History Of Ancient Civilization Part 10

=Omens.=--In return for so much homage, so many festivals and offerings, the Greeks expected no small amount of service from their G.o.ds. The G.o.ds protected their wors.h.i.+ppers, gave them health, riches, victory. They preserved them from the evils that menaced them, sending signs which men interpreted. These are called Omens. "When a city,"

says Herodotus,[57] "is about to suffer some great misfortune, this is usually antic.i.p.ated by signs. The people of Chios had omens of their defeat: of a band of one hundred youths sent to Delphi but two returned; the others had died of the plague. About the same time the roof of a school of the city fell on the children who were learning to read; but one escaped of the one hundred and twenty. Such were the antic.i.p.ating signs sent them by the deity."

The Greeks regarded as supernatural signs, dreams, the flight of birds in the heavens, the entrails of animals sacrificed--in a word, everything that they saw, from the tremblings of the earth and eclipses to a simple sneeze. In the expedition to Sicily, Nicias, the general of the Athenians, at the moment of embarking his army for the retreat, was arrested by an eclipse of the moon; the G.o.ds, thought he, had sent this prodigy to warn the Athenians not to continue their enterprise. And so Nicias waited; he waited twenty-seven days offering sacrifices to appease the G.o.ds. During this inactivity the enemy closed the port, destroyed the fleet, and exterminated his army. The Athenians on learning this news found but one thing with which to reproach Nicias: he should have known that for an army in retreat the eclipse of the moon was a favorable sign. During the retreat of the Ten Thousand, Xenophon, the general, making an address to his soldiers, uttered this sentiment: "With the help of the G.o.ds we have the surest hope that we shall save ourselves with glory." At this point a soldier sneezed. At once all adored the G.o.d who had sent this omen. "Since at the very instant when we are deliberating concerning our safety," exclaimed Xenophon, "Zeus the savior has sent us an omen, let us with one consent offer sacrifices to him."[58]

=The Oracles.=--Often the G.o.d replies to the faithful who consult him not by a mute sign, but by the mouth of an inspired person. The faithful enter the sanctuary of the G.o.d seeking responses and counsel.

These are Oracles.

There were oracles in many places in Greece and Asia. The most noted were at Dodona in Epirus, and at Delphi, at the foot of Mount Parna.s.sus. At Dodona it was Zeus who spoke by the rustling of the sacred oaks. At Delphi it was Apollo who was consulted. Below his temple, in a grotto, a current of cool air issued from a rift in the ground. This air the Greeks thought[59] was sent by the G.o.d, for he threw into a frenzy those who inhaled it. A tripod was placed over the orifice, a woman (the Pythia), prepared by a bath in the sacred spring, took her seat on the tripod, and received the inspiration. At once, seized with a nervous frenzy, she uttered cries and broken sentences. Priests sitting about her caught these expressions, set them to verse, and brought them to him who sought advice of the G.o.d.

The oracles of the Pythia were often obscure and ambiguous. When Crsus asked if he should make war on the Persians, the reply was, "Crsus will destroy a great empire." In fact, a great empire was destroyed, but it was that of Crsus.

The Spartans had great confidence in the Pythia, and never initiated an expedition without consulting her. The other Greeks imitated them, and Delphi thus became a sort of national oracle.

=Amphictyonies.=--To protect the sanctuary of Delphi twelve of the princ.i.p.al peoples of Greece had formed an a.s.sociation called an Amphictyony.[60] Every year deputies from these peoples a.s.sembled at Delphi to celebrate the festival of Apollo and see that the temple was not threatened; for this temple contained immense wealth, a temptation to pillage it. In the sixth century the people of Cirrha, a neighboring city of Delphi, appropriated these treasures.[61] The Amphictyons declared war against them for sacrilege. Cirrha was taken and destroyed, the inhabitants sold as slaves, the territory left fallow. In the fourth century the Amphictyons made war on the Phocidians also who had seized the treasury of Delphi, and on the people of Amphissa who had tilled a field dedicated to Apollo.

Still it is not necessary to believe that the a.s.sembly of the Amphictyons ever resembled a Greek senate. It was concerned only with the temple of Apollo, not at all with political affairs. It did not even prevent members of the Amphictyony fighting one another. The oracle and the Amphictyony of Delphi were more potent than the other oracles and the other amphictyonies; but they never united the Greeks into a single nation.

FOOTNOTES:

[51] See the account of the traveller Pausanias.

[52] "There are," says Hesiod, "30,000 G.o.ds on the fruitful earth."

