The Histories of Polybius, Vol. 1 (of 2)

by Polybius

Aratus however, having his Achaean troops, behaved in this instance also with the caution of a statesman, Inactivity of Aratus. rather than the promptness of a general: for remembering his previous failure he remained inactively watching events, until Scopas and Dorimachus had accomplished all they wanted and were safe home again; although they had marched through a line of country which was quite open to attack, full of defiles, and wanting only a trumpeter[211] to sound a call to arms. But the great disaster and misfortunes endured by the Cynaethans at the hands of the Aetolians were looked upon as most richly deserved by them.

[20.] Now, seeing that the Arcadians as a whole have a reputation for virtue throughout Greece, The reasons of the barbarity of the Cynaethans. Their neglect of the refining influences of music, which is carefully encouraged in the rest of Arcadia. not only in respect of their hospitality and humanity, but especially for their scrupulous piety, it seems worth while to investigate briefly the barbarous character of the Cynaethans: and inquire how it came about that, though indisputably Arcadians in race, they at that time so far surpassed the rest of Greece in cruelty and contempt of law.

They seem then to me to be the first, and indeed the only, Arcadians who have abandoned institutions nobly conceived by their ancestors and admirably adapted to the character of all the inhabitants of Arcadia. For music, and I mean by that true music, which it is advantageous to every one to practise, is obligatory with the Arcadians. For we must not think, as Ephorus in a hasty sentence of his preface, wholly unworthy of him, says, that music was introduced among mankind for the purpose of deception and jugglery; nor must the ancients Cretans and Spartans be supposed to have introduced the pipe and rhythmic movement in war, instead of the trumpet, without some reason; nor the early Arcadians to have given music such a high place in their constitution, that not only boys, but young men up to the age of thirty, are compelled to practise it, though in other respects most simple and primitive in their manner of life. Every one is familiarly acquainted with the fact that the Arcadians are the only people among whom boys are by the laws trained from infancy to sing hymns and paeans, in which they celebrate in the traditional fashion the heroes and gods of their particular towns. They next learn the airs of Philoxenus and Timotheus, and dance with great spirit to the pipers at the yearly Dionysia in the theatres, the boys at the boys’ festival, and the young men at what is called the men’s festival. Similarly it is their universal custom, at all festal gatherings and banquets, not to have strangers to make the music, but to produce it themselves, calling on each other in turn for a song. They do not look upon it as a disgrace to disclaim the possession of any other accomplishment: but no one can disclaim the knowledge of how to sing, because all are forced to learn, nor can they confess the knowledge, and yet excuse themselves from practising it, because that too among them is looked upon as disgraceful. Their young men again practise a military step to the music of the pipe and in regular order of battle, producing elaborate dances, which they display to their fellow-citizens every year in the theatres, at the public charge and expense.

[21.] Now the object of the ancient Arcadians in introducing these customs was not, as I think, the gratification of luxury and extravagance. The object of the musical training of the Arcadians. They saw that Arcadia was a nation of workers; that the life of the people was laborious and hard; and that, as a natural consequence of the coldness and gloom which were the prevailing features of a great part of the country, the general character of the people was austere. For we mortals have an irresistible tendency to yield to climatic influences: and to this cause, and no other, may be traced the great distinctions which prevail amongst us in character, physical formation, and complexion, as well as in most of our habits, varying with nationality or wide local separation. And it was with a view of softening and tempering this natural ruggedness and rusticity, that they not only introduced the things which I have mentioned, but also the custom of holding assemblies and frequently offering sacrifices, in both of which women took part equally with men; and having mixed dances of girls and boys and in fact did everything they could to humanise their souls by the civilising and softening influence of such culture. The people of Cynaetha entirely neglected these things, although they needed them more than any one else, because their climate and country is by far the most unfavourable in all Arcadia; and on the contrary gave their whole minds to mutual animosities and contentions. They in consequence became finally so brutalised, that no Greek city has ever witnessed a longer series of the most atrocious crimes. I will give one instance of the ill fortune of Cynaetha in this respect, and of the disapproval of such proceedings on the part of the Arcadians at large. When the Cynaethans, after their great massacre, sent an embassy to Sparta, every city which the ambassadors entered on their road at once ordered them by a herald to depart; while the Mantineans not only did that, but after their departure regularly purified their city and territory from the taint of blood, by carrying victims round them both.

