Transcriber's note

Table of Contents

HISTORY OF GREECE

BY
GEORGE GROTE, Esq.

VOL. X.

REPRINTED FROM THE LONDON EDITION.

NEW YORK:
HARPER & BROTHERS, PUBLISHERS,
329 AND 331 PEARL STREET.

PREFACE TO VOL. X.

The present Volume is already extended to an unusual number of pages; yet I have been compelled to close it at an inconvenient moment, midway in the reign of the Syracusan despot Dionysius. To carry that reign to its close, one more chapter will be required, which must be reserved for the succeeding volume.

The history of the Sicilian and Italian Greeks, forming as it does a stream essentially distinct from that of the Peloponnesians, Athenians, etc., is peculiarly interesting during the interval between 409 B.C. (the date of the second Carthaginian invasion) and the death of Timoleon in 336 B.C. It is, moreover, reported to us by authors (Diodorus and Plutarch), who, though not themselves very judicious as selectors, had before them good contemporary witnesses. And it includes some of the most prominent and impressive characters of the Hellenic world,—Dionysius I., Dion with Plato as instructor, and Timoleon.

I thought it indispensable to give adequate development to this important period of Grecian history, even at the cost of that inconvenient break which terminates my tenth volume. At one time I had hoped to comprise in that volume not only the full history of Dionysius I., but also that of Dionysius II. and Dion—and that of Timoleon besides. Three new chapters, including all this additional matter, are already composed and ready. But the bulk of the present volume compels me to reserve them for the commencement of my next, which will carry Grecian history down to the battle of Chæroneia and the death of Philip of Macedon—and which will, I trust, appear without any long interval of time.

G. G.

London, Feb. 15, 1852.

CONTENTS.
VOL. X.

PART II.

CONTINUATION OF HISTORICAL GREECE.

CHAPTER LXXVI.

FROM THE PEACE OF ANTALKIDAS DOWN TO THE SUBJUGATION OF OLYNTHUS BY SPARTA.

Peace or convention of Antalkidas. Its import and character. Separate partnership between Sparta and Persia. — Degradation in the form of the convention — an edict drawn up, issued, and enforced, by Persia upon Greece. — Gradual loss of Pan-hellenic dignity, and increased submission towards Persia as a means of purchasing Persian help — on the part of Sparta. — Her first application before the Peloponnesian war; subsequent applications. — Active partnership between Sparta and Persia against Athens, after the Athenian catastrophe at Syracuse. Athens is ready to follow her example. — The Persian force aids Athens against Sparta, and breaks up her maritime empire. — No excuse for the subservience of Sparta to the Persians. Evidence that Hellenic independence was not destined to last much longer. — Promise of universal autonomy — popular to the Grecian ear — how carried out. — The Spartans never intended to grant, nor ever really granted, general autonomy. — Immediate point made against Corinth and Thebes — isolation of Athens. — Persian affairs — unavailing efforts of the Great King to reconquer Egypt. — Evagoras, despot of Salamis in Cyprus. — Descent of Evagoras — condition of the island of Cyprus. — Greek princes of Salamis are dispossessed by a Phœnician dynasty. — Evagoras dethrones the Phœnician, and becomes despot of Salamis. — Able and beneficent government of Evagoras. — His anxiety to revive Hellenism in Cyprus — he looks to the aid of Athens. — Relations of Evagoras with Athens during the closing years of the Peloponnesian war. — Evagoras at war with the Persians — he receives aid both from Athens and from Egypt — he is at first very successful, so as even to capture Tyre. — Struggle of Evagoras against the whole force of the Persian empire after the peace of Antalkidas. — Evagoras, after a ten years’ war, is reduced, but obtains an honorable peace, mainly owing to the dispute between the two satraps jointly commanding. — Assassination of Evagoras, as well as of his son Pnytagoras, by an eunuch slave of Nikokreon. — Nikoklês, son of Evagoras, becomes despot of Salamis. Great power gained by Sparta through the peace of Antalkidas. She becomes practically mistress of Corinth, and the Corinthian isthmus. Miso-Theban tendencies of Sparta — especially of Agesilaus. — The Spartans restore Platæa. Former conduct of Sparta towards Platæa. — Motives of Sparta in restoring Platæa. A politic step, as likely to sever Thebes from Athens. — Platæa becomes a dependency and outpost of Sparta. Main object of Sparta to prevent the reconstitution of the Bœotiad federation — Spartan policy at this time directed by the partisan spirit of Agesilaus, opposed by his colleague Agesipolis. — Oppressive behavior of the Spartans towards Mantinea. They require the walls of the city to be demolished. — Agesipolis blockades the city, and forces it to surrender, by damming up the river Ophis. The Mantineans are forced to break up their city into villages. — Democratical leaders of Mantinea — owed their lives to the mediation of the exiled king Pausanias. — Mantinea is pulled down and distributed into five villages. — High-handed despotism of Sparta towards Mantinea — signal partiality of Xenophon. Return of the philo-Laconian exiles in the various cities, as partisans for the purposes of Sparta — case of Phlius. — Competition of Athens with Sparta for ascendency at sea. Athens gains ground, and gets together some rudiments of a maritime confederacy. — Ideas entertained by some of the Spartan leaders, of acting against the Persians for the rescue of the Asiatic Greeks. — Panegyrical Discourse of Isokrates. — State of Macedonia and Chalkidikê — growth of Macedonian power during the last years of the Peloponnesian war. — Perdikkas and Archelaus — energy and ability of the latter. — Contrast of Macedonia and Athens. — Succeeding Macedonian kings — Orestes, Æropus, Pausanias, Amyntas. Assassination frequent. — Amyntas is expelled from Macedonia by the Illyrians. — Chalkidians of Olynthus — they take into their protection the Macedonian cities on the coast, when Amyntas runs away before the Illyrians. Commencement of the Olynthian confederacy. — Equal and liberal principles on which the confederacy was framed from the beginning. Accepted willingly by the Macedonian and Greco-Macedonian cities. — The Olynthians extend their confederacy among the Grecian cities in Chalkidic Thrace — their liberal procedure — several cities join. — Akanthus and Apollonia resist the proposition. Olynthus menaces. They then solicit Spartan intervention against her. — Speech of Kleigenes the Akanthian envoy at Sparta. — Envoys from Amyntas at Sparta. — The Spartan Eudamidas is sent against Olynthus at once, with such force as could be got ready. He checks the career of the Olynthians. — Phœbidas, brother of Eudamidas, remains behind to collect fresh force, and march to join his brother in Thrace. He passes through the Theban territory and near Thebes. — Conspiracy of Leontiades and the philo-Laconian party in Thebes, to betray the town and citadel to Phœbidas. — The opposing leaders — Leontiades and Ismenias — were both Polemarchs. — Leontiades overawes the Senate, and arrests Ismenias: Pelopidas and the leading friends of Ismenias go into exile. — Phœbidas in the Kadmeia — terror and submission at Thebes. — Mixed feelings at Sparta — great importance of the acquisition to Spartan interests. — Displeasure at Sparta more pretended than real, against Phœbidas; Agesilaus defends him. — Leontiades at Sparta — his humble protestations and assurances — the ephors decide that they will retain the Kadmeia, but at the same time fine Phœbidas. — The Lacedæmonians cause Ismenias to be tried and put to death. Iniquity of this proceeding. — Vigorous action of the Spartans against Olynthus — Teleutias is sent there with a large force, including a considerable Theban contingent. Derdas coöperates with him. — Teleutias being at first successful, and having become over-confident, sustains a terrible defeat from the Olynthians under the walls of their city. — Agesipolis is sent to Olynthus from Sparta with a reinforcement. He dies of a fever. — Polybiades succeeds Agesipolis as commander — he reduces Olynthus to submission — extinction of the Olynthian federation. Olynthus and the other cities are enrolled as allies of Sparta. — Intervention of Sparta with the government of Phlius. — Agesilaus marches an army against Phlius — reduces the town by blockade, after a long resistance. The Lacedæmonians occupy the acropolis, naming a council of one hundred as governors.

1-72

CHAPTER LXXVII.

FROM THE SUBJUGATION OF OLYNTHUS BY THE LACEDÆMONIANS DOWN TO THE CONGRESS AT SPARTA, AND PARTIAL PEACE, IN 371 B.C.

Great ascendency of Sparta on land in 379 B.C. — Sparta is now feared as the great despot of Greece. — Strong complaint of the rhetor Lysias, expressed at the Olympic festival of 384 B.C. — Panegyrical oration of Isokrates. — Censure upon Sparta pronounced by the philo-Laconian Xenophon. — His manner of marking the point of transition in his history — from Spartan glory to Spartan disgrace. — Thebes under Leontiades and the philo-Spartan oligarchy, with the Spartan garrison in the Kadmeia — oppressive and tyrannical government. — Discontent at Thebes, though under compression. Theban exiles at Athens. — The Theban exiles at Athens, after waiting some time in hopes of a rising at Thebes, resolve to begin a movement themselves. — Pelopidas takes the lead — he, with Mellon and five other exiles, undertakes the task of destroying the rulers of Thebes. Coöperation of Phyllidas the secretary, and Charon at Thebes. — Plans of Phyllidas for admitting the conspirators into Thebes and the government-house — he invites the polemarchs to a banquet. — The scheme very nearly frustrated — accident which prevented Chlidon from delivering his message. — Pelopidas and Mellon get secretly into Thebes, and conceal themselves in the house of Charon. — Leontiades and Hypates are slain in their houses. — Phyllidas opens the prison, and sets free the prisoners. Epaminondas and many other citizens appear in arms. — Universal joy among the citizens on the ensuing morning, when the event was known. General assembly in the market-place — Pelopidas, Mellon, and Charon are named the first Bœotarchs. — Aid to the conspirators from private sympathizers in Attica. — Pelopidas and the Thebans prepare to storm the Kadmeia — the Lacedæmonian garrison capitulate and are dismissed — several of the oligarchical Thebans are put to death in trying to go away along with them. The harmost who surrendered the Kadmeia is put to death by the Spartans. — Powerful sensation produced by this incident throughout the Grecian world. — Indignation in Sparta at the revolution of Thebes — a Spartan army sent forth at once under king Kleombrotus. He retires from Bœotia without achieving anything. — Kleombrotus passes by the Athenian frontier — alarm at Athens — condemnation of the two Athenian generals who had favored the enterprise of Pelopidas. — Attempt of Sphodrias from Thespiæ to surprise the Peiræus by a night-march. He fails. — Different constructions put upon this attempt and upon the character of Sphodrias. — The Lacedæmonian envoys at Athens seized, but dismissed. — Trial of Sphodrias at Sparta; acquitted through the private favor and sympathies of Agesilaus. — Comparison of Spartan with Athenian procedure. — The Athenians declare war against Sparta, and contract alliance with Thebes. — Exertions of Athens to form a new maritime confederacy, like the Confederacy of Delos. Thebes enrolls herself as a member. — Athens sends round envoys to the islands in the Ægean. Liberal principles on which the new confederacy is formed. — Envoys sent round by Athens — Chabrias, Timotheus, Kallistratus. — Service of Iphikrates in Thrace after the peace of Antalkidas. He marries the daughter of the Thracian prince Kotys, and acquires possession of a Thracian seaport, Drys. — Timotheus and Kallistratus. — Synod of the new confederates assembled at Athens — votes for war on a large scale. — Members of the confederacy were at first willing and harmonious — a fleet is equipped. — New property-tax imposed at Athens. The Solonian census. — The Solonian census retained in the main, though with modifications, at the restoration under the archonship of Eukleides in 403 B.C. — Archonship of Nausinikus in 378 B.C. — New census and schedule then introduced, of all citizens worth twenty minæ and upwards, distributed into classes, and entered for a fraction of their total property; each class for a different fraction. — All metics, worth more than twenty-five minæ, were registered in the schedule; all in one class, each man for one-sixth of his property. Aggregate schedule. — The Symmories — containing the twelve hundred wealthiest citizens — the three hundred wealthiest leaders of the Symmories. — Citizens not wealthy enough to be included in the Symmories, yet still entered in the schedule, and liable to property-tax. Purpose of the Symmories — extension of the principle to the trierarchy. — Enthusiasm at Thebes in defence of the new government and against Sparta. Military training — the Sacred Band. — Epaminondas. — His previous character and training — musical and intellectual, as well as gymnastic. Conversation with philosophers, Sokratic as well as Pythagorean. — His eloquence — his unambitious disposition — gentleness of his political resentments. — Conduct of Epaminondas at the Theban revolution of 379 B.C. — he acquires influence, through Pelopidas, in the military organization of the city. — Agesilaus marches to attack Thebes with the full force of the Spartan confederacy — good system of defence adopted by Thebes — aid from Athens under Chabrias. Increase of the Theban strength in Bœotia, against the philo-Spartan oligarchies in the Bœotian cities. — Second expedition of Agesilaus into Bœotia — he gains no decisive advantage. The Thebans acquire greater and greater strength. Agesilaus retires — he is disabled by a hurt in the leg. — Kleombrotus conducts the Spartan force to invade Bœotia. — He retires without reaching Bœotia. — Resolution of Sparta to equip a large fleet, under the admiral Pollis. The Athenians send out a fleet under Chabrias — Victory of Chabrias at sea near Naxos. Recollections of the battle of Arginusæ. — Extension of the Athenian maritime confederacy, in consequence of the victory at Naxos. — Circumnavigation of Peloponnesus by Timotheus with an Athenian fleet — his victory over the Lacedæmonian fleet — his success in extending the Athenian confederacy — his just dealing. — Financial difficulties of Athens. — She becomes jealous of the growing strength of Thebes — steady and victorious progress of Thebes in Bœotia. — Victory of Pelopidas at Tegyra over the Lacedæmonians. — The Thebans expel the Lacedæmonians out of all Bœotia, except Orchomenus — they reorganize the Bœotian federation. — They invade Phokis — Kleombrotus is sent thither with an army for defence — Athens makes a separate peace with the Lacedæmonians. — Jason of Pheræ — his energetic character and formidable power. — His prudent dealing with Polydamas. — The Lacedæmonians find themselves unable to spare any aid for Thessaly — they dismiss Polydamas with a refusal. He comes to terms with Jason, who becomes Tagus of Thessaly. — Peace between Athens and Sparta — broken off almost immediately. The Lacedæmonians declare war again, and resume their plans upon Zakynthus and Korkyra. — Lacedæmonian armament under Mnasippus, collected from all the confederates, invades Korkyra. — Mnasippus besieges the city — high cultivation of the adjoining lands. — The Korkyræans blocked up in the city — supplies intercepted — want begins — no hope of safety except in aid from Athens. Reinforcement arrives from Athens — large Athenian fleet preparing under Timotheus. Mnasippus is defeated and slain — the city supplied with provisions. — Approach of the Athenian reinforcement — Hypermenês, successor of Mnasippus, conveys away the armament, leaving his sick and much property behind. — Tardy arrival of the Athenian fleet — it is commanded not by Timotheus, but by Iphikrates — causes of the delay — preliminary voyage of Timotheus, very long protracted. — Discontent at Athens, in consequence of the absence of Timotheus — distress of the armament assembled at Kalauria — Iphikrates and Kallistratus accuse Timotheus. Iphikrates named admiral in his place. — Return of Timotheus — an accusation is entered against him, but trial is postponed until the return of Iphikrates from Korkyra. — Rapid and energetic movements of Iphikrates towards Korkyra — his excellent management of the voyage. On reaching Kephallenia, he learns the flight of the Lacedæmonians from Korkyra. — He goes on to Korkyra, and captures by surprise the ten Syracusan triremes sent by Dionysius to the aid of Sparta. — Iphikrates in want of money — he sends home Kallistratus to Athens — he finds work for his seamen at Korkyra — he obtains funds by service in Akarnania. — Favorable tone of public opinion at Athens, in consequence of the success at Korkyra — the trial of Timotheus went off easily — Jason and Alketas come to support him — his quæstor is condemned to death. — Timotheus had been guilty of delay, not justifiable under the circumstances — though acquitted, his reputation suffered — he accepts command under Persia. — Discouragement of Sparta in consequence of her defeat at Korkyra, and of the triumphant position of Iphikrates. — Helikê and Bura are destroyed by an earthquake. — The Spartans again send Antalkidas to Persia, to sue for a fresh intervention — the Persian satraps send down an order that the Grecian belligerents shall make up their differences. — Athens disposed towards peace. — Athens had ceased to be afraid of Sparta, and had become again jealous of Thebes. — Equivocal position of the restored Platæa now that the Lacedæmonians had been expelled from Bœotia. — The Thebans forestall a negotiation by seizing Platæa, and expelling the inhabitants, who again take refuge at Athens. — Strong feeling excited in Athens against the Thebans, on account of their dealings with Platæa and Thespiæ. The Plataic discourse of Isokrates. — Increased tendency of the Athenians towards peace with Sparta — Athens and the Athenian confederacy give notice to Thebes. General congress for peace at Sparta. — Speeches of the Athenian envoys Kallias, Autokles, Kallistratus. — Kallistratus and his policy. — He proposes that Sparta and Athens shall divide between them the headship of Greece — Sparta on land, Athens at sea — recognizing general autonomy. — Peace is concluded. Autonomy of each city to be recognized: Sparta to withdraw her harmosts and garrisons. — Oaths exchanged. Sparta takes the oath for herself and her allies. Athens takes it for herself: her allies take it after her, successively. — The oath proposed to the Thebans. Epaminondas, the Theban envoy, insists upon taking the oath in the name of the Bœotian federation. Agesilaus and the Spartans require that he shall take it for Thebes alone. — Daring and emphatic speeches delivered by Epaminondas in the congress — protesting against the overweening pretensions of Sparta. He claims recognition of the ancient institutions of Bœotia, with Thebes as president of the federation. — Indignation of the Spartans, and especially of Agesilaus — brief questions exchanged — Thebes is excluded from the treaty. — General peace sworn, including Athens, Sparta, and the rest — Thebes alone is excluded. — Terms of peace — compulsory and indefeasible confederacies are renounced — voluntary alliances alone maintained. — Real point in debate between Agesilaus and Epaminondas.

72-174

CHAPTER LXXVIII.

BATTLE OF LEUKTRA AND ITS CONSEQUENCES.

Measures for executing the stipulations made at the congress of Sparta. — Violent impulse of the Spartans against Thebes. — King Kleombrotus is ordered to march into Bœotia, and encamps at Leuktra. — New order of battle adopted by Epaminondas. — Confidence of the Spartans and of Kleombrotus. — Battle of Leuktra. — Defeat of the Spartans and death of Kleombrotus. — Faint adherence of the Spartan allies. — Spartan camp after the defeat — confession of defeat by sending to solicit the burial-truce. — Great surprise, and immense alteration of feeling, produced throughout Greece by the Theban victory. — Effect of the news at Sparta — heroic self-command. — Reinforcements sent from Sparta. — Proceedings in Bœotia after the battle of Leuktra. The Theban victory not well received at Athens. — Jason of Pheræ arrives at Leuktra — the Spartan army retires from Bœotia under capitulation. — Treatment of the defeated citizens on reaching Sparta — suspension of the law. — Lowered estimation of Sparta in Greece — prestige of military superiority lost. — Extension of the power of Thebes. Treatment of Orchomenus and Thespiæ. — Power and ambition of Jason. — Plans of Jason — Pythian festival. — Assassination of Jason at Pheræ. — Relief to Thebes by the death of Jason — satisfaction in Greece. — Proceedings in Peloponnesus after the defeat of Leuktra. Expulsion of the Spartan harmosts and dekarchies. — Skytalism at Argos — violent intestine feud. — Discouragement and helplessness of Sparta. — Athens places herself at the head of a new Peloponnesian land-confederacy. — Accusation preferred in the Amphyctionic assembly, by Thebes against Sparta. — The Spartans are condemned to a fine — importance of this fact as an indication. — Proceedings in Arcadia. — Reëstablishment of the city of Mantinea by its own citizens. — Humiliating refusal experienced by Agesilaus from the Mantineans — keenly painful to a Spartan. — Feeling against Agesilaus at Sparta. — Impulse among the Arcadians towards Pan-Arcadian union. Opposition from Orchomenus and Tegea. — Revolution at Tegea — the philo-Spartan party are put down or expelled. — Tegea becomes anti-Spartan, and favorable to the Pan-Arcadian union. — Pan-Arcadian union is formed. — March of Agesilaus against Mantinea. Evidence of lowered sentiment in Sparta. — Application by the Arcadians to Athens for aid against Sparta; it is refused: they then apply to the Thebans. — Proceedings and views of Epaminondas since the battle of Leuktra. — Plans of Epaminondas for restoring the Messenians in Peloponnesus. — Also, for consolidating the Arcadians against Sparta. — Epaminondas and the Theban army arrive in Arcadia. Great allied force assembled there. The allies entreat him to invade Laconia. — Reluctance of Epaminondas to invade Laconia — reasonable grounds for it. — He marches into Laconia — four lines of invasion. — He crosses the Eurotas and approaches close to Sparta. — Alarm at Sparta — arrival of various allies to her aid by sea. — Discontent in Laconia among the Periœki and Helots — danger to Sparta from that cause. — Vigilant defence of Sparta by Agesilaus. — Violent emotion of the Spartans, especially the women. Partial attack upon Sparta by Epaminondas. — He retires without attempting to storm Sparta: ravages Laconia down to Gythium. He returns into Arcadia. — Great effect of this invasion upon Grecian opinion — Epaminondas is exalted, and Sparta farther lowered. — Foundation of the Arcadian Megalopolis. — Foundation of Messênê. — Abstraction of Western Laconia from Sparta. — Periœki and Helots established as freemen along with the Messenians on the Lacedæmonian border. — The details of this reorganizing process unhappily unknown. — Megalopolis — the Pan-Arcadian Ten Thousand. — Epaminondas and his army evacuate Peloponnesus. — The Spartans solicit aid from Athens — language of their envoys, as well as those from Corinth and Phlius, at Athens. — Reception of the envoys — the Athenians grant the prayer. — Vote passed to aid Sparta — Iphikrates is named general. — March of Iphikrates and his army to the Isthmus. — Trial of Epaminondas at Thebes for retaining his command beyond the legal time — his honorable and easy acquittal.

174-241

CHAPTER LXXIX.

FROM THE FOUNDATION OF MESSENE AND MEGALOPOLIS TO THE DEATH OF PELOPIDAS.

Changes in Peloponnesus since the battle of Leuktra. — Changes out of Peloponnesus. — Amyntas prince of Macedonia. — Ambitious views of Athens after the battle of Leuktra. — Her aspirations to maritime empire, and to the partial recovery of kleruchies. — She wishes to recover Amphipolis — Amyntas recognizes her right to the place. — Athens and Amphipolis. — Death of Jason and Amyntas — state of Thessaly and Macedonia. — Alexander of Pheræ — he is opposed by Pelopidas — influence of Thebes in Thessaly. — State of Macedonia — Alexander son of Amyntas — Euridikê — Ptolemy. — Assistance rendered by the Athenian Iphikrates to the family of Amyntas. — Iphikrates and Timotheus. — The Spartan allied army defends the line of Mount Oneium — Epaminondas breaks through it, and marches into Peloponnesus. — Sikyon joins the Thebans — Phlius remains faithful to Sparta. — Reinforcement from Syracuse to Peloponnesus, in aid of Sparta. — Forbearance and mildness of Epaminondas. — Energetic action and insolence of the Arcadians — Lykomedes animates and leads them on. — Great influence of Lykomedes. — Elis tries to recover her supremacy over the Triphylian towns, which are admitted into the Arcadian union, to the great offence of Elis. — Mission of Philiskus to Greece by Ariobarzanes. — Political importance of the reconstitution of Messênê, which now becomes the great subject of discord. Messenian victor proclaimed at Olympia. — Expedition of Pelopidas into Thessaly. — The Tearless Battle — victory of the Spartan Archidamus over the Arcadians. — Third expedition of Epaminondas into Peloponnesus — his treatment of the Achæan cities. — The Thebans reverse the policy of Epaminondas, on complaint of the Arcadians and others. They do not reëlect him Bœotarch. — Disturbed state of Sikyon. Euphron makes himself despot — his rapacious and sanguinary conduct. — Sufferings of the Phliasians — their steady adherence to Sparta. — Assistance rendered to Phlius by the Athenian Chares — surprise of the fort of Thyamia. — Euphron is expelled from Sikyon by the Arcadians and Thebans — he retires to the harbor, which he surrenders to the Spartans. — Euphron returns to Sikyon — he goes to Thebes, and is there assassinated. — The assassins are put upon their trial at Thebes — their defence. — They are acquitted by the Theban Senate. — Sentiment among the Many of Sikyon, favorable to Euphron — honors shown to his body and memory. — The Sikyonians recapture their harbor from the Spartans. — Application of Thebes for Persian countenance to her headship — mission of Pelopidas and other envoys to Susa. — Pelopidas obtains from Persia a favorable rescript. — Protest of the Athenians and Arcadians against the rescript. — Pelopidas brings back the rescript. It is read publicly before the Greek states convoked at Thebes. — The states convoked at Thebes refuse to receive the rescript. The Arcadian deputies protest against the headship of Thebes. — The Thebans send the rescript to be received at Corinth; the Corinthians refuse: failure of the Theban object. — Mission of Pelopidas to Thessaly. He is seized and detained prisoner by Alexander of Pheræ. — The Thebans despatch an army to rescue Pelopidas. The army, defeated and retreating, is only saved by Epaminondas, then a private man. — Triumph of Alexander in Thessaly and discredit of Thebes. Harsh treatment of Pelopidas. — Second Theban army sent into Thessaly, under Epaminondas, for the rescue of Pelopidas, who is at length released by Alexander under a truce. — Oropus is taken from Athens and placed in the hands of the Thebans. The Athenians recall Chares from Corinth. — Athens discontented with her Peloponnesian allies; she enters into alliance with Lykomedes and the Arcadians. Death of Lykomedes. — Epaminondas is sent as envoy into Arcadia; he speaks against Kallistratus. — Project of the Athenians to seize Corinth; they are disappointed. — They apply to Sparta. — Refusal of the Spartans to acknowledge the independence of Messênê; they reproach their allies with consenting. — Corinth, Epidaurus, Phlius, etc., conclude peace with Thebes, but without Sparta — recognizing the independence of Messênê. — Athens sends a fresh embassy to the Persian king — altered rescript from him, pronouncing Amphipolis to be an Athenian possession. — Timotheus sent with a fleet to Asia — Agesilaus — revolt of Ariobarzanes. — Conquest of Samos by Timotheus. — Partial readmission to the Chersonese obtained by Timotheus. — Athenian kleruchs or settlers sent thither as proprietors. — Difficulties of Athens in establishing kleruchs in the Chersonese. — Kotys of Thrace. — Timotheus supersedes Iphikrates. — Timotheus acts with success on the coast of Macedonia and Chalkidikê. He fails at Amphipolis. — Timotheus acts against Kotys and near the Chersonese. — Measures of the Thebans in Thessaly — Pelopidas is sent with an army against Alexander of Pheræ. — Epaminondas exhorts the Thebans to equip a fleet against Athens. — Discussion between him and Menekleidas in the Theban assembly. — Menekleidas seemingly right in dissuading naval preparations. — Epaminondas in command of a Theban fleet in the Hellespont and Bosphorus. Pelopidas attacks Alexander of Pheræ — his success in battle — his rashness — he is slain. — Excessive grief of the Thebans and Thessalians for his death. — The Thebans completely subdue Alexander of Pheræ.

242-310

CHAPTER LXXX.

FROM THE DEATH OF PELOPIDAS TO THE BATTLE OF MANTINEA.

Conspiracy of the knights of Orchomenus against Thebes — destruction of Orchomenus by the Thebans. — Repugnance excited against the Thebans — regret and displeasure of Epaminondas. — Return of Epaminondas from his cruise — renewed complications in Peloponnesus. — State of Peloponnesus — Eleians and Achæans in alliance with Sparta. — The Eleians aim at recovering Triphylia — the Spartans, at recovering Messênê. — War between the Eleians and Arcadians; the latter occupy Olympia. — Second invasion of Elis by the Arcadians. Distress of the Eleians. Archidamus and the Spartans invade Arcadia. — Archidamus establishes a Spartan garrison at Kromnus. The Arcadians gain advantages over him — armistice. — The Arcadians blockade Kromnus, and capture the Spartan garrison. — The Arcadians celebrate the Olympic festival along with the Pisatans — excluding the Eleians. — The Eleians invade the festival by arms — conflict on the plain of Olympia — bravery of the Eleians. — Feelings of the spectators at Olympia. — The Arcadians take the treasures of Olympia to pay their militia. — Violent dissensions arising among the members of the Arcadian communion, in consequence of this appropriation. The Arcadian assembly pronounces against it. — Farther dissensions in Arcadia — invitation sent to the Thebans — peace concluded with Elis. — The peace generally popular — celebrated at Tegea — seizure of many oligarchical members at Tegea by the Theban harmost. — Conduct of the Theban harmost. — View taken by Epaminondas. — His view is more consistent with the facts recounted by Xenophon, than the view of Xenophon himself. — Policy of Epaminondas and the Thebans. — Epaminondas marches with a Theban army into Peloponnesus, to muster at Tegea. — Agesilaus and the Spartans are sent for. — Night-march of Epaminondas to surprise Sparta. Agesilaus is informed in time to prevent surprise. — Epaminondas comes up to Sparta, but finds it defended. — He marches back to Tegea — despatches his cavalry from thence to surprise Mantinea. — The surprise is baffled, by the accidental arrival of the Athenian cavalry — battle of cavalry near Mantinea, in which the Athenians have the advantage. — Epaminondas resolves to attack the enemy near Mantinea. — View of Xenophon — that this resolution was forced upon him by despair — examined. — Alacrity of the army of Epaminondas, when the order for fighting is given. — Mantinico-Tegeatic plain — position of the Lacedæmonians and Mantineans. — March of Epaminondas from Tegea. — False impression produced upon the enemy by his manœuvres. — Theban order of battle — plans of the commander. — Disposition of the cavalry on both sides. — Unprepared state of the Lacedæmonian army. — Battle of Mantinea — complete success of the dispositions of Epaminondas. — Victory of the Thebans — Epaminondas is mortally wounded. — Extreme discouragement caused by his death among the troops, even when in full victory and pursuit. — Victory claimed by both sides — nevertheless the Lacedæmonians are obliged to solicit the burial-truce. — Dying moments of Epaminondas. — The two other best Theban officers are slain also in the battle. — Who slew Epaminondas? Different persons honored for it. — Peace concluded — statu quo recognized, including the independence of Messênê — Sparta alone stands out — the Thebans return home. — Results of the battle of Mantinea, as appreciated by Xenophon — unfair to the Thebans. — Character of Epaminondas. — Disputes among the inhabitants of Megalopolis. The Thebans send thither a force under Pammenes, which maintains the incorporation. — Agesilaus and Archidamus. — State of Persia — revolted satraps and provinces — Datames. — Formidable revolt of the satraps in Asia Minor — it is suppressed by the Persian court, through treachery. — Agesilaus goes as commander to Egypt — Chabrias is there also. — Death and character of Agesilaus. — State of Egypt and Persia. — Death of Artaxerxes Mnemon. Murders in the royal family. — Athenian maritime operations — Timotheus makes war against Amphipolis and against Kotys. — Ergophilus succeeds Timotheus at the Chersonese — Kallisthenes succeeds him against Amphipolis — war at sea against Alexander of Pheræ. — Ergophilus and Kallisthenes both unsuccessful — both tried. — Autokles in the Hellespont and Bosphorus — convoy for the corn-ships out of the Euxine. — Miltokythes revolts from Kotys in Thrace — ill-success of the Athenians. — Menon — Timomachus — as commanders in the Chersonese. The Athenians lose Sestos. — Kephisodotus in the Chersonese. Charidemus crosses thither from Abydos. — Assassination of Kotys. — Kersobleptes succeeds Kotys. Berisades and Amadokus, his rivals — ill-success of Athens — Kephisodotus. — Improved prospects of Athens in the Chersonese — Athenodorus — Charidemus. — Charidemus is forced to accept the convention of Athenodorus — his evasions — the Chersonese with Sestos is restored to Athens. — The transmarine empire of Athens now at its maximum. Mischievous effects of her conquests made against Olynthus. — Maximum of second Athenian empire — accession of Philip of Macedon.

311-383

CHAPTER LXXXI.

SICILIAN AFFAIRS AFTER THE DESTRUCTION OF THE ATHENIAN ARMAMENT BEFORE SYRACUSE.

Syracuse after the destruction of the Athenian armament. — Anticipation of the impending ruin of Athens — revolution at Thurii. — Syracusan squadron under Hermokrates goes to act against Athens in the Ægean. — Disappointed hopes — defeat at Kynossema — second ruinous defeat at Kyzikus. — Sufferings of the Syracusan seamen — disappointment and displeasure at Syracuse. — Banishment of Hermokrates and his colleagues. Sentence communicated by Hermokrates to the armament. — Internal state of Syracuse — constitution of Diokles. — Difficulty of determining what that constitution was. — Invasion from Carthage. — State of the Carthaginians. — Extent of Carthaginian empire — power, and population — Liby-Phœnicians. — Harsh dealing of Carthage towards her subjects. Colonies sent out from Carthage. — Military force of Carthage. — Political constitution of Carthage. — Oligarchical system and sentiment at Carthage. — Powerful families at Carthage — Mago, Hamilkar, Hasdrubal. — Quarrel between Egesta and Selinus in Sicily. — Application of Egesta to Carthage for aid — application granted — eagerness of Hannibal. — Carthaginian envoys sent to Sicily. — Hannibal crosses over to Sicily with a very large armament. He lays siege to Selinus. — Vigorous assault on Selinus — gallant resistance — the town is at length stormed. — Selinus is sacked and plundered — merciless slaughter. — Delay of the Syracusans and others in sending aid. Answer of Hannibal to their embassy. — Hannibal marches to Himera and besieges it. Aid from Syracuse under Diokles — sally from Himera. Hannibal destroys Himera, and slaughters three thousand prisoners, as an expiation to the memory of his grandfather. — Alarm throughout the Greeks of Sicily — Hannibal dismisses his army, and returns to Carthage. — New intestine discord in Syracuse — Hermokrates comes to Sicily. — He levies troops to effect his return by force. — He is obliged to retire — he establishes himself in the ruins of Selinus, and acts against the Carthaginians. — His father attempts to reënter Syracuse, with the bones of the Syracusans slain near Himera. Banishment of Diokles. — Hermokrates tries again to penetrate into Syracuse with an armed force. — He is defeated and slain. — First appearance of Dionysius at Syracuse. — Weakness of Syracuse, arising out of this political discord — party of Hermokrates. Danger from Carthage. — Fresh invasion of Sicily, by the Carthaginians. Immense host under Hannibal and Imilkon. — Great alarm in Sicily — active preparations for defence at Agrigentum. — Grandeur, wealth, and population of Agrigentum. — The Carthaginians attack Agrigentum. They demolish the tombs near its walls. Distemper among their army. Religious terrors — sacrifice. — Syracusan reinforcement to Agrigentum, under Daphnæus. His victory over the Iberians. He declines to pursue them. — Daphnæus enters Agrigentum. Discontent against the Agrigentine generals, for having been backward in attack. They are put to death. — Privations in both armies — Hamilkar captures the provision-ships of the Syracusans — Agrigentum is evacuated. — Agrigentum taken and plundered by the Carthagians. — Terror throughout Sicily. — Bitter complaints against the Syracusan generals. — The Hermokratean party at Syracuse comes forward to subvert the government and elevate Dionysius. — Harangue of Dionysius in the Syracusan assembly against the generals, who are deposed by vote of the people, and Dionysius with others appointed in their room. — Ambitious arts of Dionysius — he intrigues against his colleagues, and frustrates all their proceedings. He procures a vote for restoring the Hermokratean exiles. — Dionysius is sent with a Syracusan reinforcement to Gela. He procures the execution or banishment of the Geloan oligarchy. — He returns to Syracuse with an increased force — he accuses his colleagues of gross treason. — Dionysius is named general, single-handed, with full powers. — Apparent repentance of the people after the vote. Stratagem of Dionysius to obtain a vote ensuring to him a body of paid guards. — March of Dionysius to Leontini. — Dionysius establishes himself at Syracuse as despot. — Dionysius as despot — the means whereby he attained the power.

383-446

CHAPTER LXXXII.

SICILY DURING THE DESPOTISM OF THE ELDER DIONYSIUS AT SYRACUSE.

