II

With this exposition of the customs in connection with the birth of children, I wish now to explain the systems of education in fashion here and elsewhere. Throughout the rest of Hellas the custom on the part of those who claim to educate their sons in the best way is as follows. As soon as the children are of an age to understand what is said to them they are immediately placed under the charge of Paidagogoi ¹¹¹ (or tutors), who are also attendants, and sent off to the school of some teacher to be taught "grammar," "music," and the concerns of the palestra. ¹¹² Besides this they are given shoes ¹¹³ to wear which tend to make their feet tender, and their bodies are enervated by various changes of clothing. And as for food, the only measure recognised is that which is fixed by appetite.

But when we turn to Lycurgus, instead of leaving it to each member of the state privately to appoint a slave to be his son's tutor, he set over the young Spartans a public guardian, the Paidonomos ¹¹⁴ or "pastor," to give them his proper title, ¹¹⁵ with complete authority over them. This guardian was selected from those who filled the highest magistracies. He had authority to hold musters of the boys, ¹¹⁶ and as their overseer, in case of any misbehaviour, to chastise severely. The legislator further provided his pastor with a body of youths in the prime of life, and bearing whips, ¹¹⁷ to inflict punishment when necessary, with this happy result that in Sparta modesty and obedience ever go hand in hand, nor is there lack of either.

Instead of softening their feet with shoe or sandal, his rule was to make them hardy through going barefoot. ¹¹⁸ This habit, if practised, would, as he believed, enable them to scale heights more easily and clamber down precipices with less danger. In fact, with his feet so trained the young Spartan would leap and spring and run faster unshod than another shod in the ordinary way.

Instead of making them effeminate with a variety of clothes, his rule was to habituate them to a single garment the whole year through, thinking that so they would be better prepared to withstand the variations of heat and cold.

Again, as regards food, according to his regulation the Eiren, ¹¹⁹ or head of the flock, must see that his messmates gathered to the club meal, ¹²⁰ with such moderate food as to avoid that heaviness ¹²¹ which is engendered by repletion, and yet not to remain altogether unacquainted with the pains of penurious living. His belief was that by such training in boyood they would be better able when occasion demanded to continue toiling on an empty stomach. They would be all the fitter, if the word of command were given, to remain on the stretch for a long time without extra dieting. The craving for luxuries ¹²² would be less, the readiness to take any victual set before them greater, and, in general, the regime would be found more healthy. ¹²³ Under it he thought the lads would increase in stature and shape into finer men, since, as he maintained, a dietary which gave suppleness to the limbs must be more conducive to both ends than one which added thickness to the bodily parts by feeding. ¹²⁴

On the other hand, in order to guard against a too great pinch of starvation, though he did not actually allow the boys to help themselves without further trouble to what they needed more, he did give them permission to steal ¹²⁵ this thing or that in the effort to alleviate their hunger. It was not of course from any real difficulty how else to supply them with nutriment that he left it to them to provide themselves by this crafty method. Nor can I conceieve that any one will so misinterpret the custom. Clearly its explanation lies in the fact that he who would live the life of a robber must forgo sleep by night, and in the daytime he must employ shifts and lie in ambuscade; he must prepare and make ready his scouts, and so forth, if he is to succeed in capturing the quarry. ¹²⁶

It is obvious, I say, that the whole of this education tended, and was intended, to make the boys craftier and more inventive in getting in supplies, whilst at the same time it cultivated their warlike instincts. An objector may retort: "But if he thought it so fine a feat to steal, why did he inflict all those blows on the unfortunate who was caught?" My answer is: for the self-same reason which induces people, in other matters which are taught, to punish the mal-performance of a service. So they, the Lacedaemonians, visit 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 ¹²⁷ ] 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. ¹²⁸ Herein, too, it is plainly shown that where speed is requisite the sluggard will win for himself much trouble and scant good.

Furthermore, and in order that the boys should not want a ruler, even in case the pastor ¹²⁹ 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 ¹³⁰ 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.

I ought, as it seems to me, not to omit some remark on the subject of boy attachments, ¹³¹ it being a topic in close connection with that of boyhood and the training of boys.

We know that the rest of the Hellenes deal with this relationship in different ways, either after the manner of the Boeotians, ¹³² 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 ¹³³ and discourse with the beloved.

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 ¹³⁴ endeavour to discover in him a true friend without reproach, and to consort with him - this 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.

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 ¹³⁵ do not oppose the desires in question.

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.