The first institution was a senate of twenty-eight members, whose place it was to strengthen the throne when the people encroached too far, and to support the people when the king should attempt to become absolute. Occasional popular assemblies, in the open air, were to be called, not to propose any subject of debate, but only to ratify or reject the proposals of the senate and the two kings.
His second political enterprise was a new division of the lands, for he found a prodigious inequality, wealth being centred in the hands of a few; and by this reform Laconia became like an estate newly divided among many brothers. Each plot of land was sufficient to maintain a family in health, and they wanted nothing more.
Then, desiring also to equalise property in movable objects, he resorted to the device of doing away with gold and silver currency, and establishing an iron coinage, of which great bulk and weight went to but little value. He excluded all unprofitable and superfluous arts; and the Spartans soon had no means of purchasing foreign wares, nor did any merchant ship unlade in their harbours. Luxury died away of itself, and the workmanship of their necessary and useful furniture rose to great excellence.
Public tables were now established, where all must eat in common of the same frugal meal; whereby hardiness and health of body and mutual benevolence of mind were alike promoted. There were about fifteen to a table, to which each contributed in provisions or in money; the conversation was liberal and well-informed, and salted with pleasant raillery.
Lycurgus left no law in writing; he depended on principles pervading the customs of the people; and he reduced the whole business of legislation into the bringing up of the young. And in this matter he began truly at the beginning, by regulating marriages. The man unmarried after the prescribed age was prosecuted and disgraced; and the father of four children was immune from taxation.
Lycurgus considered the children as the property of the state rather than of the parents, and derided the vanity of other nations, who studied to have horses of the finest breed, yet had their children begotten by ordinary persons rather than by the best and healthiest men. At birth, the children were carried to be examined by the oldest men in council, who had the weaklings thrown away into a cavern, and gave orders for the education of the sturdy.
As for learning, they had just what was necessary and no more, their education being directed chiefly to making them obedient, laborious, and warlike. They went barefoot, and for the most part naked. They were trained to steal with astuteness, to suffer pain and hunger, and to express themselves without an unnecessary word. Dignified poetry and music were encouraged. To the end of his life, the Spartan was kept ever in mind that he was born, not for himself, but for his country; the city was like one great camp, where each had his stated allowance and his stated public charge.
Let us turn now to Numa Pompilius, the great law-giver of the Romans. A Sabine of illustrious virtue and great simplicity of life, he was elected to be king after the interregnum which followed on the disappearance of Romulus. He had spent much time in solitary wanderings in the sacred groves and other retired places; and there, it is reported, the goddess Egeria communicated to him a happiness and knowledge more than mortal.
Numa was in his fortieth year, and was not easily persuaded to undertake the Roman kingdom. But his disinclination was overcome, and he was received with loud acclamations as the most pious of men and most beloved of the gods. His first act was to discharge the body-guard provided for him, and to appoint a priest for the cult of Romulus. But his great task was to soften the Romans, as iron is softened by fire, and to bring them from a violent and warlike disposition to a juster and more gentle temper. For Rome was composed at first of most hardy and resolute men, inveterate warriors.
To reduce this people to mildness and peace, he called in the assistance of religion. By sacrifices, solemn dances, and processions, wherein he himself officiated, he mixed the charms of festal pleasure with holy ritual.