Plutarch's Lives - Plutarch (ebook reader 8 inch TXT) 📗

and small wares; merchants sent no shiploads into Laconian ports; no rhetoric-master, no itinerant fortune-teller, no harlot-monger or gold or silversmith, engraver, or jeweler, set foot in a country which had no money; so that luxury, deprived little by little of that which fed and fomented it, wasted to nothing, and died away of itself. For the rich had no advantage here over the poor, as their wealth and abundance had no road to come abroad by, but were shut up at home doing nothing. And in this way they became excellent artists in common, necessary things; bedsteads, chairs, and tables, and such like staple utensils in a family, were admirably well made there; their cup, particularly, was very much in fashion, and eagerly bought up by soldiers, as Critias reports; for its color was such as to prevent water, drunk upon necessity and disagreeable to look at, from being noticed; and the shape of it was such that the mud stuck to the sides, so that only the purer part came to the drinker’s mouth. For this, also, they had to thank their lawgiver, who, by relieving the artisans of the trouble of making useless things, set them to show their skill in giving beauty to those of daily and indispensable use.

 

The third and most masterly stroke of this great lawgiver, by which he struck a yet more effectual blow against luxury and the desire of riches, was the ordinance he made, that they should all eat in common, of the same bread and same meat, and of kinds that were specified, and should not spend their lives at home, laid on costly couches at splendid tables, delivering themselves up into the hands of their tradesmen and cooks, to fatten them in corners, like greedy brutes, and to ruin not their minds only but their very bodies, which, enfeebled by indulgence and excess, would stand in need of long sleep, warm bathing, freedom from work, and, in a word, of as much care and attendance as if they were continually sick. It was certainly an extraordinary thing to have brought about such a result as this, but a greater yet to have taken away from wealth, as Theophrastus observes, not merely the property of being coveted, but its very nature of being wealth. For the rich, being obliged to go to the same table with the poor, could not make use of or enjoy their abundance, nor so much as please their vanity by looking at or displaying it. So that the common proverb, that Plutus, the god of riches, is blind, was nowhere in all the world literally verified but in Sparta. There, indeed, he was not only blind, but like a picture, without either life or motion. Nor were they allowed to take food at home first, and then attend the public tables, for every one had an eye upon those who did not eat and drink like the rest, and reproached them with being dainty and effeminate.

 

This last ordinance in particular exasperated the wealthier men. They collected in a body against Lycurgus, and from ill words came to throwing stones, so that at length he was forced to run out of the marketplace, and make to sanctuary to save his life; by good-hap he outran all excepting one Alcander, a young man otherwise not ill accomplished, but hasty and violent, who came up so close to him, that, when he turned to see who was near him, he struck him upon the face with his stick, and put out one of his eyes. Lycurgus, so far from being daunted and discouraged by this accident, stopped short, and showed his disfigured face and eye beat out to his countrymen; they, dismayed and ashamed at the sight, delivered Alcander into his hands to be punished, and escorted him home, with expressions of great concern for his ill usage. Lycurgus, having thanked them for their care of his person, dismissed them all, excepting only Alcander; and, taking him with him into his house, neither did nor said anything severely to him, but, dismissing those whose place it was bade Alcander to wait upon him at table. The young man who was of an ingenuous temper, without murmuring did as he was commanded; and, being thus admitted to live with Lycurgus, he had an opportunity to observe in him, besides his gentleness and calmness of temper, an extraordinary sobriety and an indefatigable industry, and so, from an enemy, became one of his most zealous admirers, and told his friends and relations that Lycurgus was not that morose and ill-natured man they had formerly taken him for, but the one mild and gentle character of the world. And thus did Lycurgus, for chastisement of his fault, make of a wild and passionate young man one of the discreetest citizens of Sparta.

 

In memory of this accident, Lycurgus built a temple to Minerva, surnamed Optiletis; optilus being the Doric of these parts for ophthalmus, the eye. Some authors, however, of whom Dioscorides is one (who wrote a treatise on the commonwealth of Sparta), say that he was wounded indeed, but did not lose his eye with the blow; and that he built the temple in gratitude for the cure. Be this as it will, certain it is, that, after this misadventure, the Lacedaemonians made it a rule never to carry so much as a staff into their public assemblies.