[53] Greek scholars formed a select society of twelve G.o.ds and G.o.ddesses, but their choice was arbitrary, and all did not agree on the same series. The Greeks of different countries and of different epochs often represented the same G.o.d under different forms. Further, the majority of the G.o.ds seem to us to have vague and undetermined attributes; this is because they were not the same everywhere.

[54] Iliad, viii., 18.

[55] In the dialogue "Eutyphron."

[56] Taine, "Philosophy of Art."

[57] Herodotus, vi., 27

[58] Xenophon, "Anabasis," iii, 2.

[59] This idea gained currency only in the later periods of Grecian history.--ED.

[60] There were similar amphictyonies at Delos, Calauria, and Onchestus.

[61] The special charge against Cirrha was the levying of toll on pilgrims coming to Delphi.--ED.

CHAPTER XI

SPARTA

THE PEOPLE

=Laconia.=--When the Dorian mountaineers invaded the Peloponnesus, the main body of them settled at Sparta in Laconia. Laconia is a narrow valley traversed by a considerable stream (the Eurotas) flowing between two ma.s.sive mountain ranges with snowy summits. A poet describes the country as follows: "A land rich in tillable soil, but hard to cultivate, deep set among perpendicular mountains, rough in aspect, inaccessible to invasion." In this enclosed country lived the Dorians of Sparta in the midst of the ancient inhabitants who had become, some their subjects, others their serfs. There were, then, in Laconia three cla.s.ses: Helots, Perici, Spartiates.

=The Helots.=--The Helots dwelt in the cottages scattered in the plain and cultivated the soil. But the land did not belong to them--indeed, they were not even free to leave it. They were, like the serfs of the Middle Ages, peasants attached to the soil, from father to son. They labored for a Spartiate proprietor who took from them the greater part of the harvest. The Spartiates instructed them, feared them, and ill treated them. They compelled them to wear rude garments, beat them unreasonably to remind them of their servile condition, and sometimes made them intoxicated to disgust their children with the sight of drunkenness. A Spartiate poet compares the Helots to "loaded a.s.ses stumbling under their burdens and the blows inflicted."

=The Perici.=--The Perici (those who live around) inhabited a hundred villages in the mountains or on the coast. They were sailors, they engaged in commerce, and manufactured the objects necessary to life. They were free and administered the business of their village, but they paid tribute to the magistrates of Sparta and obeyed them.

=Condition of the Spartiates.=--Helots and Perici despised the Spartiates, their masters. "Whenever one speaks to them of the Spartiates," says Xenophon,[62] "there isn't one of them who can conceal the pleasure he would feel in eating them alive." Once an earthquake nearly destroyed Sparta: the Helots at once rushed from all sides of the plain to ma.s.sacre those of the Spartiates who had escaped the catastrophe. At the same time the Perici rose and refused obedience. The Spartiates' bearing toward the Perici was certain to exasperate them. At the end of a war in which many of the Helots had fought in their army, they bade them choose those who had especially distinguished themselves for bravery, with the promise of freeing them. It was a ruse to discover the most energetic and those most capable of revolting. Two thousand were chosen; they were conducted about the temples with heads crowned as an evidence of their manumission; then the Spartiates put them out of the way, but how it was done no one ever knew.[63]

And yet the oppressed cla.s.ses were ten times more, numerous than their masters. While there were more than 200,000 Helots and 120,000 Perici, there were never more than 9,000 Spartiate heads of families.

In a matter of life and death, then, it was necessary that a Spartiate be as good as ten Helots. As the form of battle was hand-to-hand, they needed agile and robust men. Sparta was like a camp without walls; its people was an army always in readiness.

EDUCATION

=The Children.=--They began to make soldiers of them at birth. The newly-born infant was brought before a council; if it was found deformed, it was exposed on the mountain to die; for an army has use only for strong men. The children who were permitted to grow up were taken from their parents at the age of seven years and were trained together as members of a group. Both summer and winter they went bare-foot and had but a single mantle. They lay on a heap of reeds and bathed in the cold waters of the Eurotas. They ate little and that quickly and had a rude diet. This was to teach them not to satiate the stomach. They were grouped by hundreds, each under a chief. Often they had to contend together with blows of feet and fists. At the feast of Artemis they were beaten before the statue of the G.o.ddess till the blood flowed; some died under this ordeal, but their honor required them not to weep. They were taught to fight and suffer.

