Historical Tales Volume X Part 3

Plutarch, who tells so many charming stories about the ancient Greeks and Romans, gives us the following account. According to him the brother of Lycurgus was king of Sparta. When he died Lycurgus was offered the throne, but he declined the honor and made his infant nephew, Charilaus, king. Then he left Sparta, and travelled through Crete, Ionia, Egypt, and several more remote countries, everywhere studying the laws and customs which he found prevailing. In Ionia he obtained a copy of the poems of Homer, and is said by some to have met and conversed with Homer himself. If, as is supposed, the Greeks of that age had not the art of writing, he must have carried this copy in his memory.

On his return home from this long journey Lycurgus found his country in a worse state than before. Sparta, it may be well here to say, had always two kings; but it found, as might have been expected, that two kings were worse than one, and that this odd device in government never worked well. At any rate, Lycurgus found that law had nearly vanished, and that disorder had taken its place. He now consulted the oracle at Delphi, and was told that the G.o.ds would support him in what he proposed to do.

Coming back to Sparta, he secretly gathered a body-guard of thirty armed men from among the n.o.blest citizens, and then presented himself in the Agora, or place of public a.s.sembly, announcing that he had come to end the disorders of his native land. King Charilaus at first heard of this with terror, but on learning what his uncle intended, he offered his support. Most of the leading men of Sparta did the same. Lycurgus was to them a descendant of the great hero Hercules, he was the most learned and travelled of their people, and the reforms he proposed were sadly needed in that unhappy land.

These reforms were of two kinds. He desired to reform both the government and society. We shall deal first with the new government which he inst.i.tuted. The two kings were left unchanged. But under them was formed a senate of twenty-eight members, to whom the kings were joined, making thirty in all. The people also were given their a.s.semblies, but they could not debate any subject, all the power they had was to accept or reject what the senate had decreed. At a later date five men, called ephors, were selected from the people, into whose hands fell nearly all the civil power, so that the kings had little more to do than to command the army and lead it to war. The kings, however, were at the head of the religious establishment of the country, and were respected by the people as descendants of the G.o.ds.

The government of Sparta thus became an aristocracy or oligarchy. The ephors came from the people, and were appointed in their interest, but they came to rule the state so completely that neither the kings, the senate, nor the a.s.sembly had much voice in the government. Such was the outgrowth of the governmental inst.i.tutions of Lycurgus.

It is the civil laws made by Lycurgus, however, which are of most interest, and in which Sparta differed from all other states. The people of Laconia, the country of which Sparta was the capital, were composed of two cla.s.ses. That country had originally been conquered by the Spartans, and the ancient inhabitants, who were known as Helots, were held as slaves by their Spartan conquerors. They tilled the ground to raise food for the citizens, who were all soldiers, and whose whole life and thought were given to keeping the Helots in slavery and to warlike activity. That they might make the better soldiers, Lycurgus formed laws to do away with all luxury and inequality of conditions, and to train up the young under a rigid system of discipline to the use of weapons and the arts of war. The Helots, also, were often employed as light-armed soldiers, and there was always danger that they might revolt against their oppressors, a fact which made constant discipline and vigilance necessary to the Spartan citizens.

Lycurgus found great inequality in the state. A few owned all the land, and the remainder were poor. The rich lived in luxury; the poor were reduced to misery and want. He divided the whole territory of Sparta into nine thousand equal lots, one of which was given to each citizen.

The territory of the remainder of Laconia was divided into thirty thousand equal lots, one of which was given to each Perioecus. (The Perioeci were the freemen of the country outside of the Spartan city and district, and did not possess the full rights of citizens.h.i.+p.)

This measure served to equalize wealth. But further to prevent luxury, Lycurgus banished all gold and silver from the country, and forced the people to use iron money,--each piece so heavy that none would care to carry it. He also forbade the citizens to have anything to do with commerce or industry. They were to be soldiers only, and the Helots were to supply them with food. As for commerce, since no other state would accept their iron money, they had to depend on themselves for everything they needed. The industries of Laconia were kept strictly at home.

To these provisions Lycurgus added another of remarkable character. No one was allowed to take his meals at home. Public tables were provided, at which all must eat, every citizen being forced to belong to some special public mess. Each had to supply his quota of food, such as barley, wine, cheese, and figs from his land, game obtained by hunting, or the meat of the animals killed for sacrifices. At these tables all shared alike. The kings and the humblest citizens were on an equality.

