189. +Transliteration: Kindyneuei. Pater's translation: "it may chance to be."

190. +Transliteration: theôria. Liddell and Scott definition: "a looking at, viewing, beholding . . . contemplation, reflection." Pater defines it in Platonic terms as "immediate intuition." For example, Plato, Republic 486a.

190. +Transliteration: apokamnôn. Liddell and Scott definition: "grow[ing] quite weary." See, for example, Plato, Protagoras 333b.

191. +Transliteration: megaloprepôs. Liddell and Scott definition / E- text editor's translation: "liberally." The exchange between Thrasymachus and Socrates to which Pater refers begins at Republic 345b.

192. +Transliteration: Dialogos peirastikos. Pater's translation: "a Dialogue of search."

195. +Transliteration: kosmos. Liddell and Scott definition: "I. 1. order; 2. good order, good behaviour, decency; 3. a set form or order: of states, government; 4. the mode or fashion of a thing; II. an ornament. . .; III. the world or universe, from its perfect arrangement."

CHAPTER 8: LACEDAEMON

[197] AMONG the Greeks, philosophy has flourished longest, and is still most abundant, at Crete and Lacedaemon; and there there are more teachers of philosophy than anywhere else in the world. But the Lacedaemonians deny this, and pretend to be unlearned people, lest it should become manifest that it is through philosophy they are supreme in Greece; that they may be thought to owe their supremacy to their fighting and manly spirit, for they think that if the means of their superiority were made known all the Greeks would practise this. But now, by keeping it a secret, they have succeeded in misleading the Laconisers in the various cities of Greece; and in imitation of them these people buffet themselves, and practise gymnastics, and put on boxing-gloves, and wear short cloaks, as if it were by such things that the Lacedaemonians excel all other Greeks. But the Lacedaemonians, when they wish to have intercourse with their philosophers without reserve, and are weary of going to them by stealth, make legal proclamation that those Laconisers should depart, with any other aliens who may be sojourning among them, and thereupon betake themselves to their sophists unobserved by strangers. And you may know that what I say is true, and that the Lacedaemonians are better instructed than all other people in philosophy and the art of discussion in this way. If any one will converse with even the most insignificant of the Lacedaemonians, he may find him indeed in the greater part of what he says seemingly but a poor creature; but then at some chance point in the conversation he will throw in some brief compact saying, worthy of remark, like a clever archer, so that his interlocutor shall seem no better than a child. Of [198] this fact some both of those now living and of the ancients have been aware, and that to Laconise consists in the study of philosophy far rather than in the pursuit of gymnastic, for they saw that to utter such sayings as those was only possible for a perfectly educated man. Of these was Thales of Miletus, Pittacus of Mytilene, Bias the Prienean, and our own Solon, Cleobulus the Lindian, and Myson of Chen, and the seventh among them was called Chilon, a Lacedaemonian. These were all zealous lovers and disciples of the culture of the Lacedaemonians. And any one may understand that their philosophy was something of this kind, short rememberable sayings uttered by each of them. They met together and offered these in common, as the first fruits of philosophy, to Apollo in his temple at Delphi, and they wrote upon the walls these sayings known and read of all men: Gnôthi sauton and Mêden agan. Protagoras, 343.+

Of course there is something in that of the romance to which the genius of Plato readily inclined him; something also of the Platonic humour or irony, which suggests, for example, to Meno, so anxious to be instructed in the theory of virtue, that the philosophic temper must be departed from Attica, its natural home, to Thessaly—to the rude northern capital whence that ingenuous youth was freshly arrived. Partly romantic, partly humorous, in his Laconism, Plato is however quite serious in locating a certain spirit at Lacedaemon of which his own ideal Republic would have been the completer development; while the picture he draws of it presents many a detail taken straight from Lacedaemon as it really was, as if by an admiring visitor, who had in person paced the streets of the Dorian metropolis it was so difficult for any [199] alien to enter. What was actually known of that stern place, of the Lacedaemonians at home, at school, had charmed into fancies about it other philosophic theorists; Xenophon for instance, who had little or nothing of romantic tendency about them.

And there was another sort of romancing also, quite opposite to this of Plato, concerning the hard ways among themselves of those Lacedaemonians who were so invincible in the field. "The Lacedaemonians," says Pausanias, "appear to have admired least of all people poetry and the praise which it bestows." "At Lacedaemon there is more philosophy than anywhere else in the world," is what Plato, or the Platonic Socrates, had said. Yet, on the contrary, there were some who alleged that true Lacedaemonians—Lacedaemonian nobles—for their protection against the "effeminacies" of culture, were denied all knowledge of reading and writing. But then we know that written books are properly a mere assistant, sometimes, as Plato himself suggests, a treacherous assistant, to memory; those conservative Lacedaemonians being, so to speak, the people of memory pre-eminently, and very appropriately, for, whether or not they were taught to read and write, they were acknowledged adepts in the Pythagorean philosophy, a philosophy which attributes to memory so preponderating a function in the mental life. "Writing," says K. O. Müller in his laborious, [200] yet, in spite of its air of coldness, passably romantic work on The Dorians—an author whose quiet enthusiasm for his subject resulted indeed in a patient scholarship which well befits it: "Writing," he says, "was not essential in a nation where laws, hymns, and the praises of illustrious men—that is, jurisprudence and history—were taught in their schools of music." Music, which is or ought to be, as we know, according to those Pythagorean doctrines, itself the essence of all things, was everywhere in the Perfect City of Plato; and among the Lacedaemonians also, who may be thought to have come within measurable distance of that Perfect City, though with no conscious theories about it, music (mousikê)+ in the larger sense of the word, was everywhere, not to alleviate only but actually to promote and inform, to be the very substance of their so strenuous and taxing habit of life. What was this "music," this service or culture of the Muses, this harmony, partly moral, doubtless, but also throughout a matter of elaborate movement of the voice, of musical instruments, of all beside that could in any way be associated to such things—this music, for the maintenance, the perpetual sense of which those vigorous souls were ready to sacrifice so many opportunities, privileges, enjoyments of a different sort, so much of their ease, of themselves, of one another?