Imilkon with the Carthaginian army marches from Agrigentum to attack Gela. — Brave defence of the Geloans — Dionysius arrives with an army to relieve them. — Plan of Dionysius for a general attack on the Carthaginian army. — He is defeated and obliged to retreat. — He evacuates Gela and Kamarina — flight of the population of both places, which are taken and sacked by the Carthaginians. — Indignation and charges of treachery against Dionysius. — Mutiny of the Syracusan horsemen — they ride off to Syracuse, and declare against Dionysius. — Their imprudence. Dionysius master of Syracuse. — Propositions of peace come from Imilkon. Terms of peace. — Collusion of Dionysius with the Carthaginians, who confirm his dominion over Syracuse. Pestilence in the Carthaginian army. — Near coincidence, in time, of this peace, with the victory of Lysander at Ægospotami — sympathy of Sparta with Dionysius. — Depressed condition of the towns of Southern Sicily, from Cape Pachynus to Lilybæum. — Strong position of Dionysius. — Strong fortifications and other buildings erected by Dionysius, in and about Ortygia. — He assigns houses in Ortygia to his soldiers and partisans — he distributes the lands of Syracuse anew. — Exorbitant exactions of Dionysius — discontent at Syracuse. — Dionysius marches out of Syracuse against the Sikels — mutiny of the Syracusan soldiers at Herbesa — Dorikus the commander is slain. — The Syracusan insurgents, with assistance from Rhegium and Messênê, besiege Dionysius in Ortygia. — Despair of Dionysius — he applies to a body of Campanians in the Carthaginian service, for aid. — He amuses the assailants with feigned submission — arrival of the Campanians — victory of Dionysius. — Dionysius strengthens his despotism more than before — assistance lent to him by the Spartan Aristus — Nikoteles the Corinthian is put to death. — He disarms the Syracusan citizens — strengthens the fortifications of Ortygia — augments his mercenary force. — Dionysius conquers Naxus, Katana, and Leontini. — Great power of Dionysius. Foundation of Alæsa by Archonides. — Resolution of Dionysius to make war upon Carthage. — Locality of Syracuse — danger to which the town had been exposed, in the Athenian siege. — Additional fortifications made by Dionysius along the northern ridge of the cliffs of Epipolæ, up the Euryalus. — Popularity of the work — efforts made by all the Syracusans as well as by Dionysius himself. — Preparations of Dionysius for aggressive war against the Carthaginians. — Improvement in the behavior of Dionysius towards the Syracusans. — His conciliatory offers to other Grecian cities in Sicily. Hostile sentiment of the Rhegines towards him. Their application to Messênê. — He makes peace with Messênê and Rhegium. — He desires to marry a Rhegine wife. His proposition is declined by the city. He is greatly incensed. — He makes a proposition to marry a wife from Lokri — his wish is granted — he marries a Lokrian maiden named Doris. — Immense warlike equipment of Dionysius at Syracuse — arms, engines, etc. — Naval preparations in the harbor of Syracuse. Enlargement of the bulk of ships of war — quadriremes and quinqueremes. — General sympathy of the Syracusans in his projects against Carthage. — He hires soldiers from all quarters. — He celebrates his nuptials with two wives on the same day — Doris and Aristomachê. Temporary good feeling at Syracuse towards him. — He convokes the Syracusan assembly, and exhorts them to war against Carthage. — He desires to arrest the emigration of those who were less afraid of the Carthaginian dominion than of his. — He grants permission to plunder the Carthaginian residents and ships at Syracuse. Alarm at Carthage — suffering in Africa from the pestilence. — Dionysius marches out from Syracuse with a prodigious army against the Carthaginians in Sicily. — Insurrection against Carthage, among the Sicilian Greeks subject to her. Terrible tortures inflicted on the Carthaginians. — Dionysius besieges the Carthaginian seaport Motyê. — Situation of Motyê — operations of the siege — vigorous defence. — Dionysius overruns the neighboring dependencies of Carthage — doubtful result of the siege of Motyê — appearance of Imilkon with a Carthaginian fleet — he is obliged to return. — Desperate defence of Motyê. It is at length taken by a nocturnal attack. — Plunder of Motyê — the inhabitants either slaughtered or sold for slaves. — Farther operations of Dionysius. — Arrival of Imilkon with a Carthaginian armament — his successful operations — he retakes Motyê. — Dionysius retires to Syracuse. — Imilkon captures Messênê. — Revolt of the Sikels from Dionysius. Commencement of Tauromenium. — Provisions of Dionysius for the defence of Syracuse — he strengthens Leontini — he advances to Katana with his land-army as well as his fleet. — Naval battle off Katana — great victory of the Carthaginian fleet under Magon. — Arrival of Imilkon to join the fleet of Magon near Katana — fruitless invitation to the Campanians of Ætna. — Dionysius retreats to Syracuse — discontent of his army. — Imilkon marches close up to Syracuse — the Carthaginian fleet come up to occupy the Great Harbor — their imposing entry. Fortified position of Imilkon near the Harbor. — Imilkon plunders the suburb of Achradina — blockades Syracuse by sea. — Naval victory gained by the Syracusan fleet during the absence of Dionysius. — Effect of this victory in exalting the spirits of the Syracusans. — Public meeting convened by Dionysius — mutinous spirit against him — vehement speech by Thedorus. — Sympathy excited by the speech in the Syracusan assembly. — The Spartan Pharakidas upholds Dionysius — who finally dismisses the assembly, and silences the adverse movement. — Alliance of Sparta with Dionysius — suitable to her general policy at the time. The emancipation of Syracuse depended upon Pharakidas. — Dionysius tries to gain popularity. — Terrific pestilence among the Carthaginian army before Syracuse. — Dionysius attacks the Carthaginian camp. He deliberately sacrifices a detachment of his mercenaries. — Success of Dionysius, both by sea and by land, against the Syracusan position. — Conflagration of the Carthaginian camp — exultation at Syracuse. — Imilkon concludes a secret treaty with Dionysius, to be allowed to escape with the Carthaginians, on condition of abandoning his remaining army. Destruction of the remaining Carthaginian army, except Sikels and Iberians. — Distress at Carthage — miserable end of Imilkon. — Danger of Carthage — anger and revolt of her African subjects — at length put down.

446-512

HISTORY OF GREECE.

PART II.
CONTINUATION OF HISTORICAL GREECE.

CHAPTER LXXVI.
FROM THE PEACE OF ANTALKIDAS DOWN TO THE SUBJUGATION OF OLYNTHUS BY SPARTA.

The peace or convention[1] which bears the name of Antalkidas, was an incident of serious and mournful import in Grecian history. Its true character cannot be better described than in a brief remark and reply which we find cited in Plutarch. “Alas for Hellas (observed some one to Agesilaus) when we see our Laconians medising!”—“Nay (replied the Spartan king), say rather the Medes (Persians) laconising.”[2]

These two propositions do not exclude each other. Both were perfectly true. The convention emanated from a separate partnership between Spartan and Persian interests. It was solicited by the Spartan Antalkidas, and propounded by him to Tiribazus on the express ground, that it was exactly calculated to meet the Persian king’s purposes and wishes,—as we learn even from the philo-Laconian Xenophon.[3] While Sparta and Persia were both great gainers, no other Grecian state gained anything, as the convention was originally framed. But after the first rejection, Antalkidas saw the necessity of conciliating Athens by the addition of a special article providing that Lemnos, Imbros, and Skyros should be restored to her.[4] This addition seems to have been first made in the abortive negotiations which form the subject of the discourse already mentioned, pronounced by Andokides. It was continued afterwards and inserted in the final decree which Antalkidas and Tiribazus brought down in the king’s name from Susa; and it doubtless somewhat contributed to facilitate the adherence of Athens, though the united forces of Sparta and Persia had become so overwhelming, that she could hardly have had the means of standing out, even if the supplementary article had been omitted. Nevertheless, this condition undoubtedly did secure to Athens a certain share in the gain, conjointly with the far larger shares both of Sparta and Persia. It is, however, not less true, that Athens, as well as Thebes,[5] assented to the peace only under fear and compulsion. As to the other states of Greece, they were interested merely in the melancholy capacity of partners in the general loss and degradation.

That degradation stood evidently marked in the form, origin, and transmission, of the convention, even apart from its substance. It was a fiat issued from the court of Susa; as such it was ostentatiously proclaimed and “sent down” from thence to Greece. Its authority was derived from the king’s seal, and its sanction from his concluding threat, that he would make war against all recusants. It was brought down by the satrap Tiribazus (along with Antalkidas), read by him aloud, and heard with submission by the assembled Grecian envoys, after he had called their special attention to the regal seal.[6] Such was the convention which Sparta, the ancient president of the Grecian world had been the first to solicit at the hands of the Persian king, and which she now not only set the example of sanctioning by her own spontaneous obedience, but even avouched as guarantee and champion against all opponents; preparing to enforce it at the point of the sword against any recusant state, whether party to it or not. Such was the convention which was now inscribed on stone, and placed as a permanent record in the temples of the Grecian cities;[7] nay, even in the common sanctuaries,—the Olympic, Pythian, and others,—the great foci and rallying points of Pan-hellenic sentiment. Though called by the name of a convention, it was on the very face of it a peremptory mandate proceeding from the ancient enemy of Greece, an acceptance of which was nothing less than an act of obedience. While to him it was a glorious trophy, to all Pan-hellenic patriots it was the deepest disgrace and insult.[8] Effacing altogether the idea of an independent Hellenic world, bound together and regulated by the self-acting forces and common sympathies of its own members,—even the words of the convention proclaimed it as an act of intrusive foreign power, and erected the barbarian king into a dictatorial settler of Grecian differences; a guardian[9] who cared for the peace of Greece more than the Greeks themselves. And thus, looking to the form alone, it was tantamount to that symbol of submission—the cession of earth and water—which had been demanded a century before by the ancestor of Artaxerxes from the ancestors of the Spartans and Athenians; a demand, which both Sparta and Athens then not only repudiated, but resented so cruelly, as to put to death the heralds by whom it was brought,—stigmatizing the Æginetans and others as traitors to Hellas for complying with it.[10] Yet nothing more would have been implied in such cession than what stood embodied in the inscription on that “colonna infame,” which placed the peace of Antalkidas side by side with the Pan-hellenic glories and ornaments at Olympia.[11]

Great must have been the change wrought by the intermediate events, when Sparta, the ostensible president of Greece,—in her own estimation even more than in that of others,[12]—had so lost all Pan-hellenic conscience and dignity, as to descend into an obsequious minister, procuring and enforcing a Persian mandate for political objects of her own. How insane would such an anticipation have appeared to Æschylus, or the audience who heard the Persæ! to Herodotus or Thucydides! to Perikles and Archidamus! nay, even to Kallikratidas or Lysander! It was the last consummation of a series of previous political sins, invoking more and more the intervention of Persia to aid her against her Grecian enemies.

Her first application to the Great King for this purpose dates from the commencement of the Peloponnesian war, and is prefaced by an apology, little less than humiliating, from king Archidamus; who, not unconscious of the sort of treason which he was meditating, pleads that Sparta, when the Athenians are conspiring against her, ought not to be blamed for asking from foreigners as well as from Greeks aid for her own preservation.[13] From the earliest commencement to the seventh year of the war, many separate and successive envoys were despatched by the Spartans to Susa; two of whom were seized in Thrace, brought to Athens, and there put to death. The rest reached their destination, but talked in so confused a way, and contradicted each other so much, that the Persian court, unable to understand what they meant,[14] sent Artaphernes with letters to Sparta (in the seventh year of the war) complaining of such stupidity, and asking for clearer information. Artaphernes fell into the hands of an Athenian squadron at Eion on the Strymon, and was conveyed to Athens; where he was treated with great politeness, and sent back (after the letters which he carried had been examined) to Ephesus. What is more important to note is, that Athenian envoys were sent along with him, with a view of bringing Athens into friendly communication with the Great King; which was only prevented by the fact that Artaxerxes Longimanus just then died. Here we see the fatal practice, generated by intestine war, of invoking Persian aid; begun by Sparta as an importunate solicitor,—and partially imitated by Athens, though we do not know what her envoys were instructed to say, had they been able to reach Susa.

Nothing more is heard about Persian intervention until the year of the great Athenian disasters before Syracuse. Elate with the hopes arising out of that event, the Persians required no solicitation, but were quite as eager to tender interference for their own purposes, as Sparta was to invite them for hers. How ready Sparta was to purchase their aid by the surrender of the Asiatic Greeks, and that too without any stipulations in their favor,—has been recounted in my last volume.[15] She had not now the excuse,—for it stands only as an excuse and not as a justification—of self-defence against aggression from Athens, which Archidamus had produced at the beginning of the war. Even then it was only a colorable excuse, not borne out by the reality of the case; but now, the avowed as well as the real object was something quite different,—not to repel, but to crush, Athens. Yet to accomplish that object, not even of pretended safety, but of pure ambition, Sparta sacrificed unconditionally the liberty of her Asiatic kinsmen; a price which Archidamus at the beginning of the war would certainly never have endured the thoughts of paying, notwithstanding the then formidable power of Athens. Here, too, we find Athens following the example; and consenting, in hopes of procuring Persian aid, to the like sacrifice, though the bargain was never consummated. It is true that she was then contending for her existence. Nevertheless, the facts afford melancholy proof how much the sentiment of Pan-hellenic independence became enfeebled in both the leaders, amidst the fierce intestine conflict terminated by the battle of Ægospotami.[16]

After that battle, the bargain between Sparta and Persia would doubtless have been fulfilled, and the Asiatic Greeks would have passed at once under the dominion of the latter,—had not an entirely new train of circumstances arisen out of the very peculiar position and designs of Cyrus. That young prince did all in his power to gain the affections of the Greeks, as auxiliaries for his ambitious speculations; in which speculations both Sparta and the Asiatic Greeks took part, compromising themselves irrevocably against Artaxerxes, and still more against Tissaphernes. Sparta thus became unintentionally the enemy of Persia, and found herself compelled to protect the Asiatic Greeks against his hostility, with which they were threatened; a protection easy for her to confer, not merely from the unbounded empire which she then enjoyed over the Grecian world, but from the presence of the renowned Cyreian Ten Thousand, and the contempt for Persian military strength which they brought home from their retreat. She thus finds herself in the exercise of a Pan-hellenic protectorate or presidency, first through the ministry of Derkyllidas, next of Agesilaus, who even sacrifices at Aulis, takes up the sceptre of Agamemnon, and contemplates large schemes of aggression against the Great King. Here, however, the Persians play against her the same game which she had invoked them to assist in playing against Athens. Their fleet, which fifteen years before she had invited for her own purposes, is now brought in against herself, and with far more effect, since her empire was more odious as well as more oppressive than the Athenian. It is now Athens and her allies who call in Persian aid; without any direct engagement, indeed, to surrender the Asiatic Greeks, for we are told that after the battle of Knidus, Konon incurred the displeasure of the Persians by his supposed plans for reuniting them with Athens,[17] and Athenian aid was still continued to Evagoras,—yet, nevertheless, indirectly paving the way for that consummation. If Athens and her allies here render themselves culpable of an abnegation of Pan-hellenic sentiment, we may remark, as before, that they act under the pressure of stronger necessities than could ever be pleaded by Sparta; and that they might employ on their own behalf, with much greater truth, the excuse of self-preservation preferred by king Archidamus.

But never on any occasion did that excuse find less real place than in regard to the mission of Antalkidas. Sparta was at that time so powerful, even after the loss of her maritime empire, that the allies at the Isthmus of Corinth, jealous of each other and held together only by common terror, could hardly stand on the defensive against her, and would probably have been disunited by reasonable offers on her part; nor would she have needed even to recall Agesilaus from Asia. Nevertheless, the mission was probably dictated in great measure by a groundless panic, arising from the sight of the revived Long Walls and refortified Piræus, and springing at once to the fancy, that a new Athenian empire, such as had existed forty years before, was about to start into life; a fancy little likely to be realized, since the very peculiar circumstances which had created the first Athenian empire were now totally reversed. Debarred from maritime empire herself, the first object with Sparta was, to shut out Athens from the like; the next, to put down all partial federations or political combinations, and to enforce universal autonomy, or the maximum of political isolation; in order that there might nowhere exist a power capable of resisting herself, the strongest of all individual states. As a means to this end, which was no less in the interest of Persia than in hers, she outbid all prior subserviences to the Great King, betrayed to him not only one entire division of her Hellenic kinsmen, but also the general honor of the Hellenic name in the most flagrant manner,—and volunteered to medise in order that the Persians might repay her by laconising.[18] To ensure fully the obedience of all the satraps, who had more than once manifested dissentient views of their own, Antalkidas procured and brought down a formal order signed and sealed at Susa; and Sparta undertook, without shame or scruple, to enforce the same order,—“the convention sent down by the king,”—upon all her countrymen; thus converting them into the subjects, and herself into a sort of viceroy or satrap, of Artaxerxes. Such an act of treason to the Pan-hellenic cause was far more flagrant and destructive than that alleged confederacy with the Persian king, for which the Theban Ismenias was afterwards put to death, and that, too, by the Spartans themselves.[19] Unhappily it formed a precedent for the future, and was closely copied afterwards by Thebes;[20] foreboding but too clearly the short career which Grecian political independence had to run.

That large patriotic sentiment, which dictated the magnanimous answer sent by the Athenians[21] to the offers of Mardonius in 479 B.C., refusing in the midst of ruin present and prospective, all temptation to betray the sanctity of Pan-hellenic fellowship,—that sentiment which had been during the two following generations the predominant inspiration of Athens, and had also been powerful, though always less powerful, at Sparta,—was now, in the former, overlaid by more pressing apprehensions, and in the latter completely extinguished. Now it was to the leading states that Greece had to look, for holding up the great banner of Pan-hellenic independence; from the smaller states nothing more could be required than that they should adhere to and defend it, when upheld.[22] But so soon as Sparta was seen to solicit and enforce, and Athens to accept (even under constraint), the proclamation under the king’s hand and seal brought down by Antalkidas,—that banner was no longer a part of the public emblems of Grecian political life. The grand idea represented by it,—of collective self-determining Hellenism,—was left to dwell in the bosoms of individual patriots.

If we look at the convention of Antalkidas apart from its form and warranty, and with reference to its substance, we shall find that though its first article was unequivocally disgraceful, its last was at least popular as a promise to the ear. Universal autonomy, to each city, small or great, was dear to Grecian political instinct. I have already remarked more than once that the exaggerated force of this desire was the chief cause of the short duration of Grecian freedom. Absorbing all the powers of life to the separate parts, it left no vital force or integrity to the whole; especially, it robbed both each and all of the power of self-defence against foreign assailants. Though indispensable up to a certain point and under certain modifications, yet beyond these modifications, which Grecian political instinct was far from recognizing, it produced a great preponderance of mischief. Although, therefore, this item of the convention was in its promise acceptable and popular,—and although we shall find it hereafter invoked as a protection in various individual cases of injustice,—we must inquire how it was carried into execution, before we can pronounce whether it was good or evil, the present of a friend or of an enemy.

The succeeding pages will furnish an answer to this inquiry. The Lacedæmonians, as “presidents (guarantees or executors) of the peace, sent down by the king,”[23] undertook the duty of execution; and we shall see that from the beginning they meant nothing sincerely. They did not even attempt any sincere and steady compliance with the honest, though undistinguishing, political instinct of the Greek mind; much less did they seek to grant as much as was really good, and to withhold the remainder. They defined autonomy in such manner, and meted it out in such portions, as suited their own political interests and purposes. The promise made by the convention, except in so far as it enabled them to increase their own power by dismemberment or party intervention, proved altogether false and hollow. For if we look back to the beginning of the Peloponnesian war, when they sent to Athens to require general autonomy throughout Greece, we shall find that the word had then a distinct and serious import; demanding that the cities held in dependence by Athens should be left free, which freedom Sparta might have ensured for them herself at the close of the war, had she not preferred to convert it into a far harsher empire. But in 387 (the date of the peace of Antalkidas) there were no large body of subjects to be emancipated, except the allies of Sparta herself, to whom it was by no means intended to apply. So that in fact, what was promised, as well as what was realized, even by the most specious item of this disgraceful convention, was—“that cities should enjoy autonomy, not for their own comfort and in their own way, but for Lacedæmonian convenience;” a significant phrase (employed by Perikles,[24] in the debates preceding the Peloponnesian war) which forms a sort of running text for Grecian history during the sixteen years between the peace of Antalkidas and the battle of Leuktra.

I have already mentioned that the first two applications of the newly-proclaimed autonomy, made by the Lacedæmonians, were to extort from the Corinthian government the dismissal of its Argeian auxiliaries, and to compel Thebes to renounce her ancient presidency of the Bœotian federation. The latter especially was an object which they had long had at heart;[25] and by both, their ascendency in Greece was much increased. Athens, too, terrified by the new development of Persian force as well as partially bribed by the restoration of her three islands, into an acceptance of the peace,—was thus robbed of her Theban and Corinthian allies, and disabled from opposing the Spartan projects. But before we enter upon these projects, it will be convenient to turn for a short time to the proceedings of the Persians.

Even before the death of Darius Nothus (father of Artaxerxes and Cyrus) Egypt had revolted from the Persians, under a native prince named Amyrtæus. To the Grecian leaders who accompanied Cyrus in his expedition against his brother, this revolt was well known to have much incensed the Persians; so that Klearchus, in the conversation which took place after the death of Cyrus about accommodation with Artaxerxes, intimated that the Ten Thousand could lend him effectual aid in reconquering Egypt.[26] It was not merely these Greeks who were exposed to danger by the death of Cyrus, but also the various Persians and other subjects who had lent assistance to him; all of whom made submission and tried to conciliate Artaxerxes, except Tamos, who had commanded the fleet of Cyrus on the coasts both of Ionia and Kilikia. Such was the alarm of Tamos when Tissaphernes came down in full power to the coast, that he fled with his fleet and treasures to Egypt, to seek protection from king Psammetichus, to whom he had rendered valuable service. This traitor, however, having so valuable a deposit brought to him, forgot every thing else in his avidity to make it sure, and put to death Tamos with all his children.[27] About 395 B.C., we find Nephereus king of Egypt lending aid to the Lacedæmonian fleet against Artaxerxes.[28] Two years afterwards (392-390 B.C.), during the years immediately succeeding the victory of Knidus, and the voyage of Pharnabazus across the Ægean to Peloponnesus,—we hear of that satrap as employed with Abrokomas and Tithraustes in strenuous but unavailing efforts to reconquer Egypt.[29] Having thus repulsed the Persians, the Egyptian king Akoras is found between 390-380 B.C.,[30] sending aid to Evagoras in Cyprus against the same enemy. And in spite of farther efforts made afterwards by Artaxerxes to reconquer Egypt, the native kings in that country maintained their independence for about sixty years in all, until the reign of his successor Ochus.

But it was a Grecian enemy,—of means inferior, yet of qualities much superior, to any of these Egyptians,—who occupied the chief attention of the Persians immediately after the peace of Antalkidas: Evagoras, despot of Salamis in Cyprus. Respecting that prince we possess a discourse of the most glowing and superabundant eulogy, composed after his death for the satisfaction (and probably paid for with the money) of his son and successor Nikoklês, by the contemporary Isokrates. Allowing as we must do for exaggeration and partiality, even the trustworthy features of the picture are sufficiently interesting.

Evagoras belonged to a Salaminian stock or Gens called the Teukridæ, which numbered among its ancestors the splendid legendary names of Teukrus, Telamon, and Æakus; taking its departure, through them, from the divine name of Zeus. It was believed that the archer Teukrus, after returning from the siege of Troy to (the Athenian) Salamis, had emigrated under a harsh order from his father Telamon, and given commencement to the city of that name on the eastern coast of Cyprus.[31] As in Sicily, so in Cyprus, the Greek and Phœnician elements were found in near contact, though in very different proportions. Of the nine or ten separate city communities, which divided among them the whole sea-coast, the inferior towns being all dependent upon one or other of them,—seven pass for Hellenic, the two most considerable being Salamis and Soli; three for Phœnician,—Paphos, Amathus, and Kitium. Probably, however, there was in each a mixture of Greek and Phœnician population, in different proportions.[32] Each was ruled by its own separate prince or despot, Greek or Phœnician. The Greek immigrations (though their exact date cannot be assigned) appear to have been later in date than the Phœnician. At the time of the Ionic revolt (B.C. 496), the preponderance was on the side of Hellenism; yet with considerable intermixture of Oriental custom. Hellenism was, however, greatly crushed by the Persian reconquest of the revolters, accomplished through the aid of the Phœnicians[33] on the opposite continent. And though doubtless the victories of Kimon and the Athenians (470-450 B.C.) partially revived it, yet Perikles, in his pacification with the Persians, had prudently relinquished Cyprus as well as Egypt;[34] so that the Grecian element in the former, receiving little extraneous encouragement, became more and more subordinate to the Phœnician.

It was somewhere about this time that the reigning princes of Salamis, who at the time of the Ionic revolt had been Greeks of the Teukrid Gens,[35] were supplanted and dethroned by a Phœnician exile who gained their confidence and made himself despot in their place.[36] To insure his own sceptre, this usurper did everything in his power to multiply and strengthen the Phœnician population, as well as to discourage and degrade the Hellenic. The same policy was not only continued by his successor at Salamis, but seems also to have been imitated in several of the other towns; insomuch that during most part of the Peloponnesian war, Cyprus became sensibly dis-hellenized. The Greeks in the island were harshly oppressed; new Greek visitors and merchants were kept off by the most repulsive treatment, as well as by threats of those cruel mutilations of the body which were habitually employed as penalties by the Orientals; while Grecian arts, education, music, poetry, and intelligence, were rapidly on the decline.[37]

Notwithstanding such untoward circumstances, in which the youth of the Teukrid Evagoras at Salamis was passed, he manifested at an early age so much energy both of mind and body, and so much power of winning popularity, that he became at once a marked man both among Greeks and Phœnicians. It was about this time that the Phœnician despot was slain, through a conspiracy formed by a Kitian or Tyrian named Abdêmon, who got possession of his sceptre.[38] The usurper, mistrustful of his position, and anxious to lay hands upon all conspicuous persons who might be capable of doing him mischief, tried to seize Evagoras; but the latter escaped and passed over to Soli and Kilikia. Though thus to all appearance a helpless exile, he found means to strike a decisive blow, while the new usurpation, stained by its first violences and rapacity, was surrounded by enemies, doubters, or neutrals, without having yet established any firm footing. He crossed over from Soli in Kilikia, with a small but determined band of about fifty followers,—obtained secret admission by a postern gate of Salamis,—and assaulted Abdêmon by night in his palace. In spite of a vastly superior number of guards, this enterprise was conducted with such extraordinary daring and judgment, that Abdêmon perished, and Evagoras became despot in his place.[39]

The splendor of this exploit was quite sufficient to seat Evagoras unopposed on the throne, amidst a population always accustomed to princely government; while among the Salaminian Greeks he was still farther endeared by his Teukrid descent.[40] His conduct fully justified the expectations entertained. Not merely did he refrain from bloodshed, or spoliation, or violence for the gratification of personal appetite; abstinences remarkable enough in any Grecian despot to stamp his reign with letters of gold, and the more remarkable in Evagoras, since he had the susceptible temperament of a Greek, though his great mental force always kept it under due control.[41] But he was also careful in inquiring into, and strict in punishing crime, yet without those demonstrations of cruel infliction by which an Oriental prince displayed his energy.[42] His government was at the same time highly popular and conciliating, as well towards the multitude as towards individuals. Indefatigable in his own personal supervision, he examined everything for himself, shaped out his own line of policy, and kept watch over its execution.[43] He was foremost in all effort and in all danger. Maintaining undisturbed security, he gradually doubled the wealth, commerce, industry, and military force, of the city, while his own popularity and renown went on increasing.

Above all, it was his first wish to renovate, both in Salamis and in Cyprus, that Hellenism which the Phœnician despots of the last fifty years had done so much to extinguish or corrupt. For aid in this scheme, he seems to have turned his thoughts to Athens, with which city he was connected as a Teukrid, by gentile and legendary sympathies,—and which was then only just ceasing to be the great naval power of the Ægean. For though we cannot exactly make out the date at which Evagoras began to reign, we may conclude it to have been about 411 or 410 B.C. It seems to have been shortly after that period that he was visited by Andokides the Athenian;[44] moreover, he must have been a prince not merely established, but powerful, when he ventured to harbor Konon in 405 B.C., after the battle of Ægospotami. He invited to Salamis fresh immigrants from Attica and other parts of Greece, as the prince Philokyprus of Soli had done under the auspices of Solon,[45] a century and a half before. He took especial pains to revive and improve Grecian letters, arts, teaching, music, and intellectual tendencies. Such encouragement was so successfully administered, that in a few years, without constraint or violence, the face of Salamis was changed. The gentleness and sociability, the fashions and pursuits, of Hellenism, became again predominant; with great influence of example over all the other towns of the island.

Had the rise of Evagoras taken place a few years earlier, Athens might perhaps have availed herself of the opening to turn her ambition eastward, in preference to that disastrous impulse which led her westward to Sicily. But coming as he did only at that later moment when she was hard pressed to keep up even a defensive war, he profited rather by her weakness than by her strength. During those closing years of the war, when the Athenian empire was partially broken up, and when the Ægean, instead of the tranquillity which it had enjoyed for fifty years under Athens, became a scene of contest between two rival money-levying fleets,—many out-settlers from Athens, who had acquired property in the islands, the Chersonesus, or elsewhere, under her guarantee, found themselves insecure in every way, and were tempted to change their abodes. Finally, by the defeat of Ægospotami (B.C. 405), all such out-settlers as then remained were expelled, and forced to seek shelter either at Athens (at that moment the least attractive place in Greece), or in some other locality. To such persons, not less than to the Athenian admiral Konon with his small remnant of Athenian triremes saved out of the great defeat, the proclaimed invitations of Evagoras would present a harbor of refuge nowhere else to be found. Accordingly, we learn that numerous settlers of the best character, from different parts of Greece, crowded to Salamis.[46] Many Athenian women, during the years of destitution and suffering which preceded as well as followed the battle of Ægospotami, were well pleased to emigrate and find husbands in that city;[47] while throughout the wide range of the Lacedæmonian empire, the numerous victims exiled by the harmosts and dekarchies had no other retreat on the whole so safe and tempting. The extensive plain of Salamis afforded lands for many colonists. On what conditions, indeed, they were admitted, we do not know; but the conduct of Evagoras as a ruler, gave universal satisfaction.

During the first years of his reign, Evagoras doubtless paid his tribute regularly, and took no steps calculated to offend the Persian king. But as his power increased, his ambition increased also. We find him towards the year 390 B.C., engaged in a struggle not merely with the Persian king, but with Amathus and Kitium in his own island, and with the great Phœnician cities on the mainland. By what steps, or at what precise period, this war began, we cannot determine. At the time of the battle of Knidus (394 B.C.) Evagoras had not only paid his tribute, but was mainly instrumental in getting the Persian fleet placed under Konon to act against the Lacedæmonians, himself serving aboard.[48] It was in fact (if we may believe Isokrates) to the extraordinary energy, ability, and power, displayed by him on that occasion in the service of Artaxerxes himself, that the jealousy and alarm of the latter against him are to be ascribed. Without any provocation, and at the very moment when he was profiting by the zealous services of Evagoras, the Great King treacherously began to manœuvre against him, and forced him into the war in self-defence.[49] Evagoras accepted the challenge, in spite of the disparity of strength, with such courage and efficiency, that he at first gained marked successes. Seconded by his son Pnytagoras, he not only worsted and humbled Amathus, Kitium, and Soli, which cities, under the prince Agyris, adhered to Artaxerxes,—but also equipped a large fleet, attacked the Phœnicians on the mainland with so much vigor as even to take the great city of Tyre; prevailing, moreover, upon some of the Kilikian towns to declare against the Persians.[50] He received powerful aid from Akoris, the native and independent king in Egypt, as well as from Chabrias and the force sent out by the Athenians.[51] Beginning apparently about 390 B.C., the war against Evagoras lasted something more than ten years, costing the Persians great efforts and an immense expenditure of money. Twice did Athens send a squadron to his assistance, from gratitude for his long protection to Konon and his energetic efforts before and in the battle of Knidus,—though she thereby ran every risk of making the Persians her enemies.

The satrap Tiribazus saw that so long as he had on his hands a war in Greece, it was impossible for him to concentrate his force against the prince of Salamis and the Egyptians. Hence, in part, the extraordinary effort made by the Persians to dictate, in conjunction with Sparta, the peace of Antalkidas, and to get together such a fleet in Ionia as should overawe Athens and Thebes into submission. It was one of the conditions of that peace that Evagoras should be abandoned;[52] the whole island of Cyprus being acknowledged as belonging to the Persian king. Though thus cut off from Athens, and reduced to no other Grecian aid than such mercenaries as he could pay, Evagoras was still assisted by Akoris of Egypt, and even by Hekatomnus prince of Karia with a secret present of money.[53] But the peace of Antalkidas being now executed in Asia, the Persian satraps were completely masters of the Grecian cities on the Asiatic sea-board, and were enabled to convey round to Kilikia and Cyprus not only their whole fleet from Ionia, but also additional contingents from these very Grecian cities. A large portion of the Persian force acting against Cyprus was thus Greek, yet seemingly acting by constraint, neither well paid nor well used,[54] and therefore not very efficient.

The satraps Tiribazus and Orontes commanded the land force, a large portion of which was transported across to Cyprus; the admiral Gaos was at the head of the fleet, which held its station at Kitium in the south of the island. It was here that Evagoras, having previously gained a battle on land, attacked them. By extraordinary efforts he had got together a fleet of two hundred triremes, nearly equal in number to theirs; but after a hard-fought contest, in which he at first seemed likely to be victorious, he underwent a complete naval defeat, which disqualified him from keeping the sea, and enabled the Persians to block up Salamis as well by sea as by land.[55] Though thus reduced to his own single city, however, Evagoras defended himself with unshaken resolution, still sustained by aid from Akoris in Egypt; while Tyre and several towns in Kilikia also continued in revolt against Artaxerxes; so that the efforts of the Persians were distracted, and the war was not concluded until ten years after its commencement.[56] It cost them on the whole (if we may believe Isokrates)[57] fifteen thousand talents in money, and such severe losses in men, that Tiribazus acceded to the propositions of Evagoras for peace, consenting to leave him in full possession of Salamis, under payment of a stipulated tribute, “like a slave to his master.” These last words were required by the satrap to be literally inserted in the convention; but Evagoras peremptorily refused his consent, demanding that the tribute should be recognized as paid by “one king to another.” Rather than concede this point of honor, he even broke off the negotiation, and resolved again to defend himself to the uttermost. He was rescued, after the siege had been yet farther prolonged, by a dispute which broke out between the two commanders of the Persian army. Orontes, accusing Tiribazus of projected treason and rebellion against the king, in conjunction with Sparta, caused him to be sent for as prisoner to Susa, and thus became sole commander. But as the besieging army was already wearied out by the obstinate resistance of Salamis, he consented to grant the capitulation, stipulating only for the tribute, and exchanging the offensive phrase enforced by Tiribazus, for the amendment of the other side.[58]

It was thus that Evagoras was relieved from his besieging enemies, and continued for the remainder of his life as tributary prince of Salamis under the Persians. He was no farther engaged in war, nor was his general popularity among the Salaminians diminished by the hardships which they had gone through along with him.[59] His prudence calmed the rankling antipathy of the Great King, who would gladly have found a pretext for breaking the treaty. His children were numerous, and lived in harmony as well with him as with each other. Isokrates specially notices this fact, standing as it did in marked contrast with the family-relations of most of the Grecian despots, usually stained with jealousies, antipathies, and conflict, often with actual bloodshed.[60] But he omits to notice the incident whereby Evagoras perished; an incident not in keeping with that superhuman good fortune and favor from the gods, of which the Panegyrical Oration boasts as having been vouchsafed to the hero throughout his life.[61] It was seemingly not very long after the peace, that a Salaminian named Nikokreon formed a conspiracy against his life and dominion, but was detected, by a singular accident, before the moment of execution, and forced to seek safety in flight. He left behind him a youthful daughter in his harem, under the care of an eunuch (a Greek, born in Elis) named Thrasydæus; who, full of vindictive sympathy in his master’s cause, made known the beauty of the young lady both to Evagoras himself and to Pnytagoras, the most distinguished of his sons, partner in the gallant defence of Salamis against the Persians. Both of them were tempted, each unknown to the other, to make a secret assignation for being conducted to her chamber by the eunuch; both of them were there assassinated by his hand.[62]

Thus perished a Greek of preëminent vigor and intelligence, remarkably free from the vices usual in Grecian despots, and forming a strong contrast in this respect with his contemporary Dionysius, whose military energy is so deeply stained by crime and violence. Nikoklês, the son of Evagoras, reigned at Salamis after him, and showed much regard, accompanied by munificent presents, to the Athenian Isokrates; who compliments him as a pacific and well-disposed prince, attached to Greek pursuits and arts, conversant by personal study with Greek philosophy, and above all, copying his father in that just dealing and absence of wrong towards person or property, which had so much promoted the comfort as well as the prosperity of the city.[63]

We now revert from the episode respecting Evagoras,—interesting not less from the eminent qualities of that prince than from the glimpse of Hellenism struggling with the Phœnician element in Cyprus,—to the general consequences of the peace of Antalkidas in Central Greece. For the first time since the battle of Mykalê in 479 B.C., the Persians were now really masters of all the Greeks on the Asiatic coast. The satraps lost no time in confirming their dominion. In all the cities which they suspected, they built citadels and planted permanent garrisons. In some cases, their mistrust or displeasure was carried so far as to raze the town altogether.[64] And thus these cities, having already once changed their position greatly for the worse, by passing from easy subjection under Athens to the harsh rule of Lacedæmonian harmosts and native decemvirs,—were now transferred to masters yet more oppressive and more completely without the pale of Hellenic sympathy. Both in public extortion, and in wrong doing towards individuals, the commandant and his mercenaries, whom the satrap maintained, were probably more rapacious, and certainly more unrestrained, than even the harmosts of Sparta. Moreover, the Persian grandees required beautiful boys as eunuchs for their service, and beautiful women as inmates of their harems.[65] What was taken for their convenience admitted neither of recovery nor redress; and Grecian women, if not more beautiful than many of the native Asiatics, were at least more intelligent, lively, and seductive,—as we may read in the history of that Phokæan lady, the companion of Cyrus, who was taken captive at Kunaxa. Moreover, these Asiatic Greeks, when passing into the hands of Oriental masters, came under the maxims and sentiment of Orientals, respecting the infliction of pain or torture,—maxims not only more cruel than those of the Greeks, but also making little distinction between freemen and slaves.[66] The difference between the Greeks and Phœnicians in Cyprus, on this point, has been just noticed; and doubtless the difference between Greeks and Persians was still more marked. While the Asiatic Greeks were thus made over by Sparta and the Perso-Spartan convention of Antalkidas, to a condition in every respect worse, they were at the same time thrown in, as reluctant auxiliaries, to strengthen the hands of the Great King against other Greeks,—against Evagoras in Cyprus,—and above all, against the islands adjoining the coast of Asia,—Chios, Samos, Rhodes, etc.[67] These islands were now exposed to the same hazard, from their overwhelming Persian neighbors, as that from which they had been rescued nearly a century before by the Confederacy of Delos, and by the Athenian empire into which that Confederacy was transformed. All the tutelary combination that the genius, the energy, and the Pan-hellenic ardor, of Athens had first organized, and so long kept up,—was now broken up; while Sparta, to whom its extinction was owing, in surrendering the Asiatic Greeks, had destroyed the security even of the islanders.