No distinction was permitted except to those who had rendered some signal service to the state.

This public mess was not accepted without protest. Those who were used to luxurious living were not ready to be brought down to such simple fare, and a number of these attacked Lycurgus in the market-place, and would have stoned him to death had he not run briskly for his life. As it was, one of his pursuers knocked out his eye. But, such was his content at his success, that he dedicated his last eye to the G.o.ds, building a temple to the G.o.ddess Athene of the Eye. At these public tables black broth was the most valued dish, the elder men eating it in preference, and leaving the meat to their younger messmates.

The houses of the Spartans were as plain as they could well be made, and as simple in furniture as possible, while no lights were permitted at bedtime, it being designed that every one should become accustomed to walking boldly in the dark. This, however, was but a minor portion of the Spartan discipline. Throughout life, from boyhood to old age, every one was subjected to the most rigorous training. From seven years of age the drill continued, and everyone was constantly being trained or seeing others under training. The day was pa.s.sed in public exercises and public meals, the nights in public barracks. Married Spartans rarely saw their wives--during the first years of marriage--and had very little to do with their children; their whole lives were given to the state, and the slavery of the Helots to them was not more complete than their slavery to military discipline.

They were not only drilled in the complicated military movements which taught a body of Spartan soldiers to act as one man, but also had incessant gymnastic training, so as to make them active, strong, and enduring. They were taught to bear severe pain unmoved, to endure heat and cold, hunger and thirst, to walk barefoot on rugged ground, to wear the same garment summer and winter, to suppress all display of feeling, and in public to remain silent and motionless until action was called for.

Two companies were often matched against each other, and these contests were carried on with fury, fists and feet taking the place of arms.

Hunting in the woods and mountains was encouraged, that they might learn to bear fatigue. The boys were kept half fed, that they might be forced to provide for themselves by hunting or stealing. The latter was designed to make them cunning and skilful, and if detected in the act they were severely punished. The story is told that one boy who had stolen a fox and hidden it under his garment, permitted the animal to tear him open with claws and teeth, and died rather than reveal his theft.

One might say that he would rather have been born a girl than a boy in Sparta; but the girls were trained almost as severely as the boys. They were forced to contend with each other in running, wrestling, and boxing, and to go through other gymnastic exercises calculated to make them strong and healthy. They marched in the religious processions, sung and danced at festivals, and were present at the exercises of the youths. Thus boys and girls were continually mingled, and the praise or reproach of the latter did much to stimulate their brothers and friends to the utmost exertion.

As a result of all this the Spartans became strong, vigorous, and handsome in form and face. The beauty of their women was everywhere celebrated. The men became unequalled for soldierly qualities, able to bear the greatest fatigue and privation, and to march great distances in a brief time, while on the field of battle they were taught to conquer or to die, a display of cowardice or flight from the field being a lifelong disgrace.

Such were the main features of the most singular set of laws any nation ever had, the best fitted to make a nation of soldiers, and also to prevent intellectual progress in any other direction than the single one of war-making. Even eloquence in speech was discouraged, and a brief or laconic manner sedulously cultivated. But while all this had its advantages, it had its defects. The number of citizens decreased instead of increasing. At the time of the Persian war there were eight thousand of them. At a late date there were but seven hundred, of whom one hundred possessed most of the land. Whether Lycurgus really divided the land equally or not is doubtful. At any rate, in time the land fell into a few hands, the poor increased in number, and the people steadily died out; while the public mess, so far as the rich were concerned, became a mere form.

But we need not deal with these late events, and must go back to the story told of Lycurgus. It is said that when he had completed his code of laws, he called together an a.s.sembly of the people, told them that he was going on a journey, and asked them to swear that they would obey his laws till he returned. This they agreed to do, the kings, the senate, and the people all taking the oath.

Then the law-giver went to Delphi, where he offered a sacrifice to Apollo, and asked the oracle if the laws he had made were good. The oracle answered that they were excellent, and would bring the people the greatest fame. This answer he had put into writing and sent to Sparta, for he had resolved to make his oath binding for all time by never returning. So the old man starved himself to death.

The Spartans kept their oath. For five hundred years their city continued one of the chief cities of Greece, and their army the most warlike and dreaded of the armies of the earth. As for Lycurgus, his countrymen wors.h.i.+pped him as a G.o.d, and imputed to him all that was n.o.ble in their inst.i.tutions and excellent in their laws. But time brings its inevitable changes, and these famous inst.i.tutions in time decayed, while the people perished from over-strict discipline or other causes till but a small troop of Spartans remained, too weak in numbers fairly to control the Helots of their fields.

