting into gardens, or else craftily and warily creeping to the common tables. But if any one be caught, he is severely flogged for negligence or want of dexterity. They steal, too, whatever victuals they possibly can, ingeniously contriving to do it when persons are asleep, or keep but indifferent watch. If they are discovered, they are punished not only with whipping, but with hunger. Indeed, their supper is but slender at all times, that, to fence against want, they may be forced to exercise their courage and address. This is the first intention of their spare diet: a subordinate one is, to make them grow tall. For when the animal spirits are not too much oppressed by a great quantity of food, which stretches itself out in breadth and thickness, they mount upwards by their natural lightness, and the body easily and freely shoots up in height. This also contributes to make them handsome; for thin and slender habits yield more freely to nature, which then gives a fine proportion to the limbs; whilst the heavy and gross resist her by their weight. So women that take physic during their pregnancy, have slighter children indeed, but of a finer and more delicate turn, because the suppleness of the matter more readily obeys the plastic power. However, these are speculations which we shall leave to others.
The boys steal with so much caution, that one of them having conveyed a young fox under his garment, suffered the creature to tear out his bowels with his teeth and claws, choosing rather to die than to be detected. Nor does this appear incredible, if we consider what their young men can endure to this day; for we have seen many of them expire under the lash at the altar of Diana Orthia.
The Iren, reposing himself after supper, used to order one of the boys to sing a song; to another he put some question which required a judicious answer: for example, "Who was the best man in the city?" or "What he thought of such an action?" This accustomed them from their childhood to judge of the virtues, to enter into the affairs of their countrymen. For if one of them was asked, "Who is a good citizen, or who an infamous one," and hesitated in his answer, he was considered a boy of slow parts, and of a soul that would not aspire to honour. The answer was likewise to have a reason assigned for it, and proof conceived in few words. He whose account of the matter was wrong, by way of punishment had his thumb bit by the Iren. The old men and magistrates often attended these little trials, to see whether the Iren exercised his authority in a rational and proper manner. He was permitted, indeed, to inflict the penalties; but when the boys were gone, he was to be chastised himself, if he had punished them either with too much severity or remissness.
The adopters of favourites also shared both in the honour and disgrace of their boys: and one of them is said to have been mulcted by the magistrates, because the boy whom he had taken into his affections let some ungenerous word or cry escape him as he was fighting. This love was so honourable and in so much esteem, that the virgins too had their lovers amongst the most virtuous matrons. A competition of affection caused no misunderstanding, but rather a mutual friendship between those that had fixed their regards upon the same youth, and an united endeavour to make him as accomplished as possible.
The boys were also taught to use sharp repartee, seasoned with humour, and whatever they said was to be concise and pithy. For Lycurgus, as we have observed, fixed but a small value on a considerable quantity of his iron money; but, on the contrary, the worth of speech was to consist in its being comprised in a few plain words, pregnant with a great deal of sense: and he contrived that by long silence they might learn to be sententious and acute in their replies. As debauchery often causes weakness and sterility in the body, so the intemperance of the tongue makes conversation empty and insipid. King Agis, therefore, when a certain Athenian laughed at the Lacedæmonian short swords, and said, "The jugglers would swallow them with ease upon the stage," answered in his laconic way, "And yet we can reach our enemies' hearts with them." Indeed, to me there seems to be something in this concise manner of speaking which immediately reaches the object aimed at, and forcibly strikes the mind of the hearer. Lycurgus himself was short and sententious in his discourse, if we may judge by some of his answers which are recorded; that, for instance, concerning the constitution. When one advised him to establish a popular government in Lacedæmon, "Go," said he, "and first make a trial of it in thy own family." That again, concerning sacrifices to the Deity, when he was asked why he appointed them so trifling and of so little value, "That we might never be in want," said he, "of something to offer him." Once more, when they inquired of him, what sort of martial exercises he allowed of, he answered, "All, except those in which you stretch out your hands." Several such like replies of his are said to be taken from the letters which he wrote to his countrymen: as to their question, "How shall we best guard against the invasion of an enemy?" – "By continuing poor, and not desiring in your possessions to be one above another." And to the question, whether they should enclose Sparta with walls, "That city is well fortified, which has a wall of men instead of brick." Whether these and some other letters ascribed to him are genuine or not, is no easy matter to determine. However, that they hated long speeches, the following apophthegms are a farther proof. King Leonidas said to one who discoursed at an improper time about affairs of some concern, "My friend, you should not talk so much to the purpose, of what it is not to the purpose to talk of." Charilaus, the nephew of Lycurgus, being asked why his uncle had made so few laws, answered, "To men of few words, few laws are sufficient." Some people finding fault with Hecatæus the sophist, because, when admitted to one of the public repasts, he said nothing all the time, Archidamidas replied, "He that knows how to speak, knows also when to speak."
The manner of their repartees, which, as I said, were seasoned with humour, may be gathered from these instances. When a troublesome fellow was pestering Demaratus with impertinent questions, and this in particular several times repeated, "Who is the best man in Sparta?" He answered, "He that is least like you." To some who were commending the Eleans for managing the Olympic games with so much justice and propriety, Agis said, "What great matter is it, if the Eleans do justice once in five years?" When a stranger was professing his regard for Theopompus, and saying that his own countrymen called him Philolacon (a lover of the Lacedæmonians), the king answered him, "My good friend, it were much better, if they called you Philopolites" (a lover of your own countrymen). Plistonax, the son of Pausanias, replied to an orator of Athens, who said the Lacedæmonians had no learning. "True, for we are the only people of Greece that have learned no ill of you." To