 

But to return to their public repasts;—these had several names in Greek; the Cretans called them andria, because the men only came to them. The Lacedaemonians called them phiditia, that is, by changing l into d, the same as philitia, love feasts, because that, by eating and drinking together, they had opportunity of making friends. Or perhaps from phido, parsimony, because they were so many schools of sobriety; or perhaps the first letter is an addition, and the word at first was editia, from edode, eating. They met by companies of fifteen, more or less, and each of them stood bound to bring in monthly a bushel of meal, eight gallons of wine, five pounds of cheese, two pounds and a half of figs, and some very small sum of money to buy flesh or fish with.

Besides this, when any of them made sacrifice to the gods, they always sent a dole to the common hall; and, likewise, when any of them had been a hunting, he sent thither a part of the venison he had killed; for these two occasions were the only excuses allowed for supping at home.

The custom of eating together was observed strictly for a great while afterwards; insomuch that king Agis himself, after having vanquished the Athenians, sending for his commons at his return home, because he desired to eat privately with his queen, was refused them by the polemarchs; which refusal when he resented so much as to omit next day the sacrifice due for a war happily ended, they made him pay a fine.

 

They used to send their children to these tables as to schools of temperance; here they were instructed in state affairs by listening to experienced statesmen; here they learnt to converse with pleasantry, to make jests without scurrility, and take them without ill humor. In this point of good breeding, the Lacedaemonians excelled particularly, but if any man were uneasy under it, upon the least hint given there was no more to be said to him. It was customary also for the eldest man in the company to say to each of them, as they came in, “Through this”

(pointing to the door), “no words go out.” When any one had a desire to be admitted into any of these little societies; he was to go through the following probation, each man in the company took a little ball of soft bread, which they were to throw into a deep basin, which a waiter carried round upon his head; those that liked the person to be chosen dropped their ball into the basin without altering its figure, and those who disliked him pressed it between their fingers, and made it flat; and this signified as much as a negative voice. And if there were but one of these pieces in the basin, the suitor was rejected, so desirous were they that all the members of the company should be agreeable to each other. The basin was called caddichus, and the rejected candidate had a name thence derived. Their most famous dish was the black broth, which was so much valued that the elderly men fed only upon that, leaving what flesh there was to the younger.

 

They say that a certain king of Pontus, having heard much of this black broth of theirs, sent for a Lacedaemonian cook on purpose to make him some, but had no sooner tasted it than he found it extremely bad, which the cook observing, told him, “Sir, to make this broth relish, you should have bathed yourself first in the river Eurotas.”

 

After drinking moderately, every man went to his home without lights, for the use of them was, on all occasions, forbid, to the end that they might accustom themselves to march boldly in the dark. Such was the common fashion of their meals.

 

Lycurgus would never reduce his laws into writing; nay, there is a Rhetra expressly to forbid it. For he thought that the most material points, and such as most directly tended to the public welfare, being imprinted on the hearts of their youth by a good discipline, would be sure to remain, and would find a stronger security, than any compulsion would be, in the principles of action formed in them by their best lawgiver, education. And as for things of lesser importance, as pecuniary contracts, and such like, the forms of which have to be changed as occasion requires, he thought it the best way to prescribe no positive rule or inviolable usage in such cases, willing that their manner and form should be altered according to the circumstances of time, and determinations of men of sound judgment. Every end and object of law and enactment it was his design education should effect.

 

One, then, of the Rhetras was, that their laws should not be written; another is particularly leveled against luxury and expensiveness, for by it it was ordained that the ceilings of their houses should only be wrought by the axe, and their gates and doors smoothed only by the saw.

Epaminondas’s famous dictum about his own table, that “Treason and a dinner like this do not keep company together,” may be said to have been anticipated by Lycurgus. Luxury and a house of this kind could not well be companions. For a man must have a less than ordinary share of sense that would furnish such plain and common rooms with silver-footed couches and purple coverlets and gold and silver plate. Doubtless he had good reason to think that they would proportion their beds to their houses, and their coverlets to their beds, and the rest of their goods and furniture to these. It is reported that king Leotychides, the first of that name, was so little used to the sight of any other kind of work, that, being entertained at Corinth in a stately room, he was much surprised to see the timber and ceiling so finely carved and paneled, and asked his host whether the trees grew so in his country.

 

A third ordinance or Rhetra was, that they should not make war often, or long, with the same enemy, lest that they should train and instruct them in war, by habituating them to defend themselves. And this is what Agesilaus was much blamed for, a long time after; it being thought, that, by his continual incursions into Boeotia, he made the Thebans a match for the Lacedaemonians; and therefore Antalcidas,