Apophthegmata Laconica

Lycurgus, the lawgiver, wishing to recall the citizens from the mode of living then existent, and to lead them to a more sober and temperate order of life, and to render them good and honourable men (for they were living a soft life), reared two puppies of the same litter; and one he accustomed to dainty food, and allowed it to stay in the house; the other he took afield and trained in hunting. Later he brought them into the public assembly and put down some bones and dainty food and let loose a hare. Each of the dogs made for that to which it was accustomed, and, when the one of them had overpowered the hare, he said, You see, fellow-citizens, that these dogs belong to the same stock, but by virtue of the discipline to which they have been subjected they have turned out utterly different from each other, and you also see that training is more effective than Nature for good. [*](As in Moralia, 3 A.)

But some say that he did not bring in dogs which were of the same stock, but that one was of the breed of house dogs and the other of hunting dogs; then he trained the one of inferior stock for hunting, and the one of better stock he accustomed to dainty food. And afterwards, as each made for that to which it had become accustomed, he made it clear how much instruction contributes for better or worse, saying, So also in our case, fellow-citizens, noble birth, so admired of the multitude, and our being descended from Heracles does not bestow any advantage, unless we do the sort of things for which he was manifestly the most glorious and most noble of all mankind, and

He made a redistribution of the land, and assigned an equal share to all the citizens; and it is said that a while later, on returning from abroad, as he passed through the country, where the harvesting had just been finished, and saw the cocks of grain standing near together in even lines, he was much pleased, and said with a smile to those who were with him that it looked as if all the Spartan land belonged to many brothers who had recently divided it. [*](Related with more detail by Plutarch in his Life of Lycurgus, chap. viii. (44 A).)

Having introduced the abolition of debts, he next undertook to divide equally all household furnishings, so as to do away completely with all inequality and disparity. But when he saw that the people were likely to demur about assenting to this outright spoliation, he decreed that gold and silver coin should in future have no value, and ordained that the people should use iron money only. He also limited the time within which it was lawful to exchange their present holdings for this money. When this had been done, all wrongdoing was banished from Sparta. For nobody was able to steal or to accept a bribe or to defraud or rob any more, when the result was something of which concealment was not possible, nor was its acquisition envied, nor its use without risk, nor its exportation or importation safe. As an added measure, he brought about the banishment from Sparta of everything not absolutely necessary. And, by reason of this, no merchant, no public lecturer, no soothsayer or mendicant priest, no maker of fancy articles ever made his way into

Having determined to make an attack upon the prevailing luxury, and to do away with the rivalry for riches, he instituted the common meals. And in answer to those who sought to know why he had established these, and had divided the citizens, when under arms, into small companies, he said, So that they may get their orders promptly, and, in case they cherish any radical designs, the offence may be confined to a small number; also that there may be for all an equal portion of food and drink, and so that not only in drink or food, but in bedding or furniture or anything else whatsoever, the rich man may have no advantage at all over the poor man. [*](Plutarch amplifies this account in his Life of Lycurgus, chap. x. (45 B). )

Having made wealth unenviable, since nobody could make any use or show of it, he said to his intimate friends, What a good thing it is, my friends, to show in actual practice the true characteristic of wealth, that it is blind! [*](Ibid. (45 C).)

He took good care that none should be allowed to dine at home and then come to the common meal stuffed with other kinds of food and drink. The rest of the company used to berate the man who did not drink or eat with them, because they felt that he was lacking in self-control, and was too soft for the common way of living.

The well-to-do citizens resented legislation of this type, and, banding together, they denounced him and pelted him, wishing to stone him to death. As he was being pursued, he rushed through the market-place; and he out-distanced almost all his pursuers, and gained refuge in the shrine of Athena of the Brazen House; only, as he turned around, Alcander, who was pursuing him, put out one of his eyes by a stroke of his staff. But when, later, Lycurgus received Alcander, who was handed over to him for punishment by vote of the people, he did not treat him ill nor blame him, but, by compelling him to live under the same roof with him, he brought it to pass that Alcander had only commendation for Lycurgus and for the manner of living which he had found there, and was altogether enamoured of this discipline. Lycurgus dedicated a memorial of his unhappy experience in the shrine of Athena of the Brazen House, and gave to her the added epithet of Optilletis; for the Dorians in this part of the world call the eyes optics (optilloi). [*](Plutarch tells the story more fully in his Life of Lycurgus, chap. xi. (45 D-46 A); Cf. also Aelian, Varia Historia, xiii. 23, and Stobaeus, Florilegium, xix. 13.)