It soon appeared, however, how much Sparta herself had gained by this surrender in respect to dominion nearer home. The government of Corinth,—wrested from the party friendly to Argos, deprived of Argeian auxiliaries, and now in the hands of the restored Corinthian exiles who were the most devoted partisans of Sparta,—looked to her for support, and made her mistress of the Isthmus, either for offence or for defence. She thus gained the means of free action against Thebes, the enemy upon whom her attention was first directed. Thebes was now the object of Spartan antipathy, not less than Athens had formerly been; especially on the part of King Agesilaus, who had to avenge the insult offered to himself at the sacrifice near Aulis, as well as the strenuous resistance on the field of Koroneia. He was at the zenith of his political influence; so that his intense miso-Theban sentiment made Sparta, now becoming aggressive on all sides, doubly aggressive against Thebes. More prudent Spartans, like Antalkidas, warned him[68] that his persevering hostility would ultimately kindle in the Thebans a fatal energy of military resistance and organization. But the warning was despised until it was too fully realized in the development of the great military genius of Epaminondas, and in the defeat of Leuktra.

I have already mentioned that in the solemnity of exchanging oaths to the peace of Antalkidas, the Thebans had hesitated at first to recognize the autonomy of the other Bœotian cities; upon which Agesilaus had manifested a fierce impatience to exclude them from the treaty, and attack them single-handed.[69] Their timely accession balked him in this impulse; but it enabled him to enter upon a series of measures highly humiliating to the dignity as well as to the power of Thebes. All the Bœotian cities were now proclaimed autonomous under the convention. As solicitor, guarantee, and interpreter, of that convention, Sparta either had, or professed to have, the right of guarding their autonomy against dangers, actual or contingent, from their previous Vorort or presiding city. For this purpose she availed herself of this moment of change to organize in each of them a local oligarchy, composed of partisans adverse to Thebes as well as devoted to herself, and upheld in case of need by a Spartan harmost and garrison.[70] Such an internal revolution grew almost naturally out of the situation; since the previous leaders, and the predominant sentiment in most of the towns, seem to have been favorable to Bœotian unity, and to the continued presidency of Thebes. These leaders would therefore find themselves hampered, intimidated, and disqualified, under the new system, while those who had before been an opposition minority would come forward with a bold and decided policy, like Kritias and Theramenes at Athens after the surrender of the city to Lysander. The new leaders doubtless would rather invite than repel the establishment of a Spartan harmost in their town, as a security to themselves against resistance from their own citizens as well as against attacks from Thebes, and as a means of placing them under the assured conditions of a Lysandrian dekarchy. Though most of the Bœotian cities were thus, on the whole, favorable to Thebes,—and though Sparta thrust upon them the boon, which she called autonomy, from motives of her own, and not from their solicitation,—yet, Orchomenus and Thespiæ, over whom the presidency of Thebes appears to have been harshly exercised, were adverse to her, and favorable to the Spartan alliance.[71] These two cities were strongly garrisoned by Sparta, and formed her main stations in Bœotia.[72]

The presence of such garrisons, one on each side of Thebes,—the discontinuance of the Bœotarchs, with the breaking up of all symbols and proceedings of the Bœotian federation,—and the establishment of oligarchies devoted to Sparta in the other cities,—was doubtless a deep wound to the pride of the Thebans. But there was another wound still deeper, and this the Lacedæmonians forthwith proceeded to inflict,—the restoration of Platæa.

A melancholy interest attaches both to the locality of this town, as one of the brightest scenes of Grecian glory,—and to its brave and faithful population, victims of an exposed position combined with numerical feebleness. Especially, we follow with a sort of repugnance the capricious turns of policy which dictated the Spartan behavior towards them. One hundred and twenty years before, the Platæans had thrown themselves upon Sparta, to entreat her protection against Thebes. The Spartan king Kleomenes had then declined the obligation as too distant, and had recommended them to ally themselves with Athens.[73] This recommendation, though dictated chiefly by a wish to raise contention between Athens and Thebes, was complied with; and the alliance, severing Platæa altogether from the Bœotian confederacy, turned out both advantageous and honorable to her until the beginning of the Peloponnesian war. At that time, it suited the policy of the Spartans to uphold and strengthen in every way the supremacy of Thebes over the Bœotian cities; it was altogether by Spartan intervention, indeed, that the power of Thebes was reëstablished, after the great prostration as well as disgrace which she had undergone, as traitor to Hellas and zealous in the service of Mardonius.[74] Athens, on the other hand, was at that time doing her best to break up the Bœotian federation, and to enrol its various cities as her allies; in which project, though doubtless suggested by and conducive to her own ambition, she was at that time (460-445 B.C.) perfectly justifiable on Pan-hellenic grounds; seeing that Thebes as their former chief had so recently enlisted them all in the service of Xerxes, and might be expected to do the same again if a second Persian invasion should be attempted. Though for a time successful, Athens was expelled from Bœotia by the defeat of Korôneia; and at the beginning of the Peloponnesian war, the whole Bœotian federation (except Platæa, was united under Thebes, in bitter hostility against her. The first blow of the war, even prior to any declaration, was struck by Thebes in her abortive nocturnal attempt to surprise Platæa. In the third year of the war, king Archidamus, at the head of the full Lacedæmonian force, laid siege to the latter town; which, after an heroic defence and a long blockade, at length surrendered under the extreme pressure of famine; yet not before one half its brave defenders had forced their way out over the blockading wall, and escaped to Athens, where all the Platæan old men, women, and children, had been safely lodged before the siege. By a cruel act which stands among the capital iniquities of Grecian warfare, the Lacedæmonians had put to death all the Platæan captives, two hundred in number, who fell into their hands; the town of Platæa had been razed, and its whole territory, joined to Thebes, had remained ever since cultivated on Theban account.[75] The surviving Platæans had been dealt with kindly and hospitably by the Athenians. A qualified right of citizenship was conceded to them at Athens, and when Skionê was recaptured in 420 B.C., that town (vacant by the slaughter of its captive citizens) was handed over to the Platæans as a residence.[76] Compelled to evacuate Skionê, they were obliged at the close of the Peloponnesian war,[77] to return to Athens, where the remainder of them were residing at the time of the peace of Antalkidas; little dreaming that those who had destroyed their town and their fathers forty years before, would now turn round and restore it.[78]

Such restoration, whatever might be the ostensible grounds on which the Spartans pretended to rest it, was not really undertaken either to carry out the convention of Antalkidas, which guaranteed only the autonomy of existing towns,—or to repair previous injustice, since the prior destruction had been the deliberate act of themselves, and of King Archidamus the father of Agesilaus,—but simply as a step conducive to the present political views of Sparta. And towards this object it was skilfully devised. It weakened the Thebans, not only by wresting from them what had been, for about forty years, a part of their territory and property; but also by establishing upon it a permanent stronghold in the occupation of their bitter enemies, assisted by a Spartan garrison. It furnished an additional station for such a garrison in Bœotia, with the full consent of the newly-established inhabitants. And more than all, it introduced a subject of contention between Athens and Thebes, calculated to prevent the two from hearty coöperation afterwards against Sparta. As the sympathy of the Platæans with Athens was no less ancient and cordial than their antipathy against Thebes, we may probably conclude that the restoration of the town was an act acceptable to the Athenians; at least, at first, until they saw the use made of it, and the position which Sparta came to occupy in reference to Greece generally. Many of the Platæans, during their residence at Athens, had intermarried with Athenian women,[79] who now, probably, accompanied their husbands to the restored little town on the north of Kithæron, near the southern bank of the river Asôpus.

Had the Platæans been restored to a real and honorable autonomy, such as they enjoyed in alliance with Athens before the Peloponnesian war, we should have cordially sympathized with the event. But the sequel will prove—and their own subsequent statement emphatically sets forth—that they were a mere dependency of Sparta, and an outpost of Spartan operations against Thebes.[80] They were a part of the great revolution which the Spartans now brought about in Bœotia; whereby Thebes was degraded from the president of a federation into an isolated autonomous city, while the other Bœotian cities, who had been before members of the federation, were elevated each for itself into the like autonomy; or rather (to substitute the real truth[81] in place of Spartan professions) they became enrolled and sworn in as dependent allies of Sparta, under oligarchical factions devoted to her purposes and resting upon her for support. That the Thebans should submit to such a revolution, and, above all, to the sight of Platæa as an independent neighbor with a territory abstracted from themselves,—proves how much they felt their own weakness, and how irresistible at this moment was the ascendency of their great enemy, in perverting to her own ambition the popular lure of universal autonomy held out by the peace of Antalkidas. Though compelled to acquiesce, the Thebans waited in hopes of some turn of fortune which would enable them to reörganize the Bœotian federation; while their hostile sentiment towards Sparta was not the less bitter for being suppressed. Sparta on her part kept constant watch to prevent the reunion of Bœotia;[82] an object in which she was for a time completely successful, and was even enabled, beyond her hopes, to become possessed of Thebes itself,[83] through a party of traitors within,—as will presently appear.

In these measures regarding Bœotia, we recognize the vigorous hand, and the miso-Theban spirit, of Agesilaus. He was at this time the great director of Spartan foreign policy, though opposed by his more just and moderate colleague king Agesipolis,[84] as well as by a section of the leading Spartans, who reproached Agesilaus with his project of ruling Greece by means of subservient local despots or oligarchies in the various cities,[85] and who contended that the autonomy promised by the peace of Antalkidas ought to be left to develop itself freely, without any coërcive intervention on the part of Sparta.[86]

Far from any wish thus to realize the terms of peace which they had themselves imposed, the Lacedæmonians took advantage of an early moment after becoming free from their enemies in Bœotia and Corinth, to strain their authority over their allies beyond its previous limits. Passing in review[87] the conduct of each during the war, they resolved to make an example of the city of Mantinea. Some acts, not of positive hostility, but of equivocal fidelity, were imputed to the Mantineans. They were accused of having been slack in performance of their military obligations, sometimes even to the length of withholding their contingent altogether, under pretence of a season of religious truce; of furnishing corn in time of war to the hostile Argeians; and of plainly manifesting their disaffected feeling towards Sparta,—chagrin at every success which she obtained,—satisfaction, when she chanced to experience a reverse.[88] The Spartan ephors now sent an envoy to Mantinea, denouncing all such past behavior, and peremptorily requiring that the walls of the city should be demolished, as the only security for future penitence and amendment. As compliance was refused, they despatched an army, summoning the allied contingents generally for the purpose of enforcing the sentence. They intrusted the command to king Agesipolis, since Agesilaus excused himself from the duty, on the ground that the Mantineans had rendered material service to his father Archidamus in the dangerous Messenian war which had beset Sparta during the early part of his reign.[89]

Having first attempted to intimidate the Mantineans by ravaging their lands, Agesipolis commenced the work of blockade by digging a ditch around the town; half of his soldiers being kept on guard, while the rest worked with the spade. The ditch being completed, he prepared to erect a wall of circumvallation. But being apprised that the preceding harvest had been so good, as to leave a large stock of provision in the town, and to render the process of starving it out tedious both for Sparta and for her allies,—he tried a more rapid method of accomplishing his object. As the river Ophis, of considerable breadth for a Grecian stream, passed through the middle of the town, he dammed up its efflux on the lower side;[90] thus causing it to inundate the interior of the city and threaten the stability of the walls; which seem to have been of no great height, and built of sun-burnt bricks. Disappointed in their application to Athens for aid,[91] and unable to provide extraneous support for their tottering towers, the Mantineans were compelled to solicit a capitulation. But Agesipolis now refused to grant the request, except on condition that not only the fortifications of their city, but the city itself, should be in great part demolished; and that the inhabitants should be re-distributed into those five villages, which had been brought together, many years before, to form the aggregate city of Mantinea. To this also the Mantineans were obliged to submit, and the capitulation was ratified.

Though nothing was said in the terms of it about the chiefs of the Mantinean democratical government, yet these latter, conscious that they were detested both by their own oligarchical opposition and by the Lacedæmonians, accounted themselves certain of being put to death. And such would assuredly have been their fate, had not Pausanias (the late king of Sparta, now in exile at Tegea), whose good opinion they had always enjoyed, obtained as a personal favor from his son Agesipolis the lives of the most obnoxious, sixty in number, on condition that they should depart into exile. Agesipolis had much difficulty in accomplishing the wishes of his father. His Lacedæmonian soldiers were ranged in arms on both sides of the gate by which the obnoxious men went out; and Xenophon notices it as a signal mark of Lacedæmonian discipline, that they could keep their spears unemployed when disarmed enemies were thus within their reach; especially as the oligarchical Mantineans manifested the most murderous propensities, and were exceedingly difficult to control.[92] As at Peiræus before, so here at Mantinea again,—the liberal, but unfortunate, king Pausanias is found interfering in the character of mediator to soften the ferocity of political antipathies.

The city of Mantinea was now broken up, and the inhabitants were distributed again into the five constituent villages. Out of four-fifths of the population, each man pulled down his house in the city, and rebuilt it in the village near to which his property lay. The remaining fifth continued to occupy Mantinea as a village. Each village was placed under oligarchical government, and left unfortified. Though at first (says Xenophon) the change proved troublesome and odious, yet presently, when men found themselves resident upon their landed properties,—and still more, when they felt themselves delivered from the vexatious demagogues,—the new situation became more popular than the old. The Lacedæmonians were still better satisfied. Instead of one city of Mantinea, five distinct Arcadian villages now stood enrolled in their catalogue of allies. They assigned to each a separate xenâgus (Spartan officer destined to the command of each allied contingent), and the military service of all was henceforward performed with the utmost regularity.[93]

Such was the dissection or cutting into parts of the ancient city Mantinea; one of the most odious acts of high-handed Spartan despotism. Its true character is veiled by the partiality of the historian, who recounts it with a confident assurance, that after the trouble of moving was over, the population felt themselves decidedly bettered by the change. Such an assurance is only to be credited, on the ground that, being captives under the Grecian laws of war, they may have been thankful to escape the more terrible liabilities of death or personal slavery, at the price of forfeiting their civic community. That their feelings towards the change were those of genuine aversion, is shown by their subsequent conduct after the battle of Leuktra. As soon as the fear of Sparta was removed, they flocked together, with unanimous impulse, to reconstitute and refortify their dismantled city.[94] It would have been strange indeed had the fact been otherwise; for attachment to a civic community was the strongest political instinct of the Greek mind. The citizen of a town was averse—often most unhappily averse—to compromise the separate and autonomous working of his community by joining in any larger political combination, however equitably framed, and however it might promise on the whole an increase of Hellenic dignity. But still more vehemently did he shrink from the idea of breaking up his town into separate villages, and exchanging the character of a citizen for that of a villager, which was nothing less than great social degradation, in the eyes of Greeks generally, Spartans not excepted.[95]

In truth the sentence executed by the Spartans against Mantinea was in point of dishonor, as well as of privation, one of the severest which could be inflicted on free Greeks. All the distinctive glory and superiority of Hellenism,—all the intellectual and artistic manifestations,—all that there was of literature and philosophy, or of refined and rational sociality,—depended upon the city-life of the people. And the influence of Sparta, during the period of her empire, was peculiarly mischievous and retrograde, as tending not only to decompose the federations such as Bœotia into isolated towns, but even to decompose suspected towns such as Mantinea into villages; all for the purpose of rendering each of them exclusively dependent upon herself. Athens, during her period of empire, had exercised no such disuniting influence; still less Thebes, whom we shall hereafter find coming forward actively to found the new and great cities of Megalopolis and Messênê. The imperial tendencies of Sparta are worse than those of either Athens or Thebes; including less of improving or Pan-hellenic sympathies, and leaning the most systematically upon subservient factions in each subordinate city. In the very treatment of Mantinea just recounted, it is clear that the attack of Sparta was welcomed at least, if not originally invited, by the oligarchical party of the place, who sought to grasp the power into their own hands and to massacre their political opponents. In the first object they completely succeeded, and their government probably was more assured in the five villages than it would have been in the entire town. In the second, nothing prevented them from succeeding except the accidental intervention of the exile Pausanias; an accident, which alone rescued the Spartan name from the additional disgrace of a political massacre, over and above the lasting odium incurred by the act itself; by breaking up an ancient autonomous city, which had shown no act of overt enmity, and which was so moderate in its democratical manifestations as to receive the favorable criticism of judges rather disinclined towards democracy generally.[96] Thirty years before, when Mantinea had conquered certain neighboring Arcadian districts, and had been at actual war with Sparta to preserve them, the victorious Spartans exacted nothing more than the reduction of the city to its original district;[97] now they are satisfied with nothing less than the partition of the city into unfortified villages, though there had been no actual war preceding. So much had Spartan power, as well as Spartan despotic propensity, progressed during this interval.

The general language of Isokrates, Xenophon, and Diodorus,[98] indicates that this severity towards Mantinea was only the most stringent among a series of severities, extended by the Lacedæmonians through their whole confederacy, and operating upon all such of its members as gave them ground for dissatisfaction or mistrust. During the ten years after the surrender of Athens, they had been lords of the Grecian world both by land and sea, with a power never before possessed by any Grecian state; until the battle of Knidus, and the combination of Athens, Thebes, Argos, and Corinth, seconded by Persia, had broken up their empire at sea, and much endangered it on land. At length the peace of Antalkidas, enlisting Persia on their side (at the price of the liberty of the Asiatic Greeks), had enabled them to dissolve the hostile combination against them. The general autonomy, of which they were the authorized interpreters, meant nothing more than a separation of the Bœotian cities from Thebes,[99] and of Corinth from Argos,—being noway intended to apply to the relation between Sparta and her allies. Having thus their hands free, the Lacedæmonians applied themselves to raise their ascendency on land to the point where it had stood before the battle of Knidus, and even to regain as much as possible of their empire at sea. To bring back a dominion such as that of the Lysandrian harmosts and dekarchies, and to reconstitute a local oligarchy of their most devoted partisans, in each of those cities where the government had been somewhat liberalized during the recent period of war,—was their systematic policy.

Those exiles who had incurred the condemnation of their fellow-citizens for subservience to Sparta, now found the season convenient for soliciting Spartan intervention to procure their return. It was in this manner that a body of exiled political leaders from Phlius,—whose great merit it was that the city when under their government had been zealous in service to Sparta, but had now become lukewarm or even disaffected in the hands of their opponents,—obtained from the ephors a message, polite in form but authoritative in substance, addressed to the Phliasians, requiring that the exiles should be restored, as friends of Sparta banished without just cause.[100]

While the Spartan power, for the few years succeeding the peace of Antalkidas, was thus decidedly in ascending movement on land, efforts were also made to reëstablish it at sea. Several of the Cyclades and other smaller islands were again rendered tributary. In this latter sphere, however, Athens became her competitor. Since the peace, and the restoration of Lemnos, Imbros and Skyros, combined with the refortified Peiræus and its Long Walls,—Athenian commerce and naval power had been reviving, though by slow and humble steps. Like the naval force of England compared with France, the warlike marine of Athens rested upon a considerable commercial marine, which latter hardly existed at all in Laconia. Sparta had no seamen except constrained Helots or paid foreigners;[101] while the commerce of Peiræus had both required and maintained a numerous population of this character. The harbor of Peiræus was convenient in respect of accommodation, and well-stocked with artisans,—while Laconia had few artisans, and was notoriously destitute of harbors.[102] Accordingly, in this maritime competition, Athens, though but the shadow of her former self, started at an advantage as compared with Sparta, and in spite of the superiority of the latter on land, was enabled to compete with her in acquiring tributary dependencies among the smaller islands of the Ægean. To these latter, who had no marine of their own, and who (like Athens herself) required habitual supplies of imported corn, it was important to obtain both access to Peiræus and protection from the Athenian triremes against that swarm of pirates, who showed themselves after the peace of Antalkidas, when there was no predominant maritime state; besides which, the market of Peiræus was often supplied with foreign corn from the Crimea, through the preference shown by the princes of Bosphorus to Athens, at a time when vessels from other places could obtain no cargo.[103] A moderate tribute paid to Athens would secure to the tributary island greater advantages than if paid to Sparta,—with at least equal protection. Probably, the influence of Athens over these islanders was farther aided by the fact, that she administered the festivals, and lent out the funds, of the holy temple at Delos. We know by inscriptions remaining, that large sums were borrowed at interest from the temple-treasure, not merely by individual islanders, but also by the island-cities collectively,—Naxos, Andros, Tenos, Siphnos, Seriphos. The Amphiktyonic council who dispensed these loans (or at least the presiding members) were Athenians named annually at Athens.[104] Moreover, these islanders rendered religious homage and attendance at the Delian festivals, and were thus brought within the range of a central Athenian influence, capable, under favorable circumstances, of being strengthened and rendered even politically important.

By such helps, Athens was slowly acquiring to herself a second maritime confederacy, which we shall presently find to be of considerable moment, though never approaching the grandeur of her former empire; so that in the year 380 B.C., when Isokrates published his Panegyrical Discourse (seven years after the peace of Antalkidas), though her general power was still slender compared with the overruling might of Sparta,[105] yet her navy had already made such progress, that he claims for her the right of taking the command by sea, in that crusade which he strenuously enforces, of Athens and Sparta in harmonious unity at the head of all Greece, against the Asiatic barbarians.[106]

It would seem that a few years after the peace of Antalkidas, Sparta became somewhat ashamed of having surrendered the Asiatic Greeks to Persia; and that king Agesipolis and other leading Spartans encouraged the scheme of a fresh Grecian expedition against Asia, in compliance with propositions from some disaffected subjects of Artaxerxes.[107] Upon some such project, currently discussed though never realized, Isokrates probably built his Panegyrical Oration, composed in a lofty strain of patriotic eloquence (380 B.C.) to stimulate both Sparta and Athens in the cause, and calling on both, as joint chiefs of Greece, to suspend dissensions at home for a great Pan-hellenic manifestation against the common enemy abroad. But whatever ideas of this kind the Spartan leaders may have entertained, their attention was taken off, about 382 B.C. by movements in a more remote region of the Grecian world, which led to important consequences.

Since the year 414 B.C. (when the Athenians were engaged in the siege of Syracuse), we have heard nothing either of the kings of Macedonia, or of the Chalkidic Grecian cities in the peninsula of Thrace adjoining Macedonia. Down to that year, Athens still retained a portion of her maritime empire in those regions. The Platæans were still in possession of Skiônê (on the isthmus of Pallênê) which she had assigned to them; while the Athenian admiral Euetion, seconded by many hired Thracians, and even by Perdikkas king of Macedonia, undertook a fruitless siege to reconquer Amphipolis on the Strymon.[108] But the fatal disaster at Syracuse having disabled Athens from maintaining such distant interests, they were lost to her along with her remaining empire,—perhaps earlier; though we do not know how. At the same time, during the last years of the Peloponnesian war, the kingdom of Macedonia greatly increased in power; partly, we may conceive, from the helpless condition of Athens,—but still more from the abilities and energy of Archelaus, son and successor of Perdikkas.

The course of succession among the Macedonian princes seems not to have been settled, so that disputes and bloodshed took place at the death of several of them. Moreover, there were distinct tribes of Macedonians, who, though forming part, really or nominally, of the dominion of the Temenid princes, nevertheless were immediately subject to separate but subordinate princes of their own. The reign of Perdikkas had been troubled in this manner. In the first instance, he had stripped his own brother Alketas of the crown,[109] who appears (so far as we can make out) to have had the better right to it; next he had also expelled his younger brother Philippus from his subordinate principality. To restore Amyntas the son of Philippus, was one of the purposes of the Thrakian prince Sitalkês, in the expedition undertaken conjointly with Athens, during the second year of the Peloponnesian war.[110] On the death of Perdikkas (about 413 B.C.), his eldest or only legitimate son was a child of seven years old; but his natural son[111] Archelaus was of mature age and unscrupulous ambition. The dethroned Alketas was yet alive, and had now considerable chance of reëstablishing himself on the throne; Archelaus, inviting him and his son under pretence that he would himself bring about their reëstablishment, slew them both amidst the intoxication of a banquet. He next despatched the boy, his legitimate brother, by suffocating him in a well; and through these crimes made himself king. His government, however, was so energetic and able, that Macedonia reached a degree of military power such as none of his predecessors had ever possessed. His troops, military equipments, and fortified places, were much increased in numbers; while he also cut straight roads of communication between the various portions of his territory,—a novelty seemingly everywhere, at that time.[112] Besides such improved organization (which unfortunately we are not permitted to know in detail), Archelaus founded a splendid periodical Olympic festival, in honor of the Olympian Zeus and the Muses,[113] and maintained correspondence with the poets and philosophers of Athens. He prevailed upon the tragic poets Euripides and Agathon, as well as the epic poet Chœrilus, to visit him in Macedonia, where Euripides especially was treated with distinguished favor and munificence,[114] remaining there until his death in 406 or 405 B.C. Archelaus also invited Sokrates, who declined the invitation,—and appears to have shown some favor to Plato.[115] He perished in the same year as Sokrates (399 B.C.), by a violent death; two Thessalian youths, Krateuas and Hellanokrates, together with a Macedonian named Dekamnichus, being his assassins during a hunting-party. The first two were youths to whom he was strongly attached, but whose dignity he had wounded by insulting treatment and non-performance of promises; the third was a Macedonian, who, for having made an offensive remark upon the bad breath of Euripides, had been given up by the order of Archelaus to the poet, in order that he might be flogged for it. Euripides actually caused the sentence to be inflicted; but it was not till six years after his death that Dekamnichus, who had neither forgotten nor forgiven the affront, found the opportunity of taking revenge by instigating and aiding the assassins of Archelaus.[116]

These incidents, recounted on the authority of Aristotle, and relating as well to the Macedonian king Archelaus as to the Athenian citizen and poet Euripides, illustrate the political contrast between Macedonia and Athens. The government of the former is one wholly personal,—dependent on the passions, tastes, appetites, and capacities, of the king. The ambition of Archelaus leads both to his crimes for acquiring the throne, and to his improved organization of the military force of the state afterwards; his admiration for the poets and philosophers of Athens makes him sympathize warmly with Euripides, and ensure to the latter personal satisfaction for an offensive remark; his appetites, mingling license with insult, end by drawing upon him personal enemies of a formidable character. L’Etat, c’est moi—stands marked in the whole series of proceedings; the personality of the monarch is the determining element. Now at Athens, no such element exists. There is, on the one hand, no easy way of bringing to bear the ascendency of an energetic chief to improve the military organization,—as Athens found to her cost, when she was afterwards assailed by Philip, the successor after some interval, and in many respects the parallel, of Archelaus. But on the other hand, neither the personal tastes nor the appetites, of any individual Athenian, count as active causes in the march of public affairs, which is determined by the established law and by the pronounced sentiments of the body of citizens. However gross an insult might have been offered to Euripides at Athens, the dikasts would never have sentenced that the offender should be handed over to him to be flogged. They would have inflicted such measure of punishment as the nature of the wrong, and the preëxisting law appeared to them to require. Political measures, or judicial sentences, at Athens, might be well or ill-judged; but at any rate, they were always dictated by regard to a known law and to the public conceptions entertained of state-interests, state-dignity, and state-obligations, without the avowed intrusion of any man’s personality. To Euripides,—who had throughout his whole life been the butt of Aristophanes and other comic writers, and who had been compelled to hear, in the crowded theatre, taunts far more galling than what is ascribed to Dekamnichus,—the contrast must have been indeed striking, to have the offender made over to him, and the whip placed at his disposal, by order of his new patron. And it is little to his honor, that he should have availed himself of the privilege, by causing the punishment to be really administered; a punishment which he could never have seen inflicted, during the fifty years of his past life, upon any free Athenian citizen.

Krateuas did not survive the deed more than three or four days, after which Orestes, son of Archelaus, a child, was placed on the throne, under the guardianship of Æropus. The latter, however, after about four years, made away with his ward, and reigned in his stead for two years. He then died of sickness, and was succeeded by his son Pausanias; who, after a reign of only one year, was assassinated and succeeded by Amyntas.[117] This Amyntas (chiefly celebrated as the father of Philip and the grandfather of Alexander the Great), though akin to the royal family, had been nothing more than an attendant of Æropus,[118] until he made himself king by putting to death Pausanias.[119] He reigned, though with interruptions, twenty-four years (393-369 B.C.); years, for the most part, of trouble and humiliation for Macedonia, and of occasional exile for himself. The vigorous military organization introduced by Archelaus appears to have declined; while the frequent dethronements and assassinations of kings, beginning even with Perdikkas the father of Archelaus, and continued down to Amyntas, unhinged the central authority and disunited the various portions of the Macedonian name; which naturally tended to separation, and could only be held together by a firm hand.

The interior regions of Macedonia were bordered, to the north, north-east, and north-west, by warlike barbarian tribes, Thracian and Illyrian, whose invasions were not unfrequent and often formidable. Tempted, probably, by the unsettled position of the government, the Illyrians poured in upon Amyntas during the first year of his reign; perhaps they may have been invited by other princes of the interior,[120] and at all events their coming would operate as a signal for malcontents to declare themselves. Amyntas,—having only acquired the sceptre a few months before by assassinating his predecessor, and having little hold on the people,—was not only unable to repel them, but found himself obliged to evacuate Pella, and even to retire from Macedonia altogether. Despairing of his position, he made over to the Olynthians a large portion of the neighboring territory,—Lower Macedonia or the coast and cities round the Thermaic Gulf.[121] As this cession is represented to have been made at the moment of his distress and expatriation, we may fairly suspect that it was made for some reciprocal benefit or valuable equivalent; of which Amyntas might well stand in need, at a moment of so much exigency.

It is upon this occasion that we begin to hear again of the Chalkidians of Olynthus, and the confederacy which they gradually aggregated around their city as a centre. The confederacy seems to have taken its start from this cession of Amyntas,—or rather, to speak more properly, from his abdication; for the cession of what he could not keep was of comparatively little moment, and we shall see that he tried to resume it as soon as he acquired strength. The effect of his flight was, to break up the government of Lower or maritime Macedonia, and to leave the cities therein situated defenceless against the Illyrians or other invaders from the interior. To these cities, the only chance of security, was to throw themselves upon the Greek cities on the coast, and to organize in conjunction with the latter a confederacy for mutual support. Among all the Greeks on that coast, the most strenuous and persevering (so they had proved themselves in their former contentions against Athens when at the summit of her power) as well as the nearest, were the Chalkidians of Olynthus. These Olynthians now put themselves forward,—took into their alliance and under their protection the smaller towns of maritime Macedonia immediately near them,—and soon extended their confederacy so as to comprehend all the larger towns in this region,—including even Pella, the most considerable city of the country.[122] As they began this enterprise at a time when the Illyrians were masters of the country so as to drive Amyntas to despair and flight, we may be sure that it must have cost them serious efforts, not without great danger if they failed. We may also be sure that the cities themselves must have been willing, not to say eager, coadjutors; just as the islanders and Asiatic Greeks clung to Athens at the first formation of the confederacy of Delos. The Olynthians could have had no means of conquering even the less considerable Macedonian cities, much less Pella, by force and against the will of the inhabitants.

How the Illyrians were compelled to retire, and by what steps the confederacy was got together, we are not permitted to know. Our information (unhappily very brief) comes from the Akanthian envoy Kleigenês, speaking at Sparta about ten years afterwards (B.C. 383), and describing in a few words the confederacy as it then stood. But there is one circumstance which this witness,—himself hostile to Olynthus and coming to solicit Spartan aid against her,—attests emphatically; the equal, generous, and brotherly principles, upon which the Olynthians framed their scheme from the beginning. They did not present themselves as an imperial city enrolling a body of dependent allies, but invited each separate city to adopt common laws and reciprocal citizenship with Olynthus, with full liberty of intermarriage, commercial dealing, and landed proprietorship. That the Macedonian cities near the sea should welcome so liberal a proposition as this, coming from the most powerful of their Grecian neighbors, cannot at all surprise us; especially at a time when they were exposed to the Illyrian invaders, and when Amyntas had fled the country. They had hitherto always been subjects;[123] their cities had not (like the Greek cities) enjoyed each its own separate autonomy within its own walls; the offer, now made to them by the Olynthians, was one of freedom in exchange for their past subjection under the Macedonian kings, combined with a force adequate to protect them against Illyrian and other invaders. Perhaps also these various cities,—Anthemus, Therma, Chalastra, Pella, Alôrus, Pydna, etc.,—may have contained, among the indigenous population, a certain proportion of domiciliated Grecian inhabitants, to whom the proposition of the Olynthians would be especially acceptable.

We may thus understand why the offer of Olynthus was gladly welcomed by the Macedonian maritime cities. They were the first who fraternized as voluntary partners in the confederacy; which the Olynthians, having established this basis, proceeded to enlarge farther, by making the like liberal propositions to the Greek cities in their neighborhood. Several of these latter joined voluntarily; others were afraid to refuse; insomuch that the confederacy came to include a considerable number of Greeks,—especially, Potidæa, situated on the Isthmus of Pallênê, and commanding the road of communication between the cities within Pallênê and the continent. The Olynthians carried out with scrupulous sincerity their professed principles of equal and intimate partnership, avoiding all encroachment or offensive preëminence in favor of their own city. But in spite of this liberal procedure, they found among their Grecian neighbors obstructions which they had not experienced from the Macedonian. Each of the Grecian cities had been accustomed to its own town-autonomy and separate citizenship, with its peculiar laws and customs. All of them were attached to this kind of distinct political life, by one of the most tenacious and universal instincts of the Greek mind; all of them would renounce it with reluctance, even on consenting to enter the Olynthian confederacy, with its generous promise, its enlarged security, and its manifest advantages; and there were even some who, disdaining every prospective consideration, refused to change their condition at all except at the point of the sword.

Among these last were Akanthus and Apollonia, the largest cities (next to Olynthus) in the Chalkidic peninsula, and, therefore, the least unable to stand alone. To these the Olynthians did not make application, until they had already attracted within their confederacy a considerable number of other Grecian as well as Macedonian cities. They then invited Akanthus and Apollonia to come in, upon the same terms of equal union and fellow-citizenship. The proposition being declined, they sent a second message intimating that, unless it were accepted within a certain time, they would enforce it by compulsory measures. So powerful already was the military force of the Olynthian confederacy, that Akanthus and Apollonia, incompetent to resist without foreign aid, despatched envoys to Sparta to set forth the position of affairs in the Chalkidic peninsula, and to solicit intervention against Olynthus.

