Epaminondas was a man of different character and position. Though of ancient and honorable family, he was poor, while Pelopidas was very rich; middle-aged, while Pelopidas was young; quiet, patient, and thoughtful, while Pelopidas was bold, active, and energetic. In the wars that followed he was the brain, while Pelopidas was the right hand, of Thebes. Epaminondas had been an earnest student of philosophy and music, and was an adept in gymnastic training. He was a listener, not a talker, yet no Theban equalled him in eloquence in time when speech was needful. He loved knowledge, yet he cared little for power, and nothing for money, and he remained contentedly poor till the end of his days, not leaving enough wealth to pay his funeral expenses. He did not love bloodshed, even to gain liberty. He had objected to the conspiracy, since freedom was to be gained through murder. Yet this was the man who was to save Thebes and degrade her great enemy, Sparta.
Like Socrates and Alcibiades, these two men were the warmest friends. Their friendship, like that of the two great Athenians, had been cemented in battle. Standing side by side as hoplites (or heavy armed soldiers), on an embattled field, Pelopidas had fallen wounded, and Epaminondas had saved his life at the greatest danger to himself, receiving several wounds while bearing his helpless friend to a place of safety. To the end of their lives they continued intimate friends, each recognizing the peculiar powers of the other, and the two working like one man for Theban independence.
Epaminondas proved himself a thinker of the highest military genius, Pelopidas a leader of the greatest military vigor. The work of the latter was largely performed with the Sacred Band, a warlike association of three hundred youthful Thebans, sworn to defend the citadel until death, bound by bonds of warm friendship, and trained into the highest military efficiency. Pelopidas was the captain of this noble band, which was never overcome until the fatal battle of Chæronea, and then only by death, the Three Hundred lying dead in their ranks as they had stood.
For the events with which we have now to deal we must leap over seven years from the freeing of Thebes. It will suffice to say that for two years of that time Sparta fought fiercely against that city, but could not bring it under subjection again. Then wars arose elsewhere and drew her armies away. Thebes now took the opportunity to extend her power over the other cities of Bœotia, and of one of these cities there is something of interest to tell.
We have told in an earlier tale how Sparta and Thebes captured Platæa and swept it from the face of the earth. Recently Sparta had rebuilt the city, recalled its exiled citizens, and placed it as a Spartan outpost against Thebes. But now, when the armies of Sparta had withdrawn, the Thebans deemed it a good opportunity to conquer it again. One day, when the Platæan men were at work in their fields, and unbroken peace prevailed, a Theban force suddenly took the city by surprise, and forced the Platæans to surrender at discretion. Poor Platæa was again levelled with the ground, her people were once more sent into exile, and her soil was added to that of Thebes. It may be well to say here that most of the Grecian cities consisted of the walled town and sufficient surrounding land to raise food for the inhabitants within, and that the farmers went out each morning to cultivate their fields, and returned each night within the shelter of their walls. It was this habit that gave Thebes its treacherous opportunity.
During the seven years mentioned we hear nothing of Epaminondas, yet we know that he made himself felt within the walls of Thebes; for when, in 371 B.C., the cities of Greece, satisfied that it was high time to stop cutting each other's throats, held a congress at Sparta to conclude peace, we find him there as the representative of Thebes.
The terms of peace demanded by Athens, and agreed to by most of the delegates, were that each city, small or large, should possess autonomy, or self-government. Sparta and Athens were to become mutual guarantees, dividing the headship of Greece between them. As for Thebes and her claim to the headship of Bœotia, her demand was set aside.
This conclusion reached, the cities one after another took oath to keep the terms of peace, each city swearing for itself except Sparta, which took the oath for itself and its allies. When it came to the turn of Thebes there was a break in this love-feast. Sparta had sworn for all the cities of Laconia; Epaminondas, as the representative of Thebes, insisted on swearing not for Thebes alone, but for Thebes as president of all Bœotia. He made a vigorous speech, asking why Sparta was granted rights from which other leading cities were debarred.
This was a new question. No Greek had ever asked it openly before. To Sparta it seemed the extreme of insolence and insult. What daring stranger was this who presumed to question her right to absolute control of Laconia? No speech was made in her defence. Spartans never made speeches. They prided themselves on their few words and quick deeds,—laconic utterances, as they have since been called. The Spartan king sprang indignantly from his seat.