The Polity of the Athenians and the Lacedaemonians [25]
in front.[11] If, however, there is any reason to anticipate a battle, the king takes the leading column of the first army corps[12] and wheels to the right until he has got into position with two army corps and two generals of division on either flank. The disposition of the supports is assigned to the eldest of the royal council[13] (or staff corps) acting as brigadier--the staff consisting of all peers who share the royal mess and quarters, with the soothsayers, surgeons,[14] and pipers, whose place is in the front of the troops,[15] with, finally, any volunteers who happen to be present. So that there is no check or hesitation in anything to be done; every contingency is provided for.
[11] Or, "who are on scouting duty. If, however, they expect a battle," etc.
[12] Technically, "mora."
[13] {ton peri damosian}. See "Hell." IV. v. 8; vii. 4.
[14] See "Anab." III. iv. 30; "Cyrop." I. vi. 15; L. Dindorf, n. ad loc.
[15] Schneider refers to Polyaenus, i. 10.
The following details also seem to me of high utility among the inventions of Lycurgus with a view to the final arbitrament of battle. Whensoever, the enemy being now close enough to watch the proceedings,[16] the goat is sacrificed; then, says the law, let all the pipers, in their places, play upon the pipes, and let every Lacedaemonian don a wreath. Then, too, so runs the order, let the shields be brightly polished. The privilege is accorded to the young man to enter battle with his long locks combed.[17] To be of cheery countenance--that, too, is of good repute. Onwards they pass the word of command to the subaltern[18] in command of his section, since it is impossible to hear along the whole of each section from the particular subaltern posted on the outside. It devolves, finally, on the polemarch to see that all goes well.
[16] See Plut. "Lycurg." 22 (Clough, i. 114); and for the goat sacrificed to Artemis Agrotera, see "Hell." IV. ii. 20; Pause. IX. xiii. 4; Plut. "Marcell." 22 (Clough, ii. 264).
[17] See Plut. "Lycurg." 22 (Clough, i. 114). The passage is corrupt, and possibly out of its place. I cite the words as they run in the MSS. with various proposed emendations. See Schneider, n. ad loc. {exesti de to neo kai kekrimeno eis makhen sunienai kai phaidron einai kai eudokimon. kai parakeleuontai de k.t.l.} Zeune, {kekrimeno komen}, after Plut. "Lycurg." 22. Weiske, {kai komen diakekrimeno}. Cobet, {exesti de to neo liparo kai tas komas diakekrimeno eis makhen ienai}.
[18] Lit. "to the enomotarch."
When the right moment for encamping has come, the king is responsible for that, and has to point out the proper place. The despatch of emissaries, however, whether to friends or to foes, is [not][19] the king's affair. Petitioners in general wishing to transact anything treat, in the first instance, with the king. If the case concerns some point of justice, the king despatches the petitioner to the Hellanodikai (who form the court-martial); if of money, to the paymasters.[20] If the petitioner brings booty, he is sent off to the Laphuropolai (or sellers of spoil). This being the mode of procedure, no other duty is left to the king, whilst he is on active service, except to play the part of priest in matters concerning the gods and of commander-in-chief in his relationship to men.[21]
[19] The MSS. give {au}, "is again," but the word {mentoi}, "however," and certain passages in "Hell." II. ii. 12, 13; II. iv. 38 suggest the negative {ou} in place of {au}. If {au} be right, then we should read {ephoren} in place of {basileos}, "belongs to the ephors."
[20] Technically the {tamiai}.
[21] See Aristot. "Pol." iii. 14.
XIV[1]
Now, if the question be put to me, Do you maintain that the laws of Lycurgus remain still to this day unchanged? that indeed is an assertion which I should no longer venture to maintain; knowing, as I do, that in former times the Lacedaemonians preferred to live at home on moderate means, content to associate exclusively with themselves rather
[11] Or, "who are on scouting duty. If, however, they expect a battle," etc.
[12] Technically, "mora."
[13] {ton peri damosian}. See "Hell." IV. v. 8; vii. 4.
[14] See "Anab." III. iv. 30; "Cyrop." I. vi. 15; L. Dindorf, n. ad loc.
[15] Schneider refers to Polyaenus, i. 10.
The following details also seem to me of high utility among the inventions of Lycurgus with a view to the final arbitrament of battle. Whensoever, the enemy being now close enough to watch the proceedings,[16] the goat is sacrificed; then, says the law, let all the pipers, in their places, play upon the pipes, and let every Lacedaemonian don a wreath. Then, too, so runs the order, let the shields be brightly polished. The privilege is accorded to the young man to enter battle with his long locks combed.[17] To be of cheery countenance--that, too, is of good repute. Onwards they pass the word of command to the subaltern[18] in command of his section, since it is impossible to hear along the whole of each section from the particular subaltern posted on the outside. It devolves, finally, on the polemarch to see that all goes well.
[16] See Plut. "Lycurg." 22 (Clough, i. 114); and for the goat sacrificed to Artemis Agrotera, see "Hell." IV. ii. 20; Pause. IX. xiii. 4; Plut. "Marcell." 22 (Clough, ii. 264).
[17] See Plut. "Lycurg." 22 (Clough, i. 114). The passage is corrupt, and possibly out of its place. I cite the words as they run in the MSS. with various proposed emendations. See Schneider, n. ad loc. {exesti de to neo kai kekrimeno eis makhen sunienai kai phaidron einai kai eudokimon. kai parakeleuontai de k.t.l.} Zeune, {kekrimeno komen}, after Plut. "Lycurg." 22. Weiske, {kai komen diakekrimeno}. Cobet, {exesti de to neo liparo kai tas komas diakekrimeno eis makhen ienai}.
[18] Lit. "to the enomotarch."
When the right moment for encamping has come, the king is responsible for that, and has to point out the proper place. The despatch of emissaries, however, whether to friends or to foes, is [not][19] the king's affair. Petitioners in general wishing to transact anything treat, in the first instance, with the king. If the case concerns some point of justice, the king despatches the petitioner to the Hellanodikai (who form the court-martial); if of money, to the paymasters.[20] If the petitioner brings booty, he is sent off to the Laphuropolai (or sellers of spoil). This being the mode of procedure, no other duty is left to the king, whilst he is on active service, except to play the part of priest in matters concerning the gods and of commander-in-chief in his relationship to men.[21]
[19] The MSS. give {au}, "is again," but the word {mentoi}, "however," and certain passages in "Hell." II. ii. 12, 13; II. iv. 38 suggest the negative {ou} in place of {au}. If {au} be right, then we should read {ephoren} in place of {basileos}, "belongs to the ephors."
[20] Technically the {tamiai}.
[21] See Aristot. "Pol." iii. 14.
XIV[1]
Now, if the question be put to me, Do you maintain that the laws of Lycurgus remain still to this day unchanged? that indeed is an assertion which I should no longer venture to maintain; knowing, as I do, that in former times the Lacedaemonians preferred to live at home on moderate means, content to associate exclusively with themselves rather