battle and life), returned to the Philetor, and lived thenceforward in close bonds of public intimacy with him.
The primitive simplicity and regularity of these customs make it appear strange to modern minds; nor is it easy to understand how they should ever have been wholly free from blame. Yet we must remember the influences which prevalent opinion and ancient tradition both contribute toward preserving a delicate sense of honour under circumstances of apparent difficulty. The careful reading of one Life by Plutarch, that, for instance, of Cleomenes or that of Agis, will have more effect in presenting the realities of Dorian existence to our imagination than any amount of speculative disquisition. Moreover, a Dorian was exposed to almost absolute publicity. He had no chance of hiding from his fellow-citizens the secrets of his private life. It was not, therefore, till the social and political complexion of the whole nation became corrupt that the institutions just described encouraged profligacy.[1] That the Spartans and the Cretans degenerated from their primitive ideal is manifest from the severe critiques of the philosophers. Plato, while passing a deliberate censure on the Cretans for the introduction of paiderastia into Greece,[2] remarks that syssitia, or meals in common, and gymnasia are favourable to the perversion of the passions. Aristotle, in a similar argument,[3] points out that the Dorian habits had a direct tendency to check the population by encouraging the love of boys and by separating women from the society of men. An obscure passage quoted from Hagnon by Athenæus might also be cited to prove that the Greeks at large had formed no high opinion of Spartan manners.[4] But the most convincing testimony is to be found in the Greek language: "to do like the Laconians, to have connection in Laconian way, to do like the Cretans," tell their own tale, especially when we compare these phrases with, "to do like the Corinthians, the Lesbians, the Siphnians, the Phœnicians, and other verbs formed to indicate the vices localised in separate districts.
Up to this point I have been content to follow the notices of Dorian institutions which are scattered up and down the later Greek authors, and which have been collected by C. O. Müller.
- ↑ The general opinion of the Greeks with regard to the best type of Dorian love is well expressed by Maximus Tyrius, Dissert., xxvi. 8. "It is esteemed a disgrace to a Cretan youth to have no lover. It is a disgrace for a Cretan youth to tamper with the boy he loves. O custom, beautifully blent of self-restraint and passion! The man of Sparta loves the lad of Lacedæmon, but loves him only as one loves a fair statue; and many love one, and one loves many."
- ↑ Laws, i. 636.
- ↑ Pol., ii. 7, 4.
- ↑ Lib. 13,602, E.
