Complete Works of Xenophon (Illustrated) (Delphi Ancient Classics) (175 page)

12.
I will now explain the method of encampment approved by Lycurgus.

Seeing that the angles of a square are useless, he introduced the circular form of camp, except where there was a secure hill or wall, or a river afforded protection in the rear.
[2]
He caused sentries to be posted by day facing inwards along the place where the arms were kept, for the object of these is to keep an eye not on the enemy but on their friends. The enemy is watched by cavalry from positions that command the widest outlook.
[3]
To meet the case of a hostile approach at night, he assigned the duty of acting as sentries outside the lines to the Sciritae. In these days the duty is shared by foreigners, if any happen to be present in the camp.
[4]
The rule that patrols invariably carry their spears, has the same purpose, undoubtedly, as the exclusion of slaves from the place of arms. Nor is it surprising that sentries who withdraw for necessary purposes only go so far away from one another and from the arms as not to cause inconvenience. Safety is the first object of this rule also.
[5]

The camp is frequently shifted with the double object of annoying their enemies and of helping their friends.

Moreover the law requires all Lacedaemonians to practise gymnastics regularly throughout the campaign; and the result is that they take more pride in themselves and have a more dignified appearance than other men. Neither walk nor race-course may exceed in length the space covered by the regiment, so that no one may get far away from his own arms.
[6]
After the exercises the senior colonel gives the order by herald to sit down — this is their method of inspection — and next to take breakfast and to relieve the outposts quickly. After this there are amusements and recreations until the evening exercises.
[7]
These being finished, the herald gives the order to take the evening meal, and, as soon as they have sung to the praise of the gods to whom they have sacrificed with good omens, to rest by the arms.

Let not the length to which I run occasion surprise, for it is almost impossible to find any detail in military matters requiring attention that is overlooked by the Lacedaemonians.

13.
I will also give an account of the power and honour that Lycurgus conferred on the King in the field. In the first place, while on military service the King and his staff are maintained by the state. The colonels mess with the King, in order that constant intercourse may give better opportunities for taking counsel together in case of need. Three of the peers also attend the King’s mess. These three take entire charge of the commissariat for the King and his staff, so that these may devote all their time to affairs of war.
[2]

But I will go back to the beginning, and explain how the King sets out with an army. First he offers up sacrifice at home to Zeus the Leader and to the gods associated with him. If the sacrifice appears propitious, the Fire-bearer takes fire from the altar and leads the way to the borders of the land. There the King offers sacrifice again to Zeus and Athena.
[3]
Only when the sacrifice proves acceptable to both these deities does he cross the borders of the land. And the fire from these sacrifices leads the way and is never quenched, and animals for sacrifice of every sort follow. At all times when he offers sacrifice, the King begins the work before dawn of day, wishing to forestall the goodwill of the god.
[4]
And at the sacrifice are assembled colonels, captains, lieutenants, commandants of foreign contingents, commanders of the baggage train, and, in addition, any general from the states who chooses to be present.
[5]
There are also present two of the Ephors, who interfere in nothing except by the King’s request, but keep an eye on the proceedings, and see that all behave with a decorum suitable to the occasion. When the sacrifices are ended, the King summons all and delivers the orders of the day. And so, could you watch the scene, you would think all other men mere improvisors in soldiering and the Lacedaemonians the only artists in warfare.
[6]

When the King leads, provided that no enemy appears, no one precedes him except the Sciritae and the mounted vedettes. But if ever they think there will be fighting, he takes the lead of the first regiment and wheels to the right, until he is between two regiments and two colonels.
[7]
The troops that are to support these are marshalled by the senior member of the King’s staff. The staff consists of all peers who are members of the royal mess, seers, doctors, fluteplayers, commanding officers and any volunteers who happen to be present. Thus nothing that has to be done causes any difficulty, for everything is duly provided for.
[8]

The following arrangements made by Lycurgus with a view to the actual fighting are also, in my opinion, very useful. When a goat is sacrificed, the enemy being near enough to see, custom ordains that all the fluteplayers present are to play and every Lacedaemonian is to wear a wreath. An order is also given to polish arms. It is also the privilege of the young warrior to comb his hair(?) before entering battle, to look cheerful and earn a good report.
[9]
Moreover, the men shout words of encouragement to the subaltern, for it is impossible for each subaltern to make his voice travel along the whole of his section to the far end. The colonel is responsible for seeing that all is done properly.
[10]

When the time for encamping seems to have arrived, the decision rests with the King, who also indicates the proper place. On the other hand the dispatch of embassies whether to friends or enemies is not the King’s affair. All who have any business to transact deal in the first instance with the King.
[11]
Suitors for justice are remitted by the King to the Court of Hellanodicae, applications for money to the treasurers; and if anyone brings booty, he is sent to the auctioneers. With this routine the only duties left to the King on active service are to act as priest in matters of religion and as general in his dealings with the men.

