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

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it　penalties　on　the　boy　who　is　detected　thieving　as　being　but　a　sorry　bungler　in　the　art。　So　to　steal　as　many　cheeses　as　possible　＇off　the　shrine　of　Orthia＇17＇＇　was　a　feat　to　be　encouraged；　but；　at　the　same　moment；　others　were　enjoined　to　scourge　the　thief；　which　would　point　a　moral　not　obscurely；　that　by　pain　endured　for　a　brief　season　a　man　may　earn　the　joyous　reward　of　lasting　glory。＇18＇　Herein；　too；　it　is　plainly　shown　that　where　speed　is　requisite　the　sluggard　will　win　for　himself　much　trouble　and　scant　good。

＇17＇　I。e。　〃Artemis　of　the　Steep〃a　title　connecting　the　goddess　with　　　　　Mount　Orthion　or　Orthosion。　See　Pausan。　VIII。　xxiii。　1；　and　for　　　　　the　custom；　see　Themistius；　〃Or。〃　21；　p。　250　A。　The　words　have　　　　　perhaps　got　out　of　their　right　place。　See　Schneider's　Index；　s。v。

＇18＇　See　Plut。　〃Lycurg。〃　18；　〃Morals；〃　239　C；　〃Aristid。〃　17；　Cic。　　　　　〃Tusc。〃　ii。　14。

Furthermore；　and　in　order　that　the　boys　should　not　want　a　ruler；　even　in　case　the　pastor＇19＇　himself　were　absent；　he　gave　to　any　citizen　who　chanced　to　be　present　authority　to　lay　upon　them　injunctions　for　their　good；　and　to　chastise　them　for　any　trespass　committed。　By　so　doing　he　created　in　the　boys　of　Sparta　a　most　rare　modesty　and　reverence。　And　indeed　there　is　nothing　which；　whether　as　boys　or　men；　they　respect　more　highly　than　the　ruler。　Lastly；　and　with　the　same　intention；　that　the　boys　must　never　be　reft　of　a　ruler；　even　if　by　chance　there　were　no　grown　man　present；　he　laid　down　the　rule　that　in　such　a　case　the　most　active　of　the　Leaders　or　Prefects＇20＇　was　to　become　ruler　for　the　nonce；　each　of　his　own　division。　The　conclusion　being　that　under　no　circumstances　whatever　are　the　boys　of　Sparta　destitute　of　one　to　rule　them。

＇19＇　Lit。　〃Paidonomos。〃

＇20＇　Lit。　〃Eirens。〃

I　ought；　as　it　seems　to　me；　not　to　omit　some　remark　on　the　subject　of　boy　attachments；＇21＇　it　being　a　topic　in　close　connection　with　that　of　boyhood　and　the　training　of　boys。

＇21＇　See　Plut。　〃Lycurg。〃　17　（Clough；　i。　109）。

We　know　that　the　rest　of　the　Hellenes　deal　with　this　relationship　in　different　ways；　either　after　the　manner　of　the　Boeotians；＇22＇　where　man　and　boy　are　intimately　united　by　a　bond　like　that　of　wedlock；　or　after　the　manner　of　the　Eleians；　where　the　fruition　of　beauty　is　an　act　of　grace；　whilst　there　are　others　who　would　absolutely　debar　the　lover　from　all　conversation＇23＇　and　discourse　with　the　beloved。

＇22＇　See　Xen。　〃Symp。〃　viii。　34；　Plato；　〃Symp。〃　182　B　（Jowett；　II。　p。　　　　　33）。

＇23＇　｛dialegesthai｝　came　to　mean　philosophic　discussion　and　debate。　Is　　　　　the　author　thinking　of　Socrates？　See　〃Mem。〃　I。　ii。　35；　IV。　v。　12。

Lycurgus　adopted　a　system　opposed　to　all　of　these　alike。　Given　that　some　one；　himself　being　all　that　a　man　ought　to　be；　should　in　admiration　of　a　boy's　soul＇24＇　endeavour　to　discover　in　him　a　true　friend　without　reproach；　and　to　consort　with　himthis　was　a　relationship　which　Lycurgus　commended；　and　indeed　regarded　as　the　noblest　type　of　bringing　up。　But　if；　as　was　evident；　it　was　not　an　attachment　to　the　soul；　but　a　yearning　merely　towards　the　body；　he　stamped　this　thing　as　foul　and　horrible；　and　with　this　result；　to　the　credit　of　Lycurgus　be　it　said；　that　in　Lacedaemon　the　relationship　of　lover　and　beloved　is　like　that　of　parent　and　child　or　brother　and　brother　where　carnal　appetite　is　in　abeyance。

＇24＇　See　Xen。　〃Symp。〃　viii。　35；　Plut。　〃Lycurg。〃　18。

That　this；　however；　which　is　the　fact；　should　be　scarcely　credited　in　some　quarters　does　not　surprise　me；　seeing　that　in　many　states　the　laws＇25＇　do　not　oppose　the　desires　in　question。

