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69 Spartan Constitution. 69 publicity, and varied existence of a democracy. Hence we may say that Sparta was an oligarchy by reason of its sub- ject classes, but was called an oligarchy by reason of the constitution of its citizens. The Spartans could not govern their subjects without being themselves governed by a few ; and being governed by a few, their government was an oli- garchy. It was for the purpose of domestic rule that the ascetic principles of legislation, which Mr Bentham rightly attributes to a motive of security ^ were put in force at Sparta. With this view the Spartans were soldiers by pro- fession {reyvLTai kol cjoCpKTTat twp TroXe/uiucwv, Plutarch. Pelop. 23) ; with this view they dedicated their whole time and energy to warlike exercises, and required the same devotion from the youths. Accordingly those ancient writers appear to be somewhat mistaken, who, after representing the Lace- daemonians as being trained only to military virtue (which is true), proceed to blame their lawgiver for making a nation of conquerors, unable to exist without external dominion founded on successful warfare (Plato Leg. i. p. 630. Aristot. Pol. II. 9. VII. 2. VII. 14, 15). The discipline engendered by these institutions might, no doubt, be turned to foreign conquest; and there was great temptation to abuse a power which they possessed; nor can it be denied that this power was often abused : but its proper and direct object was se- curity against domestic not foreign enemies ; the coercion of discontented tributaries and unruly slaves, not territorial ag- grandisement or distant conquests. To the same source may be traced many other singularities of the Spartan institu- tions, such as the prohibition to leave the country ^^, travel- ling being like desertion, or quitting a man'^s post in the field. So the interdiction to the citizens of all money-getting ^^ Principles of Morals and Legislation, Vol. i. p. 18. 42 Isocrates Busir. p. 225. A. states that this prohibition only extended to the fighting men : in which statement he is, according to Harpocration in /ca6eT09, confirmed by other writers on the Lacedasmonian constitution; although Aristotle says that the prohibition was general, the object being to prevent the Lacedaemonians from acquiring a love for foreign institutions. If the Lacedaemonians acquired a love for foreign institutions, they would probably cease to be good soldiers : but it may be reasonably conjectured that Isocrates and those who agreed with him were so far right, that, although the legal prohibition was general, it was only enforced with regard to men of a fighting age.