14.
Should anyone ask me whether I think that the laws of Lycurgus still remain unchanged at this day, I certainly could not say that with any confidence whatever.
[2]
For I know that formerly the Lacedaemonians preferred to live together at home with moderate fortunes rather than expose themselves to the corrupting influences of flattery as governors of dependent states.
[3]
And I know too that in former days they were afraid to be found in possession of gold; whereas nowadays there are some who even boast of their possessions.
[4]
There were alien acts in former days, and to live abroad was illegal; and I have no doubt that the purpose of these regulations was to keep the citizens from being demoralized by contact with foreigners; and now I have no doubt that the fixed ambition of those who are thought to be first among them is to live to their dying day as governors in a foreign land.
[5]
There was a time when they would fain be worthy of leadership; but now they strive far more earnestly to exercise rule than to be worthy of it.
[6]
Therefore in times past the Greeks would come to Lacedaemon and beg her to lead them against reputed wrongdoers; but now many are calling on one another to prevent a revival of Lacedaemonian supremacy.
[7]
Yet we need not wonder if these reproaches are levelled at them, since it is manifest that they obey neither their god nor the laws of Lycurgus.

15.
I wish also to give an account of the compact made by Lycurgus between King and state. For this is the only government that continues exactly as it was originally established, whereas other constitutions will be found to have undergone and still to be undergoing modifications.
[2]

He ordained that the King shall offer all the public sacrifices on behalf of the state, in virtue of his divine descent, and that, whatever may be the destination to which the state sends out an army, he shall be its leader.
[3]
He also gave him the right to receive certain parts of the beasts sacrificed, and assigned to him enough choice land in many of the outlanders’ cities to ensure him a reasonable competence without excessive riches.
[4]
In order that even the kings should mess in public, he assigned to them a public mess tent; he also honoured them with a double portion at the meal, not that they might eat enough for two, but that they might have the wherewithal to honour anyone whom they chose.
[5]
He also allowed each King to choose two messmates, who are called Pythii. Further, he granted them to take of every litter of pigs a porker, that a King may never want victims, in case he wishes to seek counsel of the gods.
[6]

A lake near the house supplies abundance of water; and how useful that is for many purposes none know so well as those who are without it. Further, all rise from their seats when the King appears; only the Ephors do not rise from their official chairs.
[7]
And they exchange oaths monthly, the Ephors on behalf of the state, the King for himself. And this is the King’s oath: “I will reign according to the established laws of the state.” And this the oath of the state: “While you abide by your oath, we will keep the kingship unshaken.”
[8]

These then are the honours that are bestowed on the King at home during his lifetime; and they do not greatly exceed those of private persons. For it was not the wish of Lycurgus to put into the King’s hearts despotic pride, nor to implant in the mind of the citizens envy of their power.
[9]
As for the honours assigned to the King at his death, the intention of the laws of Lycurgus herein is to show that they have preferred the Kings of the Lacedaemonians in honour not as mere men, but as demigods.

Translated by E. C. Marchant

Traditionally, this short treatise was ascribed to Xenophon, but many historians now agree it was most likely written by another hand, when Xenophon was a child. It is a hostile treatise about the Athenian Constitution, in which the author appears to be an Athenian and regards his city’s democracy as undesirable, as it gives the mob an undue voice in the state.  The author complains that the rich and the aristocracy of Athens, who should be best qualified to run the state due to their wealth and education, instead act in their own interests, leading to the suppression of the lower classes.

Classical Athens

CONSTITUTION OF THE ATHENIANS

And as for the fact that the Athenians have chosen the kind of constitution that they have, I do not think well of their doing this inasmuch as in making their choice they have chosen to let the worst people be better off than the good. Therefore, on this account I do not think well of their constitution. But since they have decided to have it so, I intend to point out how well they preserve their constitution and accomplish those other things for which the rest of the Greeks criticize them.
[2]

First I want to say this: there the poor and the people generally are right to have more than the highborn and wealthy for the reason that it is the people who man the ships and impart strength to the city; the steersmen, the boatswains, the sub-boatswains, the look-out officers, and the shipwrights — these are the ones who impart strength to the city far more than the hoplites, the high-born, and the good men. This being the case, it seems right for everyone to have a share in the magistracies, both allotted and elective, for anyone to be able to speak his mind if he wants to.
[3]
Then there are those magistracies which bring safety or danger to the people as a whole depending on whether or not they are well managed: of these the people claim no share (they do not think they should have an allotted share in the generalships or cavalry commands). For these people realize that there is more to be gained from their not holding these magistracies but leaving them instead in the hands of the most influential men. However, such magistracies as are salaried and domestically profitable the people are keen to hold.
[4]