Often they were given nothing to eat; provision must be found by foraging. If they were captured on these predatory expeditions, they were roughly beaten. A Spartiate boy who had stolen a little fox and had hidden it under his mantle, rather than betray himself let the animal gnaw out his vitals. They were to learn how to escape from perplexing situations when they were in the field.

They walked with lowered glance, silent, hands under the mantle, without turning the head and "making no more noise than statues." They were not to speak at table and were to obey all men that they encountered. This was to accustom them to discipline.

=The Girls.=--The other Greeks kept their daughters secluded in the house, spinning flax. The Spartiates would have robust women capable of bearing vigorous children. The girls, therefore, were trained in much the same manner as the boys. In their gymnasia they practised running, leaping, throwing the disc and Javelin. A poet describes a play in which Spartiate girls "like colts with flowing manes make the dust fly about them." They were reputed the healthiest and bravest women in Greece.

=The Discipline.=--The men, too, have their regular life and this a soldier's life. The presence of many enemies requires that no one shall weaken. At seventeen years the Spartiate becomes a soldier and this he until he is sixty. The costume, hour of rising and retiring, meals, exercise--everything is fixed by regulations as in barracks.

Since the Spartiate engages only in war, he is to prepare himself for that; he exercises himself in running, leaping, and wielding his arms; he disciplines all the members of the body--the neck, the arms, the shoulders, the legs, and that too, every day. He has no right to engage in trade, to pursue an industry, nor to cultivate the earth; he is a soldier and is not to allow himself to be diverted to any other occupation. He cannot live at his pleasure with his own family; the men eat together in squads; they cannot leave the country without permission. It is the discipline of a regiment in the enemy's territory.

=Laconism.=--These warriors had a rude life, with clean-cut aims and proud disposition. They spoke in short phrases--or as we say, laconically--the word has still persisted. The Greeks cited many examples of these expressions. To a garrison in danger of being surprised the government sent this message, "Attention!" A Spartan army was summoned by the king of Persia to lay down his arms; the general replied, "Come and take them." When Lysander captured Athens, he wrote simply, "Athens is fallen."

=Music. The Dance.=--The arts of Sparta were those that pertained to an army. The Dorian conquerors brought with them a peculiar sort of music--the Dorian style, serious, strong, even harsh. It was military music; the Spartiates went into battle to the sound of the flute so that the step might be regular.

Their dance was a military movement. In the "Pyrrhic" the dancers were armed and imitated all the movements of a battle; they made the gestures of striking, of parrying, of retreating, and of throwing the javelin.

=Heroism of the Women.=--The women stimulated the men to combat; their exhibitions of courage were celebrated in Greece, so much so that collections of stories of them were made.[64] A Spartan mother, seeing her son fleeing from battle, killed him with her own hand, saying; "The Eurotas does not flow for deer." Another, learning that her five sons had perished, said, "This is not what I wish to know; does victory belong to Sparta?" "Yes." "Then let us render thanks to the G.o.ds."

THE INSt.i.tUTIONS OF SPARTA

=The Kings and the Council.=--The Spartiates had at first, like the other Greeks, an a.s.sembly of the people. All these inst.i.tutions were preserved, but only in form. The kings, descendants of the G.o.d Herakles, were loaded with honors; they were given the first place at the feasts and were served with a double portion; when they died all the inhabitants made lamentation for them. But no power was left to them and they were closely watched.

The Senate was composed of twenty-eight old men taken from the rich and ancient families, appointed for life; but it did not govern.

=The Ephors.=--The real masters of Sparta were the Ephors (the name signifies overseers), five magistrates who were renewed every year.

They decided peace and war, and had judicial functions; when the king commanded the army, they accompanied him, directed the operations, and sometimes made him return. Usually they consulted the senators and took action in harmony with them. Then they a.s.sembled the Spartiates in one place, announced to them what had been decided and asked their approbation. The people without discussing the matter approved the action by acclamation. No one knew whether he had the right to refuse a.s.sent; accustomed to obey, the Spartiate never refused. It was, therefore, an aristocracy of governing families. Sparta was not a country of equality. There were some men who were called Equals, but only because they were equal among themselves. The others were termed Inferiors and had no part in the government.

=The Army.=--Thanks to this regime, the Spartiates preserved the rude customs of mountaineers; they had no sculptors, no architects, no orators, no philosophers. They had sacrificed everything to war; they became "adepts in the military art,"[65] and instructors of the other Greeks. They introduced two innovations especially: a better method of combat, a better method of athletic exercise.