Their embassy reached Sparta about B.C. 383, when the Spartans, having broken up the city of Mantinea into villages, and coërced Phlius, were in the full swing of power over Peloponnesus,—and when they had also dissolved the Bœotian federation, placing harmosts in Platæa and Thespiæ as checks upon any movement of Thebes. The Akanthian Kleigenês, addressing himself to the Assembly of Spartans and their allies, drew an alarming picture of the recent growth and prospective tendencies of Olynthus, invoking the interference of Sparta against that city. The Olynthian confederacy (he said) already comprised many cities, small and great, Greek as well as Macedonian,—Amyntas having lost his kingdom. Its military power, even at present great, was growing every day.[124] The territory, comprising a large breadth of fertile corn-land, could sustain a numerous population. Wood for ship-building was close at hand, while the numerous harbors of the confederate cities ensured a thriving trade as well as a steady revenue from custom-duties. The neighboring Thracian tribes would be easily kept in willing dependence, and would thus augment the military force of Olynthus; even the gold mines of Mount Pangæus would speedily come within her assured reach. “All that I now tell you (such was the substance of his speech) is matter of public talk among the Olynthian people, who are full of hope and confidence. How can you Spartans, who are taking anxious pains to prevent the union of the Bœotian cities,[125] permit the aggregation of so much more formidable a power, both by land and by sea, as this of Olynthus? Envoys have already been sent thither from Athens and Thebes,—and the Olynthians have decreed to send an embassy in return for contracting alliance with those cities; hence, your enemies will derive a large additional force. We of Akanthus and Apollonia, having declined the proposition to join the confederacy voluntarily, have received notice that, if we persist, they will constrain us. Now we are anxious to retain our paternal laws and customs, continuing as a city by ourselves.[126] But if we cannot obtain aid from you, we shall be under the necessity of joining them,—as several other cities have already done, from not daring to refuse; cities, who would have sent envoys along with us, had they not been afraid of offending the Olynthians. These cities, if you interfere forthwith, and with a powerful force, will now revolt from the new confederacy. But if you postpone your interference, and allow time for the confederacy to work, their sentiments will soon alter. They will come to be knit together in attached unity, by the co-burgership, the intermarriage, and the reciprocity of landed possessions, which have already been enacted prospectively. All of them will become convinced that they have a common interest both in belonging to, and in strengthening the confederacy,—just as the Arcadians, when they follow you, Spartans, as allies, are not only enabled to preserve their own property, but also to plunder others. If, by your delay, the attractive tendencies of the confederacy should come into real operation, you will presently find it not so much within your power to dissolve.[127]”

This speech of the Akanthian envoy is remarkable in more than one respect. Coming from the lips of an enemy, it is the best of all testimonies to the liberal and comprehensive spirit in which the Olynthians were acting. They are accused,—not of injustice, nor of selfish ambition, nor of degrading those around them,—but literally, of organizing a new partnership on principles too generous and too seductive; of gently superseding, instead of violently breaking down, the barriers between the various cities, by reciprocal ties of property and family among the citizens of each; of uniting them all into a new political aggregate, in which not only all would enjoy equal rights, but all without exception would be gainers. The advantage, both in security and in power, accruing prospectively to all, is not only admitted by the orator, but stands in the front of his argument. “Make haste and break up the confederacy (he impresses upon Sparta) before its fruit is ripe, so that the confederates may never taste it nor find out how good it is; for if they do, you will not prevail on them to forego it.” By implication, he also admits,—and he says nothing tending even to raise a doubt,—that the cities which he represents, Akanthus and Apollonia, would share along with the rest in this same benefit. But the Grecian political instinct was nevertheless predominant,—“We wish to preserve our paternal laws, and to be a city by ourselves.” Thus nakedly is the objection stated; when the question was, not whether Akanthus should lose its freedom and become subject to an imperial city like Athens,—but whether it should become a free and equal member of a larger political aggregate, cemented by every tie which could make union secure, profitable, and dignified. It is curious to observe how perfectly the orator is conscious that this repugnance, though at the moment preponderant, was nevertheless essentially transitory, and would give place to attachment when the union came to be felt as a reality; and how eagerly he appeals to Sparta to lose no time in clenching the repugnance, while it lasted. He appeals to her, not for any beneficial or Pan-hellenic objects, but in the interests of her own dominion, which required that the Grecian world should be as it were pulverized into minute, self-acting, atoms without cohesion,—so that each city, or each village, while protected against subjection to any other, should farther be prevented from equal political union or fusion with any other; being thus more completely helpless and dependent in reference to Sparta.

It was not merely from Akanthus and Apollonia, but also from the dispossessed Macedonian king Amyntas, that envoys reached Sparta to ask for aid against Olynthus. It seems that Amyntas, after having abandoned the kingdom and made his cession to the Olynthians, had obtained some aid from Thessaly and tried to reinstate himself by force. In this scheme he had failed, being defeated by the Olynthians. Indeed we find another person named Argæus, mentioned as competitor for the Macedonian sceptre, and possessing it for two years.[128]

After hearing these petitioners, the Lacedæmonians first declared their own readiness to comply with the prayer, and to put down Olynthus; next, they submitted the same point to the vote of the assembled allies.[129] Among these latter, there was no genuine antipathy against the Olynthians, such as that which had prevailed against Athens before the Peloponnesian war, in the synod then held at Sparta. But the power of Sparta over her allies was now far greater than it had been then. Most of their cities were under oligarchies, dependent upon her support for authority over their fellow-citizens; moreover, the recent events in Bœotia and at Mantinea had operated as a serious intimidation. Anxiety to keep the favor of Sparta was accordingly paramount, so that most of the speakers as well as most of the votes, declared for war,[130] and a combined army of ten thousand men was voted to be raised. To make up such total, a proportional contingent was assessed upon each confederate; combined with the proviso now added for the first time, that each might furnish money instead of men, at the rate of three Æginæan oboli (half an Æginæan drachma) for each hoplite. A cavalry-soldier, to those cities which furnished such, was reckoned as equivalent to four hoplites; a hoplite, as equivalent to two peltasts; or pecuniary contribution on the same scale. All cities in default were made liable to a forfeit of one stater (four drachmæ) per day, for every soldier not sent; the forfeit to be enforced by Sparta.[131] Such licensed substitution of pecuniary payment for personal service, is the same as I have already described to have taken place nearly a century before in the confederacy of Delos under the presidency of Athens.[132] It was a system not likely to be extensively acted upon among the Spartan allies, who were at once poorer and more warlike than those of Athens. But in both cases it was favorable to the ambition of the leading state; and the tendency becomes here manifest, to sanction, by the formality of a public resolution, that increased Lacedæmonian ascendency which had already grown up in practice.

The Akanthian envoys, while expressing their satisfaction with the vote just passed, intimated that the muster of these numerous contingents would occupy some time, and again insisted on the necessity of instant intervention, even with a small force; before the Olynthians could find time to get their plans actually in work or appreciated by the surrounding cities. A moderate Lacedæmonian force (they said), if despatched forthwith, would not only keep those who had refused to join Olynthus, steady to their refusal, but also induce others, who had joined reluctantly, to revolt. Accordingly the ephors appointed Eudamidas at once, assigning to him two thousand hoplites,—Neodamodes (or enfranchised Helots), Periœki, and Skiritæ or Arcadian borderers. Such was the anxiety of the Akanthians for haste, that they would not let him delay even to get together the whole of this moderate force. He was put in march immediately, with such as were ready; while his brother Phœbidas was left behind to collect the remainder and follow him. And it seems that the Akanthians judged correctly. For Eudamidas, arriving in Thrace after a rapid march, though he was unable to contend against the Olynthians in the field, yet induced Potidæa to revolt from them, and was able to defend those cities, such as Akanthus and Apollonia, which resolutely stood aloof.[133] Amyntas brought a force to coöperate with him.

The delay in the march of Phœbidas was productive of consequences no less momentous than unexpected. The direct line from Peloponnesus to Olynthus lay through the Theban territory; a passage which the Thebans, whatever might have been their wishes, were not powerful enough to refuse, though they had contracted an alliance with Olynthus,[134] and though proclamation was made that no Theban citizens should join the Lacedæmonian force. Eudamidas, having departed at a moment’s notice, passed through Bœotia without a halt, in his way to Thrace. But it was known that his brother Phœbidas was presently to follow; and upon this fact the philo-Laconian party in Thebes organized a conspiracy.

They obtained from the ephors, and from the miso-Theban feelings of Agesilaus, secret orders to Phœbidas, that he should coöperate with them in any party movement which they might find opportunity of executing;[135] and when he halted with his detachment near the gymnasium a little way without the walls, they concerted matters as well with him as among themselves. Leontiades, Hypatês, and Archias, were the chiefs of the party in Thebes favorable to Sparta; a party decidedly in minority, yet still powerful, and at this moment so strengthened by the unbounded ascendency of the Spartan name, that Leontiades himself was one of the polemarchs of the city. Of the anti-Spartan, or predominant sentiment in Thebes,—which included most of the wealthy and active citizens, those who came successively into office as hipparchs or generals of the cavalry,[136]—the leaders were Ismenias and Androkleides. The former, especially, the foremost as well as ablest conductor of the late war against Sparta, was now in office as Polemarch, conjointly with his rival Leontiades.

While Ismenias, detesting the Spartans, kept aloof from Phœbidas, Leontiades assiduously courted him and gained his confidence. On the day of the Thesmophoria,[137] a religious festival celebrated by the women apart from the men, during which the acropolis or Kadmeia was consecrated to their exclusive use,—Phœbidas, affecting to have concluded his halt, put himself in march to proceed as if towards Thrace; seemingly rounding the walls of Thebes, but not going into it. The Senate was actually assembled in the portico of the agora, and the heat of a summer’s noon had driven every one out of the streets, when Leontiades, stealing away from the Senate, hastened on horseback to overtake Phœbidas, caused him to face about, and conducted the Lacedæmonians straight up to the Kadmeia; the gates of which, as well as those of the town, were opened by his order as polemarch. There were not only no citizens in the streets, but none even in the Kadmeia; no male person being permitted to be present at the feminine Thesmophoria; so that Phœbidas and his army became possessed of the Kadmeia without the smallest opposition. At the same time they became possessed of an acquisition of hardly less importance,—the persons of all the assembled Theban women; who served as hostages for the quiet submission, however reluctant, of the citizens in the town below. Leontiades handed to Phœbidas the key of the gates, and then descended into the town, giving orders that no man should go up without his order.[138]

The assembled Senate heard with consternation the occupation of the acropolis by Phœbidas. Before any deliberation could be taken among the senators, Leontiades came down to resume his seat. The lochages and armed citizens of his party, to whom he had previously given orders, stood close at hand. “Senators (said he), be not intimidated by the news that the Spartans are in the Kadmeia; for they assure us that they have no hostile purpose against any one who does not court war against them. But I, as polemarch, am empowered by law to seize any one whose behavior is manifestly and capitally criminal. Accordingly, I seize this man Ismenias, as the great inflamer of war. Come forward, captains and soldiers, lay hold of him, and carry him off where your orders direct.” Ismenias was accordingly seized and hurried off as a prisoner to the Kadmeia; while the senators, thunderstruck and overawed, offered no resistance. Such of them as were partisans of the arrested polemarch, and many even of the more neutral members, left the Senate and went home, thankful to escape with their lives. Three hundred of them, including Androkleidas, Pelopidas, Mellon, and others, sought safety by voluntary exile to Athens; after which, the remainder of the Senate, now composed of few or none except philo-Spartan partisans, passed a vote formally dismissing Ismenias, and appointing a new polemarch in his place.[139]

This blow of high-handed violence against Ismenias forms a worthy counterpart to the seizure of Theramenes by Kritias,[140] twenty-two years before, in the Senate of Athens under the Thirty. Terror-striking in itself, it was probably accompanied by similar deeds of force against others of the same party. The sudden explosion and complete success of the conspiracy, plotted by the Executive Chief himself, the most irresistible of all conspirators,—the presence of Phœbidas in the Kadmeia, and of a compliant Senate in the town,—the seizure or flight of Ismenias and all his leading partisans,—were more than sufficient to crush all spirit of resistance on the part of the citizens; whose first anxiety probably was, to extricate their wives and daughters from the custody of the Lacedæmonians in the Kadmeia. Having such a price to offer, Leontiades would extort submission the more easily, and would probably procure a vote of the people ratifying the new régime, the Spartan alliance, and the continued occupation of the acropolis. Having accomplished the first settlement of his authority, he proceeded without delay to Sparta, to make known the fact that “order reigned” at Thebes.

The news of the seizure of the Kadmeia and of the revolution at Thebes had been received at Sparta with the greatest surprise, as well as with a mixed feeling of shame and satisfaction. Everywhere throughout Greece, probably, it excited a greater sensation than any event since the battle of Ægospotami. Tried by the recognized public law of Greece, it was a flagitious iniquity, for which Sparta had not the shadow of a pretence. It was even worse than the surprise of Platæa by the Thebans before the Peloponnesian war, which admitted of the partial excuse that war was at any rate impending; whereas in this case, the Thebans had neither done nor threatened anything to violate the peace of Antalkidas. It stood condemned by the indignant sentiment of all Greece, unwillingly testified even by the philo-Laconian Xenophon[141] himself. But it was at the same time an immense accession to Spartan power. It had been achieved with preëminent skill and success; and Phœbidas might well claim to have struck for Sparta the most important blow since Ægospotami, relieving her from one of her two really formidable enemies.[142]

Nevertheless, far from receiving thanks at Sparta, he became the object of wrath and condemnation, both with the ephors and the citizens generally. Every one was glad to throw upon him the odium of the proceeding, and to denounce him as having acted without orders. Even the ephors, who had secretly authorized him beforehand to coöperate generally with the faction at Thebes, having doubtless never given any specific instructions, now indignantly disavowed him. Agesilaus alone stood forward in his defence, contending that the only question was, whether his proceeding at Thebes had been injurious or beneficial to Sparta. If the former, he merited punishment; if the latter, it was always lawful to render service, even impromptu and without previous orders.

Tried by this standard, the verdict was not doubtful. For every man at Sparta felt how advantageous the act was in itself; and felt it still more, when Leontiades reached the city, humble in solicitation as well as profuse in promise. In his speech addressed to the assembled ephors and Senate, he first reminded them how hostile Thebes had hitherto been to them, under Ismenias and the party just put down,—and how constantly they had been in jealous alarm, lest Thebes should reconstitute by force the Bœotian federation. “Now (added he) your fears may be at an end; only take as good care to uphold our government, as we shall take to obey your orders. For the future, you will have nothing to do but to send us a short despatch, to get every service which you require.[143]” It was resolved by the Lacedæmonians, at the instance of Agesilaus, to retain their garrison now in the Kadmeia, to uphold Leontiades with his colleagues in the government of Thebes, and to put Ismenias upon his trial. Yet they at the same time, as a sort of atonement to the opinion of Greece, passed a vote of censure on Phœbidas, dismissed him from his command, and even condemned him to a fine. The fine, however, most probably was never exacted; for we shall see by the conduct of Sphodrias afterwards that the displeasure against Phœbidas, if at first genuine, was certainly of no long continuance.

That the Lacedæmonians should at the same time condemn Phœbidas and retain the Kadmeia—has been noted as a gross contradiction. Nevertheless, we ought not to forget, that had they evacuated the Kadmeia, the party of Leontiades at Thebes, which had compromised itself for Sparta as well as for its own aggrandizement, would have been irretrievably sacrificed. The like excuse, if excuse it be, cannot be urged in respect to their treatment of Ismenias; whom they put upon his trial at Thebes, before a court consisting of three Lacedæmonian commissioners, and one from each allied city. He was accused, probably by Leontiades and his other enemies, of having entered into friendship and conspiracy with the Persian king to the detriment of Greece,[144]—of having partaken in the Persian funds brought into Greece by Timokrates the Rhodian,—and of being the real author of that war which had disturbed Greece from 395 B.C. down to the peace of Antalkidas. After an unavailing defence, he was condemned and executed. Had this doom been inflicted upon him by his political antagonists as a consequence of their intestine victory, it would have been too much in the analogy of Grecian party-warfare to call for any special remark. But there is something peculiarly revolting in the prostitution of judicial solemnity and Pan-hellenic pretence, which the Lacedæmonians here committed. They could have no possible right to try Ismenias as a criminal at all; still less to try him as a criminal on the charge of confederacy with the Persian king,—when they had themselves, only five years before, acted not merely as allies, but even as instruments, of that monarch, in enforcing the peace of Antalkidas. If Ismenias had received money from one Persian satrap, the Spartan Antalkidas had profited in like manner by another,—and for the like purpose too of carrying on Grecian war. The real motive of the Spartans was doubtless to revenge themselves upon this distinguished Theban for having raised against them the war which began in 395 B.C. But the mockery of justice by which that revenge was masked, and the impudence of punishing in him as treason that same foreign alliance with which they had ostentatiously identified themselves, lends a deeper enormity to the whole proceeding.

Leontiades and his partisans were now established as rulers in Thebes, with a Lacedæmonian garrison in the Kadmeia to sustain them and execute their orders. The once-haughty Thebes was enrolled as a member of Lacedæmonian confederacy. Sparta was now enabled to prosecute her Olynthian expedition with redoubled vigor. Eudamidas and Amyntas, though they repressed the growth of the Olynthian confederacy, had not been strong enough to put it down; so that a larger force was necessary, and the aggregate of ten thousand men, which had been previously decreed, was put into instant requisition, to be commanded by Teleutias, brother of Agesilaus. The new general, a man of very popular manners, was soon on his march at the head of this large army, which comprised many Theban hoplites as well as horsemen, furnished by the new rulers in their unqualified devotion to Sparta. He sent forward envoys to Amyntas in Macedonia, urging upon him the most strenuous efforts for the purpose of recovering the Macedonian cities which had joined the Olynthians,—and also to Derdas, prince of the district of Upper Macedonia called Elimeia, inviting his coöperation against that insolent city, which would speedily extend her dominion (he contended) from the maritime region to the interior, unless she were put down.[145]

Though the Lacedæmonians were masters everywhere and had their hands free,—though Teleutias was a competent officer with powerful forces,—and though Derdas joined with four hundred excellent Macedonian horse,—yet the conquest of Olynthus was found no easy enterprise.[146] The Olynthian cavalry, in particular, was numerous and efficient. Unable as they were to make head against Teleutias in the field or repress his advance, nevertheless in a desultory engagement which took place near the city gates, they defeated the Lacedæmonian and Theban cavalry, threw even the infantry into confusion, and were on the point of gaining a complete victory, had not Derdas with his cavalry on the other wing, made a diversion which forced them to come back for the protection of the city. Teleutias, remaining master of the field, continued to ravage the Olynthian territory during the summer, for which, however, the Olynthians retaliated by frequent marauding expeditions against the cities in alliance with him.[147]

In the ensuing spring, the Olynthians sustained various partial defeats, especially one near Apollonia, from Derdas. They were more and more confined to their walls; insomuch that Teleutias became confident and began to despise them. Under these dispositions on his part, a body of Olynthian cavalry showed themselves one morning, passed the river near their city, and advanced in calm array towards the Lacedæmonian camp. Indignant at such an appearance of daring, Teleutias directed Tlemonidas with the peltasts to disperse them; upon which the Olynthians slowly retreated, while the peltasts rushed impatiently to pursue them, even when they recrossed the river. No sooner did the Olynthians see that half the peltasts had crossed it, than they suddenly turned, charged them vigorously, and put them to flight with the loss of their commander Tlemonidas and a hundred others. All this passed in sight of Teleutias, who completely lost his temper. Seizing his arms, he hurried forward to cover the fugitives with the hoplites around him, sending orders to all his troops, hoplites, peltasts, and horsemen, to advance also. But the Olynthians, again retreating, drew him on towards the city, with such inconsiderate forwardness, that many of his soldiers ascending the eminence on which the city was situated, rushed close up to the walls.[148] Here, however, they were received by a shower of missiles which forced them to recede in disorder; upon which the Olynthians again sallied forth, probably, from more than one gate at once, and charged them first with cavalry and peltasts, next with hoplites. The Lacedæmonians and their allies, disturbed and distressed by the first, were unable to stand against the compact charge of the last; Teleutias himself, fighting in the foremost ranks, was slain, and his death was a signal for the flight of all around. The whole besieging force dispersed and fled in different directions,—to Akanthus, to Spartôlus, to Potidæa, to Apollonia. So vigorous and effective was the pursuit of the Olynthians, that the loss of the fugitives was immense. The whole army was in fact ruined;[149] for probably many of the allies who escaped became discouraged and went home.

At another time, probably, a victory so decisive might have deterred the Lacedæmonians from farther proceedings, and saved Olynthus. But now, they were so completely masters everywhere else, that they thought only of repairing the dishonor by a still more imposing demonstration. Their king Agesipolis was placed at the head of an expedition on the largest scale; and his name called forth eager coöperation, both in men and money, from the allies. He marched with thirty Spartan counsellors, as Agesilaus had gone to Asia; besides a select body of energetic youth as volunteers, from the Periœki, from the illegitimate sons of Spartans, and from strangers or citizens who had lost their franchise through poverty, introduced as friends of richer Spartan citizens to go through the arduous Lykurgean training.[150] Amyntas and Derdas also were instigated to greater exertions than before, so that Agesipolis was enabled, after receiving their reinforcements in his march through Macedonia, to present himself before Olynthus with an overwhelming force, and to confine the citizens within their walls. He then completed the ravage of their territory, which had been begun by Teleutias; and even took Torônê by storm. But the extreme heat of the summer weather presently brought upon him a fever, which proved fatal in a week’s time; although he had caused himself to be carried for repose to the shady grove, and clear waters, near the temple of Dionysus at Aphytis. His body was immersed in honey and transported to Sparta, where it was buried with the customary solemnities.[151]

Polybiades, who succeeded Agesipolis in the command, prosecuted the war with undiminished vigor; and the Olynthians, debarred from their home produce as well as from importation, were speedily reduced to such straits as to be compelled to solicit peace. They were obliged to break up their own federation, and to enrol themselves as sworn members of the Lacedæmonian confederacy, with its obligations of service to Sparta.[152] The Olynthian union being dissolved, the component Grecian cities were enrolled severally as allies of Sparta, while the maritime cities of Macedonia were deprived of their neighboring Grecian protector, and passed again under the dominion of Amyntas.

Both the dissolution of this growing confederacy, and the reconstitution of maritime Macedonia, were signal misfortunes to the Grecian world. Never were the arms of Sparta more mischievously or more unwarrantably employed. That a powerful Grecian confederacy should be formed in the Chalkidic peninsula, in the border region where Hellas joined the non-Hellenic tribes,—was an incident of signal benefit to the Hellenic world generally. It would have served as a bulwark to Greece against the neighboring Macedonians and Thracians, at whose expense its conquests, if it made any, would have been achieved. That Olynthus did not oppress her Grecian neighbors—that the principles of her confederacy were of the most equal, generous, and seducing character,—that she employed no greater compulsion than was requisite to surmount an unreflecting instinct of town-autonomy,—and that the very towns who obeyed this instinct would have become sensible themselves, in a very short time, of the benefits conferred by the confederacy on each and every one,—these are facts certified by the urgency of the reluctant Akanthians, when they entreat Sparta to leave no interval for the confederacy to make its workings felt. Nothing but the intervention of Sparta could have crushed this liberal and beneficent promise; nothing but the accident, that during the three years from 382 to 379 B.C., she was at the maximum of her power and had her hands quite free, with Thebes and its Kadmeia under her garrison. Such prosperity did not long continue unabated. Only a few months after the submission of Olynthus, the Kadmeia was retaken by the Theban exiles, who raised so vigorous a war against Sparta, that she would have been disabled from meddling with Olynthus,—as we shall find illustrated by the fact (hereafter to be recounted), that she declined interfering in Thessaly to protect the Thessalian cities against Jason of Pheræ. Had the Olynthian confederacy been left to its natural working, it might well have united all the Hellenic cities around it in harmonious action, so as to keep the sea coast in possession of a confederacy of free and self-determining communities, confining the Macedonian princes to the interior. But Sparta threw in her extraneous force, alike irresistible and inauspicious, to defeat these tendencies; and to frustrate that salutary change,—from fractional autonomy and isolated action into integral and equal autonomy with collective action,—which Olynthus was laboring to bring about. She gave the victory to Amyntas, and prepared the indispensable basis upon which his son Philip afterwards rose, to reduce not only Olynthus, but Akanthus, Apollonia, and the major part of the Grecian world, to one common level of subjection. Many of those Akanthians, who spurned the boon of equal partnership and free communion with Greeks and neighbors, lived to discover how impotent were their own separate walls as a bulwark against Macedonian neighbors; and to see themselves confounded in that common servitude which the imprudence of their fathers had entailed upon them. By the peace of Antalkidas, Sparta had surrendered the Asiatic Greeks to Persia; by crushing the Olynthian confederacy, she virtually surrendered the Thracian Greeks to the Macedonian princes. Never again did the opportunity occur of placing Hellenism on a firm, consolidated, and self-supporting basis, round the coast of the Thermaic Gulf.

While the Olynthian expedition was going on, the Lacedæmonians were carrying on, under Agesilaus, another intervention within Peloponnesus, against the city of Phlius. It has already been mentioned that certain exiles of this city had recently been recalled, at the express command of Sparta. The ruling party in Phlius had at the same time passed a vote to restore the confiscated property of these exiles; reimbursing out of the public treasury, to those who had purchased it, the price which they had paid,—and reserving all disputed points for judicial decision.[153] The returned exiles now again came to Sparta, to prefer complaint that they could obtain no just restitution of their property; that the tribunals of the city were in the hands of their opponents, many of them directly interested as purchasers, who refused them the right of appealing to any extraneous and impartial authority; and that there were even in the city itself many who thought them wronged. Such allegations were, probably, more or less founded in truth. At the same time, the appeal to Sparta, abrogating the independence of Phlius, so incensed the ruling Phliasians that they passed a sentence of fine against all the appellants. The latter insisted on this sentence as a fresh count for strengthening their complaints at Sparta; and as a farther proof of anti-Spartan feeling, as well as of high-handed injustice, in the Phliasian rulers.[154] Their cause was warmly espoused by Agesilaus, who had personal relations of hospitality with some of the exiles; while it appears that his colleague, King Agesipolis, was on good terms with the ruling party at Phlius,—had received from them zealous aid, both in men and money, for his Olynthian expedition,—and had publicly thanked them for their devotion to Sparta.[155] The Phliasian government, emboldened by the proclaimed testimonial of Agesipolis, certifying their fidelity, had fancied that they stood upon firm ground, and that no Spartan coërcion would be enforced against them. But the marked favor of Agesipolis, now absent in Thrace, told rather against them in the mind of Agesilaus; pursuant to that jealousy which usually prevailed between the two Spartan kings. In spite of much remonstrance at Sparta, from many who deprecated hostilities against a city of five thousand citizens, for the profit of a handful of exiles,—he not only seconded the proclamation of war against Phlius by the ephors, but also took the command of the army.[156]

The army being mustered, and the border sacrifices favorable, Agesilaus marched with his usual rapidity towards Phlius; dismissing those Phliasian envoys, who met him on the road and bribed or entreated him to desist, with the harsh reply that the government had already deceived Sparta once, and that he would be satisfied with nothing less than the surrender of the acropolis. This being refused, he marched to the city, and blocked it up by a wall of circumvallation. The besieged defended themselves with resolute bravery and endurance, under a citizen named Delphion; who, with a select troop of three hundred, maintained constant guard at every point, and even annoyed the besiegers by frequent sallies. By public decree, every citizen was put upon half-allowance of bread, so that the siege was prolonged to double the time which Agesilaus, from the information of the exiles as to the existing stock of provisions, had supposed to be possible. Gradually, however, famine made itself felt; desertions from within increased, among those who were favorable, or not decidedly averse, to the exiles; desertions, which Agesilaus took care to encourage by an ample supply of food, and by enrolment as Phliasian emigrants on the Spartan side. At length, after about a year’s blockade,[157] the provisions within were exhausted, so that the besieged were forced to entreat permission from Agesilaus to despatch envoys to Sparta and beg for terms. Agesilaus granted their request. But being at the same time indignant that they submitted to Sparta rather than to him, he sent to ask the ephors that the terms might be referred to his dictation. Meanwhile he redoubled his watch over the city; in spite of which, Delphion, with one of his most active subordinates, contrived to escape at this last hour. Phlius was now compelled to surrender at discretion to Agesilaus, who named a Council of One Hundred (half from the exiles, half from those within the city) vested with absolute powers of life and death over all the citizens, and authorized to frame a constitution for the future government of the city. Until this should be done, he left a garrison in the acropolis, with assured pay for six months.[158]

Had Agesipolis been alive, perhaps the Phliasians might have obtained better terms. How the omnipotent Hekatontarchy named by the partisan feelings of Agesilaus,[159] conducted themselves, we do not know. But the presumptions are all unfavorable, seeing that their situation as well as their power was analogous to that of the Thirty at Athens and the Lysandrian Dekarchies elsewhere.

The surrender of Olynthus to Polybiades, and of Phlius to Agesilaus, seem to have taken place nearly at the same time.

CHAPTER LXXVII.
FROM THE SUBJUGATION OF OLYNTHUS BY THE LACEDÆMONIANS DOWN TO THE CONGRESS AT SPARTA, AND PARTIAL PEACE, IN 371 B.C.

At the beginning of 379 B.C., the empire of the Lacedæmonians on land had reached a pitch never before paralleled. On the sea, their fleet was but moderately powerful, and they seem to have held divided empire with Athens over the smaller islands; while the larger islands (so far as we can make out) were independent of both. But the whole of inland Greece, both within and without Peloponnesus,—except Argos, Attica, and perhaps the more powerful Thessalian cities,—was now enrolled in the confederacy dependent on Sparta. Her occupation of Thebes, by a Spartan garrison and an oligarchy of local partisans, appeared to place her empire beyond all chance of successful attack; while the victorious close of the war against Olynthus carried everywhere an intimidating sense of her far-reaching power. Her allies, too,—governed as they were in many cases by Spartan harmosts, and by oligarchies whose power rested on Sparta,—were much more dependent upon her than they had been during the time of the Peloponnesian war.

Such a position of affairs rendered Sparta an object of the same mingled fear and hatred (the first preponderant) as had been felt towards imperial Athens fifty years before, when she was designated as the “despot city.[160]” And this sentiment was farther aggravated by the recent peace of Antalkidas, in every sense the work of Sparta; which she had first procured, and afterwards carried into execution. That peace was disgraceful enough, as being dictated by the king of Persia, enforced in his name, and surrendering to him all the Asiatic Greeks. But it became yet more disgraceful when the universal autonomy which it promised was seen to be so executed, as to mean nothing better than subjection to Sparta. Of all the acts yet committed by Sparta, not only in perversion of the autonomy promised to every city, but in violation of all the acknowledged canons of right dealing between city and city,—the most flagrant was, her recent seizure and occupation of the Kadmeia at Thebes. Her subversion (in alliance with, and partly for the benefit of, Amyntas king of Macedonia) of the free Olynthian confederacy was hardly less offensive to every Greek of large or Pan-hellenic patriotism. She appeared as the confederate of the Persian king on one side, of Amyntas the Macedonian, on another, of the Syracusan despot Dionysius on a third,—as betraying the independence of Greece to the foreigner, and seeking to put down, everywhere within it, that free spirit which stood in the way of her own harmosts and partisan oligarchies.

Unpopular as Sparta was, however, she stood out incontestably as the head of Greece. No man dared to call into question her headship, or to provoke resistance against it. The tone of patriotic and free-spoken Greeks at this moment is manifested in two eminent residents at Athens,—Lysias and Isokrates. Of these two rhetors, the former composed an oration which he publicly read at Olympia during the celebration of the 99th Olympiad, B.C. 384, three years after the peace of Antalkidas. In this oration (of which unhappily only a fragment remains, preserved by Dionysius of Halikarnassus), Lysias raises the cry of danger to Greece, partly from the Persian king, partly from the despot Dionysius of Syracuse.[161] He calls upon all Greeks to lay aside hostility and jealousies one with the other, and to unite in making head against these two really formidable enemies, as their ancestors had previously done, with equal zeal for putting down despots and for repelling the foreigner. He notes the number of Greeks (in Asia) handed over to the Persian king, whose great wealth would enable him to hire an indefinite number of Grecian soldiers, and whose naval force was superior to anything which the Greeks could muster; while the strongest naval force in Greece was that of the Syracusan Dionysius. Recognizing the Lacedæmonians as chiefs of Greece, Lysias expresses his astonishment that they should quietly permit the fire to extend itself from one city to another. They ought to look upon the misfortunes of those cities which had been destroyed, both by the Persians and by Dionysius, as coming home to themselves; not to wait patiently, until the two hostile powers had united their forces to attack the centre of Greece, which yet remained independent.

Of the two common enemies,—Artaxerxes and Dionysius,—whom Lysias thus denounces, the latter had sent to this very Olympic festival a splendid Theôry, or legation to offer solemn sacrifice in his name; together with several chariots to contend in the race, and some excellent rhapsodes to recite poems composed by himself. The Syracusan legation, headed by Thearides, brother of Dionysius, were clothed with rich vestments, and lodged in a tent of extraordinary magnificence, decorated with gold and purple; such, probably, as had not been seen since the ostentatious display made by Alkibiades[162] in the ninetieth Olympiad (B.C. 420). While instigating the spectators present to exert themselves as Greeks for the liberation of their fellow-Greeks enslaved by Dionysius, Lysias exhorted them to begin forthwith their hostile demonstration against the latter, by plundering the splendid tent before them, which insulted the sacred plain of Olympia with the spectacle of wealth extorted from Grecian sufferers. It appears that this exhortation was partially, but only partially, acted upon.[163] Some persons assailed the tents, but were, probably, restrained by the Eleian superintendents without difficulty. Yet the incident, taken in conjunction with the speech of Lysias, helps us to understand the apprehensions and sympathies which agitated the Olympic crowd in B.C. 384. This was the first Olympic festival after the peace of Antalkidas; a festival memorable, not only because it again brought thither Athenians, Bœotians, Corinthians, and Argeians, who must have been prevented by the preceding war from coming either in B.C. 388 or in B.C. 392,—but also as it exhibited the visitors and Theôries from the Asiatic Greeks, for the first time since they had been handed over by Sparta to the Persians,—and the like also from those numerous Italians and Sicilian Greeks whom Dionysius had enslaved. All these sufferers, especially the Asiatics, would doubtless be full of complaints respecting the hardships of their new lot, and against Sparta as having betrayed them; complaints, which would call forth genuine sympathy in the Athenians, Thebans, and all others who had submitted reluctantly to the peace of Antalkidas. There was thus a large body of sentiment prepared to respond to the declamations of Lysias. And many a Grecian patriot, who would be ashamed to lay hands on the Syracusan tents or envoys, would yet yield a mournful assent to the orator’s remark, that the free Grecian world was on fire[164] at both sides; that Asiatics, Italians, and Sicilians, had already passed into the hands of Artaxerxes and Dionysius; and that, if these two formidable enemies should coalesce, the liberties even of central Greece would be in great danger.

It is easy to see how much such feeling of grief and shame would tend to raise antipathy against Sparta. Lysias, in that portion of his speech which we possess, disguises his censure against her under the forms of surprise. But Isokrates, who composed an analogous discourse four years afterwards (which may perhaps have been read at the next Olympic festival of B.C. 380), speaks out more plainly. He denounces the Lacedæmonians as traitors to the general security and freedom of Greece, and as seconding foreign kings as well as Grecian despots to aggrandize themselves at the cost of autonomous Grecian cities,—all in the interest of their own selfish ambition. No wonder (he says) that the free and self-acting Hellenic world was every day becoming contracted into a narrower space, when the presiding city Sparta assisted Artaxerxes, Amyntas, and Dionysius to absorb it,—and herself undertook unjust aggressions against Thebes, Olynthus, Phlius, and Mantinea.[165]

The preceding citations, from Lysias and Isokrates, would be sufficient to show the measure which intelligent contemporaries took, both of the state of Greece and of the conduct of Sparta, during the eight years succeeding the peace of Antalkidas (387-379 B.C.). But the philo-Laconian Xenophon is still more emphatic in his condemnation of Sparta. Having described her triumphant and seemingly unassailable position after the subjugation of Olynthus and Phlius, he proceeds to say,[166]—“I could produce numerous other incidents, both in and out of Greece, to prove that the gods take careful note of impious men and of evil-doers; but the events which I am now about to relate are quite sufficient. The Lacedæmonians, who had sworn to leave each city autonomous, having violated their oaths by seizing the citadel of Thebes, were punished by the very men whom they had wronged,—though no one on earth had ever before triumphed over them. And the Theban faction who had introduced them into the citadel, with the deliberate purpose that their city should be enslaved to Sparta in order that they might rule despotically themselves,—were put down by no more than seven assailants, among the exiles whom they had banished.”

What must have been the hatred, and sense of abused ascendency, entertained towards Sparta by neutral or unfriendly Greeks, when Xenophon, alike conspicuous for his partiality to her and for his dislike of Thebes, could employ these decisive words in ushering in the coming phase of Spartan humiliation, representing it as a well-merited judgment from the gods? The sentence which I have just translated marks, in the commonplace manner of the Xenophontic Hellenica, the same moment of pointed contrast and transition,—past glory suddenly and unexpectedly darkened by supervening misfortune,—which is foreshadowed in the narrative of Thucydides by the dialogue between the Athenian envoys and the Melian[167] council; or in the Œdipus and Antigonê of Sophokles,[168] by the warnings of the prophet Teiresias.

The government of Thebes had now been for three years (since the blow struck by Phœbidas) in the hands of Leontiades and his oligarchical partisans, upheld by the Spartan garrison in the Kadmeia. Respecting the details of its proceedings we have scarce any information. We can only (as above remarked) judge of it by the analogy of the Thirty tyrants at Athens, and of the Lysandrian Dekarchies, to which it was exactly similar in origin, position, and interests. That the general spirit of it must have been cruel, oppressive, and rapacious,—we cannot doubt; though in what degree we have no means of knowing. The appetites of uncontrolled rulers, as well as those of a large foreign garrison, would ensure such a result; besides which, those rulers must have been in constant fear of risings or conspiracies amidst a body of high-spirited citizens who saw their city degraded, from being the chief of the Bœotian federation, into nothing better than a captive dependency of Sparta. Such fear was aggravated by the vicinity of a numerous body of Theban exiles, belonging to the opposite or anti-Spartan party; three or four hundred of whom had fled to Athens at the first seizure of their leader Ismenias, and had been doubtless joined subsequently by others. So strongly did the Theban rulers apprehend mischief from these exiles, that they hired assassins to take them off by private murder at Athens; and actually succeeded in thus killing Androkleidas, chief of the band and chief successor of the deceased Ismenias,—though they missed their blows at the rest.[169] And we may be sure that they made the prison in Thebes subservient to multiplied enormities and executions, when we read not only that one hundred and fifty prisoners were found in it when the government was put down,[170] but also that in the fervor of that revolutionary movement, the slain gaoler was an object of such fierce antipathy, that his corpse was trodden and spit upon by a crowd of Theban women.[171] In Thebes, as in other Grecian cities, the women not only took no part in political disputes, but rarely even showed themselves in public;[172] so that this furious demonstration of vindictive sentiment must have been generated by the loss or maltreatment of sons, husbands, and brothers.