I have had three objects in saying thus much on this subject. First, that the character of the Arcadians should not suffer from the crimes of one city: secondly, that other nations should not neglect music, from an idea that certain Arcadians give an excessive and extravagant attention to it: and, lastly, I speak for the sake of the Cynaethans themselves, that, if ever God gives them better fortune, they may humanise themselves by turning their attention to education, and especially to music.

[22.] To return from this digression. When the Aetolians had reached their homes in safety after this raid Philip V. comes to Corinth. B.C. 220. upon the Peloponnese, Philip, coming to the aid of the Achaeans with an army, arrived at Corinth. Finding that he was too late, he sent despatches to all the allies urging them to send deputies at once to Corinth, to consult on the measures required for the common safety. Meanwhile he himself marched towards Tegea, being informed that the Lacedaemonians were in a state of revolution, Advances toward Sparta. and were fallen to mutual slaughter. For being accustomed to have a king over them, and to be entirely submissive to their rulers, their sudden enfranchisement by means of Antigonus, and the absence of a king, produced a state of civil war; because they all imagined themselves to be on a footing of complete political equality. At first two of the five Ephors kept their views to themselves; while the other three threw in their lot with the Aetolians, because they were convinced that the youth of Philip would prevent him as yet from having a decisive influence in the Peloponnese. But when, contrary to their expectations, the Aetolians retired quickly from the Peloponnese, and Philip arrived still more quickly from Macedonia, the three Ephors became distrustful of Adeimantus, one of the other two, because he was privy to and disapproved of their plans; and were in a great state of anxiety lest he should tell Philip everything as soon as that monarch approached. After some consultation therefore with certain young men, Adeimantus assassinated. they published a proclamation ordering all citizens of military age to assemble in arms in the sacred enclosure of Athene of the Brazen-house, on the pretext that the Macedonians were advancing against the town. This startling announcement caused a rapid muster: when Adeimantus, who disapproved of the measure, came forward and endeavoured to show that “the proclamation and summons to assemble in arms should have been made some time before, when they were told that their enemies the Aetolians were approaching the frontier: not then, when they learnt that their benefactors and preservers the Macedonians were coming with their king.” In the middle of this dissuasive speech the young men whose co-operation had been secured struck him dead, and with him Sthenelaus, Alcamenes, Thyestes, Bionidas, and several other citizens; whereupon Polyphontes and certain of his party, seeing clearly what was going to happen, went off to join Philip.

[23.] Immediately after the commission of this crime, the Ephors who were then in power sent men to Philip, Philip summons Spartan deputies to Tegea. to accuse the victims of this massacre; and to beg him to delay his approach, until the affairs of the city had returned to their normal state after this commotion; and to be assured meanwhile that it was their purpose to be loyal and friendly to the Macedonians in every respect. These ambassadors found Philip near Mount Parthenius,[212] and communicated to him their commission. Having listened, he bade the ambassadors make all haste home, and inform the Ephors that he was going to continue his march to Tegea, and expected that they would as quickly as possible send him men of credit to consult with him on the present position of affairs. After hearing this message from the king, the Lacedaemonian officers despatched ten commissioners headed by Omias to meet Philip; who, on arriving at Tegea, and entering the king’s council chamber, accused Adeimantus of being the cause of the late commotion; and promised that they would perform all their obligations as allies to Philip, and show that they were second to none of those whom he looked upon as his most loyal friends, in their affection for his person. With these and similar asseverations the Lacedaemonian commissioners left the council chamber. The members of the council were divided in opinion: one party knowing the secret treachery of the Spartan magistrates, and feeling certain that Adeimantus had lost his life from his loyalty to Macedonia, while the Lacedaemonians had really determined upon an alliance with the Aetolians, advised Philip to make an example of the Lacedaemonians, by treating them precisely as Alexander had treated the Thebans, immediately after his assumption of his sovereignty. But another party, consisting of the older counsellors, sought to show that such severity was too great for the occasion, and that all that ought to be done was to rebuke the offenders, depose them, and put the management of the state and the chief offices in the hands of his own friends.