Being asked why he had not made any use of written laws, he said, Because those who are trained and disciplined in the proper discipline can determine what will best serve the occasion. [*](Cf. Plutarch’s Life of Lycurgus, chap. xiii. (47 A).)

At another time when some sought to know why he had ordained that the people should use only an axe in putting a roof on their houses, and make a

It was because of this custom also that their first king Leotychidas, dining at somebody’s house [*](In Corinth, according to Plutarch’s Life of Lycurgus, chap. xiii. (47 C); Cf. also Moralia, 189 E, supra, and the note.) and observing the construction of the ceiling, which was expensive and embellished with panels, asked his host if timbers grew square in their country!

Being asked why he had prohibited frequent campaigns against the same foes, he said, So that they may not, by becoming accustomed to defending themselves frequently, become skilled in war. It was for this reason also that there appeared to be no slight ground for complaint against Agesilaus, who by his almost continual inroads and campaigns into Boeotia had rendered the Thebans a match for the Spartans. At any rate Antalcidas, when he saw him wounded, exclaimed, You have got a handsome reward as you deserve for your fostering care in teaching them to fight when they did not wish to fight and did not even know how. [*](Cf. Plutarch’s Life of Lycurgus, chap. xiii. (47 D), and Moralia, 189 D, supra, and the note.)

When someone else desired to know why he instituted strenuous exercise for the bodies of the maidens in races and wrestling and throwing the discus and javelin, he said, So that the implanted stock of their offspring, by getting a strong start in strong bodies, may attain a noble growth, and that they themselves may with vigour abide the birth of their children and readily and nobly resist the pains

When some persons expressed disapproval of the nudity of the maidens in the processions, and sought to know the reason for it, he said, So that they, by following the same practices as the men, may not be inferior to them either in bodily strength and health or in mental aspirations and qualities, and that they may despise the opinion of the crowd. Wherefore is recorded also in regard to Gorgo, the wife of Leonidas, a saying to this effect: when some woman, a foreigner presumably, remarked to her, You Spartan women are the only women that lord it over your’men, she replied, Yes, for we are the only women that are mothers of men! [*](Cf.Moralia, 240 E (5) infra, and Plutarch’s Life of Lycurgus, chap. xiv. (47 E-48 B).)

By excluding the unmarried from looking on at the festival of the naked youth, and by laying upon them other additional disgrace, he created much concern about having children. He also deprived them of the honour and attention which the young bestowed on their elders. And nobody said a word against the remark which was made to Dercylidas, although he was a general and in high repute; for one of the younger men, as Dercylidas approached, did not rise to offer his seat, saying, No, for you are not the father of any son who will rise and offer his seat to me. [*](Ibid. chap. xv. (48 C); and Moralia, 223 A, supra. )

When someone inquired why he had made a law that girls should be given in marriage without any dowry, he said, So that some of them shall not be left unwedded because of lack of means, and some shall not be eagerly sought because of abundant wealth, but that each man, with an eye to the ways [*]( )

He set limits to the time of marriage for both men and women, and, in answer to the man who inquired about this, he said, So that the offspring may be sturdy by being sprung from mature parents. [*](Cf. Plutarch’s Life of Lycurgus, chap. xv. (48 D), and Xenophon, Constitution of Sparta, 1. 6.)

In answer to a man who expressed surprise because he debarred the husband from spending the nights with his wife, but ordained that he should be with his comrades most of the day and pass the whole night in their company, and visit his bride secretly and with great circumspection, he said, So that they may be strong of body and never become sated, and that they may be ever fresh in affection, and that the children which they bring into the world may be more sturdy. [*](Cf. Plutarch’s Life of Lycurgus, chap. xv. (48 E), and Xenophon, Constitution of Sparta, 1. 5.)

He banished perfume on the ground that it spoiled and ruined the olive oil, [*](Cf. Seneca, Quaestiones Naturales, iv. 13. 9. Perfumes in ancient times were made with a base of oil; Cf. Moralia, 127 B.) and also the dyer’s art on the ground that it was a flattery of the senses.

To all whose business was the enhancement of personal beauty he made Sparta forbidden ground, for the reason that they outraged the arts through the vileness of their art. [*](Cf. Plutarch’s Life of Lycurgus, chap. ix. (p. 44 F).)

So strict in those times was the virtue of the women, and so far removed from the laxity of morals which later affected them, [*](Athenaeus, 142 F, quotes Phylarchus at some length regarding the degeneration of the Spartans.) that in the earlier days the idea of adultery among them was an incredible