The Theban exiles found at Athens not only secure shelter, but genuine sympathy with their complaints against Lacedæmonian injustice. The generous countenance which had been shown by the Thebans, twenty-four years before, to Thrasybulus and the other Athenian refugees, during the omnipotence of the Thirty, was now gratefully requited under this reversal of fortune to both cities;[173] and requited too in defiance of the menaces of Sparta, who demanded that the exiles should be expelled,—as she had in the earlier occasion demanded that the Athenian refugees should be dismissed from Thebes. To protect these Theban exiles, however, was all that Athens could do. Their restoration was a task beyond her power,—and seemingly yet more beyond their own. For the existing government of Thebes was firmly seated, and had the citizens completely under control. Administered by a small faction, Archias, Philippus, Hypatês, and Leontiades (among whom the first two were at this moment polemarchs, though the last was the most energetic and resolute)—it was at the same time sustained by the large garrison of fifteen hundred Lacedæmonians and allies,[174] under Lysanoridas and two other harmosts, in the Kadmeia,—as well as by the Lacedæmonian posts in the other Bœotian cities around,—Orchomenus, Thespiæ, Platæa, Tanagra, etc. Though the general body of Theban sentiment in the city was decidedly adverse to the government, and though the young men while exercising in the palæstra (gymnastic exercises being more strenuously prosecuted at Thebes than anywhere else except at Sparta) kept up by private communication the ardor of an earnest, but compressed, patriotism,—yet all manifestation or assemblage was forcibly kept down, and the commanding posts of the lower town, as well as the citadel, were held in vigilant occupation by the ruling minority.[175]

For a certain time the Theban exiles at Athens waited in hopes of some rising at home, or some positive aid from the Athenians. At length, in the third winter after their flight, they began to despair of encouragement from either quarter, and resolved to take the initiative upon themselves. Among them were numbered several men of the richest and highest families at Thebes, proprietors of chariots, jockeys, and training establishments, for contending at the various festivals: Pelopidas, Mellon, Damokleidas, Theopompus, Pherenikus, and others.[176]

Of these the most forward in originating aggressive measures, though almost the youngest, was Pelopidas; whose daring and self-devotion, in an enterprise which seemed utterly desperate, soon communicated itself to a handful of his comrades. The exiles, keeping up constant private correspondence with their friends in Thebes, felt assured of the sympathy of the citizens generally, if they could once strike a blow. Yet nothing less would be sufficient than the destruction of the four rulers, Leontiades and his colleagues,—nor would any one within the city devote himself to so hopeless a danger. It was this conspiracy which Pelopidas, Mellon, and five or ten other exiles (the entire band is differently numbered, by some as seven, by others, twelve[177]) undertook to execute. Many of their friends in Thebes came in as auxiliaries to them, who would not have embarked in the design as primary actors. Of all auxiliaries, the most effective and indispensable was Phyllidas, the secretary of the polemarchs; next to him, Charon, an eminent and earnest patriot. Phyllidas, having been despatched to Athens on official business, entered into secret conference with the conspirators, concerted with them the day for their coming to Thebes, and even engaged to provide for them access to the persons of the polemarchs. Charon not only promised them concealment in his house, from their first coming within the gates until the moment of striking their blow should have arrived,—but also entered his name to share in the armed attack. Nevertheless, in spite of such partial encouragements, the plan still appeared desperate to many who wished heartily for its success. Epaminondas, for example,—who now for the first time comes before us,—resident at Thebes, and not merely sympathizing with the political views of Pelopidas, but also bound to him by intimate friendship,—dissuaded others from the attempt, and declined participating in it. He announced distinctly that he would not become an accomplice in civil bloodshed. It appears that there were men among the exiles whose violence made him fear that they would not, like Pelopidas, draw the sword exclusively against Leontiades and his colleagues, but would avail themselves of success to perpetrate unmeasured violence against other political enemies.[178]

The day for the enterprise was determined by Phyllidas the secretary, who had prepared an evening banquet for Archias and Philippus, in celebration of the period when they were going out of office as polemarchs,—and who had promised on that occasion to bring into their company some women remarkable for beauty, as well as of the best families in Thebes.[179] In concert with the general body of Theban exiles at Athens, who held themselves ready on the borders of Attica, together with some Athenian sympathizers, to march to Thebes the instant that they should receive intimation,—and in concert also with two out of the ten Stratêgi of Athens, who took on themselves privately to countenance the enterprise, without any public vote,—Pelopidas and Mellon, and their five companions,[180] crossed Kithæron from Athens to Thebes. It was wet weather, about December B.C. 379; they were disguised as rustics or hunters, with no other arms than a concealed dagger; and they got within the gates of Thebes one by one at nightfall, just when the latest farming men were coming home from their fields. All of them arrived safe at the house of Charon, the appointed rendezvous.

It was, however, by mere accident that they had not been turned back, and the whole scheme frustrated. For a Theban named Hipposthenidas, friendly to the conspiracy, but faint-hearted, who had been let into the secret against the will of Phyllidas,—became so frightened as the moment of execution approached, that he took upon himself, without the knowledge of the rest, to despatch Chlidon, a faithful slave of Mellon, ordering him to go forth on horseback from Thebes, to meet his master on the road, and to desire that he and his comrades would go back to Attica, since circumstances had happened to render the project for the moment impracticable. Chlidon, going home to fetch his bridle, but not finding it in its usual place, asked his wife where it was. The woman, at first pretending to look for it, at last confessed that she had lent it to a neighbor. Chlidon became so irritated with this delay, that he got into a loud altercation with his wife, who on her part wished him ill luck with his journey. He at last beat her, until neighbors ran in to interpose. His departure was thus accidentally frustrated, so that the intended message of countermand never reached the conspirators on their way.[181]

In the house of Charon they remained concealed all the ensuing day, on the evening of which the banquet of Archias and Philippus was to take place. Phyllidas had laid his plan for introducing them at that banquet, at the moment when the two polemarchs had become full of wine, in female attire, as being the women whose visit was expected. The hour had nearly arrived, and they were preparing to play their parts, when an unexpected messenger knocked at the door, summoning Charon instantly into the presence of the polemarchs. All within were thunderstruck with the summons, which seemed to imply that the plot had been divulged, perhaps by the timid Hipposthenidas. It was agreed among them that Charon must obey at once. Nevertheless, he himself, even in the perilous uncertainty which beset him, was most of all apprehensive lest the friends whom he had sheltered should suspect him of treachery towards themselves and their cause. Before departing, therefore, he sent for his only son, a youth of fifteen, and of conspicuous promise in every way. This youth he placed in the hands of Pelopidas, as a hostage for his own fidelity. But Pelopidas and the rest, vehemently disclaiming all suspicion, entreated Charon to put his son away, out of the reach of that danger in which all were now involved. Charon, however, could not be prevailed on to comply, and left his son among them to share the fate of the rest. He went into the presence of Archias and Philippus; whom he found already half-intoxicated, but informed, by intelligence from Athens, that some plot, they knew not by whom, was afloat. They had sent for him to question him, as a known friend of the exiles; but he had little difficulty, aided by the collusion of Phyllidas, in blinding the vague suspicions of drunken men, anxious only to resume their conviviality.[182] He was allowed to retire and rejoin his friends. Nevertheless, soon after his departure,—so many were the favorable chances which befel these improvident men,—a fresh message was delivered to Archias the polemarch, from his namesake Archias the Athenian Hierophant, giving an exact account of the names and scheme of the conspirators, which had become known to the philo-Laconian party at Athens. The messenger who bore this despatch delivered it to Archias with an intimation, that it related to very serious matters. “Serious matters for to-morrow,” said the polemarch, as he put the despatch, unopened and unread, under the pillow of the couch on which he was reclining.[183]

Returning to their carousal, Archias and Philippus impatiently called upon Phyllidas to introduce the women according to his promise. Upon this the secretary retired, and brought the conspirators, clothed in female attire, into an adjoining chamber; then going back to the polemarchs, he informed them that the women would not come in unless all the domestics were first dismissed. An order was forthwith given that these latter should depart, while Phyllidas took care that they should be well provided with wine at the lodging of one among their number. The polemarchs were thus left only with one or two friends at table, half-intoxicated as well as themselves; among them Kabeirichus, the archon of the year, who always throughout his term kept the consecrated spear of office in actual possession, and had it at that moment close to his person. Phyllidas now conducted the pretended women into the banqueting-room; three of them attired as ladies of distinction, the four others following as female attendants. Their long veils, and ample folds of clothing, were quite sufficient as disguise,—even had the guests at table been sober,—until they sat down by the side of the polemarchs; and the instant of lifting their veils was the signal for using their daggers. Archias and Philippus were slain at once and with little resistance; but Kabeirichus with his spear tried to defend himself, and thus perished with the others, though the conspirators had not originally intended to take his life.[184]

Having been thus far successful, Phyllidas conducted three of the conspirators,—Pelopidas, Kephisodôrus, and Damokleidas,—to the house of Leontiades, into which he obtained admittance by announcing himself as the bearer of an order from the polemarchs. Leontiades was reclining after supper, with his wife sitting spinning wool by his side, when they entered his chamber. Being a brave and powerful man, he started up, seized his sword, and mortally wounded Kephisodôrus in the throat; a desperate struggle then ensued between him and Pelopidas in the narrow doorway, where there was no room for a third to approach. At length, however, Pelopidas overthrew and killed him, after which they retired, enjoining the wife with threats to remain silent, and closing the door after them with peremptory commands that it should not be again opened. They then went to the house of Hypatês, whom they slew while he attempted to escape over the roof.[185]

The four great rulers of the philo-Laconian party in Thebes having been now put to death, Phyllidas proceeded with the conspirators to the prison. Here the gaoler, a confidential agent in the oppressions of the deceased governors, hesitated to admit him; but was slain by a sudden thrust with his spear, so as to ensure free admission to all. To liberate the prisoners, probably, for the most part men of kindred politics with the conspirators,—to furnish them with arms taken from the battle-spoils hanging up in the neighboring porticos,—and to range them in battle order near the temple of Amphion,—were the next proceedings; after which they began to feel some assurance of safety and triumph.[186] Epaminondas and Gorgidas, apprised of what had occurred, were the first who appeared in arms with a few friends to sustain the cause; while proclamation was everywhere made aloud, through heralds, that the despots were slain,—that Thebes was free,—and that all Thebans who valued freedom should muster in arms in the market-place. There were at that moment in Thebes many trumpeters who had come to contend for the prize at the approaching festival of the Herakleia. Hipposthenidas engaged these men to blow their trumpets in different parts of the city, and thus everywhere to excite the citizens to arms.[187]

Although during the darkness surprise was the prevalent feeling, and no one knew what to do,—yet so soon as day dawned, and the truth became known, there was but one feeling of joy and patriotic enthusiasm among the majority of the citizens.[188] Both horsemen and hoplites hastened in arms to the agora. Here for the first time since the seizure of the Kadmeia by Phœbidas, a formal assembly of the Theban people was convened, before which Pelopidas and his fellow-conspirators presented themselves. The priests of the city crowned them with wreaths, and thanked them in the name of the local gods; while the assembly hailed them with acclamations of delight and gratitude, nominating with one voice Pelopidas, Mellon, and Charon, as the first renewed Bœotarchs.[189] The revival of this title, which had been dropped since the peace of Antalkidas, was in itself an event of no mean significance; implying not merely that Thebes had waked up again into freedom, but that the Bœotian confederacy also had been, or would be, restored.

Messengers had been forthwith despatched by the conspirators to Attica to communicate their success; upon which all the remaining exiles, with the two Athenian generals privy to the plot, and a body of Athenian volunteers, or corps francs, all of whom were ready on the borders awaiting the summons,—flocked to Thebes to complete the work. The Spartan generals, on their side also, sent to Platæa and Thespiæ for aid. During the whole night, they had been distracted and alarmed by the disturbance in the city; lights showing themselves here and there, with trumpets sounding and shouts for the recent success.[190] Apprised speedily of the slaughter of the polemarchs, from whom they had been accustomed to receive orders, they knew not whom to trust or to consult, while they were doubtless beset by affrighted fugitives of the now defeated party, who would hurry up the Kadmeia for safety. They reckoned at first on a diversion in their favor from the forces at Platæa and Thespiæ. But these forces were not permitted even to approach the city gate; being vigorously charged, as soon as they came in sight, by the newly-mustered Theban cavalry, and forced to retreat with loss. The Lacedæmonians in the citadel were thus not only left without support, but saw their enemies in the city reinforced by the other exiles, and by the auxiliary volunteers.[191]

Meanwhile, Pelopidas and the other new Bœotarchs found themselves at the head of a body of armed citizens, full of devoted patriotism and unanimous in hailing the recent revolution. They availed themselves of this first burst of fervor to prepare for storming the Kadmeia without delay, knowing the importance of forestalling all aid from Sparta. And the citizens were already rushing up to the assault,—proclamation being made of large rewards to those who should first force their way in,—when the Lacedæmonian commander sent proposals for a capitulation.[192] Undisturbed egress from Thebes, with the honors of war, being readily guaranteed to him by oath, the Kadmeia was then surrendered. As the Spartans were marching out of the gates, many Thebans of the defeated party came forth also. But against these latter the exasperation of the victors was so ungovernable, that several of the most odious were seized as they passed, and put to death; in some cases, even their children along with them. And more of them would have been thus despatched, had not the Athenian auxiliaries, with generous anxiety, exerted every effort to get them out of sight and put them into safety.[193] We are not told,—nor is it certain,—that these Thebans were protected under the capitulation. Even had they been so, however, the wrathful impulse might still have prevailed against them. Of the three harmosts who thus evacuated the Kadmeia without a blow, two were put to death, the third was heavily fined and banished, by the authorities at Sparta.[194] We do not know what the fortifications of the Kadmeia were, nor how far it was provisioned. But we can hardly wonder that these officers were considered to have dishonored the Lacedæmonian arms, by making no attempt to defend it; when we recollect that hardly more than four or five days would be required to procure adequate relief from home,—and that forty-three years afterwards, the Macedonian garrison in the same place maintained itself against the Thebans in the city for more than fourteen days, until the return of Alexander from Illyria.[195] The first messenger who brought news to Sparta of the conspiracy and revolution at Thebes, appears to have communicated at the same time that the garrison had evacuated the Kadmeia and was in full retreat, with a train of Theban exiles from the defeated party.[196]

This revolution at Thebes came like an electric shock upon the Grecian world. With a modern reader, the assassination of the four leaders, in their houses and at the banquet, raises a sentiment of repugnance which withdraws his attention from the other features of this memorable deed. Now an ancient Greek not only had no such repugnance, but sympathized with the complete revenge for the seizure of the Kadmeia and the death of Ismenias; while he admired, besides, the extraordinary personal daring of Pelopidas and Mellon,—the skilful forecast of the plot,—and the sudden overthrow, by a force so contemptibly small, of a government which the day before seemed unassailable.[197] It deserves note that we here see the richest men in Thebes undertaking a risk, single-handed and with their own persons, which must have appeared on a reasonable estimate little less than desperate. From the Homeric Odysseus and Achilles down to the end of free Hellenism, the rich Greek strips in the Palæstra,[198] and exposes his person in the ranks as a soldier like the poorest citizens; being generally superior to them in strength and bodily efficiency.

As the revolution in Thebes acted forcibly on the Grecian mind from the manner in which it was accomplished, so by its positive effects it altered forthwith the balance of power in Greece. The empire of Sparta, far from being undisputed and nearly universal over Greece, is from henceforward only maintained by more or less effort, until at length it is completely overthrown.[199]

The exiles from Thebes, arriving at Sparta, inflamed both the ephors, and the miso-Theban Agesilaus, to the highest pitch. Though it was then the depth of winter,[200] an expedition was decreed forthwith against Thebes, and the allied contingents were summoned. Agesilaus declined to take the command of it, on the ground that he was above sixty years of age, and therefore no longer liable to compulsory foreign service. But this (says Xenophon[201]) was not his real reason. He was afraid that his enemies at Sparta would say,—“Here is Agesilaus again putting us to expense, in order that he may uphold despots in other cities,”—as he had just done, and had been reproached with doing, at Phlius; a second proof that the reproaches against Sparta (which I have cited a few pages above from Lysias and Isokrates) of allying herself with Greek despots as well as with foreigners to put down Grecian freedom, found an echo even in Sparta herself. Accordingly Kleombrotus, the other king of Sparta, took the command. He had recently succeeded his brother Agesipolis, and had never commanded before.

Kleombrotus conducted his army along the Isthmus of Corinth through Megara to Platæa, cutting to pieces an outpost of Thebans, composed chiefly of the prisoners set free by the recent revolution, who had been placed for the defence of the intervening mountain-pass. From Platæa he went forward to Thespiæ, and from thence to Kynoskephalæ in the Theban territory, where he lay encamped for sixteen days; after which he retreated to Thespiæ. It appears that he did nothing, and that his inaction was the subject of much wonder in his army, who are said to have even doubted whether he was really and earnestly hostile to Thebes. Perhaps the exiles, with customary exaggeration, may have led him to hope that they could provoke a rising in Thebes, if he would only come near. At any rate the bad weather must have been a serious impediment to action; since in his march back to Peloponnesus through Kreusis and Ægosthenæ the wind blew a hurricane, so that his soldiers could not proceed without leaving their shields and coming back afterwards to fetch them. Kleombrotus did not quit Bœotia, however, without leaving Sphodrias as harmost at Thespiæ, with one third of the entire army, and with a considerable sum of money to employ in hiring mercenaries and acting vigorously against the Thebans.[202]

The army of Kleombrotus, in its march from Megara to Platæa, had passed by the skirts of Attica; causing so much alarm to the Athenians, that they placed Chabrias with a body of peltasts, to guard their frontier and the neighboring road through Eleutheræ into Bœotia. This was the first time that a Lacedæmonian army had touched Attica (now no longer guarded by the lines of Corinth, as in the war between 394 and 388 B.C.) since the retirement of king Pausanias in 404 B.C.; furnishing a proof of the exposure of the country, such as to revive in the Athenian mind all the terrible recollections of Dekeleia and the Peloponnesian war. It was during the first prevalence of this alarm,—and seemingly while Kleombrotus was still with his army at Thespiæ or Kynoskephalæ, close on the Athenian frontier,—that three Lacedæmonian envoys, Etymoklês and two others, arrived at Athens to demand satisfaction for the part taken by the two Athenian generals and the Athenian volunteers, in concerting and aiding the enterprise of Pelopidas and his comrades. So overpowering was the anxiety in the public mind to avoid giving offence to Sparta, that these two generals were both of them accused before the dikastery. The first of them was condemned and executed; the second, profiting by this warning (since, pursuant to the psephism of Kannônus,[203] the two would be put on trial separately), escaped, and a sentence of banishment was passed against him.[204] These two generals had been unquestionably guilty of a grave abuse of their official functions. They had brought the state into public hazard, not merely without consulting the senate or assembly, but even without taking the sense of their own board of Ten. Nevertheless the severity of the sentence pronounced indicates the alarm, as well as the displeasure, of the general body of Athenians; while it served as a disclaimer in fact, if not in form, of all political connection with Thebes.[205]

Even before the Lacedæmonian envoys had quitted Athens, however, an incident, alike sudden and memorable, completely altered the Athenian temper. The Lacedæmonian harmost Sphodrias (whom Kleombrotus had left at Thespiæ to prosecute the war against Thebes), being informed that Peiræus on its land side was without gates or night watch,—since there was no suspicion of attack,—conceived the idea of surprising it by a night-march from Thespiæ, and thus of mastering at one stroke the commerce, the wealth, and the naval resources of Athens. Putting his troops under march one evening after an early supper, he calculated on reaching the Peiræus the next morning before daylight. But his reckoning proved erroneous. Morning overtook him when he had advanced no farther than the Thriasian plain near Eleusis; from whence, as it was useless to proceed farther, he turned back and retreated to Thespiæ; not, however, without committing various acts of plunder against the neighboring Athenian residents.

This plan against Peiræus appears to have been not ill conceived. Had Sphodrias been a man competent to organize and execute movements as rapid as those of Brasidas, there is no reason why it might not have succeeded; in which case the whole face of the war would have been changed, since the Lacedæmonians, if once masters of Peiræus, both could and would have maintained the place. But it was one of those injustices, which no one ever commends until it has been successfully consummated,—“consilium quod non potest laudari nisi peractum.[206]” As it failed, it has been considered, by critics as well as by contemporaries, not merely as a crime but as a fault, and its author Sphodrias as a brave man, but singularly weak and hot-headed.[207] Without admitting the full extent of this censure, we may see that his present aggression grew out of an untoward emulation of the glory which Phœbidas, in spite of the simulated or transient displeasure of his countrymen, had acquired by seizing the Kadmeia. That Sphodrias received private instructions from Kleombrotus (as Diodorus states) is not sufficiently proved; while the suspicion, intimated by Xenophon as being abroad, that he was wrought upon by secret emissaries and bribes from his enemies the Thebans, for the purpose of plunging Athens into war with Sparta, is altogether improbable;[208] and seems merely an hypothesis suggested by the consequences of the act,—which were such, that if his enemies had bribed him, he could not have served them better.

The presence of Sphodrias and his army in the Thriasian plain was communicated shortly after daybreak at Athens, where it excited no less terror than surprise. Every man instantly put himself under arms for defence; but news soon arrived that the invader had retired. When thus reassured, the Athenians passed from fear to indignation. The Lacedæmonian envoys, who were lodging at the house of Kallias the proxenus of Sparta, were immediately put under arrest and interrogated. But all three affirmed that they were not less astonished, and not less exasperated, by the march of Sphodrias, than the Athenians themselves; adding, by way of confirmation, that had they been really privy to any design of seizing the Peiræus, they would have taken care not to let themselves be found in the city, and in their ordinary lodging at the house of the proxenus, where of course their persons would be at once seized. They concluded by assuring the Athenians, that Sphodrias would not only be indignantly disavowed, but punished capitally, at Sparta. And their reply was deemed so satisfactory, that they were allowed to depart; while an Athenian embassy was sent to Sparta, to demand the punishment of the offending general.[209]

The Ephors immediately summoned Sphodrias home to Sparta, to take his trial on a capital charge. So much did he himself despair of his case, that he durst not make his appearance; while the general impression was, both at Sparta and elsewhere, that he would certainly be condemned. Nevertheless, though thus absent and undefended, he was acquitted, purely through private favor and esteem for his general character. He was of the party of Kleombrotus, so that all the friends of that prince espoused his cause, as a matter of course. But as he was of the party opposed to Agesilaus, his friends dreaded that the latter would declare against him, and bring about his condemnation. Nothing saved Sphodrias except the peculiar intimacy between his son Kleonymus and Archidamus son of Agesilaus. The mournful importunity of Archidamus induced Agesilaus, when this important cause was brought before the Senate of Sparta, to put aside his judicial conviction, and give his vote in the following manner: “To be sure, Sphodrias is guilty; upon that there cannot be two opinions. Nevertheless, we cannot put to death a man like him, who, as boy, youth, and man, has stood unblemished in all Spartan honor. Sparta cannot part with soldiers like Sphodrias.[210]” The friends of Agesilaus, following this opinion and coinciding with those of Kleombrotus, ensured a favorable verdict. And it is remarkable, that Etymoklês himself, who as envoy at Athens had announced as a certainty that Sphodrias would be put to death,—as senator and friend of Agesilaus voted for his acquittal.[211]

This remarkable incident (which comes to us from a witness not merely philo-Laconian, but also personally intimate with Agesilaus) shows how powerfully the course of justice at Sparta was overruled by private sympathy and interests,—especially, those of the two kings. It especially illustrates what has been stated in a former chapter respecting the oppressions exercised by the Spartan harmosts and the dekadarchies, for which no redress was attainable at Sparta. Here was a case where not only the guilt of Sphodrias stood confessed, but in which also his acquittal was sure to be followed by a war with Athens. If, under such circumstances, the Athenian demand for redress was overruled by the favor of the two kings, what chance was there of any justice to the complaint of a dependent city, or an injured individual, against the harmost? The contrast between Spartan and Athenian proceeding is also instructive. Only a few days before, the Athenians condemned, at the instance of Sparta, their two generals who had without authority lent aid to the Theban exiles. In so doing, the Athenian dikastery enforced the law against clear official misconduct,—and that, too, in a case where their sympathies went along with the act, though their fear of a war with Sparta was stronger. But the most important circumstance to note is, that at Athens there is neither private influence, nor kingly influence, capable of overruling the sincere judicial conscience of a numerous and independent dikastery.

The result of the acquittal of Sphodrias must have been well known beforehand to all parties at Sparta. Even by the general voice of Greece, the sentence was denounced as iniquitous.[212] But the Athenians, who had so recently given strenuous effect to the remonstrances of Sparta against their own generals, were stung by it to the quick; and only the more stung, in consequence of the extraordinary compliments to Sphodrias on which the acquittal was made to turn. They immediately contracted hearty alliance with Thebes, and made vigorous preparations for war against Sparta both by land and sea. After completing the fortifications of Peiræus, so as to place it beyond the reach of any future attempt, they applied themselves to the building of new ships of war, and to the extension of their naval ascendency, at the expense of Sparta.[213]

From this moment, a new combination began in Grecian politics. The Athenians thought the moment favorable to attempt the construction of a new confederacy, analogous to the Confederacy of Delos, formed a century before; the basis on which had been reared the formidable Athenian empire, lost at the close of the Peloponnesian war. Towards such construction there was so far a tendency, that Athens had already a small body of maritime allies; while rhetors like Isokrates (in his Panegyrical Discourse, published two years before) had been familiarizing the public mind with larger ideas. But the enterprise was now pressed with the determination and vehemence of men smarting under recent insult. The Athenians had good ground to build upon; since, while the discontent against the ascendency of Sparta was widely spread, the late revolution in Thebes had done much to lessen that sentiment of fear upon which such ascendency chiefly rested. To Thebes, the junction with Athens was preëminently welcome, and her leaders gladly enrolled their city as a constituent member of the new confederacy.[214] They cheerfully acknowledged the presidency of Athens,—reserving, however, tacitly or expressly, their own rights as presidents of the Bœotian federation, as soon as that could be reconstituted; which reconstitution was at this moment desirable even for Athens, seeing that the Bœotian towns were now dependent allies of Sparta under harmosts and oligarchies.

The Athenians next sent envoys round to the principal islands and maritime cities in the Ægean, inviting all of them to an alliance on equal and honorable terms. The principles were in the main the same as those upon which the confederacy of Delos had been formed against the Persians, almost a century before. It was proposed that a congress of deputies should meet at Athens, one from each city, small as well as great, each with one vote; that Athens should be president, yet each individual city autonomous; that a common fund should be raised, with a common naval force, through assessment imposed by this congress upon each, and applied as the same authority might prescribe; the general purpose being defined to be, maintenance of freedom and security from foreign aggression, to each confederate, by the common force of all. Care was taken to banish as much as possible those associations of tribute and subjection which rendered the recollection of the former Athenian empire unpopular.[215] And as there were many Athenian citizens, who, during those times of supremacy, had been planted out as kleruchs or out-settlers in various dependencies, but had been deprived of their properties at the close of the war,—it was thought necessary to pass a formal decree,[216] renouncing and barring all revival of these suspended rights. It was farther decreed that henceforward no Athenian should on any pretence hold property, either in house or land, in the territory of any one of the confederates; neither by purchase, nor as security for money lent, nor by any other mode of acquisition. Any Athenian infringing this law, was rendered liable to be informed against before the synod; who, on proof of the fact, were to deprive him of the property,—half of it going to the informer, half to the general purposes of the confederacy.

Such were the liberal principles of confederacy now proposed by Athens,—who, as a candidate for power, was straightforward and just, like the Herodotean Deiokês,[217]—and formally ratified, as well by the Athenians as by the general voice of the confederate deputies assembled within their walls. The formal decree and compact of alliance was inscribed on a stone column and placed by the side of the statue of Zeus Eleutherius or the Liberator; a symbol, of enfranchisement from Sparta accomplished, as well as of freedom to be maintained against Persia and other enemies.[218] Periodical meetings of the confederate deputies were provided to be held (how often, we do not know) at Athens, and the synod was recognized as competent judge of all persons, even Athenian citizens, charged with treason against the confederacy. To give fuller security to the confederates generally, it was provided in the original compact, that if any Athenian citizen should either speak, or put any question to the vote, in the Athenian assembly, contrary to the tenor of that document,—he should be tried before the synod for treason; and that, if found guilty, he might be condemned by them to the severest punishment.

Three Athenian leaders stood prominent as commissioners in the first organization of the confederacy, and in the dealings with those numerous cities whose junction was to be won by amicable inducement,—Chabrias, Timotheus son of Konon, and Kallistratus.[219]

The first of the three is already known to the reader. He and Iphikrates were the most distinguished warriors whom Athens numbered among her citizens. But not having been engaged in any war, since the peace of Antalkidas in 387 B.C., she had had no need of their services; hence both of them had been absent from the city during much of the last nine years, and Iphikrates seems still to have been absent. At the time when that peace was concluded, Iphikrates was serving in the Hellespont and Thrace, Chabrias with Evagoras in Cyprus; each having been sent thither by Athens at the head of a body of mercenary peltasts. Instead of dismissing their troops, and returning to Athens as peaceful citizens, it was not less agreeable to the military tastes of these generals, than conducive to their importance and their profit, to keep together their bands, and to take foreign service. Accordingly, Chabrias had continued in service first in Cyprus, next with the native Egyptian king Akoris. The Persians, against whom he served, found his hostility so inconvenient, that Pharnabazus demanded of the Athenians to recall him, on pain of the Great King’s displeasure; and requested at the same time that Iphikrates might be sent to aid the Persian satraps in organizing a great expedition against Egypt. The Athenians, to whom the goodwill of Persia was now of peculiar importance, complied on both points; recalled Chabrias, who thus became disposable for the Athenian service,[220] and despatched Iphikrates to take command along with the Persians.

Iphikrates, since the peace of Antalkidas, had employed his peltasts in the service of the kings of Thrace: first of Seuthes, near the shores of the Propontis, whom he aided in the recovery of certain lost dominions,—next of Kotys, whose favor he acquired, and whose daughter he presently married.[221] Not only did he enjoy great scope for warlike operations and plunder, among the “butter-eating Thracians,”[222]—but he also acquired, as dowry, a large stock of such produce as Thracian princes had at their disposal, together with a boon even more important,—a seaport village not far from the mouth of the Hebrus, called Drys, where he established a fortified post, and got together a Grecian colony dependent on himself.[223] Miltiades, Alkibiades, and other eminent Athenians had done the same thing before him; though Xenophon had refused a similar proposition when made to him by the earlier Seuthes.[224] Iphikrates thus became a great man in Thrace, yet by no means abandoning his connection with Athens, but making his position in each subservient to his importance in the other. While he was in a situation to favor the projects of Athenian citizens for mercantile and territorial acquisitions in the Chersonese and other parts of Thrace,—he could also lend the aid of Athenian naval and military art, not merely to princes in Thrace, but to others even beyond those limits,—since we learn that Amyntas king of Macedonia became so attached or indebted to him as to adopt him for his son.[225] When sent by the Athenians to Persia, at the request of Pharnabazus (about 378 B.C. apparently), Iphikrates had fair ground for anticipating that a career yet more lucrative was opening before him.[226]

Iphikrates being thus abroad, the Athenians joined with Chabrias, in the mission and measures for organizing their new confederacy, two other colleagues, of whom we now hear for the first time—Timotheus son of Konon, and Kallistratus the most celebrated orator of his time.[227] The abilities of Kallistratus were not military at all; while Timotheus and Chabrias were men of distinguished military merit. But in acquiring new allies and attracting deputies to her proposed congress, Athens stood in need of persuasive appeal, conciliatory dealing, and substantial fairness in all her propositions, not less than of generalship. We are told that Timotheus, doubtless as son of the liberator Konon, from the recollections of the battle of Knidus—was especially successful in procuring new adhesions; and probably Kallistratus,[228] going round with him to the different islands, contributed by his eloquence not a little to the same result. On their invitation, many cities entered as confederates.[229] At this time (as in the earlier confederacy of Delos) all who joined must have been unconstrained members. And we may understand the motives of their junction, when we read the picture drawn by Isokrates (in 380 B.C.) of the tyranny of the Persians on the Asiatic mainland, threatening, to absorb the neighboring islands. Not only was there now a new basis of imposing force, presented by Athens and Thebes in union—but there was also a wide-spread hatred of imperial Sparta, aggravated since her perversion of the pretended boon of autonomy, promised by the peace of Antalkidas; and the conjunction of these sentiments caused the Athenian mission of invitation to be extremely successful. All the cities in Eubœa (except Histiæa, at the north of the island)—as well as Chios, Mitylênê, Byzantium, and Rhodes—the three former of whom had continued favorably inclined to Athens ever since the peace of Antalkidas,[230]—all entered into the confederacy. An Athenian fleet under Chabrias, sailing among the Cyclades and the other islands of the Ægean, aided in the expulsion of the Lacedæmonian harmosts,[231] together with their devoted local oligarchies, wherever they still subsisted; and all the cities thus liberated became equal members of the newly-constituted congress at Athens. After a certain interval, there came to be not less than seventy cities, many of them separately powerful, which sent deputies to it;[232] an aggregate sufficient to intimidate Sparta, and even to flatter Athens with the hope of restoration to something like her former lustre.

The first votes both of Athens herself, and of the newly-assembled congress, threatened war upon the largest scale. A resolution was passed to equip twenty thousand hoplites, five hundred horsemen, and two hundred triremes.[233] Probably the insular and Ionic deputies promised each a certain contribution of money, but nothing beyond. We do not, however, know how much,—nor how far the engagements, large or small, were realized,—nor whether Athens was authorized to enforce execution against defaulters,—or was in circumstances to act upon such authority, if granted to her by the congress. It was in this way (as the reader will recollect from my fifth volume) that Athens had first rendered herself unpopular in the confederacy of Delos,—by enforcing the resolutions of the confederate synod against evasive or seceding members. It was in this way that what was at first a voluntary association had ultimately slid into an empire by constraint. Under the new circumstances of 378 B.C., we may presume that the confederates, though ardent and full of promises on first assembling at Athens, were even at the outset not exact, and became afterwards still less exact, in performance; yet that Athens was forced to be reserved in claiming, or in exercising, the right of enforcement. To obtain a vote of contribution by the majority of deputies present, was only the first step in the process; to obtain punctual payment, when the Athenian fleet was sent round for the purpose of collecting,—yet without incurring dangerous unpopularity,—was the second step, but by far the most doubtful and difficult.

It must, however, be borne in mind that at this moment, when the confederacy was first formed, both Athens and the other cities came together from a spontaneous impulse of hearty mutuality and coöperation. A few years afterwards, we shall find this changed; Athens selfish, and the confederates reluctant.[234] Inflamed, as well by their position of renovated headship, as by fresh animosity against Sparta, the Athenians made important efforts of their own, both financial and military. Equipping a fleet, which for the time was superior in the Ægean, they ravaged the hostile territory of Histiæa in Eubœa, and annexed to their confederacy the islands of Peparêthus and Skiathus. They imposed upon themselves also a direct property-tax; to what amount, however, we do not know.

It was on the occasion of this tax that they introduced a great change in the financial arrangements and constitution of the city; a change conferring note upon the archonship of Nausinikus, (B.C. 378-377). The great body of substantial Athenian citizens as well as metics were now classified anew for purposes of taxation. It will be remembered that even from the time of Solon[235] the citizens of Athens had been distributed into four classes,—Pentakosiomedimni, Hippeis, Zeugitæ, Thêtes,—distinguished from each other by the amount of their respective properties. Of these Solonian classes, the fourth, or poorest, paid no direct taxes; while the three former were taxed according to assessments representing a certain proportion of their actual property. The taxable property of the richest (or Pentakosiomedimni, including all at or above the minimum income of five hundred medimni of corn per annum) was entered in the tax-book at a sum equal to twelve times their income; that of the Hippeis (comprising all who possessed between three hundred and five hundred medimni of annual income) at ten times their income; that of the Zeugitæ (or possessors of an annual income between two hundred and three hundred medimni) at five times their income. A medimnus of corn was counted as equivalent to a drachma; which permitted the application of this same class-system to movable property as well as to land. So that, when an actual property-tax (or eisphora) was imposed, it operated as an equal or proportional tax, so far as regarded all the members of the same class; but as a graduated or progressive tax, upon all the members of the richer class as compared with those of the poorer.

The three Solonian property-classes above named appear to have lasted, though probably not without modifications, down to the close of the Peloponnesian war; and to have been in great part preserved, after the renovation of the democracy in B.C. 403, during the archonship of Eukleides.[236] Though eligibility to the great offices of state had before that time ceased to be dependent on pecuniary qualification, it was still necessary to possess some means of distinguishing the wealthier citizens, not merely in case of direct taxation being imposed, but also because the liability to serve in liturgies or burdensome offices was consequent on a man’s enrolment as possessor of more than a given minimum of property. It seems, therefore, that the Solonian census, in its main principles of classification and graduation, was retained. Each man’s property being valued, he was ranged in one of three or more classes according to its amount. For each of the classes, a fixed proportion of taxable capital to each man’s property was assumed, and each was entered in the schedule, not for his whole property, but for the sum of taxable capital corresponding to his property, according to the proportion assumed. In the first or richest class, the taxable capital bore a greater ratio to the actual property than in the less rich; in the second, a greater ratio than in the third. The sum of all these items of taxable capital, in all the different classes, set opposite to each man’s name in the schedule, constituted the aggregate census of Attica; upon which all direct property-tax was imposed, in equal proportion upon every man.