＇25＇　I。e。　〃law　and　custom。〃

I　have　now　described　the　two　chief　methods　of　education　in　vogue；　that　is　to　say；　the　Lacedaemonian　as　contrasted　with　that　of　the　rest　of　Hellas；　and　I　leave　it　to　the　judgment　of　him　whom　it　may　concern；　which　of　the　two　has　prodcued　the　finer　type　of　men。　And　by　finer　I　mean　the　better　disciplined；　the　more　modest　and　reverential；　and；　in　matters　where　self…restraint　is　a　virtue；　the　more　continent。



III

Coming　to　the　critical　period　at　which　a　boy　ceases　to　be　a　boy　and　becomes　a　youth；＇1＇　we　find　that　it　is　just　then　that　the　rest　of　the　world　proceed　to　emancipate　their　children　from　the　private　tutor　and　the　schoolmaster；　and；　without　substituting　any　further　ruler；　are　content　to　launch　them　into　absolute　independence。

＇1＇　｛eis　to　meirakiousthai｝；　〃with　reference　to　hobbledehoy…hood。〃　　　　　Cobet　erases　the　phrase　as　post…Xenophontine。

Here；　again；　Lycurgus　took　an　entirely　opposite　view　of　the　matter。　This；　if　observation　might　be　trusted；　was　the　season　when　the　tide　of　animal　spirits　flows　fast；　and　the　froth　of　insolence　rises　to　the　surface；　when；　too；　the　most　violent　appetites　for　divers　pleasures；　in　serried　ranks；　invade＇2＇　the　mind。　This；　then；　was　the　right　moment　at　which　to　impose　tenfold　labours　upon　the　growing　youth；　and　to　devise　for　him　a　subtle　system　of　absorbing　occupation。　And　by　a　crowning　enactment；　which　said　that　〃he　who　shrank　from　the　duties　imposed　on　him　would　forfeit　henceforth　all　claim　to　the　glorious　honours　of　the　state；〃　he　caused；　not　only　the　public　authorities；　but　those　personally　interested＇3＇　in　the　several　companies　of　youths　to　take　serious　pains　so　that　no　single　individual　of　them　should　by　an　act　of　craven　cowardice　find　himself　utterly　rejected　and　reprobate　within　the　body　politic。

＇2＇　Lit。　〃range　themselves。〃　For　the　idea；　see　〃Mem。〃I。　ii。　23；　　　　　Swinburne；　〃Songs　before　Sunrise〃：　Prelude；　〃Past　youth　where　　　　　shoreward　shallows　are。〃

＇3＇　Or；　〃the　friends　and　connections。〃

Furthermore；　in　his　desire　to　implant　in　their　youthful　souls　a　root　of　modesty　he　imposed　upon　these　bigger　boys　a　special　rule。　In　the　very　streets　they　were　to　keep　their　two　hands＇4＇　within　the　folds　of　the　cloak；　they　were　to　walk　in　silence　and　without　turning　their　heads　to　gaze；　now　here；　now　there；　but　rather　to　keep　their　eyes　fixed　upon　the　ground　before　them。　And　hereby　it　would　seem　to　be　proved　conclusively　that；　even　in　the　matter　of　quiet　bearing　and　sobreity；＇5＇　the　masculine　type　may　claim　greater　strength　than　that　which　we　attribute　to　the　nature　of　women。　At　any　rate；　you　might　sooner　expect　a　stone　image　to　find　voice　than　one　of　those　Spartan　youths；　to　divert　the　eyes　of　some　bronze　stature　were　less　difficult。　And　as　to　quiet　bearing；　no　bride　ever　stepped　in　bridal　bower＇6＇　with　more　natural　modesty。　Note　them　when　they　have　reached　the　public　table。＇7＇　The　plainest　answer　to　the　question　askedthat　is　all　you　need　expect　to　hear　from　their　lips。

＇4＇　See　Cic。　〃pro　Coelio；〃　5。

＇5＇　See　Plat。　〃Charmid。〃　159　B；　Jowett；　〃Plato；〃　I。　15。

＇6＇　Longinus；　｛peri　ups｝；　iv。　4；　reading　｛ophthalmois｝　for　　　　　｛thalamois｝；　says：　〃Yet　why　speak　of　Timaeus；　when　even　men　like　　　　　Xenophon　and　Plato；　the　very　demigods　of　literature；　though　they　　　　　had　sat　at　the　feet　of　Socrates；　sometimes　forget　themselves　in　　　　　the　pursuit　of　such　pretty　conceits？　The　former　in　his　account　of　　　　　the　Spartan　Polity　has　these　words：　'Their　voice　you　would　no　more　　　　　hear；　than　if　they　were　of　marble；　their　gaze　is　as　immovable　as　　　　　if　they　were　cast　in　bronze。　You　would　deem　them　more　modest　than　　　　　the　very　maidens　in　their　eyes。'　To　speak　of　the　pupils　of　the　　　　　eyes　as　modest　maidens　was　a　piece　of　absurdity　becoming　　　　　Amphicrates　rather　than　Xenophon；　and　then　what　a　strange　notion　　　　　to　suppose　that　modesty　is　always　without　exception；　expressed　in　　　　　the　eye！〃H。　L。　Howell；　〃Longinus；〃　p。　8。　See　〃Spectator；〃　No。　　　　　354。

＇7＇　See　Paus。　VII。　i。　8；　the　｛phidition｝　or　｛philition｝；　〃Hell。〃　V。　　　　　iv。　28。



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　stat