Plutarch's Lives, Volume 3 (of 4)

by Plutarch

On his return home, he was loved and admired by all his fellow-countrymen for his simple habits of life; for he did not, like so many generals, return quite a different man, corrupted by foreign manners, and dissatisfied with those of his own country, but, just like those who had never crossed the Eurotas, he loved and respected the old Spartan fashions, and would not alter his dining at the public table, his bath, his domestic life with his wife, his care of his arms, or the furniture of his house, the doors of which we are told by Xenophon, were so old that it was thought that they must be the original ones put up by Aristodemus. Xenophon also tells us that the kanathrum of his daughter was not at all finer than that of other children.

A kanathrum is a fantastic wooden car, shaped like a griffin or an antelope, in which children are carried in sacred processions. Xenophon does not mention the name of Agesilaus's daughter, and Dikæarchus is much grieved at this, observing that we do not know the name either of the daughter of Agesilaus or of the mother of Epameinondas; I, however, have discovered, by consulting Lacedæmonium records, that the wife of Agesilaus was named Kleora, and that she had two daughters, named Eupolia and Prolyta. His spear also may be seen at the present day in Sparta, and differs in no respect from that of any other Lacedæmonium.

XX. Perceiving that many of his countrymen bred horses, and gave themselves great airs in consequence, he induced his sister Kyniske to enter a four-horse chariot for the race at Olympia, to prove to them that the winning of this prize depends not upon a man's courage, but upon his wealth, and the amount of money which he spends upon it. As Xenophon the philosopher was still with him, he advised him to send for his sons and educate them in Lacedæmon, that they might learn the most important of all lessons, to command and to obey.

Lysander was now dead, but Agesilaus found still existing an important conspiracy against himself, which Lysander had set on foot when he returned from Asia. Agesilaus now eagerly undertook to prove what Lysander's true character had been; and having read amongst the papers of the deceased that speech which Kleon of Halikarnassus wrote for him, treating of reforms and alterations of the constitution, which Lysander meant some day to address to the people of Sparta, he wished to make it public. However, one of the senators, after reading the speech, was alarmed at the plausible nature of the argument which it contained, and advised Agesilaus not to dig Lysander out of his grave, but rather to bury the speech with him. This advice caused Agesilaus to desist from his project. He never openly attacked his political enemies, but contrived to get them appointed generals and governors of cities. When they displayed their bad qualities in these posts and were recalled to take their trial he used to come forward as their friend and by his exertions on their behalf make them his active partisans instead of his enemies, so that before long he succeeded in breaking up the party which was opposed to him, and reigned alone without any rival; for the other king, Agesipolis, whose father had been an exile, and who was himself very young, and of a mild and unassuming temper, counted for nothing in the state. Agesilaus won over this man also, and made a friend of him; for the two kings dine at the same phiditium, or public table, when they are at Sparta. Knowing Agesipolis, like himself, to be prone to form attachments to young men, he always led the conversation to this subject, and encouraged the young king in doing so; for these love affairs among Lacedæmonians have in them nothing disgraceful, but produce much modest emulation and desire for glory, as has been explained in the Life of Lykurgus.

XXI. Being now the most powerful man in Sparta, Agesilaus obtained the appointment of admiral of the fleet for Teleutias, his half-brother; and thereupon making an expedition against Corinth, he made himself master of the long walls by land, through the assistance of his brother at sea. Coming thus upon the Argives, who then held Corinth, in the midst of their Isthmian festival, he made them fly just as they had finished the customary sacrifice, and leave all their festive provision behind them. Upon this the Corinthian exiles[184] who were with him begged him to preside over the games, but this he refused to do, ordering them to celebrate the festival, while he took care that they did so without interruption. After he was gone the Argives returned, and celebrated the Isthmian games over again. Some of the winners on the former occasion now won the prize again, while others were defeated. Agesilaus observed that the Argives by this act confessed themselves to be cowards, if they set so high a value on presiding at the games, and yet did not dare to fight for it. With regard to such matters he used to think that a middle course was best, and he always was present at the choruses and games at Sparta, taking great interest in their management, and not even neglecting the races for boys and for girls; but of some other matters in which most men were interested he seemed to be entirely ignorant. For instance Kallipides, who was esteemed the finest tragic actor in Greece, once met him and spoke to him, after which he swaggered along amongst his train, but finding that no notice was taken of him, he at length asked, "Do you not know me, O king?" Agesilaus at this looked carefully at him, and enquired, "Are you not Kallipides the player?" for so the Lacedæmonians name actors. Again, when he was invited to hear some one imitate the nightingale he answered, "I have heard the original."