Respecting the previous modifications in the register of taxable property, or the particulars of its distribution into classes, which had been introduced in 403 B.C. at the archonship of Eukleides, we have no information. Nor can we make out how large or how numerous were the assessments of direct property-tax, imposed at Athens between that archonship and the archonship of Nausinikus in 378 B.C. But at this latter epoch the register was again considerably modified, at the moment when Athens was bracing herself up for increased exertions. A new valuation was made of the property of every man possessing property to the amount of twenty-five minæ (or twenty-five hundred drachmæ) and upwards. Proceeding upon this valuation, every one was entered in the schedule for a sum of taxable capital equal to a given fraction of what he possessed. But this fraction was different in each of the different classes. How many classes there were, we do not certainly know; nor can we tell, except in reference to the lowest class taxed, what sum was taken as the minimum for any one of them. There could hardly have been less, however, than three classes, and there may probably have been four. But respecting the first or richest class, we know that each man was entered in the schedule for a taxable capital equal to one-fifth of his estimated property; and that possessors of fifteen talents were included in it. The father of Demosthenes died in this year, and the boy Demosthenes was returned by his guardians to the first class, as possessor of fifteen talents; upon which his name was entered on the schedule with a taxable capital of three talents set against him; being one-fifth of his actual property. The taxable capital of the second class was entered at a fraction less than one-fifth of their actual property (probably enough, one-sixth, the same as all the registered metics); that of the third, at a fraction still smaller; of the fourth (if there was a fourth), even smaller than the third. This last class descended down to the minimum of twenty-five minæ, or twenty-five hundred drachmæ; below which no account was taken.[237]

Besides the taxable capitals of the citizens, thus graduated, the schedule also included those of the metics or resident aliens; who were each enrolled (without any difference of greater or smaller property, above twenty-five minæ) at a taxable capital equal to one-sixth of his actual property;[238] being a proportion less than the richest class of citizens, and probably equal to the second class in order of wealth. All these items summed up amounted to five thousand seven hundred and fifty or six thousand talents,[239] forming the aggregate schedule of taxable property; that is, something near about six thousand talents. A property-tax was no part of the regular ways and means of the state. It was imposed only on special occasions; and whenever it was imposed, it was assessed upon this schedule,—every man, rich or poor, being rated equally according to his taxable capital as there entered. A property-tax of one per cent. would thus produce sixty talents; two per cent., one hundred and twenty talents, etc. It is highly probable that the exertions of Athens during the archonship of Nausinikus, when this new schedule was first prepared, may have caused a property-tax to be then imposed, but we do not know to what amount.[240]

Along with this new schedule of taxable capital, a new distribution of the citizens now took place into certain bodies called Symmories. As far as we can make out, on a very obscure subject, it seems that these Symmories were twenty in number, two to each tribe; that each contained sixty citizens, thus making one thousand two hundred in all; that these one thousand two hundred were the wealthiest citizens of the schedule,—containing, perhaps, the two first out of the four classes enrolled. Among these one thousand two hundred, however, the three hundred wealthiest stood out as a separate body; thirty from each tribe. These three hundred were the wealthiest men in the city, and were called “the leaders or chiefs of the Symmories.” The three hundred and the twelve hundred corresponded, speaking roughly, to the old Solonian classes of Pentakosiomedimni and Hippeis; of which latter class there had also been twelve hundred, at the beginning of the Peloponnesian war.[241] The liturgies, or burdensome and costly offices, were discharged principally by the Three Hundred, but partly also by the Twelve Hundred. It would seem that the former was a body essentially fluctuating, and that after a man had been in it for some time, discharging the burdens belonging to it, the Stratêgi or Generals suffered him to be mingled with the Twelve Hundred, and promoted one of the latter body to take his place in the Three Hundred. As between man and man, too, the Attic law always admitted the process called Antidosis, or Exchange of Property. Any citizen who believed himself to have been overcharged with costly liturgies, and that another citizen, as rich or richer than himself, had not borne his fair share,—might, if saddled with a new liturgy, require the other to undertake it in his place; and in case of refusal, might tender to him an exchange of properties, under an engagement that he would undertake the new charge, if the property of the other were made over to him.

It is to be observed, that besides the twelve hundred wealthiest citizens who composed the Symmories, there were a more considerable number of less wealthy citizens not included in them, yet still liable to the property-tax; persons who possessed property from the minimum of twenty-five minæ, up to some maximum that we do not know, at which point the Symmories began,—and who corresponded, speaking loosely, to the third class or Zeugitæ of the Solonian census. The two Symmories of each tribe (comprising its one hundred and twenty richest members) superintended the property-register of each tribe, and collected the contributions due from its less wealthy registered members. Occasionally, when the state required immediate payment, the thirty richest men in each tribe (making up altogether the three hundred) advanced the whole sum of tax chargeable upon the tribe, having their legal remedy of enforcement against the other members for the recovery of the sum chargeable upon each. The richest citizens were thus both armed with rights and charged with duties, such as had not belonged to them before the archonship of Nausinikus. By their intervention (it was supposed) the schedule would be kept nearer to the truth as respects the assessment on each individual, while the sums actually imposed would be more immediately forthcoming, than if the state directly interfered by officers of its own. Soon after, the system of the Symmories was extended to the trierarchy; a change which had not at first been contemplated. Each Symmory had its chiefs, its curators, its assessors, acting under the general presidency of the Stratêgi. Twenty-five years afterwards, we also find Demosthenes (then about thirty years of age) recommending a still more comprehensive application of the same principle, so that men, money, ships, and all the means and forces of the state, might thus be parcelled into distinct fractions, and consigned to distinct Symmories, each with known duties of limited extent for the component persons to perform, and each exposed not merely to legal process, but also to loss of esteem, in the event of non-performance. It will rather appear, however, that, in practice, the system of Symmories came to be greatly abused, and to produce pernicious effects never anticipated.

At present, however, I only notice this new financial and political classification introduced in 378 B.C., as one evidence of the ardor with which Athens embarked in her projected war against Sparta. The feeling among her allies, the Thebans, was no less determined. The government of Leontiades and the Spartan garrison had left behind it so strong an antipathy, that the large majority of citizens, embarking heartily in the revolution against them, lent themselves to all the orders of Pelopidas and his colleagues; who, on their part, had no other thought but to repel the common enemy. The Theban government now became probably democratical in form; and still more democratical in spirit, from the unanimous ardor pervading the whole mass. Its military force was put under the best training; the most fertile portion of the plain north of Thebes, from which the chief subsistence of the city came, was surrounded by a ditch and a palisade,[242] to repel the expected Spartan invasion; and the memorable Sacred Band was now for the first time organized. This was a brigade of three hundred hoplites, called the Lochus, or regiment of the city, as being consecrated to the defence of the Kadmeia, or acropolis.[243] It was put under constant arms and training, at the public expense, like the Thousand at Argos, of whom mention was made in my seventh volume.[244] It consisted of youthful citizens from the best families, distinguished for their strength and courage amidst the severe trials of the palæstra in Thebes, and was marshalled in such manner, that each pair of neighboring soldiers were at the same time intimate friends; so that the whole band were thus kept together by ties which no dangers could sever. At first its destination, under Gorgidas its commander (as we see by the select Three Hundred who fought in 424 B.C. at the battle of Delium),[245] was to serve as front rank men, for the general body of hoplites to follow. But from a circumstance to be mentioned presently, it came to be employed by Pelopidas and Epaminondas as a regiment by itself, and in a charge was then found irresistible.[246]

We must remark that the Thebans had always been good soldiers, both as hoplites and as cavalry. The existing enthusiasm, therefore, with the more sustained training, only raised good soldiers into much better. But Thebes was now blessed with another good fortune, such as had never yet befallen her. She found among her citizens a leader of the rarest excellence. It is now for the first time that Epaminondas, the son of Polymnis, begins to stand out in the public life of Greece. His family, poor rather than rich, was among the most ancient in Thebes, belonging to those Gentes called Sparti, whose heroic progenitors were said to have sprung from the dragon’s teeth sown by Kadmus.[247] He seems to have been now of middle age; Pelopidas was younger, and of a very rich family; yet the relations between the two were those of equal and intimate friendship, tested in a day of battle, wherein the two were ranged side by side as hoplites, and where Epaminondas had saved the life of his wounded friend, at the cost of several wounds, and the greatest possible danger, to himself.[248]

Epaminondas had discharged, with punctuality, those military and gymnastic duties which were incumbent on every Theban citizen. But we are told that in the gymnasia he studied to acquire the maximum of activity rather than of strength; the nimble movements of a runner and wrestler,—not the heavy muscularity, purchased in part by excessive nutriment, of the Bœotian pugilist.[249] He also learned music, vocal and instrumental, and dancing; by which, in those days, was meant, not simply the power of striking the lyre or blowing the flute, but all that belonged to the graceful, expressive, and emphatic management, either of the voice or of the body; rhythmical pronunciation, exercised by repetition of the poets,—and disciplined movements, for taking part in a choric festival with becoming consonance amidst a crowd of citizen performers. Of such gymnastic and musical training, the combination of which constituted an accomplished Grecian citizen, the former predominated at Thebes, the latter at Athens. Moreover, at Thebes the musical training was based more upon the flute (for the construction of which, excellent reeds grew near the Lake Kopaïs); at Athens more upon the lyre, which admitted of vocal accompaniment by the player. The Athenian Alkibiades[250] was heard to remark, when he threw away his flute in disgust, that flute-playing was a fit occupation for the Thebans, since they did not know how to speak; and in regard to the countrymen of Pindar[251] generally, the remark was hardly less true than contemptuous. On this capital point, Epaminondas formed a splendid exception. Not only had he learnt the lyre[252] as well as the flute from the best masters, but also, dissenting from his brother Kapheisias and his friend Pelopidas, he manifested from his earliest years an ardent intellectual impulse, which would have been remarkable even in an Athenian. He sought with eagerness the conversation of the philosophers within his reach, among whom were the Theban Simmias and the Tarentine Spintharus, both of them once companions of Sokrates; so that the stirring influence of the Sokratic method would thus find its way, partially and at second-hand, to the bosom of Epaminondas. As the relations between Thebes and Athens, ever since the close of the Peloponnesian war, had become more and more friendly, growing at length into alliance and joint war against the Spartans,—we may reasonably presume that he profited by teachers at the latter city as well as at the former. But the person to whom he particularly devoted himself, and whom he not only heard as a pupil, but tended almost as a son, during the close of an aged life,—was a Tarentine exile, named Lysis; a member of the Pythagorean brotherhood, who, from causes which we cannot make out, had sought shelter at Thebes, and dwelt there until his death.[253] With him, as well as with other philosophers, Epaminondas discussed all the subjects of study and inquiry then afloat. By perseverance in this course for some years, he not only acquired considerable positive instruction, but also became practised in new and enlarged intellectual combinations; and was, like Perikles,[254] emancipated from that timorous interpretation of nature, which rendered so many Grecian commanders the slaves of signs and omens. His patience as a listener, and his indifference to showy talk on his own account, were so remarkable, that Spintharus (the father of Aristoxenus), after numerous conversations with him, affirmed that he had never met with any one who understood more, or talked less.[255]

Nor did such reserve proceed from any want of ready powers of expression. On the contrary, the eloquence of Epaminondas, when he entered upon his public career, was shown to be not merely preëminent among Thebans, but effective even against the best Athenian opponents.[256] But his disposition was essentially modest and unambitious, combined with a strong intellectual curiosity and a great capacity; a rare combination amidst a race usually erring on the side of forwardness and self-esteem. Little moved by personal ambition, and never cultivating popularity by unworthy means, Epaminondas was still more indifferent on the score of money. He remained in contented poverty to the end of his life, not leaving enough to pay his funeral expenses, yet repudiating not merely the corrupting propositions of foreigners, but also the solicitous tenders of personal friends;[257] though we are told that, when once serving the costly office of choregus, he permitted his friend Pelopidas to bear a portion of the expense.[258] As he thus stood exempt from two of the besetting infirmities which most frequently misguided eminent Greek statesmen, so there was a third characteristic not less estimable in his moral character; the gentleness of his political antipathies,—his repugnance to harsh treatment of conquered enemies,—and his refusal to mingle in intestine bloodshed. If ever there were men whose conduct seemed to justify unmeasured retaliation, it was Leontiades and his fellow-traitors. They had opened the doors of the Kadmeia to the Spartan Phœbidas, and had put to death the Theban leader Ismenias. Yet Epaminondas disapproved of the scheme of Pelopidas and the other exiles to assassinate them, and declined to take part in it; partly on prudential grounds, but partly, also, on conscientious scruples.[259] None of his virtues was found so difficult to imitate by his subsequent admirers, as this mastery over the resentful and vindictive passions.[260]

Before Epaminondas could have full credit for these virtues, however, it was necessary that he should give proof of the extraordinary capacities for action with which they were combined, and that he should achieve something to earn that exclamation of praise which we shall find his enemy Agesilaus afterwards pronouncing, on seeing him at the head of the invading Theban army near Sparta,—“Oh! thou man of great deeds!”[261] In the year B.C. 379, when the Kadmeia was emancipated, he was as yet undistinguished in public life, and known only to Pelopidas with his other friends; among whom, too, his unambitious and inquisitive disposition was a subject of complaint as keeping him unduly in the background.[262] But the unparalleled phenomena of that year supplied a spur which overruled all backwardness, and smothered all rival inclinations. The Thebans, having just recovered their city by an incredible turn of fortune, found themselves exposed single-handed to the full attack of Sparta and her extensive confederacy. Not even Athens had yet declared in their favor, nor had they a single other ally. Under such circumstances, Thebes could only be saved by the energy of all her citizens,—the unambitious and philosophical as well as the rest. As the necessities of the case required such simultaneous devotion, so the electric shock of the recent revolution was sufficient to awaken enthusiasm in minds much less patriotic than that of Epaminondas. He was among the first to join the victorious exiles in arms, after the contest had been transferred from the houses of Archias and Leontiades to the open market-place; and he would probably have been among the first to mount the walls of the Kadmeia, had the Spartan harmost awaited an assault. Pelopidas being named Bœotarch, his friend Epaminondas was naturally placed among the earliest and most forward organizers of the necessary military resistance against the common enemy; in which employment his capacities speedily became manifest. Though at this moment almost an unknown man, he had acquired, in B.C. 371, seven years afterwards, so much reputation both as speaker and as general, that he was chosen as the expositor of Theban policy at Sparta, and trusted with the conduct of the battle of Leuktra, upon which the fate of Thebes hinged. Hence we may fairly conclude, that the well-planned and successful system of defence, together with the steady advance of Thebes against Sparta, during the intermediate years, was felt to have been in the main his work.[263]

The turn of politics at Athens which followed the acquittal of Sphodrias was an unspeakable benefit to the Thebans, in seconding as well as encouraging their defence; and the Spartans, not unmoved at the new enemies raised up by their treatment of Sphodrias, thought it necessary to make some efforts on their side. They organized on a more systematic scale the military force of their confederacy, and even took some conciliatory steps with the view of effacing the odium of their past misrule.[264] The full force of their confederacy,—including, as a striking mark of present Spartan power, even the distant Olynthians,[265]—was placed in motion against Thebes in the course of the summer under Agesilaus; who contrived, by putting in sudden requisition a body of mercenaries acting in the service of the Arcadian town Kleitor against its neighbor the Arcadian Orchomenus, to make himself master of the passes of Kithæron, before the Thebans and Athenians could have notice of his passing the Lacedæmonian border.[266] Then crossing Kithæron into Bœotia, he established his head-quarters at Thespiæ, a post already under Spartan occupation. From thence he commenced his attacks upon the Theban territory, which he found defended partly by a considerable length of ditch and palisade—partly by the main force of Thebes, assisted by a division of mixed Athenians and mercenaries, sent from Athens under Chabrias. Keeping on their own side of the palisade, the Thebans suddenly sent out their cavalry, and attacked Agesilaus by surprise, occasioning some loss. Such sallies were frequently repeated, until, by a rapid march at break of day, he forced his way through an opening in the breastwork into their inner country, which he laid waste nearly to the city walls.[267] The Thebans and Athenians, though not offering him battle on equal terms, nevertheless kept the field against him, taking care to hold positions advantageous for defence. Agesilaus on his side did not feel confident enough to attack them against such odds. Yet on one occasion he had made up his mind to do so; and was marching up to the charge, when he was daunted by the firm attitude and excellent array of the troops of Chabrias. They had received orders to await his approach, on a high and advantageous ground, without moving until signal should be given; with their shields resting on the knee, and their spears protended. So imposing was their appearance, that Agesilaus called off his troops without daring to complete the charge.[268] After a month or more of devastations on the lands of Thebes, and a string of desultory skirmishes in which he seems to have lost rather than gained, Agesilaus withdrew to Thespiæ; the fortifications of which he strengthened, leaving Phœbidas with a considerable force in occupation, and then leading back his army to Peloponnesus.

Phœbidas,—the former captor of the Kadmeia,—thus stationed at Thespiæ, carried on vigorous warfare against Thebes; partly with his own Spartan division, partly with the Thespian hoplites, who promised him unshrinking support. His incursions soon brought on reprisals from the Thebans; who invaded Thespiæ, but were repulsed by Phœbidas with the loss of all their plunder. In the pursuit, however, hurrying incautiously forward, he was slain by a sudden turn of the Theban cavalry;[269] upon which all his troops fled, chased by the Thebans to the very gates of Thespiæ. Though the Spartans, in consequence of this misfortune, despatched by sea another general and division to replace Phœbidas, the cause of the Thebans was greatly strengthened by their recent victory. They pushed their success not only against Thespiæ, but against the other Bœotian cities, still held by local oligarchies in dependence on Sparta. At the same time, these oligarchies were threatened by the growing strength of their own popular or philo-Theban citizens, who crowded in considerable numbers as exiles to Thebes.[270]

A second expedition against Thebes, undertaken by Agesilaus in the ensuing summer with the main army of the confederacy, was neither more decisive nor more profitable than the preceding. Though he contrived, by a well-planned stratagem, to surprize the Theban palisade, and lay waste the plain, he gained no serious victory; and even showed, more clearly than before, his reluctance to engage except upon perfectly equal terms.[271] It became evident that the Thebans were not only strengthening their position in Bœotia, but also acquiring practice in warfare and confidence against the Spartans; insomuch that Antalkidas and some other companions remonstrated with Agesilaus, against carrying on the war so as only to give improving lessons to his enemies in military practice,—and called upon him to strike some decisive blow. He quitted Bœotia, however, after the summer’s campaign, without any such step.[272] In his way he appeased an intestine conflict which was about to break out in Thespiæ. Afterwards, on passing to Megara, he experienced a strain or hurt, which grievously injured his sound leg, (it has been mentioned already that he was lame of one leg,) and induced his surgeon to open a vein in the limb for reducing the inflammation. When this was done, however, the blood could not be stopped until he swooned. Having been conveyed home to Sparta in great suffering, he was confined to his couch for several months; and he remained during a much longer time unfit for active command.[273]

The functions of general now devolved upon the other king Kleombrotus, who in the next spring conducted the army of the confederacy to invade Bœotia anew. But on this occasion, the Athenians and Thebans had occupied the passes of Kithæron, so that he was unable even to enter the country, and was obliged to dismiss his troops without achieving anything.[274]

His inglorious retreat excited such murmurs among the allies when they met at Sparta, that they resolved to fit out a large naval force, sufficient both to intercept the supplies of imported corn to Athens, and to forward an invading army by sea against Thebes, to the Bœotian port of Kreusis in the Krissæan Gulf. The former object was attempted first. Towards midsummer, a fleet of sixty triremes, fitted out under the Spartan admiral Pollis, was cruising in the Ægean; especially round the coast of Attica, near Ægina, Keos, and Andros. The Athenians, who, since their recently renewed confederacy, had been undisturbed by any enemies at sea, found themselves thus threatened, not merely with loss of power, but also with loss of trade and even famine; since their corn-ships from the Euxine, though safely reaching Geræstus (the southern extremity of Eubœa), were prevented from doubling Cape Sunium. Feeling severely this interruption, they fitted out at Peiræus a fleet of eighty triremes,[275] with crews mainly composed of citizens; who, under the admiral Chabrias, in a sharply contested action near Naxos, completely defeated the fleet of Pollis, and regained for Athens the mastery of the sea. Forty-nine Lacedæmonian triremes were disabled or captured, eight with their entire crews.[276] Moreover, Chabrias might have destroyed all or most of the rest, had he not suspended his attack, having eighteen of his own ships disabled, to pick up both the living men and the dead bodies on board, as well as all Athenians who were swimming for their lives. He did this (we are told[277]), from distinct recollection of the fierce displeasure of the people against the victorious generals after the battle of Arginusæ. And we may thus see, that though the proceedings on that memorable occasion were stained both by illegality and by violence, they produced a salutary effect upon the public conduct of subsequent commanders. Many a brave Athenian (the crews consisting principally of citizens) owed his life, after the battle of Naxos, to the terrible lesson administered by the people to their generals in 406 B.C., thirty years before.

This was the first great victory (in September, 376 B.C.[278]) which the Athenians had gained at sea since the Peloponnesian war; and while it thus filled them with joy and confidence, it led to a material enlargement of their maritime confederacy. The fleet of Chabrias,—of which a squadron was detached under the orders of Phokion, a young Athenian now distinguishing himself for the first time and often hereafter to be mentioned,—sailed victorious round the Ægean, made prize of twenty other triremes in single ships, brought in three thousand prisoners with one hundred and ten talents in money, and annexed seventeen new cities to the confederacy, as sending deputies to the synod and furnishing contributions. The discreet and conciliatory behavior of Phokion, especially obtained much favor among the islanders, and determined several new adhesions to Athens.[279] To the inhabitants of Abdêra in Thrace, Chabrias rendered an inestimable service, by aiding them to repulse a barbarous horde of Triballi, who quitting their abode from famine, had poured upon the sea-coast, defeating the Abderites and plundering their territory. The citizens, grateful for a force left to defend their town, willingly allied themselves with Athens, whose confederacy thus extended itself to the coast of Thrace.[280]

Having prosperously enlarged their confederacy to the east of Peloponnesus, the Athenians began to aim at the acquisition of new allies in the west. The fleet of sixty triremes, which had recently served under Chabrias, was sent, under the command of Timotheus, the son of Konon, to circumnavigate Peloponnesus and alarm the coast of Laconia; partly at the instance of the Thebans, who were eager to keep the naval force of Sparta occupied, so as to prevent her from conveying troops across the Krissæan Gulf from Corinth to the Bœotian port of Kreusis.[281] This Periplus of Peloponnesus,—the first which the fleet of Athens had attempted since her humiliation at Ægospotami,—coupled with the ensuing successes, was long remembered by the countrymen of Timotheus. His large force, just dealing, and conciliatory professions, won new and valuable allies. Not only Kephallenia, but the still more important island of Korkyra, voluntarily accepted his propositions; and as he took care to avoid all violence or interference with the political constitution, his popularity all around augmented every day. Alketas, prince of the Molossi,—the Chaonians with other Epirotic tribes,—and the Akarnanians on the coast,—all embraced his alliance.[282] While near Alyzia and Leukas on this coast, he was assailed by the Peloponnesian ships under Nikolochus, rather inferior in number to his fleet. He defeated them, and being shortly afterwards reinforced by other triremes from Korkyra, he became so superior in those waters, that the hostile fleet did not dare to show itself. Having received only thirteen talents on quitting Athens, we are told that he had great difficulty in paying his fleet; that he procured an advance of money, from each of the sixty trierarchs in his fleet, of seven minæ towards the pay of their respective ships; and that he also sent home requests for large remittances from the public treasury;[283] measures which go to bear out that honorable repugnance to the plunder of friends or neutrals, and care to avoid even the suspicion of plunder, which his panegyrist Isokrates ascribes to him.[284] This was a feature unhappily rare among the Grecian generals on both sides, and tending to become still rarer, from the increased employment of mercenary bands.

The demands of Timotheus on the treasury of Athens were not favorably received. Though her naval position was now more brilliant and commanding than it had been since the battle of Ægospotami,—though no Lacedæmonian fleet showed itself to disturb her in the Ægean,[285]—yet the cost of the war began to be seriously felt. Privateers from the neighboring island of Ægina annoyed her commerce, requiring a perpetual coast-guard; while the contributions from the deputies to the confederate synod were not sufficient to dispense with the necessity of a heavy direct property tax at home.[286]

In this synod the Thebans, as members of the confederacy, were represented.[287] Application was made to them to contribute towards the cost of the naval war; the rather, as it was partly at their instance that the fleet had been sent round to the Ionian Sea. But the Thebans declined compliance,[288] nor were they probably in any condition to furnish pecuniary aid. Their refusal occasioned much displeasure at Athens, embittered by jealousy at the strides which they had been making during the two last years, partly through the indirect effect of the naval successes of Athens. At the end of the year 377 B.C., after the two successive invasions of Agesilaus, the ruin of two home crops had so straitened the Thebans, that they were forced to import corn from Pagasæ in Thessaly; in which enterprise their ships and seamen were at first captured by the Lacedæmonian harmost at Oreus in Eubœa, Alketas. His negligence, however, soon led not only to an outbreak of their seamen who had been taken prisoners, but also to the revolt of the town from Sparta, so that the communication of Thebes with Pagasæ became quite unimpeded. For the two succeeding years, there had been no Spartan invasion of Bœotia; since, in 376 B.C., Kleombrotus could not surmount the heights of Kithæron,—while in 375 B.C., the attention of Sparta had been occupied by the naval operations of Timotheus in the Ionian Sea. During these two years, the Thebans had exerted themselves vigorously against the neighboring cities of Bœotia, in most of which a strong party, if not the majority of the population, was favorable to them, though the government was in the hands of the philo-Spartan oligarchy, seconded by Spartan harmosts and garrison.[289] We hear of one victory gained by the Theban cavalry near Platæa, under Charon; and of another near Tanagra, in which Panthöides, the Lacedæmonian harmost in that town, was slain.[290]

But the most important of all their successes was that of Pelopidas near Tegyra. That commander, hearing that the Spartan harmost, with his two (moræ or) divisions in garrison at Orchomenus, had gone away on an excursion into the Lokrian territory, made a dash from Thebes with the Sacred Band and a few cavalry, to surprise the place. It was the season in which the waters of the Lake Kopaïs were at the fullest, so that he was obliged to take a wide circuit to the north-west, and to pass by Tegyra, on the road between Orchomenus and the Opuntian Lokris. On arriving near Orchomenus, he ascertained that there were still some Lacedæmonians in the town, and that no surprise could be effected; upon which he retraced his steps. But on reaching Tegyra, he fell in with the Lacedæmonian commanders, Gorgoleon and Theopompus, returning with their troops from the Lokrian excursion. As his numbers were inferior to theirs by half, they rejoiced in the encounter; while the troops of Pelopidas were at first dismayed, and required all his encouragement to work them up. But in the fight that ensued, closely and obstinately contested in a narrow pass, the strength, valor, and compact charge of the Sacred Band proved irresistible. The two Lacedæmonian commanders were both slain; their troops opened, to allow the Thebans an undisturbed retreat; but Pelopidas, disdaining this opportunity, persisted in the combat until all his enemies dispersed and fled. The neighborhood of Orchomenus forbade any long pursuit, so that Pelopidas could only erect his trophy, and strip the dead, before returning to Thebes.[291]

This combat, in which the Lacedæmonians were for the first time beaten in fair field by numbers inferior to their own, produced a strong sensation in the minds of both the contending parties. The confidence of the Thebans, as well as their exertion, was redoubled; so that by the year 374 B.C., they had cleared Bœotia of the Lacedæmonians, as well as of the local oligarchies which sustained them; persuading or constraining the cities again to come into union with Thebes, and reviving the Bœotian confederacy. Haliartus, Korôneia, Lebadeia, Tanagra, Thespiæ, Platæa, and the rest, thus became again Bœotian;[292] leaving out Orchomenus alone, (with its dependency Chæroneia,) which was on the borders of Phokis, and still continued under Lacedæmonian occupation. In most of these cities, the party friendly to Thebes was numerous, and the change, on the whole, popular; though in some the prevailing sentiment was such, that adherence was only obtained by intimidation. The change here made by Thebes, was not to absorb these cities into herself, but to bring them back to the old federative system of Bœotia; a policy which she had publicly proclaimed on surprising Platæa in 431 B.C.[293] While resuming her own ancient rights and privileges as head of the Bœotian federation, she at the same time guaranteed to the other cities,—by convention, probably express, but certainly implied,—their ancient rights, their security, and their qualified autonomy, as members; the system which had existed down to the peace of Antalkidas.

The position of the Thebans was materially improved by this reconquest or reconfederation of Bœotia. Becoming masters of Kreusis, the port of Thespiæ,[294] they fortified it, and built some triremes to repel any invasion from Peloponnesus by sea across the Krissæan Gulf. Feeling thus secure against invasion, they began to retaliate upon their neighbors and enemies the Phokians, allies of Sparta, and auxiliaries in the recent attacks on Thebes,—yet also, from ancient times, on friendly terms with Athens.[295] So hard pressed were the Phokians,—especially as Jason of Pheræ in Thessaly was at the same time their bitter enemy,[296]—that unless assisted, they would have been compelled to submit to the Thebans, and along with them Orchomenus, including the Lacedæmonian garrison then occupying it; while the treasures of the Delphian Temple would also have been laid open, in case the Thebans should think fit to seize them. Intimation being sent by the Phokians to Sparta, King Kleombrotus was sent to their aid, by sea across the Gulf, with four Lacedæmonian divisions of troops, and an auxiliary body of allies.[297] This reinforcement, compelling the Thebans to retire, placed both Phokis and Orchomenus in safety. While Sparta thus sustained them, even Athens looked upon the Phokian cause with sympathy. When she saw that the Thebans had passed from the defensive to the offensive,—partly by her help, yet nevertheless refusing to contribute to the cost of her navy,—her ancient jealousy of them became again so powerful, that she sent envoys to Sparta, to propose terms of peace. What these terms were, we are not told; nor does it appear that the Thebans even received notice of the proceeding. But the peace was accepted at Sparta, and two of the Athenian envoys were despatched at once from thence, without even going home, to Korkyra, for the purpose of notifying the peace to Timotheus, and ordering him forthwith to conduct his fleet back to Athens.[298]

This proposition of the Athenians, made seemingly in a moment of impetuous dissatisfaction, was made to the advantage of Sparta, and served somewhat to countervail a mortifying revelation which had reached the Spartans a little before from a different quarter.

Polydamas, an eminent citizen of Pharsalus in Thessaly, came to Sparta to ask for aid. He had long been on terms of hospitality with the Lacedæmonians; while Pharsalus had not merely been in alliance with them, but was for some time occupied by one of their garrisons.[299] In the usual state of Thessaly, the great cities Larissa, Pheræ, Pharsalus, and others, each holding some smaller cities in a state of dependent alliance, were in disagreement with each other,—often even in actual war. It was rare that they could be brought to concur in a common vote for the election of a supreme chief or Tagus. At his own city of Pharsalus, Polydamas was now in the ascendant, enjoying the confidence of all the great family factions who usually contended for predominance; to such a degree, indeed, that he was entrusted with the custody of the citadel and the entire management of the revenues, receipts as well as disbursements. Being a wealthy man, “hospitable and ostentatious in the Thessalian fashion,” he advanced money from his own purse to the treasury whenever it was low, and repaid himself when public funds came in.[300]

But a greater man than Polydamas had now arisen in Thessaly,—Jason, despot of Pheræ; whose formidable power, threatening the independence of Pharsalus, he now came to Sparta to denounce. Though the force of Jason can hardly have been very considerable when the Spartans passed through Thessaly, six years before, in their repeated expeditions against Olynthus, he was now not only despot of Pheræ, but master of nearly all the Thessalian cities (as Lykophron of Pheræ had partially succeeded in becoming thirty years before),[301] as well as of a large area of tributary circumjacent territory. The great instrument of his dominion was, a standing and well-appointed force of six thousand mercenary troops, from all parts of Greece. He possessed all the personal qualities requisite for conducting soldiers with the greatest effect. His bodily strength was great; his activity indefatigable; his self-command, both as to hardship and as to temptation, alike conspicuous. Always personally sharing both in the drill and in the gymnastics of the soldiers, and encouraging military merits with the utmost munificence, he had not only disciplined them, but inspired them with extreme warlike ardor and devotion to his person. Several of the neighboring tribes, together with Alketas, prince of the Molossi in Epirus, had been reduced to the footing of his dependent allies. Moreover, he had already defeated the Pharsalians, and stripped them of many of the towns which had once been connected with them, so that it only remained for him now to carry his arms against their city. But Jason was prudent, as well as daring. Though certain of success, he wished to avoid the odium of employing force, and the danger of having malcontents for subjects. He therefore proposed to Polydamas, in a private interview, that he (Polydamas) should bring Pharsalus under Jason’s dominion, accepting for himself the second place in Thessaly, under Jason installed as Tagus or president. The whole force of Thessaly thus united, with its array of tributary nations around, would be decidedly the first power in Greece, superior on land either to Sparta or Thebes, and at sea to Athens. And as to the Persian king, with his multitudes of unwarlike slaves, Jason regarded him as an enemy yet easier to overthrow; considering what had been achieved first by the Cyreians, and afterwards by Agesilaus.

Such were the propositions, and such the ambitious hopes, which the energetic despot of Pheræ had laid before Polydamas; who replied, that he himself had long been allied with Sparta, and that he could take no resolution hostile to her interests. “Go to Sparta, then (rejoined Jason), and give notice there, that I intend to attack Pharsalus, and that it is for them to afford you protection. If they cannot comply with the demand, you will be unfaithful to the interests of your city if you do not embrace my offers.” It was on this mission that Polydamas was now come to Sparta, to announce that unless aid could be sent to him, he should be compelled unwillingly to sever himself from her. “Recollect (he concluded) that the enemy against whom you will have to contend is formidable in every way, both from personal qualities and from power; so that nothing short of a first-rate force and commander will suffice. Consider, and tell me what you can do.”

The Spartans, having deliberated on the point, returned a reply in the negative. Already a large force had been sent under Kleombrotus as essential to the defence of Phokis; moreover, the Athenians were now the stronger power at sea. Lastly, Jason had hitherto lent no active assistance to Thebes and Athens—which he would assuredly be provoked to do, if a Spartan army interfered against him in Thessaly. Accordingly the ephors told Polydamas plainly, that they were unable to satisfy his demands, recommending him to make the best terms that he could, both for Pharsalus and for himself. Returning to Thessaly, he resumed his negotiation with Jason, and promised substantial compliance with what was required. But he entreated to be spared the dishonor of admitting a foreign garrison into the citadel which had been confidentially entrusted to his care; engaging at the same time to bring his fellow-citizens into voluntary union with Jason, and tendering his two sons as hostages for faithful performance. All this was actually brought to pass. The politics of the Pharsalians were gently brought round, so that Jason, by their votes as well as the rest, was unanimously elected Tagus of Thessaly.[302]

The dismissal of Polydamas implied a mortifying confession of weakness on the part of Sparta. It marks, too, an important stage in the real decline of her power. Eight years before, at the instance of the Akanthian envoys, backed by the Macedonian Amyntas, she had sent three powerful armies in succession to crush the liberal and promising confederacy of Olynthus, and to re-transfer the Grecian cities on the sea-coast to the Macedonian crown. The region to which her armies had been sent, was the extreme verge of Hellas. The parties in whose favor she acted, had scarcely the shadow of a claim, as friends or allies; while those against whom she acted, had neither done nor threatened any wrong to her: moreover, the main ground on which her interference was invoked, was to hinder the free and equal confederation of Grecian cities. Now, a claim, and a strong claim, is made upon her by Polydamas of Pharsalus, an old friend and ally. It comes from a region much less distant; lastly, her political interest would naturally bid her arrest the menacing increase of an aggressive power already so formidable as that of Jason. Yet so seriously has the position of Sparta altered in the last eight years (382-374 B.C.), that she is now compelled to decline a demand which justice, sympathy, and political policy alike prompted her to grant. So unfortunate was it for the Olynthian confederacy, that their honorable and well-combined aspirations fell exactly during those few years in which Sparta was at her maximum of power! So unfortunate was such coincidence of time, not only for Olynthus, but for Greece generally:—since nothing but Spartan interference restored the Macedonian kings to the sea-coast, while the Olynthian confederacy, had it been allowed to expand, might probably have confined them to the interior, and averted the death-blow which came upon Grecian freedom in the next generation from their hands.