[24.] The king gave the final decision, if that decision may be called the king’s: for it is not reasonable The king decides not to chastise Sparta. to suppose that a mere boy should be able to come to a decision on matters of such moment. Historians, however, must attribute to the highest official present the final decisions arrived at: it being thoroughly understood among their readers that propositions and opinions, such as these, in all probability proceed from the members of the council, and particularly from those highest in his confidence. In this case the decision of the king ought most probably to be attributed to Aratus. It was to this effect: the king said that “in the case of injuries inflicted by the allies upon each other separately, his intervention ought to be confined to a remonstrance by word of mouth or letter; but that it was only injuries affecting the whole body of the allies which demanded joint intervention and redress: and seeing that the Lacedaemonians had plainly committed no such injury against the whole body of allies, but professed their readiness to satisfy every claim that could with justice be made upon them, he held that he ought not to decree any measure of excessive severity against them. For it would be very inconsistent for him to take severe measures against them for so insignificant a cause; while his father inflicted no punishment at all upon them, though when he conquered them they were not allies but professed enemies.” It having, therefore, been formally decided to overlook the incident, the king immediately sent Petraeus, one of his most trusted friends, with Omias, to exhort the people to remain faithful to their friendship with him and Macedonia, and to interchange oaths of alliance; while he himself started once more with his army and returned towards Corinth, having in his conduct to the Lacedaemonians given an excellent specimen of his policy towards the allies.

[25.] When he arrived at Corinth he found the envoys from the allied cities already there; and in consultation The congress of allies at Corinth declare war against the Aetolians. with them he discussed the measures to be taken in regard to the Aetolians. The complaints against them were stated by the various envoys. The Boeotians accused them of plundering the temple of Athene at Itone[213] in time of peace: the Phocians of having attacked and attempted to seize the cities of Ambrysus and Daulium: the Epirotes of having committed depredations in their territory. The Acarnanians showed how they had contrived a plot for the betrayal of Thyrium into their hands, and had gone so far as to actually assault it under cover of night. The Achaeans made a statement showing that they had seized Clarium in the territory of Megalopolis; traversed the territories of Patrae and Pharae, pillaging the country as they went; completely sacked Cynaetha; plundered the temple of Artemis in Lusi; laid siege to Cleitor; attempted Pylus by sea, and Megalopolis by land, doing all they could by aid of the Illyrians to lay waste the latter after its recent restoration. After listening to these depositions, the congress of allies unanimously decided to go to war with the Aetolians. A decree was, therefore, formulated in which the aforesaid causes for war were stated as a preamble, and a declaration sub-joined of their intention of restoring to the several allies any portion of their territory seized by the Aetolians since the death of Demetrius, father of Philip; and similarly of restoring to their ancestral forms of government all states that had been compelled against their will to join the Aetolian league; with full possession of their own territory and cities; subject to no foreign garrison or tribute; in complete independence; and in enjoyment of their own constitutions and laws. Finally a clause in the decree declared their intention of assisting the Amphictyonic council to restore the laws, and to recover its control of the Delphic temple, wrested from it by the Aetolians, who were determined to keep in their own hands all that belonged to that temple.

[26.] This decree was made in the first year of the 140th Olympiad, and with it began the so-called Social war, B.C. 220. the commencement of which was thoroughly justifiable and a natural consequence of the injurious acts of the Aetolians. The first step of the congress was to send commissioners at once to the several allies, that the decree having been confirmed by as many as possible, all might join in this national war. Philip also sent a declaratory letter to the Aetolians, in order that, if they had any justification to put forward on the points alleged against them, they might even at that late hour meet and settle the controversy by conference: “but if they supposed that they were, with no public declaration of war, to sack and plunder, without the injured parties retaliating, on pain of being considered, if they did so, to have commenced hostilities, they were the most simple people in the world.” On the receipt of this letter the Aetolian magistrates, thinking that Philip would never come, named a day on which they would meet him at Rhium. When they were informed, however, that he had actually arrived there, they sent a despatch informing him that they were not competent, before the meeting of the Aetolian assembly, to settle any public matter on their own authority. But when the Achaeans met at the usual federal assembly, they ratified the decree, and published a proclamation authorising reprisals upon the Aetolians. And when King Philip appeared before the council at Aegium, and informed them at length of all that had taken place, they received his speech with warmth, and formally renewed Autumn, B.C. 220. with him personally the friendship which had existed between his ancestors and themselves.