The Spartan Discipline

There is no state (1) in the world in which greater obedience is shown to magistrates, and to the laws themselves, than Sparta.

But, for my part, I am disposed to think that Lycurgus could never have attempted to establish this healthy condition, (2) until he had first secured the unanimity of the most powerful members of the state. I infer this for the following reasons. (3) In other states the leaders in rank and influence do not even desire to be thought to fear the magistrates.

Such a thing they would regard as in itself a symbol of servility. In Sparta, on the contrary, the stronger a man is the more readily does he bow before constituted authority. And indeed, they magnify themselves on their humility, and on a prompt obedience, running, or at any rate not crawling with laggard step, at the word of command.

Such an example of eager discipline, they are persuaded, set by themselves, will not fail to be followed by the rest.

This is precisely what has taken place. It (4) is reasonable to suppose that it was these same noblest members of the state who combined (5) to lay the foundation of the ephorate, after they had come to the conclusion themselves, that of all the blessings which a state, or an army, or a household, can enjoy, obedience is the greatest.

Since, as they could not but reason, the greater the power with which men fence about authority, the greater the fascination it will exercise upon the mind of the citizen, to the enforcement of obedience.

Accordingly the ephors are competent to punish whomsoever they choose; they have power to exact fines on the spur of the moment; they have power to depose magistrates in mid career (6)—nay, actually to imprison them and bring them to trial on the capital charge.

Entrusted with these vast powers, they do not, as do the rest of states, allow the magistrates elected to exercise authority as they like, right through the year of office; but, in the style rather of despotic monarchs, or presidents of the games, at the first symptom of an offence against the law they inflict chastisement without warning and without hesitation.

Lycurgus invented many beautiful contrivances to kindle a willing obedience in the citizens to the laws.

I think his happiest and most excellent one was his unwillingness to deliver his code to the people at large unless he was:

• attended by the most powerful members of the state
• had asked the god at Delphi (7) whether it were better for Sparta, and conducive to her interests, to obey the laws which he had framed.

Only when the divine answer came “Better will it be in every way” did he deliver them.

His last ordinance was that refusing obedience to a code which had the sanction of the Pythian god (8) was both illegal and profane.

Lycurgus induced the whole state of Sparta to regard an honourable death as preferable to an ignoble life.

He deliberately provided all the blessings of heaven for the good man, and a sorry and ill-starred existence for the coward.

This causes fewer Spartans to die in battle than those who retreat in the face of danger.

Virtue is frequently joined by glory which needs no showing, since the whole world would ally themselves with the good after some battle.

In other states, the man who shows himself base and cowardly only gains an evil and cowardly reputation.

But he still:

• buys and sells in the same marketplace as the good man
• sits beside him at play
• exercises with him in the same gymnasium, and all as suits his humour.

But at Sparta, everyone is to welcome the coward at the common mess-table, or to train with him in a wrestling bout.

A coward’s day at Sparta will be as follows:

In a football match, he will be left out as the odd man. There is no place for him.

During the choric dance (3) he is driven away into ignominious quarters.

In the street, he must step aside for others to pass. When seated, he must rise and make room even for a younger man.

At home, he will have his maiden relatives to support in isolation. They will hold him to blame for their unwedded lives. (4)

A hearth with no wife to bless it—that is a condition he must face, (5)

Yet he will have to pay damages to the last farthing for incurring it.

Let him not roam abroad with a smooth and smiling countenance; (6)

let him not imitate men whose fame is irreproachable, or he shall feel on his back the blows of his superiors. Such being the weight of infamy which is laid upon all cowards, I, for my part, am not surprised if in Sparta they deem death preferable to a life so steeped in dishonour and reproach.