The Lacedæmonians found some compensation for their reluctant abandonment of Polydamas, in the pacific propositions from Athens which liberated them from one of their chief enemies. But the peace thus concluded was scarcely even brought to execution. Timotheus, being ordered home from Korkyra, obeyed and set sail with his fleet. He had serving along with him some exiles from Zakynthus; and as he passed by that island in his homeward voyage, he disembarked these exiles upon it, aiding them in establishing a fortified post. Against this proceeding the Zakynthian government laid complaints at Sparta, where it was so deeply resented, that redress having been in vain demanded at Athens, the peace was at once broken off, and war again declared. A Lacedæmonian squadron of twenty-five sail was despatched to assist the Zakynthians,[303] while plans were formed for the acquisition of the more important island of Korkyra. The fleet of Timotheus having now been removed home, a malcontent Korkyræan party formed a conspiracy to introduce the Lacedæmonians as friends, and betray the island to them. A Lacedæmonian fleet of twenty-two triremes accordingly sailed thither, under color of a voyage to Sicily. But the Korkyræan government, having detected the plot, refused to receive them, took precautions for defence, and sent envoys to Athens to entreat assistance.

The Lacedæmonians now resolved to attack Korkyra openly, with the full naval force of their confederacy. By the joint efforts of Sparta, Corinth, Leukas, Ambrakia, Elis, Zakynthus, Achaia, Epidaurus, Trœzen, Hermionê, and Halieis,—strengthened by pecuniary payments from other confederates, who preferred commuting their obligation to serve beyond sea,—a fleet of sixty triremes and a body of one thousand five hundred mercenary hoplites were assembled; besides some Lacedæmonians, probably Helots or Neodamodes.[304] At the same time, application was sent to Dionysius the Syracusan despot, for his coöperation against Korkyra, on the ground that the connection of that island with Athens had proved once, and might prove again, dangerous to his city.

It was in the spring of 373 B.C. that this force proceeded against Korkyra, under the command of the Lacedæmonian Mnasippus; who, having driven in the Korkyræan fleet with the loss of four triremes, landed on the island, gained a victory, and confined the inhabitants within the walls of the city. He next carried his ravages round the adjacent lands, which were found in the highest state of cultivation, and full of the richest produce; fields admirably tilled,—vineyards in surpassing condition,—with splendid farm-buildings, well-appointed wine-cellars, and abundance of cattle as well as laboring-slaves. The invading soldiers, while enriching themselves by depredations on cattle and slaves, became so pampered with the plentiful stock around, that they refused to drink any wine that was not of the first quality.[305] Such is the picture given by Xenophon, an unfriendly witness, of the democratical Korkyra, in respect of its lauded economy, at the time when it was invaded by Mnasippus; a picture not less memorable than that presented by Thucydides (in the speech of Archidamus), of the flourishing agriculture surrounding democratical Athens, at the moment when the hand of the Peloponnesian devastator was first felt there in 431 B.C.[306]

With such plentiful quarters for his soldiers, Mnasippus encamped on a hill near the city walls, cutting off those within from supplies out of the country, while he at the same time blocked up the harbor with his fleet. The Korkyræans soon began to be in want. Yet they seemed to have no chance of safety except through aid from the Athenians; to whom they had sent envoys with pressing entreaties,[307] and who had now reason to regret their hasty consent (in the preceding year) to summon home the fleet of Timotheus from the island. However, Timotheus was again appointed admiral of a new fleet to be sent thither; while a division of six hundred peltasts, under Stesiklês, was directed to be despatched by the quickest route, to meet the immediate necessities of the Korkyræans, during the delays unavoidable in the preparation of the main fleet and its circumnavigation of Peloponnesus. These peltasts were conveyed by land across Thessaly and Epirus, to the coast opposite Korkyra; upon which island they were enabled to land through the intervention of Alketas solicited by the Athenians. They were fortunate enough to get into the town; where they not only brought the news that a large Athenian fleet might be speedily expected, but also contributed much to the defence. Without such encouragement and aid, the Korkyræans would hardly have held out; for the famine within the walls increased daily; and at length became so severe, that many of the citizens deserted, and numbers of slaves were thrust out. Mnasippus refused to receive them, making public proclamation that every one who deserted should be sold into slavery; and since deserters nevertheless continued to come, he caused them to be scourged back to the city-gates. As for the unfortunate slaves, being neither received by him, nor re-admitted within, many perished outside of the gates from sheer hunger.[308]

Such spectacles of misery portended so visibly the approaching hour of surrender, that the besieging army became careless, and the general insolent. Though his military chest was well-filled, through the numerous pecuniary payments which he had received from allies in commutation of personal service,—yet he had dismissed several of his mercenaries without pay, and had kept all of them unpaid for the last two months. His present temper made him not only more harsh towards his own soldiers,[309] but also less vigilant in the conduct of the siege. Accordingly the besieged, detecting from their watch-towers the negligence of the guards, chose a favorable opportunity and made a vigorous sally. Mnasippus, on seeing his outposts driven in, armed himself and hastened forward with the Lacedæmonians around him to sustain them; giving orders to the officers of the mercenaries to bring their men forward also. But these officers replied, that they could not answer for the obedience of soldiers without pay; upon which Mnasippus was so incensed, that he struck them with his stick and with the shaft of his spear. Such an insult inflamed still farther the existing discontent. Both officers and soldiers came to the combat discouraged and heartless, while the Athenian peltasts and the Korkyræan hoplites, rushing out of several gates at once, pressed their attack with desperate energy. Mnasippus, after displaying great personal valor, was at length slain, and all his troops, being completely routed, fled back to the fortified camp in which their stores were preserved. Even this too might have been taken, and the whole armament destroyed, had the besieged attacked it at once. But they were astonished at their own success. Mistaking the numerous camp-followers for soldiers in reserve, they retired back to the city.

Their victory was however so complete, as to reopen easy communication with the country, to procure sufficient temporary supplies, and to afford a certainty of holding out until reinforcement from Athens should arrive. Such reinforcement, indeed, was already on its way, and had been announced as approaching to Hypermenês (second under the deceased Mnasippus), who had now succeeded to the command. Terrified at the news, he hastened to sail round from his station,—which he had occupied with the fleet to block up the harbor,—to the fortified camp. Here he first put the slaves, as well as the property, aboard of his transports, and sent them away; remaining himself to defend the camp with the soldiers and marines,—but remaining only a short time, and then taking these latter also aboard the triremes. He thus completely evacuated the island, making off for Leukas. But such had been the hurry,—and so great the terror lest the Athenian fleet should arrive,—that much corn and wine, many slaves, and even many sick and wounded soldiers, were left behind. To the victorious Korkyræans, these acquisitions were not needed to enhance the value of a triumph which rescued them from capture, slavery, or starvation.[310]

The Athenian fleet had not only been tardy in arriving, so as to incur much risk of finding the island already taken,—but when it did come, it was commanded by Iphikrates, Chabrias, and the orator Kallistratus,[311]—not by Timotheus, whom the original vote of the people had nominated. It appears that Timotheus,—who (in April 373 B.C.), when the Athenians first learned that the formidable Lacedæmonian fleet had begun to attack Korkyra, had been directed to proceed thither forthwith with a fleet of sixty triremes,—found a difficulty in manning his ships at Athens, and therefore undertook a preliminary cruise to procure both seamen and contributory funds, from the maritime allies. His first act was to transport the six hundred peltasts under Stesiklês to Thessaly, where he entered into relations with Jason of Pheræ. He persuaded the latter to become the ally of Athens, and to further the march of Stesiklês with his division by land across Thessaly over the passes of Pindus, to Epirus; where Alketas, who was at once the ally of Athens, and the dependent of Jason, conveyed them by night across the strait from Epirus to Korkyra. Having thus opened important connection with the powerful Thessalian despot, and obtained from him a very seasonable service, together (perhaps) with some seamen from Pagasæ to man his fleet,—Timotheus proceeded onward to the ports of Macedonia, where he also entered into relations with Amyntas, receiving from him signal marks of private favor,—and then to Thrace as well as the neighboring islands. His voyage procured for him valuable subsidies in money and supplies of seamen, besides some new adhesions and deputies to the Athenian confederacy.

This preliminary cruise of Timotheus, undertaken with the general purpose of collecting means for the expedition to Korkyra, began in the month of April or commencement of May 373 B.C.[312] On departing, it appears, he had given orders to such of the allies as were intended to form part of the expedition, to assemble at Kalauria (an island off Trœzen, consecrated to Poseidon) where he would himself come and take them up to proceed onward. Pursuant to such order, several contingents mustered at this island,—among them the Bœotians, who sent several triremes, though in the preceding year it had been alleged against them that they contributed nothing to sustain the naval exertions of Athens. But Timotheus stayed out a long time. Reliance was placed upon him, and upon the money which he was to bring home, for the pay of the fleet; and the unpaid triremes accordingly fell into distress and disorganization at Kalauria, awaiting his return.[313] In the mean time fresh news reached Athens that Korkyra was much pressed; so that great indignation was felt against the absent admiral, for employing in his present cruise a precious interval essential to enable him to reach the island in time. Iphikrates (who had recently come back from serving with Pharnabazus, in an unavailing attempt to reconquer Egypt for the Persian king) and the orator Kallistratus, were especially loud in their accusations against him. And as the very salvation of Korkyra required pressing haste, the Athenians cancelled the appointment of Timotheus even during his absence,—naming Iphikrates, Kallistratus, and Chabrias, to equip a fleet and go round to Korkyra without delay.[314]

Before they could get ready, Timotheus returned; bringing several new adhesions to the confederacy, with a flourishing account of general success.[315] He went down to Kalauria to supply the deficiencies of funds, and make up for the embarrassments which his absence had occasioned. But he could not pay the Bœotian trierarchs without borrowing money for the purpose on his own credit; for though the sum brought home from his voyage was considerable, it would appear that the demands upon him had been greater still. At first an accusation, called for in consequence of the pronounced displeasure of the public, was entered against him by Iphikrates and Kallistratus. But as these two had been named joint admirals for the expedition to Korkyra, which admitted of no delay,—his trial was postponed until the autumn; a postponement advantageous to the accused, and doubtless seconded by his friends.[316]

Meanwhile Iphikrates adopted the most strenuous measures for accelerating the equipment of his fleet. In the present temper of the public, and in the known danger of Korkyra, he was allowed (though perhaps Timotheus, a few weeks earlier, would not have been allowed) not only to impress seamen in the port, but even to coërce the trierarchs with severity,[317] and to employ all the triremes reserved for the coast-guard of Attica, as well as the two sacred triremes called Paralus and Salaminia. He thus completed a fleet of seventy sail, promising to send back a large portion of it directly, if matters took a favorable turn at Korkyra. Expecting to find on the watch for him a Lacedæmonian fleet fully equal to his own, he arranged his voyage so as to combine the maximum of speed with training to his seamen, and with preparation for naval combat. The larger sails of an ancient trireme were habitually taken out of the ship previous to a battle, as being inconvenient aboard: Iphikrates left such sails at Athens,—employed even the smaller sails sparingly,—and kept his seamen constantly at the oar; which greatly accelerated his progress, at the same time that it kept the men in excellent training. Every day he had to stop, for meals and rest, on an enemy’s shore; and these halts were conducted with such extreme dexterity as well as precision, that the least possible time was consumed, not enough for any local hostile force to get together. On reaching Sphakteria, Iphikrates learnt for the first time the defeat and death of Mnasippus. Yet not fully trusting the correctness of his information, he still persevered both in his celerity and his precautions, until he reached Kephallenia, where he first fully satisfied himself that the danger of Korkyra was past. The excellent management of Iphikrates throughout this expedition is spoken of in terms of admiration by Xenophon.[318]

Having no longer any fear of the Lacedæmonian fleet, the Athenian commander probably now sent back the home-squadron of Attica which he had been allowed to take, but which could ill be spared from the defence of the coast.[319] After making himself master of some of the Kephallenian cities, he then proceeded onward to Korkyra; where the squadron of ten triremes from Syracuse was now on the point of arriving; sent by Dionysius to aid the Lacedæmonians, but as yet uninformed of their flight. Iphikrates, posting scouts on the hills to give notice of their approach, set apart twenty triremes to be ready for moving at the first signal. So excellent was his discipline, (says Xenophon,) that “the moment the signal was made, the ardor of all the crews was a fine thing to see; there was not a man who did not hasten at a run to take his place aboard.”[320] The ten Syracusan triremes, after their voyage across from the Iapygian cape, had halted to rest their men on one of the northern points of Korkyra; where they were found by Iphikrates and captured, with all their crews and the admiral Anippus; one alone escaping, through the strenuous efforts of her captain, the Rhodian Melanôpus. Iphikrates returned in triumph, towing his nine prizes into the harbor of Korkyra. The crews, being sold or ransomed, yielded to him a sum of sixty talents; the admiral Anippus was retained in expectation of a higher ransom, but slew himself shortly afterwards from mortification.[321]

Though the sum thus realized enabled Iphikrates for the time to pay his men, yet the suicide of Anippus was a pecuniary disappointment to him, and he soon began to need money. This consideration induced him to consent to the return of his colleague Kallistratus; who,—an orator by profession, and not on friendly terms with Iphikrates,—had come out against his own consent. Iphikrates had himself singled out both Kallistratus and Chabrias as his colleagues. He was not indifferent to the value of their advice, nor did he fear the criticisms, even of rivals, on what they really saw in his proceedings. But he had accepted the command under hazardous circumstances; not only from the insulting displacement of Timotheus, and the provocation consequently given to a powerful party attached to the son of Konon,—but also in great doubts whether he could succeed in relieving Korkyra, in spite of the rigorous coërcion which he applied to man his fleet. Had the island been taken and had Iphikrates failed, he would have found himself exposed to severe crimination, and multiplied enemies, at Athens. Perhaps Kallistratus and Chabrias, if left at home, might in that case have been among his assailants,—so that it was important to him to identify both of them with his good or ill success, and to profit by the military ability of the latter, as well as by the oratorical talent of the former.[322] As the result of the expedition, however, was altogether favorable, all such anxieties were removed. Iphikrates could well afford to part with both his colleagues; and Kallistratus engaged, that if permitted to go home, he would employ all his efforts to keep the fleet well paid from the public treasury; or if this were impracticable, that he would labor to procure peace.[323] So terrible are the difficulties which the Grecian generals now experience in procuring money from Athens, (or from other cities in whose service they are acting,) for payment of their troops! Iphikrates suffered the same embarrassment which Timotheus had experienced the year before,—and which will be found yet more painfully felt as we advance forward in the history. For the present, he subsisted his seamen by finding work for them on the farms of the Korkyræans, where there must doubtless have been ample necessity for repairs after the devastations of Mnasippus, while he crossed over to Akarnania with his peltasts and hoplites, and there obtained service with the townships friendly to Athens against such others as were friendly to Sparta; especially against the warlike inhabitants of the strong town called Thyrieis.[324]

The happy result of the Korkyræan expedition, imparting universal satisfaction at Athens, was not less beneficial to Timotheus than to Iphikrates. It was in November, 373 B.C., that the former, as well as his quæstor or military treasurer Antimachus, underwent each his trial. Kallistratus, having returned home, pleaded against the quæstor, perhaps against Timotheus also, as one of the accusers;[325] though probably in a spirit of greater gentleness and moderation, in consequence of his recent joint success and of the general good temper prevalent in the city. And while the edge of the accusation against Timotheus was thus blunted, the defence was strengthened not merely by numerous citizen friends speaking in his favor with increased confidence, but also by the unusual phenomenon of two powerful foreign supporters. At the request of Timotheus, both Alketas of Epirus, and Jason of Pheræ, came to Athens a little before the trial, to appear as witnesses in his favor. They were received and lodged by him in his house in the Hippodamian Agora, the principal square of the Peiræus. And as he was then in some embarrassment for want of money, he found it necessary to borrow various articles of finery in order to do them honor,—clothes, bedding, and two silver drinking bowls,—from Pasion, a wealthy banker near at hand. These two important witnesses would depose to the zealous service and estimable qualities of Timotheus; who had inspired them with warm interest, and had been the means of bringing them into alliance with Athens; an alliance, which they had sealed at once by conveying Stesikles and his division across Thessaly and Epirus to Korkyra. The minds of the dikastery would be powerfully affected by seeing before them such a man as Jason of Pheræ, at that moment the most powerful individual in Greece; and we are not surprised to learn that Timotheus was acquitted. His treasurer Antimachus, not tried by the same dikastery, and doubtless not so powerfully befriended, was less fortunate. He was condemned to death, and his property confiscated; the dikastery doubtless believing (on what evidence we do not know) that he had been guilty of fraud in dealing with the public money, which had caused serious injury at a most important crisis. Under the circumstances of the case, he was held responsible as treasurer, for the pecuniary department of the money-levying command confided to Timotheus by the people.

As to the military conduct, for which Timotheus himself would be personally accountable, we can only remark that having been invested with the command for the special purpose of relieving the besieged Korkyra, he appears to have devoted an unreasonable length of time to his own self-originated cruise elsewhere; though such cruise was in itself beneficial to Athens; insomuch that if Korkyra had really been taken, the people would have had good reason for imputing the misfortune to his delay.[326] And although he was now acquitted, his reputation suffered so much by the whole affair, that in the ensuing spring he was glad to accept an invitation of the Persian satraps, who offered him the command of the Grecian mercenaries in their service for the Egyptian war; the same command from which Iphikrates had retired a little time before.[327]

That admiral, whose naval force had been reinforced by a large number of Korkyræan triremes, was committing without opposition incursions against Akarnania, and the western coast of Peloponnesus; insomuch that the expelled Messenians, in their distant exile at Hesperides in Libya, began to conceive hopes of being restored by Athens to Naupaktus, which they had occupied under her protection during the Peloponnesian war.[328] And while the Athenians were thus masters at sea both east and west of Peloponnesus,[329] Sparta and her confederates, discouraged by the ruinous failure of their expedition against Korkyra in the preceding year, appear to have remained inactive. With such mental predispositions, they were powerfully affected by religious alarm arising from certain frightful earthquakes and inundations with which Peloponnesus was visited during this year, and which were regarded as marks of the wrath of the god Poseidon. More of these formidable visitations occurred this year in Peloponnesus than had ever before been known; especially one, the worst of all, whereby the two towns of Helikê and Bura in Achaia were destroyed, together with a large portion of their population. Ten Lacedæmonian triremes, which happened to be moored on this shore on the night when the calamity occurred, were destroyed by the rush of the waters.[330]

Under these depressing circumstances, the Lacedæmonians had recourse to the same manœuvre which had so well served their purpose fifteen years before, in 388-387 B.C. They sent Antalkidas again as envoy to Persia, to entreat both pecuniary aid,[331] and a fresh Persian intervention enforcing anew the peace which bore his name; which peace had now been infringed (according to Lacedæmonian construction) by the reconstitution of the Bœotian confederacy under Thebes as president. And it appears that in the course of the autumn or winter, Persian envoys actually did come to Greece, requiring that the belligerents should all desist from war, and wind up their dissensions on the principles of the peace of Antalkidas.[332] The Persian satraps, at this time renewing their efforts against Egypt, were anxious for the cessation of hostilities in Greece, as a means of enlarging their numbers of Grecian mercenaries; of which troops Timotheus had left Athens a few months before to take the command.

Apart, however, from this prospect of Persian intervention, which doubtless was not without effect,—Athens herself was becoming more and more disposed towards peace. That common fear and hatred of the Lacedæmonians, which had brought her into alliance with Thebes in 378 B.C., was now no longer predominant. She was actually at the head of a considerable maritime confederacy; and this she could hardly hope to increase by continuing the war, since the Lacedæmonian naval power had already been humbled. Moreover, she found the expense of warlike operations very burdensome, nowise defrayed either by the contributions of her allies or by the results of victory. The orator Kallistratus,—who had promised either to procure remittances from Athens to Iphikrates, or to recommend the conclusion of peace,—was obliged to confine himself to the latter alternative, and contributed much to promote the pacific dispositions of his countrymen.[333]

Moreover, the Athenians had become more and more alienated from Thebes. The ancient antipathy between these two neighbors had for a time been overlaid by common fear of Sparta. But as soon as Thebes had reëstablished her authority in Bœotia, the jealousies of Athens again began to arise. In 374 B.C., she had concluded a peace with the Spartans, without the concurrence of Thebes; which peace was broken almost as soon as made, by the Spartans themselves, in consequence of the proceedings of Timotheus at Zakynthus. The Phokians,—against whom, as having been active allies of Sparta in her invasions of Bœotia, Thebes was now making war,—had also been ancient friends of Athens, who sympathized with their sufferings.[334] Moreover, the Thebans on their side probably resented the unpaid and destitute condition in which their seamen had been left by Timotheus at Kalauria, during the expedition for the relief of Korkyra in the preceding year;[335] an expedition of which Athens alone reaped both the glory and the advantage. Though they remained members of the confederacy, sending deputies to the congress at Athens, the unfriendly spirit on both sides continued on the increase, and was farther exasperated by their violent proceeding against Platæa in the first half of 372 B.C.

During the last three or four years, Platæa, like the other towns of Bœotia, had been again brought into the confederacy under Thebes. Reëstablished by Sparta after the peace of Antalkidas as a so-called autonomous town, it had been garrisoned by her as a post against Thebes, and was no longer able to maintain a real autonomy after the Spartans had been excluded from Bœotia in 376 B.C. While other Bœotian cities were glad to find themselves emancipated from their philo-Laconian oligarchies and rejoined to the federation under Thebes, Platæa,—as well as Thespiæ,—submitted to the union only by constraint; awaiting any favorable opportunity for breaking off, either by means of Sparta or of Athens. Aware probably of the growing coldness between the Athenians and Thebans, the Platæans were secretly trying to persuade Athens to accept and occupy their town, annexing Platæa to Attica;[336] a project hazardous both to Thebes and Athens, since it would place them at open war with each other, while neither was yet at peace with Sparta.

This intrigue, coming to the knowledge of the Thebans, determined them to strike a decisive blow. Their presidency, over more than one of the minor Bœotian cities, had always been ungentle, suitable to the roughness of their dispositions. Towards Platæa, especially, they not only bore an ancient antipathy, but regarded the reëstablished town as little better than a Lacedæmonian encroachment, abstracting from themselves a portion of territory which had become Theban, by prescriptive enjoyment lasting for forty years from the surrender of Platæa in 427 B.C. As it would have been to them a loss as well as embarrassment, if Athens should resolve to close with the tender of Platæa,—they forestalled the contingency by seizing the town for themselves. Since the reconquest of Bœotia by Thebes, the Platæans had come again, though reluctantly, under the ancient constitution of Bœotia; they were living at peace with Thebes, acknowledging her rights as president of the federation, and having their own rights as members guaranteed in return by her, probably under positive engagement,—that is, their security, their territory, and their qualified autonomy, subject to the federal restrictions and obligations. But though thus at peace with Thebes,[337] the Platæans knew well what was her real sentiment towards them, and their own towards her. If we are to believe, what seems very probable, that they were secretly negotiating with Athens to help them in breaking off from the federation,—the consciousness of such an intrigue tended still farther to keep them in anxiety and suspicion. Accordingly, being apprehensive of some aggression from Thebes, they kept themselves habitually on their guard. But their vigilance was somewhat relaxed and most of them went out of the city to their farms in the country, on the days, well known beforehand, when the public assemblies in Thebes were held. Of this relaxation the Bœotarch Neokles took advantage.[338] He conducted a Theban armed force, immediately from the assembly, by a circuitous route through Hysiæ to Platæa; which town he found deserted by most of its male adults, and unable to make resistance. The Platæans,—dispersed in the fields, finding their walls, their wives, and their families, all in possession of the victor,—were under the necessity of accepting the terms proposed to them. They were allowed to depart in safety, and to carry away all their movable property; but their town was destroyed, and its territory again annexed to Thebes. The unhappy fugitives were constrained for the second time to seek refuge at Athens, where they were again kindly received, and restored to the same qualified right of citizenship as they had enjoyed prior to the peace of Antalkidas.[339]

It was not merely with Platæa, but also with Thespiæ, that Thebes was now meddling. Mistrusting the dispositions of the Thespians, she constrained them to demolish the fortifications of their town;[340] as she had caused to be done fifty-two years before, after the victory of Delium,[341] on suspicion of leanings favorable to Athens.

Such proceedings on the part of the Thebans in Bœotia excited strong emotion at Athens; where the Platæans not only appeared as suppliants, with the tokens of misery conspicuously displayed, but also laid their case pathetically before the assembly, and invoked aid to regain their town, of which they had been just bereft. On a question at once so touching and so full of political consequences, many speeches were doubtless composed and delivered, one of which has fortunately reached us; composed by Isokrates, and perhaps actually delivered by a Platæan speaker before the public assembly. The hard fate of this interesting little community is here impressively set forth; including the bitterest reproaches, stated with not a little of rhetorical exaggeration, against the multiplied wrongs done by Thebes, as well towards Athens as towards Platæa. Much of his invective is more vehement than conclusive. Thus when the orator repeatedly claims for Platæa her title to autonomous existence, under the guarantee of universal autonomy sworn at the peace of Antalkidas,[342]—the Thebans would doubtless reply, that at the time of that peace, Platæa was no longer in existence; but had been extinct for forty years, and was only renovated afterwards by the Lacedæmonians for their own political purposes. And the orator intimates plainly, that the Thebans were noway ashamed of their proceeding, but came to Athens to justify it, openly and avowedly; moreover, several of the most distinguished Athenian speakers espoused the same side.[343] That the Platæans had coöperated with Sparta in her recent operations in Bœotia against both Athens and Thebes, was an undeniable fact; which the orator himself can only extenuate by saying that they acted under constraint from a present Spartan force,—but which was cited on the opposite side as a proof of their philo-Spartan dispositions, and of their readiness again to join the common enemy as soon as he presented himself.[344] The Thebans would accuse Platæa of subsequent treason to the confederacy; and they even seem to have contended, that they had rendered a positive service to the general Athenian confederacy of which they were members,[345] by expelling the inhabitants of Platæa and dismantling Thespiæ; both towns being not merely devoted to Sparta, but also adjoining Kithæron, the frontier line whereby a Spartan army would invade Bœotia. Both in the public assembly of Athens, and in the general congress of the confederates at that city, animated discussions were raised upon the whole subject;[346] discussions, wherein, as it appears, Epaminondas, as the orator and representative of Thebes, was found a competent advocate against Kallistratus, the most distinguished speaker in Athens; sustaining the Theban cause with an ability which greatly enhanced his growing reputation.[347]

But though the Thebans and their Athenian supporters, having all the prudential arguments on their side, carried the point so that no step was taken to restore the Platæans, nor any hostile declaration made against those to whom they owed their expulsion,—yet the general result of the debates, animated by keen sympathy with the Platæan sufferers, tended decidedly to poison the good feeling, and loosen the ties, between Athens and Thebes. This change showed itself by an increased gravitation towards peace with Sparta; strongly advocated by the orator Kallistratus, and now promoted not merely by the announced Persian intervention, but by the heavy cost of war, and the absence of all prospective gain from its continuance. The resolution was at length taken,—first by Athens, and next, probably, by the majority of the confederates assembled at Athens,—to make propositions of peace to Sparta, where it was well known that similar dispositions prevailed towards peace. Notice of this intention was given to the Thebans, who were invited to send envoys thither also, if they chose to become parties. In the spring of 371 B.C., at the time when the members of the Lacedæmonian confederacy were assembled at Sparta, both the Athenian and Theban envoys, and those from the various members of the Athenian confederacy, arrived there. Among the Athenian envoys, two at least,—Kallias (the hereditary daduch or torchbearer of the Eleusinian ceremonies) and Autoklês,—were men of great family at Athens; and they were accompanied by Kallistratus the orator.[348] From the Thebans, the only man of note was Epaminondas, then one of the Bœotarchs.

Of the debates which took place at this important congress, we have very imperfect knowledge; and of the more private diplomatic conversations, not less important than the debates, we have no knowledge at all. Xenophon gives us a speech from each of the three Athenians, and from no one else. That of Kallias, who announces himself as hereditary proxenus of Sparta at Athens, is boastful and empty, but eminently philo-Laconian in spirit;[349] that of Autoklês is in the opposite tone, full of severe censure on the past conduct of Sparta; that of Kallistratus, delivered after the other two,—while the enemies of Sparta were elate, her friends humiliated, and both parties silent from the fresh effect of the reproaches of Autoklês,[350]—is framed in a spirit of conciliation; admitting faults on both sides, but deprecating the continuance of war, as injurious to both, and showing how much the joint interests of both pointed towards peace.[351]

This orator, representing the Athenian diplomacy of the time, recognizes distinctly the peace of Antalkidas as the basis upon which Athens was prepared to treat,—autonomy to each city, small as well as great; and in this way, coinciding with the views of the Persian king, he dismisses with indifference the menace that Antalkidas was on his way back from Persia with money to aid the Lacedæmonians in the war. It was not from fear of the Persian treasures (he urged),—as the enemies of peace asserted,—that Athens sought peace.[352] Her affairs were now so prosperous, both by sea and land, as to prove that she only did so on consideration of the general evils of prolonged war, and on a prudent abnegation of that rash confidence which was always ready to contend for extreme stakes,[353] like a gamester playing double or quits. The time had come for both Sparta and Athens now to desist from hostilities. The former had the strength on land, the latter was predominant at sea; so that each could guard the other; while the reconciliation of the two would produce peace throughout the Hellenic world, since in each separate city, one of the two opposing local parties rested on Athens, the other on Sparta.[354] But it was indispensably necessary that Sparta should renounce that system of aggression (already pointedly denounced by the Athenian, Autoklês) on which she had acted since the peace of Antalkidas; a system, from which she had at last reaped bitter fruits, since her unjust seizure of the Kadmeia had ended by throwing into the arms of the Thebans all those Bœotian cities, whose separate autonomy she had bent her whole policy to ensure.[355]

Two points stand out in this remarkable speech, which takes a judicious measure of the actual position of affairs;—first, autonomy to every city; and autonomy in the genuine sense, not construed and enforced by the separate interests of Sparta, as it had been at the peace of Antalkidas; next, the distribution of such preëminence or headship, as was consistent with this universal autonomy, between Sparta and Athens; the former on land, the latter at sea,—as the means of ensuring tranquillity in Greece. That “autonomy perverted to Lacedæmonian purposes,”—which Perikles had denounced before the Peloponnesian war as the condition of Peloponnesus, and which had been made the political canon of Greece by the peace of Antalkidas,—was now at an end. On the other hand, Athens and Sparta were to become mutual partners and guarantees; dividing the headship of Greece by an ascertained line of demarcation, yet neither of them interfering with the principle of universal autonomy. Thebes, and her claim to the presidency of Bœotia, were thus to be set aside by mutual consent.

It was upon this basis that the peace was concluded. The armaments on both sides were to be disbanded; the harmosts and garrisons everywhere withdrawn, in order that each city might enjoy full autonomy. If any city should fail in observance of these conditions, and continue in a career of force against any other, all were at liberty to take arms for the support of the injured party; but no one who did not feel disposed, was bound so to take arms. This last stipulation exonerated the Lacedæmonian allies from one of their most vexatious chains.

To the conditions here mentioned, all parties agreed; and on the ensuing day the oaths were exchanged. Sparta took the oath for herself and her allies; Athens took the oath for herself only; her allies afterwards took it severally, each city for itself. Why such difference was made, we are not told; for it would seem that the principle of severance applied to both confederacies alike.

Next came the turn of the Thebans to swear; and here the fatal hitch was disclosed. Epaminondas, the Theban envoy, insisted on taking the oath, not for Thebes separately, but for Thebes as president of the Bœotian federation, including all the Bœotian cities. The Spartan authorities on the other hand, and Agesilaus as the foremost of all, strenuously opposed him. They required that he should swear for Thebes alone, leaving the Bœotian cities to take the oath each for itself.

Already in the course of the preliminary debates, Epaminondas had spoken out boldly against the ascendency of Sparta. While most of the deputies stood overawed by her dignity, represented by the energetic Agesilaus as spokesman,—he, like the Athenian Autoklês, and with strong sympathy from many of the deputies present, had proclaimed that nothing kept alive the war except her unjust pretensions, and that no peace could be durable unless such pretensions were put aside.[356] Accepting the conditions of peace as finally determined, he presented himself to swear to them in the name of the Bœotian federation. But Agesilaus, requiring that each of the Bœotian cities should take the oath for itself, appealed to those same principles of liberty which Epaminondas himself had just invoked, and asked him whether each of the Bœotian cities had not as good a title to autonomy as Thebes. Epaminondas might have replied by asking, why Sparta had just been permitted to take the oath for her allies as well as for herself. But he took a higher ground. He contended that the presidency of Bœotia was held by Thebes on as good a title as the sovereignty of Laconia by Sparta.[357] He would remind the assembly that when Bœotia was first conquered and settled by its present inhabitants, the other towns had all been planted out from Thebes as their chief and mother-city; that the federal union of all, administered by Bœotarchs chosen by and from all, with Thebes as president, was coeval with the first settlement of the country; that the separate autonomy of each was qualified by an established institution, devolving on the Bœotarchs and councils sitting at Thebes the management of the foreign relations of all jointly. All this had been already pleaded by the Theban orator fifty-six years earlier, before the five Spartan commissioners, assembled to determine the fate of the captives after the surrender of Platæa; when he required the condemnation of the Platæans as guilty of treason to the ancestral institutions of Bœotia;[358] and the Spartan commissioners had recognized the legitimacy of these institutions by a sweeping sentence of death against the transgressors. Moreover, at a time when the ascendency of Thebes over the Bœotian cities had been greatly impaired by her anti-Hellenic coöperation with the invading Persians, the Spartans themselves had assisted her with all their power to reëstablish it, as a countervailing force against Athens.[359] Epaminondas could show, that the presidency of Thebes over the Bœotian cities was the keystone of the federation; a right not only of immemorial antiquity, but pointedly recognized and strenuously vindicated by the Spartans themselves. He could show farther that it was as old, and as good, as their own right to govern the Laconian townships; which latter was acquired and held (as one of the best among their own warriors had boastfully proclaimed)[360] by nothing but Spartan valor and the sharpness of the Spartan sword.

An emphatic speech of this tenor, delivered amidst the deputies assembled at Sparta, and arraigning the Spartans not merely in their supremacy over Greece, but even in their dominion at home,—was as it were the shadow cast before, by coming events. It opened a question such as no Greek had ever ventured to raise. It was a novelty startling to all,—extravagant probably in the eyes of Kallistratus and the Athenians,—but to the Spartans themselves, intolerably poignant and insulting.[361] They had already a long account of antipathy to clear off with Thebes; their own wrong-doing in seizing the Kadmeia,—their subsequent humiliation in losing it and being unable to recover it,—their recent short-comings and failures, in the last seven years of war against Athens and Thebes jointly. To aggravate this deep-seated train of hostile associations, their pride was now wounded in an unforeseen point, the tenderest of all. Agesilaus, full to overflowing of the national sentiment, which in the mind of a Spartan passed for the first of virtues, was stung to the quick. Had he been an Athenian orator like Kallistratus, his wrath would have found vent in an animated harangue. But a king of Sparta was anxious only to close these offensive discussions with scornful abruptness, thus leaving to the presumptuous Theban no middle ground between humble retraction and acknowledged hostility. Indignantly starting from his seat, he said to Epaminondas,—“Speak plainly,—will you, or will you not, leave to each of the Bœotian cities its separate autonomy?” To which the other replied—“Will you leave each of the Laconian towns autonomous?” Without saying another word, Agesilaus immediately caused the name of the Thebans to be struck out of the roll, and proclaimed them excluded from the treaty.[362]

Such was the close of this memorable congress at Sparta in June, 371 B.C. Between the Spartans and Athenians, and their respective allies, peace was sworn. But the Thebans were excluded, and their deputies returned home (if we may believe Xenophon[363]) discouraged and mournful. Yet such a man as Epaminondas must have been well aware that neither his claims nor his arguments would be admitted by Sparta. If therefore he was disappointed with the result, this must be because he had counted upon, but did not obtain, support from the Athenians or others.

The leaning of the Athenian deputies had been adverse rather than favorable to Thebes throughout the congress. They were disinclined, from their sympathies with the Platæans, to advocate the presidential claims of Thebes, though on the whole it was the political interest of Athens that the Bœotian federation should be maintained, as a bulwark to herself against Sparta. Yet the relations of Athens with Thebes, after the congress as before it, were still those of friendship, nominal rather than sincere. It was only with Sparta, and her allies, that Thebes was at war, without a single ally attached to her. On the whole, Kallistratus and his colleagues had managed the interests of Athens in this congress with great prudence and success. They had disengaged her from the alliance with Thebes, which had been dictated seven years before by common fear and dislike of Sparta, but which had no longer any adequate motive to countervail the cost of continuing the war; at the same time, the disengagement had been accomplished without bad faith. The gains of Athens, during the last seven years of war, had been considerable. She had acquired a great naval power, and a body of maritime confederates; while her enemies the Spartans had lost their naval power in the like proportion. Athens was now the ascendent leader of maritime and insular Greece,—while Sparta still continued to be the leading power on land, but only on land; and a tacit partnership was now established between the two, each recognizing the other in their respective halves of the Hellenic hegemony.[364] Moreover, Athens had the prudence to draw her stake, and quit the game, when at the maximum of her acquisitions, without taking the risk of future contingencies.

On both sides, the system of compulsory and indefeasable confederacies was renounced; a renunciation which had already been once sworn to, sixteen years before, at the peace of Antalkidas, but treacherously perverted by Sparta in the execution. Under this new engagement, the allies of Sparta or Athens ceased to constitute an organized permanent body, voting by its majority, passing resolutions permanently binding upon dissentients, arming the chief state with more or less power of enforcement against all, and forbidding voluntary secessions of individual members. They became a mere uncemented aggregate of individuals, each acting for himself; taking counsel together as long as they chose, and coöperating so far as all were in harmony; but no one being bound by any decision of the others, nor recognizing any right in the others to compel him even to performance of what he had specially promised, if it became irksome. By such change, therefore, both Athens and Sparta were losers in power; yet the latter to a much greater extent than the former, inasmuch as her reach of power over her allies had been more comprehensive and stringent.