In truth, the laws of Lycurgus were unnatural, and in the end could but fail. They were framed to make one-sided men, and only whole men can long succeed. Human nature will have its way, and luxury and corruption crept into Sparta despite these laws. Nor did the Spartans prove braver or more successful in war than the Athenians, whose whole nature was developed, and who were alike great in literature, art, and war.

_ARISTOMENES, THE HERO OF MESSENIA._

We have told by what means the Spartans grew to be famous warriors. We have now to tell one of the ancient stories of how they used their warlike prowess to extend their dominions. Laconia, their country, was situated in the southeast section of the Peloponnesus, that southern peninsula which is attached to the remainder of Greece by the narrow neck of land known as the Isthmus of Corinth. Their capital city was anciently called Lacedaemon; it was later known as Sparta. In consequence they are called in history both Spartans and Lacedaemonians.

In the early history of the Spartans they did not trouble themselves about Northern Greece. They had enough to occupy them in the Peloponnesus. As the Romans, in after-time, spent their early centuries in conquering the small nations immediately around them, so did the Spartans. And the first wars of this nation of soldiers seem to have been with Messenia, a small country west of Laconia, and extending like it southward into the blue waters of the Mediterranean Sea.

There were two wars with the Messenians, both full of stories of daring and disaster, but it is the second of these with which we are specially concerned, that in which the hero Aristomenes won his fame. We shall not ask our readers to believe all that is told about this ancient champion. Much of it is very doubtful. But the war in which he took part was historical, and the conquest of Messenia was the first great event in Spartan history.

Now for the story itself. In the first Messenian war, which was fought more than seven hundred years B.C., the leader of the Messenians was named Aristodemus. A quarrel had arisen between the two nations during some sacrifices on their border lands. The Spartans had laid a snare for their neighbors by dressing some youths as maidens and arming them with daggers. They attacked the Messenians, but were defeated, and the Spartan king was slain.

In the war that ensued the Messenians in time found themselves in severe straits, and followed the plan that seems to have been common throughout Grecian history. They sent to Delphi to ask aid and advice from the oracle of Apollo. And the oracle gave them one of its often cruel and always uncertain answers; saying that if they would be successful a virgin of the house of aepytus must die for her country. To fulfil this cruel behest Aristodemus, who was of that ancient house, killed his daughter with his own hand,--much as Agamemnon had sacrificed his daughter before sailing for Troy.

Aristodemus afterwards became king, and had a stirring and tragic history, which was full of portents and prodigies. Thus an old blind prophet suddenly recovered his sight,--which the Messenians looked upon to mean something, though it is not clear what. A statue of Artemis (or Diana) let fall its brazen s.h.i.+eld; which meant something more,--probably that the fastenings had given way; but the ancients looked on it as a portent. Then the ghost of his murdered daughter appeared to Aristodemus, pointed to her wounded side, stripped off his armor, placed on his head a crown of gold and on his body a white robe,--a sign of death. So, as it seemed evident that he had mistaken the oracle, and killed his daughter without saving his country, he did the only thing that remained for him: he went to her grave and killed himself. And with this tragedy ends all we need to tell about the first champion of Messenia.

The war ended in the conquest of Messenia by the Spartans. The conquered people were very harshly treated by the conquerors, being forced to pay as tribute half the produce of their fields, and to humble themselves before their haughty masters. As a result, about fifty years afterwards, they broke out into rebellion, and a second Messenian war began.

This war lasted for many years, the Messenians being led by a valiant hero named Aristomenes, who performed startling exploits and made marvellous escapes. Three great battles took place, with various results and three times Aristomenes made a remarkable sacrifice to the king of the G.o.ds. This was called the Hekatomphonia, and could only be offered by one who had slain, with his own hands, one hundred enemies in battle.

But great battles were not all. There were years of guerilla warfare.

At the head of a band of brave followers Aristomenes made his way more than once to the very heart of Laconia, surprised two of its cities, and on one occasion ventured into Sparta itself by night. Here he boldly entered the temple of Athene of the Brazen House and hung up his s.h.i.+eld there as a mark of defiance to his enemies, placing on it an inscription which said that Aristomenes presented it as an offering from Spartan spoil.

