Even when they indulged a vein of pleasantry, one might perceive that they would not use one unnecessary word, nor let an expression escape them that had not some sense worth attending to. For one being asked to go and hear a person who imitated the nightingale to perfection, answered, "I have heard the nightingale herself." Another said, upon reading this epitaph,
Victims of Mars, at Selinus they fell,
Who quench'd the rage of tyranny —
"And they deserved to fall, for, instead of quenching it, they should have let it burn out." A young man answered one that promised him some game-cocks that would stand their death, "Give me those that will be the death of others." Another seeing some people carried into the country in litters, said, "May I never sit in any place where I cannot rise before the aged!" This was the manner of their apophthegms: so that it has been justly enough observed that the term lakonizein (to act the Lacedæmonian) is to be referred rather to the exercises of the mind, than those of the body.
Nor were poetry and music less cultivated among them, than a concise dignity of expression. Their songs had a spirit, which could rouse the soul, and impel it in an enthusiastic manner to action. The language was plain and manly, the subject serious and moral. For they consisted chiefly of the praises of heroes that had died for Sparta, or else of expressions of detestation for such wretches as had declined the glorious opportunity, and rather chose to drag on life in misery and contempt. Nor did they forget to express an ambition for glory suitable to their respective ages. Of this it may not be amiss to give an instance. There were three choirs on their festivals, corresponding with the three ages of man. The old men began,
Once in battle bold we shone;
the young men answered,
Try us: our vigour is not gone;
and the boys concluded,
The palm remains for us alone.
Indeed, if we consider with some attention such of the Lacedæmonian poems as are still extant, and get into those airs which were played upon the flute when they marched to battle, we must agree that Terpander and Pindar have very fitly joined valour and music together. The former thus speaks of Lacedæmon,
There gleams the youth's bright falchion: there the muse
Lifts her sweet voice: there awful Justice opes
Her wide pavilion.
And Pindar sings,
There in grave council sits the sage;
There burns the youth's resistless rage
To hurl the quiv'ring lance;
The Muse with glory crowns their arms,
And Melody exerts her charms,
And Pleasure leads the dance.
Thus we are informed, not only of their warlike turn, but their skill in music. For as the Spartan poet says,
To swell the bold notes of the lyre,
Becomes the warrior's lofty fire.
And the king always offered sacrifice to the muses before a battle, putting his troops in mind, I suppose, of their early education and of the judgment that would be passed upon them; as well as that those divinities might teach them to despite danger, while they performed some exploit fit for them to celebrate.
On these occasions they relaxed the severity of their discipline, permitting their men to be curious in dressing their hair, and elegant in their arms and apparel, while they expressed their alacrity, like horses full of fire and neighing for the race. They let their hair, therefore, grow from their youth, but took more particular care, when they expected an action, to have it well combed and shining; remembering a saying of Lycurgus, that "a large head of hair made the handsome more graceful, and the ugly more terrible." The exercises, too, of the young men, during the campaigns, were more moderate, their diet not so hard, and their whole treatment more indulgent: so that they were the only people in the world with whom military discipline wore, in time of war, a gentler face than usual. When the army was drawn up, and the enemy near, the king sacrificed a goat, and commanded them all to set garlands upon their heads, and the musicians to play Castro's march, while himself began the pæan, which was the signal to advance. It was at once a solemn and dreadful sight to see them measuring their steps to the sound of music, and without the least disorder in their ranks or tumult of spirits, moving forward cheerfully and composedly, with harmony, to battle. Neither fear nor rashness was likely to approve men so disposed, possessed as they were of a firm presence of mind, with courage and confidence of success, as under the conduct of heaven. When the king advanced against the enemy, he had always with him some one that had been crowned in the public games of Greece. And they tell us, that a Lacedæmonian, when large sums were offered him on condition that he would not enter the Olympic lists, refused them, having with much difficulty thrown his antagonist, one put this question to him, "Spartan, what will you get by this victory?" He answered with a smile, "I shall have the honour to fight foremost in the ranks before my prince." When they had routed the enemy, they continued the pursuit till they were assured of the victory: after that they immediately desisted; deeming it neither generous nor worthy of a Grecian to destroy those who made no farther resistance. This was not only a proof of magnanimity, but of great service to their cause. For when their adversaries found that they killed such as stood it out, but spared the fugitives, they concluded it was better to fly than to meet their fate upon the spot.
Hippias the sophist tells us, that Lycurgus himself was a man of great personal valour, and an experienced commander. Philostephanus also ascribes to him the first division of cavalry into troops of fifty, who were drawn up in a square body. But Demetrius the Phalerean says, that he never had any military employment, and that there was the profoundest peace imaginable when he established the constitution of Sparta. His providing for a cessation of arms during the Olympic games is likewise a mark of the humane and peaceable man. Some, however, acquaint us, and among the rest Hermippus, that Lucurgus at first had no communication with Iphitus; but coming that way, and happening to be a spectator, he heard behind him a human voice (as he thought) which expressed some wonder and displeasure that he did not put his countrymen upon resorting to so great an assembly. He turned round immediately, to discover whence the voice came, and as there was no man to be seen, concluded it was from heaven. He joined Iphitus, therefore; and ordering, along with him, the ceremonies of the festival, rendered it more magnificent and lasting.
The discipline of the Lacedæmonians continued after they were arrived at years of maturity. For no man was at liberty to live as he pleased; the city being like one great camp, where all had their stated allowance, and knew their public charge, each man concluding that he was born, not for himself, but for his country. Hence, if they had no particular orders, they employed themselves in inspecting the boys, and teaching them something useful, or in learning of those that were older than themselves. One of the greatest privileges that Lycurgus procured his countrymen, was the enjoyment of leisure, the consequence of his forbidding them to exercise any mechanic trade. It was not worth their while to take great pains to raise a fortune, since riches there were of no account: and the Helotes, who tilled the ground, were answerable for the produce above-mentioned. To this purpose we have a story of a Lacedæmonian, who, happening to be at Athens while the court sat, was informed of a man who was fined for idleness; and when the poor fellow was returning home in great dejection, attended by his condoling friends, he desired the company to show him the person that was condemned for keeping up his dignity. So much beneath them they reckoned all attention to mechanics arts, and all desire of riches!
Lawsuits were banished from Lacedæmon with money. The Spartans knew neither riches nor poverty, but possessed an equal competency, and had a cheap and easy way of supplying their few wants. Hence, when they were not engaged in war, their time was taken up with dancing, feasting, hunting, or meeting to exercise, or converse. They went not to market under thirty years of age, all their necessary concerns being managed by their relations and adopters. Nor was it reckoned a credit to the old to be seen sauntering in the market-place;