Menekrates the physician, after having succeeded in curing some cases of sickness which were thought to be desperate, was given the title of Zeus, and used to use this appellation on all occasions in a foolish manner. He even went so far as to write to Agesilaus in the following terms, "Menekrates Zeus wishes King Agesilaus health." To this he answered, "King Agesilaus wishes Menekrates more sense."

XXII. While he was encamped in the temple of Hera, near Corinth, watching the soldiers disposing of the captives which they had taken, ambassadors came from Thebes to treat for peace with him. He always had borne a grudge against that city, and thinking that this would be a good opportunity to indulge his hatred, he pretended neither to see nor to hear them when they addressed him. But he soon paid the penalty of his insolence; for before the Thebans left him news was brought that an entire mora had been cut to pieces by Iphikrates. This was the greatest disaster which had befallen the Spartans for many years; for they lost a large number of brave and well-equipped citizens, all heavy-armed hoplites, and that too at the hands of mere mercenary light troops and peltasts. On hearing this Agesilaus at first leaped up to go to their assistance; but when he heard that they were completely destroyed, he returned to the temple of Hera, and recalling the Bœotian ambassadors, bade them deliver their message. But they now in their turn assumed a haughty demeanour, and made no mention of peace, but merely demanded leave to proceed to Corinth. At this, Agesilaus in a rage answered, "If you wish to go there to see your friends rejoicing over their success, you will be able to do so in safety to-morrow." On the next day he took the ambassadors with him, and marched, laying waste the country as he went, up to the gates of Corinth, where, having thus proved that the Corinthians dared not come out and resent his conduct, he sent the ambassadors into the city. As for himself, he collected the survivors of the mora, and marched back to Lacedæmon, always starting before daybreak, and encamping after sunset, that he might not be insulted by the Arcadians, who bitterly hated the Lacedæmonians and enjoyed their discomfiture. After this at the instance of the Achæans he crossed over into Akarnania with them, where he obtained much plunder, and defeated the Akarnanians in battle. The Achæans now begged him to remain, and so prevent the enemy from sowing their fields in the winter; but he answered that he should do exactly the reverse, because, if the enemy next year had a good prospect of a harvest, they would be much more inclined to keep the peace than if their fields lay fallow. And this opinion of his was justified by the result; for as soon as the Akarnanians heard that another campaign was threatened, they made peace with the Achæans.

XXIII. Konon and Pharnabazus, after their victory in the sea-fight at Knidus, had obtained command of the seas and began to plunder the coast of Laconia, while the Athenian walls likewise were restored, with money supplied by Pharnabazus for that purpose.

These circumstances disposed the Lacedæmonians to make peace with the king of Persia. They consequently sent Antalkidas to Tiribazus to arrange terms, and most basely and wickedly gave up to the king those Greek cities in Asia on behalf of which Agesilaus had fought. Antalkidas, indeed, was his enemy, and his great reason for concluding a peace on any terms was, that war was certain to increase the reputation and glory of Agesilaus. Yet when some one reproached Agesilaus, saying that the Lacedæmonians were Medising,[185] he answered, "Nay, say, rather, the Medes (Persians) are Laconising."

By threats of war he compelled those Greek states who were unwilling to do so to accept the terms of the peace, especially the Thebans; for one of the articles of the peace was, that the Thebans should leave the rest of Bœotia independent, by which of course they were greatly weakened. This was proved by subsequent events. When Phœbidas, in defiance of law and decency, seized the Kadmeia, or citadel of Thebes, in time of peace, all Greeks cried shame on him, and the Spartans felt especial annoyance at it. The enemies of Agesilaus now angrily enquired of Phœbidas who ordered him to do so, and as his answers hinted at Agesilaus as having suggested the deed, Agesilaus openly declared himself to be on Phœbidas's side, and said that the only thing to be considered was, whether it was advantageous to Sparta or not; for it was always lawful to render good service to the state, even impromptu and without previous orders. Yet in his talk Agesilaus always set a high value upon justice, calling it the first of all virtues; for he argued that courage would be useless without justice; while if all men were just, there would be no need of courage. When he was informed, "The pleasure of the great king is so-and-so," he was wont to answer, "How can he be greater than I, unless he be juster?"—thus truly pointing out that justice is the real measure of the greatness of kings. When the king of Persia sent him a letter during the peace, offering to become his guest[186] and friend, he refused to open it, saying that he was satisfied with the friendship existing between the two states, and that while that lasted he required no private bond of union with the king of Persia. However, in his actions he was far from carrying out these professions, but was frequently led into unjust acts by his ambition. In this instance he not only shielded Phœbidas from punishment for what he had done at Thebes, but persuaded Sparta to adopt his crime as its own, and continue to hold the Kadmeia, appointing as the chiefs of the garrison Archias and Leontidas,[187] by whose means Phœbidas made his way into the citadel.