The Messenian maidens crowned their hero with garlands, and danced around him, singing a war strain in honor of his victories over his foes. Yet he found the Spartans vigorous and persistent enemies, and in spite of all his victories was forced at length to take refuge in the mountain fastnesses, where he held out against his foes for eleven years.

We do not know all the adventures of this famous champion, but are told that he was taken prisoner three times by his enemies. Twice he made marvellous escapes while they were conveying him to Sparta. On the third occasion he was less fortunate. His foes bore him in triumph to their capital city, and here he was condemned to be cast from Mount Taygetus into the Keadas, a deep rock cavity into which they flung their criminals.

Fifty Messenian prisoners suffered the same fate and were all killed; but the G.o.ds, so we are told, came to their leader's aid. The legend says that an eagle took Aristomenes on its outspread wings, and landed him safely in the bottom of the pit. More likely the bodies of the former victims broke his fall. Seeing no possible way out from the deep cavity, he wrapped himself in his cloak, and resigned himself to die.

But, while thus lying, he saw a fox prowling among the dead bodies, and questioned himself how it had found its way into the pit. When it came near him he grasped its tail, defending himself from its bites by means of his cloak. Holding fast, he followed the fox to the aperture by which it had entered, enlarged it so that he could creep out, and soon appeared alive again in the field, to the surprise of his friends and the consternation of his foes.

Being seized again by some Cretan bowmen, he was rescued by a maiden, who dreamed that wolves had brought into the city a chained lion, bereft of its claws, and that she had given it claws and set it free. When she saw Aristomenes among his captors, she believed that her dream had come true, and that the G.o.ds desired her to set him free. This she did by making his captors drunk, and giving him a dagger with which he cut his bonds. The indiscreet bowmen were killed by the warrior, while the escaped hero rewarded the maiden by making her the wife of his son.

But Messenia was doomed by the G.o.ds, and no man could avert its fate.

The oracle of Delphi declared that if the he-goat (Tragos) should drink the waters of the Neda, the G.o.d could no longer defend that fated country. And now a fig-tree sprang up on the banks of the Neda, and, instead of spreading its branches aloft, let them droop till they touched the waters of the stream. This a seer announced as the fulfillment of the oracle, for in the Messenian language the fig-tree was called _Tragos_.

Aristomenes now, discouraged by the decree of the G.o.ds, and finding himself surrounded, through treachery, by his enemies in his mountain stronghold, decided to give up the hopeless struggle. He broke fiercely through the ranks of his a.s.sailants with his sons and followers, and left his country to the doom which the G.o.ds had decreed.

The end of his career, like its earlier events, was, according to the legend, under the control of the deities. Damagetes, the king of the island of Rhodes, had been told by an oracle that he must marry the bravest of the h.e.l.lenes (or Greeks). Believing that Aristomenes had the best claim to this proud t.i.tle, he asked him for the hand of his daughter in marriage, and offered him a home in his island realm.

Aristomenes consented, and spent the remainder of his days in Rhodes.

From his daughter descended the ill.u.s.trious family of the Diagoridae.

This romantic story of the far past resembles those of King Alfred of England, of Wallace and Bruce of Scotland, and of other heroes who have defended their countries single-handed against a powerful foe. But we are not done with it yet. There is another singular and interesting episode to be told,--a legend, no doubt, but one which has almost pa.s.sed into history.

The story goes that the Spartans, losing heart at the success of the Messenians in the early years of the war, took the usual method then adopted, and sent to the oracle at Delphi for advice. The oracle told them to apply to Athens for a leader. They did so, sending an emba.s.sy to that city; and in response to the oracle the Athenians sent them a lame schoolmaster named Tyrtaeus. They did not dare to resist the command of the G.o.d, but they had no desire to render any actual aid to the Spartans.

However, Apollo seems to have been wiser than the Athenians. The lame schoolmaster was an able poet as well, and on reaching Sparta he composed a series of war-songs which so inspirited the army that they marched away to victory. Tyrtaeus was probably not only an able poet; very likely he also gave the Spartans good advice in the conduct of the war, and though he did not lead their armies, he animated them by his songs and aided them with his advice until victory followed their career of defeat.

For many years afterwards the war-songs of Tyrtaeus remained highly popular at Sparta, and some of them have come down to our own days. As for the actual history of this war, most of what we know seems to have been written by Tyrtaeus, who was thus not only the poet but the historian of the Messenian wars.

_SOLON, THE LAW-GIVER OF ATHENS._