We here see the exact point upon which the requisition addressed by Sparta to Thebes, and the controversy between Epaminondas and Agesilaus, really turned. Agesilaus contended that the relation between Thebes and the other Bœotian cities was the same as what subsisted between Sparta and her allies; that accordingly, when Sparta renounced the indefeasible and compulsory character of her confederacy, and agreed to deal with each of its members as a self-acting and independent unit, she was entitled to demand that Thebes should do the same in reference to the Bœotian towns. Epaminondas, on the contrary, denied the justice of this parallel. He maintained that the proper subject of comparison to be taken, was the relation of Sparta, not to her extra-Laconian allies, but to the Laconian townships; that the federal union of the Bœotian towns under Thebes was coeval with the Bœotian settlement, and among the most ancient phenomena of Greece; that in reference to other states, Bœotia, like Laconia or Attica, was the compound and organized whole, of which each separate city was only a fraction; that other Greeks had no more right to meddle with the internal constitution of these fractions, and convert each of them into an integer,—than to insist on separate independence for each of the townships of Laconia. Epaminondas did not mean to contend that the power of Thebes over the Bœotian cities was as complete and absolute in degree, as that of Sparta over the Laconian townships; but merely that her presidential power, and the federal system of which it formed a part, were established, indefeasible, and beyond the interference of any Hellenic convention,—quite as much as the internal government of Sparta in Laconia.

Once already this question had been disputed between Sparta and Thebes at the peace of Antalkidas; and already decided once by the superior power of the former, extorting submission from the latter. The last sixteen years had reversed the previous decision, and enabled the Thebans to reconquer those presidential rights of which the former peace had deprived them. Again, therefore, the question stood for decision, with keener antipathy on both sides,—with diminished power in Sparta,—but with increased force, increased confidence, and a new leader whose inestimable worth was even yet but half-known,—in Thebes. The Athenians,—friendly with both, yet allies of neither,—suffered the dispute to be fought out without interfering. How it was settled will appear in the next chapter.

CHAPTER LXXVIII.
BATTLE OF LEUKTRA AND ITS CONSEQUENCES.

Immediately after the congress at Sparta in June 371 B.C., the Athenians and Lacedæmonians both took steps to perform the covenants sworn respectively to each other as well as to the allies generally. The Athenians despatched orders to Iphikrates, who was still at Korkyra or in the Ionian Sea, engaged in incursions against the Lacedæmonian or Peloponnesian coasts,—that he should forthwith conduct his fleet home, and that if he had made any captures subsequent to the exchange of oaths at Sparta, they should all be restored;[365] so as to prevent the misunderstanding which had occurred fifty-two years before with Brasidas,[366] in the peninsula of Pallênê. The Lacedæmonians on their side sent to withdraw their harmosts and their garrisons from every city still under occupation. Since they had already made such promise once before, at the peace of Antalkidas, but had never performed it,—commissioners,[367] not Spartans, were now named from the general congress, to enforce the execution of the agreement.

No great haste, however, was probably shown in executing this part of the conditions; for the whole soul and sentiment of the Spartans were absorbed by their quarrel with Thebes. The miso-Theban impulse now drove them on with a fury which overcame all other thoughts; and which, though doubtless Agesilaus and others considered it at the time as legitimate patriotic resentment for the recent insult, appeared to the philo-Laconian Xenophon, when he looked back upon it from the subsequent season of Spartan humiliation, to be a misguiding inspiration sent by the gods,[368]—like that of the Homeric Atê. Now that Thebes stood isolated from Athens and all other allies out of Bœotia, Agesilaus had full confidence of being able to subdue her thoroughly. The same impression of the superiority of Spartan force was also entertained both by the Athenians and by other Greeks; to a great degree even by the Thebans themselves. It was anticipated that the Spartans would break up the city of Thebes into villages (as they had done at Mantinea) or perhaps retaliate upon her the fate which she had inflicted upon Platæa—or even decimate her citizens and her property to the profit of the Delphian god, pursuant to the vow that had been taken more than a century before, in consequence of the assistance lent by the Thebans to Xerxes.[369] Few persons out of Bœotia doubted of the success of Sparta.

To attack Thebes, however, an army was wanted; and as Sparta, by the peace just sworn, had renounced everything like imperial ascendency over her allies, leaving each of them free to send or withhold assistance as they chose,—to raise an army was no easy task; for the allies, generally speaking, being not at all inflamed with the Spartan antipathy against Thebes, desired only to be left to enjoy their newly-acquired liberty. But it so happened, that at the moment when peace was sworn, the Spartan king Kleombrotus was actually at the head of an army, of Lacedæmonians and allies, in Phokis, on the north-western frontier of Bœotia. Immediately on hearing of the peace, Kleombrotus sent home to ask for instructions as to his future proceedings. By the unanimous voice of the Spartan authorities and assembly, with Agesilaus as the most vehement of all,[370] he was directed to march against the Thebans, unless they should flinch at the last moment (as they had done at the peace of Antalkidas), and relinquish their presidency over the other Bœotian cities. One citizen alone, named Prothöus, interrupted this unanimity. He protested against the order, first, as a violation of their oaths, which required them to disband the army and reconstitute it on the voluntary principle,—next, as imprudent in regard to the allies, who now looked upon such liberty as their right, and would never serve with cordiality unless it were granted to them. But Prothöus was treated with disdain as a silly alarmist,[371] and the peremptory order was despatched to Kleombrotus; accompanied, probably, by a reinforcement of Spartans and Lacedæmonians, the number of whom, in the ensuing battle, seems to have been greater than can reasonably be imagined to have been before serving in Phokis.

Meanwhile no symptoms of concession were manifested at Thebes.[372] Epaminondas, on his return, had found cordial sympathy with the resolute tone which he had adopted both in defence of the Bœotian federation and against Sparta. Though every one felt the magnitude of the danger, it was still hoped that the enemy might be prevented from penetrating out of Phokis into Bœotia. Epaminondas accordingly occupied with a strong force the narrow pass near Koroneia, lying between a spur of Mount Helikon on one side and the Lake Kopaïs on the other; the same position as had been taken by the Bœotians, and forced by the army returning from Asia under Agesilaus, twenty-three years before. Orchomenus lay northward (that is, on the Phokian side) of this position; and its citizens, as well as its Lacedæmonian garrison, now doubtless formed part of the invading army of Kleombrotus. That prince, with a degree of military skill rare in the Spartan commanders, baffled all the Theban calculations. Instead of marching by the regular road from Phokis into Bœotia, he turned southward by a mountain-road scarcely deemed practicable, defeated the Theban division under Chæreas which guarded it, and crossed the ridge of Helikon to the Bœotian port of Kreusis on the Crissæan Gulf. Coming upon this place by surprise, he stormed it, capturing twelve Theban triremes which lay in the harbor. He then left a garrison to occupy the port, and marched without delay over the mountainous ground into the territory of Thespiæ on the eastern declivity of Helikon; where he encamped on the high ground, at a place of ever-memorable name, called Leuktra.[373]

Here was an important success, skilfully gained; not only placing Kleombrotus within an easy march of Thebes, but also opening a sure communication by sea with Sparta, through the port of Kreusis, and thus eluding the difficulties of Mount Kithæron. Both the king and the Lacedæmonians around him were full of joy and confidence; while the Thebans on their side were struck with dismay as well as surprise. It required all the ability of Epaminondas, and all the daring of Pelopidas, to uphold the resolution of their countrymen, and to explain away or neutralize the terrific signs and portents, which a dispirited Greek was sure to see in every accident of the road. At length, however, they succeeded in this, and the Thebans with their allied Bœotians were marched out from Thebes to Leuktra, where they were posted on a declivity opposite to the Spartan camp. They were commanded by the seven Bœotarchs, of whom Epaminondas was one. But such was the prevalent apprehension of joining battle with the Spartans on equal terms, that even when actually on the ground, three of these Bœotarchs refused to concur in the order for fighting, and proposed to shut themselves up in Thebes for a siege, sending their wives and families away to Athens. Epaminondas was vainly combatting their determination, when the seventh Bœotarch, Branchylides, arrived from the passes of Kithæron, where he had been on guard, and was prevailed upon to vote in favor of the bolder course. Though a majority was thus secured for fighting, yet the feeling throughout the Theban camp was more that of brave despair than of cheering hope; a conviction that it was better to perish in the field, than to live in exile with the Lacedæmonians masters of the Kadmeia. Some encouraging omens, however, were transmitted to the camp, from the temples in Thebes as well as from that of Trophonius at Lebadeia:[374] and a Spartan exile named Leandrias, serving in the Theban ranks, ventured to assure them that they were now on the very spot foredoomed for the overthrow of the Lacedæmonian empire. Here stood the tomb of two females (daughters of a Leuktrian named Skedasus) who had been violated by two Lacedæmonians and had afterwards slain themselves. Skedasus, after having in vain attempted to obtain justice from the Spartans for this outrage, came back, imprecating curses on them, and slew himself also. The vengeance of these departed sufferers would now be sure to pour itself out on Sparta, when her army was in their own district and near their own tomb. And the Theban leaders, to whom the tale was full of opportune encouragement, crowned the tomb with wreaths, invoking the aid of its inmates against the common enemy now present.[375]

While others were thus comforted by the hope of superhuman aid, Epaminondas, to whom the order of the coming battle had been confided, took care that no human precautions should be wanting. His task was arduous; for not only were his troops dispirited, while those of the enemy were confident,—but their numbers were inferior, and some of the Bœotians present were hardly even trustworthy. What the exact numbers were on either side, we are not permitted to know. Diodorus assigns about six thousand men to the Thebans; Plutarch states the numbers of Kleombrotus at eleven thousand.[376] Without placing faith in these figures, we see good reason for believing that the Theban total was decidedly inferior. For such inferiority Epaminondas strove to make up by skilful tactics, and by a combination at that time novel as well as ingenious. In all former Grecian battles, the opposite armies had been drawn up in line, and had fought along the whole line; or at least such had been the intention of the generals,—and if it was not realized, the cause was to be sought in accidents of the ground, or backwardness or disorder on the part of some division of the soldiers. Departing from this habit, Epaminondas now arrayed his troops so as to bring his own left to bear with irresistible force upon the Spartan right, and to keep back the rest of his army comparatively out of action. Knowing that Kleombrotus, with the Spartans and all the official persons, would be on the right of their own line, he calculated that, if successful on this point against the best troops, he should find little resistance from the remainder. Accordingly he placed on his own left wing chosen Theban hoplites, to the prodigious depth of fifty shields, with Pelopidas and the Sacred Band in front. His order of advance was disposed obliquely or in echelon, so that the deep column on the left should join battle first, while the centre and right kept comparatively back and held themselves more in a defensive attitude.

In 371 B.C., such a combination was absolutely new, and betokened high military genius. It is therefore no disgrace to Kleombrotus that he was not prepared for it, and that he adhered to the ordinary Grecian tactics of joining battle at once along the whole line. But so unbounded was the confidence reigning among the Spartans, that there never was any occasion on which peculiar precautions were less thought of. When, from their entrenched camp on the Leuktrian eminence, they saw the Thebans encamped on an opposite eminence, separated from them by a small breadth of low ground and moderate declivities,—their only impatience was to hurry on the decisive moment, so as to prevent the enemy from escaping. Both the partisans and the opponents of Kleombrotus united in provoking the order for battle, each in their own language. The former urged him, since he had never yet done anything against the Thebans, to strike a blow, and clear himself from the disparaging comparisons which rumor instituted between him and Agesilaus; the latter gave it to be understood, that if Kleombrotus were now backward, their suspicions would be confirmed that he leaned in his heart towards the Thebans.[377] Probably the king was himself sufficiently eager to fight, and so would any other Spartan general have been, under the same circumstances, before the battle of Leuktra. But even had he been otherwise, the impatience, prevalent among the Lacedæmonian portion of his army, left him no option. Accordingly, the decided resolution to fight was taken. The last council was held, and the final orders issued by Kleombrotus, after his morning meal, where copious libations of wine both attested and increased the confident temper of every man. The army was marched out of the camp, and arrayed on the lower portion of the declivity; Kleombrotus with the Spartans and most of the Lacedæmonians being on the right, in an order of twelve deep. Some Lacedæmonians were also on the left, but respecting the order of the other parts of the line, we have no information. The cavalry was chiefly posted along the front.

Meanwhile, Epaminondas also marched down his declivity, in his own chosen order of battle: his left wing being both forward, and strengthened into very deep order, for desperate attack. His cavalry too were posted in front of his line. But before he commenced his march, he sent away his baggage and attendants home to Thebes; while at the same time he made proclamation that any of his Bœotian hoplites, who were not hearty in the cause, might also retire, if they chose. Of such permission the Thespians immediately availed themselves;[378] so many were there, in the Theban camp, who estimated the chances to be all in favor of Lacedæmonian victory. But when these men, a large portion of them unarmed, were seen retiring, a considerable detachment from the army of Kleombrotus, either with or without orders, ran after to prevent their escape, and forced them to return for safety to the main Theban army. The most zealous among the allies of Sparta present,—the Phokians, the Phliasians, and the Herakleots, together with a body of mercenaries,—executed this movement; which seems to have weakened the Lacedæmonians in the main battle, without doing any mischief to the Thebans.

The cavalry first engaged, in front of both lines; and here the superiority of the Thebans soon became manifest. The Lacedæmonian cavalry,—at no time very good, but at this moment unusually bad, composed of raw and feeble novices, mounted on horses provided by the rich,—was soon broken and driven back upon the infantry, whose ranks were disturbed by the fugitives. To reëstablish the battle, Kleombrotus gave the word for the infantry to advance, himself personally leading the right. The victorious Theban cavalry probably hung upon the Lacedæmonian infantry of the centre and left, and prevented them from making much forward movement; while Epaminondas and Pelopidas with their left, advanced according to their intention to bear down Kleombrotus and his right wing. The shock here was terrible; on both sides victory was resolutely and desperately disputed, in a close hand-combat, with pushing of opposite shields and opposite masses. But such was the overwhelming force of the Theban charge,—with the sacred band or chosen warriors in front, composed of men highly trained in the palæstra,[379] and the deep column of fifty shields propelling behind,—that even the Spartans, with all their courage, obstinacy, and discipline, were unable to stand up against it. Kleombrotus, himself either in or near the front, was mortally wounded, apparently early in the battle; and it was only by heroic and unexampled efforts, on the part of his comrades around, that he was carried off yet alive, so as to preserve him from falling into the hands of the enemy. Around him also fell the most eminent members of the Spartan official staff; Deinon the polemarch, Sphodrias, with his son Kleonymus, and several others. After an obstinate resistance and a fearful slaughter, the right wing of the Spartans was completely beaten, and driven back to their camp on the higher ground.

It was upon this Spartan right wing, where the Theban left was irresistibly strong, that all the stress of the battle fell,—as Epaminondas had intended that it should. In no other part of the line does there appear to have been any serious fighting; partly through his deliberate scheme of not pushing forward either his centre or his right,—partly through the preliminary victory of the Theban cavalry, which probably checked a part of the forward march of the enemy’s line,—and partly also through the lukewarm adherence, or even suppressed hostility, of the allies marshalled under the command of Kleombrotus.[380] The Phokians and Herakleots,—zealous in the cause from hatred of Thebes,—had quitted the line to strike a blow at the retiring baggage and attendants; while the remaining allies, after mere nominal fighting and little or no loss, retired to the camp as soon as they saw the Spartan right defeated and driven back to it. Moreover, even some Lacedæmonians on the left wing, probably astounded by the lukewarmness of those around them, and by the unexpected calamity on their own right, fell back in the same manner. The whole Lacedæmonian force, with the dying king, was thus again assembled and formed behind the entrenchment on the higher ground, where the victorious Thebans did not attempt to molest them.[381]

But very different were their feelings as they now stood arrayed in the camp, from that exulting boastfulness with which they had quitted it an hour or two before; and fearful was the loss when it came to be verified. Of seven hundred Spartans who had marched forth from the camp, only three hundred returned to it.[382] One thousand Lacedæmonians, besides, had been left on the field, even by the admission of Xenophon; probably the real number was even larger. Apart from this, the death of Kleombrotus was of itself an event impressive to every one, the like of which had never occurred since the fatal day of Thermopylæ. But this was not all. The allies who stood alongside of them in arms were now altered men. All were sick of their cause, and averse to farther exertion; some scarcely concealed a positive satisfaction at the defeat. And when the surviving polemarchs, now commanders, took counsel with the principal officers as to the steps proper in the emergency, there were a few, but very few, Spartans who pressed for renewal of the battle, and for recovering by force their slain brethren in the field, or perishing in the attempt. All the rest felt like beaten men; so that the polemarchs, giving effect to the general sentiment, sent a herald to solicit the regular truce for burial of their dead. This the Thebans granted, after erecting their own trophy.[383] But Epaminondas, aware that the Spartans would practise every stratagem to conceal the magnitude of their losses, coupled the grant with a condition that the allies should bury their dead first. It was found that the allies had scarce any dead to pick up, and that nearly every slain warrior on the field was a Lacedæmonian.[384] And thus the Theban general, while he placed the loss beyond possibility of concealment, proclaimed at the same time such public evidence of Spartan courage, as to rescue the misfortune of Leuktra from all aggravation on the score of dishonor. What the Theban loss was, Xenophon does not tell us. Pausanias states it at forty-seven men,[385] Diodorus at three hundred. The former number is preposterously small, and even the latter is doubtless under the truth; for a victory in close fight, over soldiers like the Spartans, must have been dearly purchased. Though the bodies of the Spartans were given up to burial, their arms were retained; and the shields of the principal officers were seen by the traveller Pausanias at Thebes five hundred years afterwards.[386]

Twenty days only had elapsed, from the time when Epaminondas quitted Sparta after Thebes had been excluded from the general peace, to the day when he stood victorious on the field of Leuktra.[387] The event came like a thunderclap upon every one in Greece, upon victors as well as vanquished,—upon allies and neutrals, near and distant, alike. The general expectation had been that Thebes would be speedily overthrown and dismantled; instead of which, not only she had escaped, but had inflicted a crushing blow on the military majesty of Sparta. It is in vain that Xenophon,—whose account of the battle is obscure, partial, and imprinted with that chagrin which the event occasioned to him,[388]—ascribes the defeat to untoward accidents,[389] or to the rashness and convivial carelessness of Kleombrotus; upon whose generalship Agesilaus and his party at Sparta did not scruple to cast ungenerous reproach,[390] while others faintly exculpated him by saying that he had fought contrary to his better judgment, under fear of unpopularity. Such criticisms, coming from men wise after the fact, and consoling themselves for the public calamity by censuring the unfortunate commander, will not stand examination. Kleombrotus represented on this occasion the feeling universal among his countrymen. He was ordered to march against Thebes with the full belief, entertained by Agesilaus and all the Spartan leaders, that her unassisted force could not resist him. To fight the Thebans on open ground was exactly what he and every other Spartan desired. While his manner of forcing the entrance of Bœotia, and his capture of Kreusis, was a creditable manœuvre, he seems to have arranged his order of battle in the manner usual with Grecian generals at the time. There appears no reason to censure his generalship, except in so far as he was unable to divine,—what no one else divined,—the superior combinations of his adversary, then for the first time applied to practice. To the discredit of Xenophon, Epaminondas is never named in his narrative of the battle, though he recognizes in substance that the battle was decided by the irresistible Theban force brought to bear upon one point of the enemy’s phalanx; a fact which both Plutarch and Diodorus[391] expressly refer to the genius of the general. All the calculations of Epaminondas turned out successful. The bravery of the Thebans, cavalry as well as infantry, seconded by the training which they had received during the last few years, was found sufficient to carry his plans into full execution. To this circumstance, principally, was owing the great revolution of opinion throughout Greece which followed the battle. Every one felt that a new military power had arisen, and that the Theban training, under the generalship of Epaminondas, had proved itself more than a match on a fair field, with shield and spear, and with numbers on the whole inferior,—for the ancient Lykurgean discipline; which last had hitherto stood without a parallel as turning out artists and craftsmen in war, against mere citizens in the opposite ranks, armed but without the like training.[392] Essentially stationary and old-fashioned, the Lykurgean discipline was now overborne by the progressive military improvement of other states, handled by a preëminent tactician; a misfortune predicted by the Corinthians[393] at Sparta sixty years before, and now realised, to the conviction of all Greece, on the field of Leuktra.

But if the Spartan system was thus invaded and overpassed in its privilege of training soldiers, there was another species of teaching wherein it neither was nor could be overpassed,—the hard lesson of enduring pain and suppressing emotion. Memorable indeed was the manner in which the news of this fatal catastrophe was received at Sparta. To prepare the reader by an appropriate contrast, we may turn to the manifestation at Athens twenty-seven years before, when the trireme called Paralus arrived from Ægospotami, bearing tidings of the capture of the entire Athenian fleet. “The moan of distress (says the historian)[394] reached all up the Long Walls from Peiræus to Athens, as each man communicated the news to his neighbor: on that night, not a man slept, from bewailing for his lost fellow-citizens and for his own impending ruin.” Not such was the scene at Sparta, when the messenger arrived from the field of Leuktra, although there was everything calculated to render the shock violent. For not only was the defeat calamitous and humiliating beyond all former parallel, but it came at a moment when every man reckoned on victory. As soon as Kleombrotus, having forced his way into Bœotia, saw the unassisted Thebans on plain ground before him, no Spartan entertained any doubt of the result. Under this state of feeling, a messenger arrived with the astounding revelation, that the army was totally defeated, with the loss of the king, of four hundred Spartans, and more than a thousand Lacedæmonians; and that defeat stood confessed by having solicited the truce for interment of the slain. At the moment when he arrived, the festival called the Gymnopædia was actually being celebrated, on its last day; and the chorus of grown men was going through its usual solemnity in the theatre. In spite of all the poignancy of the intelligence, the ephors would not permit the solemnity to be either interrupted or abridged. “Of necessity, I suppose, they were grieved,—but they went through the whole as if nothing had happened, only communicating the names of the slain to their relations, and issuing a general order to the women, to make no noise or wailing, but to bear the misfortune in silence.” That such an order should be issued, is sufficiently remarkable; that it should be issued and obeyed, is what could not be expected; that it should not only be issued and obeyed, but overpassed, is what no man could believe, if it were not expressly attested by the contemporary historian. “On the morrow (says he) you might see those whose relations had been slain, walking about in public with bright and cheerful countenances; but of those whose relatives survived, scarce one showed himself; and the few who were abroad, looked mournful and humbled.”[395]

In comparing this extraordinary self-constraint and obedience to orders, at Sparta, under the most trying circumstances,—with the sensitive and demonstrative temper, and spontaneous outburst of feeling at Athens, so much more nearly approaching to the Homeric type of Greeks,—we must at the same time remark, that in reference to active and heroic efforts for the purpose of repairing past calamities and making head against preponderant odds, the Athenians were decidedly the better of the two. I have already recounted the prodigious and unexpected energy displayed by Athens, after the ruinous loss of her two armaments before Syracuse, when no one expected that she could have held out for six months: I am now about to recount the proceedings of Sparta, after the calamity at Leuktra,—a calamity great and serious indeed, yet in positive amount inferior to what had befallen the Athenians at Syracuse. The reader will find that, looking to the intensity of active effort in both cases, the comparison is all to the advantage of Athens; excusing at least, if not justifying, the boast of Perikles[396] in his memorable funeral harangue,—that his countrymen, without the rigorous drill of Spartans, were yet found noway inferior to Spartans in daring exertion, when the hour of actual trial arrived.

It was the first obligation of the ephors to provide for the safety of their defeated army in Bœotia; for which purpose they put in march nearly the whole remaining force of Sparta. Of the Lacedæmonian moræ, or military divisions (seemingly six in the aggregate), two or three had been sent with Kleombrotus; all the remainder were now despatched, even including elderly citizens up to near sixty years of age, and all who had been left behind in consequence of other public offices. Archidamus took the command (Agesilaus still continuing to be disabled), and employed himself in getting together the aid promised from Tegea,—from the villages representing the disintegrated Mantinea,—from Corinth, Sikyon, Phlius, and Achaia; all these places being still under the same oligarchies which had held them under Lacedæmonian patronage, and still adhering to Sparta. Triremes were equipped at Corinth, as a means of transporting the new army across to Kreusis, and thus joining the defeated troops at Leuktra; the port of Kreusis, the recent acquisition of Kleombrotus, being now found inestimable, as the only means of access into Bœotia.[397]

Meanwhile the defeated army still continued in its entrenched camp at Leuktra, where the Thebans were at first in no hurry to disturb it. Besides that this was a very arduous enterprise, even after the recent victory,—we must recollect the actual feeling of the Thebans themselves, upon whom their own victory had come by surprise, at a moment when they were animated more by despair than by hope. They were doubtless absorbed in the intoxicating triumph and exultation of the moment, with the embraces and felicitations of their families in Thebes, rescued from impending destruction by their valor. Like the Syracusans after their last great victory[398] over the Athenian fleet in the Great Harbor, they probably required an interval to give loose to their feelings of ecstasy, before they would resume action. Epaminondas and the other leaders, aware how much the value of Theban alliance was now enhanced, endeavored to obtain reinforcement from without, before they proceeded to follow up the blow. To Athens they sent a herald, crowned with wreaths of triumph, proclaiming their recent victory. They invited the Athenians to employ the present opportunity for taking full revenge on Sparta, by joining their hands with those of Thebes. But the sympathies of the Athenians were now rather hostile than friendly to Thebes, besides that they had sworn peace with Sparta, not a month before. The Senate, who were assembled in the acropolis when the herald arrived, heard his news with evident chagrin, and dismissed him without even a word of courtesy; while the unfortunate Platæans, who were doubtless waiting in the city in expectation of the victory of Kleombrotus, and of their own speedy reëstablishment, found themselves again struck down and doomed to indefinite exile.

To Jason of Pheræ in Thessaly, another Theban herald was sent for the same purpose, and very differently received. The despot sent back word that he would come forthwith by sea, and ordered triremes to be equipped for the purpose. But this was a mere deception; for at the same time, he collected the mercenaries and cavalry immediately near to him, and began his march by land. So rapid were his movements, that he forestalled all opposition,—though he had to traverse the territory of the Herakleots and Phokians, who were his bitter enemies,—and joined the Thebans safely in Bœotia.[399] But when the Theban leaders proposed that he should attack the Lacedæmonian camp in flank, from the high ground, while they would march straight up the hill and attack it in front,—Jason strongly dissuaded the enterprise as too perilous; recommending that they should permit the enemy’s departure under capitulation. “Be content (said he) with the great victory which you have already gained. Do not compromise it by attempting something yet more hazardous, against Lacedæmonians driven to despair in their camp. Recollect that a few days ago, you yourselves were in despair, and that your recent victory is the fruit of that very feeling. Remember that the gods take pleasure in bringing about these sudden changes of fortune.”[400] Having by such representations convinced the Thebans, he addressed a friendly message to the Lacedæmonians, reminding them of their dangerous position, as well as of the little trust to be reposed in their allies,—and offering himself as mediator to negotiate for their safe retreat. Their acquiescence was readily given; and at his instance, a truce was agreed to by both parties, assuring to the Lacedæmonians the liberty of quitting Bœotia. In spite of the agreement, however, the Lacedæmonian commander placed little faith either in the Thebans or in Jason, apprehending a fraud for the purpose of inducing him to quit the camp and of attacking him on the march. Accordingly, he issued public orders in the camp for every man to be ready for departure after the evening meal, and to march in the night to Kithæron, with a view of passing that mountain on the next morning. Having put the enemy on this false scent, he directed his real night-march by a different and not very easy way, first to Kreusis, next to Ægosthena in the Megarian territory.[401] The Thebans offered no opposition; nor is it at all probable that they intended any fraud, considering that Jason was here the guarantee, and that he had at least no motive to break his word.

It was at Ægosthena that the retreating Lacedæmonians met Archidamus, who had advanced to that point with the Laconian forces, and was awaiting the junction of his Peloponnesian allies. The purpose of his march being now completed, he advanced no farther. The armament was disbanded, and Lacedæmonians as well as allies returned home.[402]

In all communities, the return of so many defeated soldiers, liberated under a capitulation by the enemy, would have been a scene of mourning. But in Sparta it was pregnant with grave and dangerous consequences. So terrible was the scorn and ignominy heaped upon the Spartan citizen who survived a defeat, that life became utterly intolerable to him. The mere fact sufficed for his condemnation, without any inquiry into justifying or extenuating circumstances. No citizen at home would speak to him, or be seen consorting with him in tent, game, or chorus; no other family would intermarry with his; if he was seen walking about with an air of cheerfulness, he was struck and ill-used by the passers-by, until he assumed that visible humility which was supposed to become his degraded position. Such rigorous treatment (which we learn from the panegyrist Xenophon)[403] helps to explain the satisfaction of the Spartan father and mother, when they learned that their son was among the slain and not among the survivors. Defeat of Spartan troops had hitherto been rare. But in the case of the prisoners at Sphakteria, when released from captivity and brought back to a degraded existence at Sparta, some uneasiness had been felt, and some precautions deemed necessary to prevent them from becoming dangerous malcontents.[404] Here was another case yet more formidable. The vanquished returning from Leuktra were numerous, while the severe loss sustained in the battle amply attested their bravery. Aware of the danger of enforcing against them the established custom, the ephors referred the case to Agesilaus; who proposed that for that time and case the customary penalties should be allowed to sleep; but should be revived afterwards and come into force as before. Such was the step accordingly taken;[405] so that the survivors from this fatal battle-field were enabled to mingle with the remaining citizens without dishonor or degradation. The step was indeed doubly necessary, considering the small aggregate number of fully qualified citizens; which number always tended to decline,—from the nature of the Spartan political franchise combined with the exigencies of Spartan training,[406]—and could not bear even so great a diminution as that of the four hundred slain at Leuktra. “Sparta (says Aristotle) could not stand up against a single defeat, but was ruined through the small number of her citizens.”[407]

The cause here adverted to by Aristotle, as explaining the utter loss of ascendency abroad, and the capital diminution both of power and of inviolability at home, which will now be found to come thick upon Sparta, was undoubtedly real and important. But a fact still more important was, the alteration of opinion produced everywhere in Greece with regard to Sparta, by the sudden shock of the battle of Leuktra. All the prestige and old associations connected with her long-established power vanished; while the hostility and fears, inspired both by herself and by her partisans, but hitherto reluctantly held back in silence,—now burst forth into open manifestation.

The ascendency, exercised down to this time by Sparta north of the Corinthian Gulf, in Phokis and elsewhere, passed away from her, and became divided between the victorious Thebans and Jason of Pheræ. The Thebans, and the Bœotian confederates who were now in cordial sympathy with them, excited to enthusiasm by their recent success, were eager for fresh glories, and readily submitted to the full exigencies of military training; while under a leader like Epaminondas, their ardor was turned to such good account, that they became better soldiers every month.[408] The Phokians, unable to defend themselves single-handed, were glad to come under the protection of the Thebans, as less bitterly hostile to them than the Thessalian Jason,—and concluded with them obligations of mutual defence and alliance.[409] The cities of Eubœa, together with the Lokrians (both Epiknemidian and Opuntian,) the Malians and the town of Heraklea, followed the example. The latter town was now defenceless; for Jason, in returning from Bœotia to Thessaly, had assaulted it and destroyed its fortifications; since by its important site near the pass of Thermopylæ, it might easily be held as a position to bar his entrance into Southern Greece.[410] The Bœotian town of Orchomenus, which had held with the Lacedæmonians even until the late battle, was now quite defenceless; and the Thebans, highly exasperated against its inhabitants, were disposed to destroy the city, reducing the inhabitants to slavery. Severe as this proposition was, it would not have exceeded the customary rigors of war, nor even what might have befallen Thebes herself, had Kleombrotus been victorious at Leuktra. But the strenuous remonstrance of Epaminondas prevented it from being carried into execution. Alike distinguished for mild temper and for long-sighted views, he reminded his countrymen that in their present aspiring hopes towards ascendency in Greece, it was essential to establish a character for moderation of dealing[411] not inferior to their military courage, as attested by the recent victory. Accordingly, the Orchomenians were pardoned upon submission, and re-admitted as members of the Bœotian confederacy. To the Thespians, however, the same lenity was not extended. They were expelled from Bœotia, and their territory annexed to Thebes. It will be recollected, that immediately before the battle of Leuktra, when Epaminondas caused proclamation to be made that such of the Bœotians as were disaffected to the Theban cause might march away, the Thespians had availed themselves of the permission and departed.[412] The fugitive Thespians found shelter, like the Platæans, at Athens.[413]

While Thebes was commemorating her recent victory by the erection of a treasury chamber,[414] and the dedication of pious offerings at Delphi,—while the military organization of Bœotia was receiving such marked improvement, and the cluster of dependent states attached to Thebes was thus becoming larger, under the able management of Epaminondas,—Jason in Thessaly was also growing more powerful every day. He was tagus of all Thessaly; with its tributary neighbors under complete obedience,—with Macedonia partly dependent on him,—and with a mercenary force, well paid and trained, greater than had ever been assembled in Greece. By dismantling Heraklea, in his return home from Bœotia, he had laid open the strait of Thermopylæ, so as to be sure of access into southern Greece whenever he chose. His personal ability and ambition, combined with his great power, inspired universal alarm; for no man knew whither he would direct his arms; whether to Asia, against the Persian king, as he was fond of boasting,[415]—or northward against the cities in Chalkidikê—or southward against Greece.

The last-mentioned plan seemed the most probable, at the beginning of 370 B.C., half a year after the battle of Leuktra: for Jason proclaimed distinctly his intention of being present at the Pythian festival (the season for which was about August 1, 370 B.C., near Delphi), not only with splendid presents and sacrifices to Apollo, but also at the head of a numerous army. Orders had been given that his troops should hold themselves ready for military service,[416]—about the time when the festival was to be celebrated; and requisitions had been sent round, demanding from all his tributaries victims for the Pythian sacrifice, to a total of not less than one thousand bulls, and ten thousand sheep, goats, and swine; besides a prize-bull to take the lead in the procession, for which a wreath of gold was to be given. Never before had such honor been done to the god; for those who came to offer sacrifice were usually content with one or more beasts bred on the neighboring plain of Kirrha.[417] We must recollect, however, that this Pythian festival of 370 B.C. occurred under peculiar circumstances; for the two previous festivals in 374 B.C. and 378 B.C. must have been comparatively unfrequented; in consequence of the war between Sparta and her allies on one side, and Athens and Thebes on the other,—and also of the occupation of Phokis by Kleombrotus. Hence the festival of 370 B.C., following immediately after the peace, appeared to justify an extraordinary burst of pious magnificence, to make up for the niggardly tributes to the god during the two former; while the hostile dispositions of the Phokians would be alleged as an excuse for the military force intended to accompany Jason.

But there were other intentions, generally believed though not formally announced, which no Greek could imagine without uneasiness. It was affirmed that Jason was about to arrogate to himself the presidency and celebration of the festival, which belonged of right to the Amphiktyonic assembly. It was feared, moreover, that he would lay hands on the rich treasures of the Delphian temple; a scheme said to have been conceived by the Syracusan despot Dionysius fifteen years before, in conjunction with the epirot Alketas, who was now dependent upon Jason.[418] As there were no visible means of warding off this blow, the Delphians consulted the god to know what they were to do if Jason approached the treasury; upon which the god replied, that he would himself take care of it,—and he kept his word. This enterprising despot, in the flower of his age and at the summit of his power, perished most unexpectedly before the day of the festival arrived.[419] He had been reviewing his cavalry near Pheræ, and was sitting to receive and answer petitioners, when seven young men approached, apparently in hot dispute with each other, and appealing to him for a settlement. As soon as they got near, they set upon him and slew him.[420] One was killed on the spot by the guards, and another also as he was mounting on horseback; but the remaining five contrived to reach horses ready prepared for them and to gallop away out of the reach of pursuit. In most of the Grecian cities which these fugitives visited, they were received with distinguished honor, as having relieved the Grecian world from one who inspired universal alarm,[421] now that Sparta was unable to resist him, while no other power had as yet taken her place.

Jason was succeeded in his dignity, but neither in his power, nor ability, by two brothers,—Polyphron and Polydorus. Had he lived longer, he would have influenced most seriously the subsequent destinies of Greece. What else he would have done, we cannot say; but he would have interfered materially with the development of Theban power. Thebes was a great gainer by his death, though perfectly innocent of it, and though in alliance with him to the last; insomuch that his widow went to reside there for security.[422] Epaminondas was relieved from a most formidable rival, while the body of Theban allies north of Bœotia became much more dependent than they would have remained, if there had been a competing power like that of Jason in Thessaly. The treasures of the god were preserved a few years longer, to be rifled by another hand.

While these proceedings were going on in Northern Greece, during the months immediately succeeding the battle of Leuktra, events not less serious and stirring had occurred in Peloponnesus. The treaty sworn at Sparta twenty days before that battle, bound the Lacedæmonians to disband their forces, remove all their harmosts and garrisons, and leave every subordinate city to its own liberty of action. As they did not scruple to violate the treaty by the orders sent to Kleombrotus, so they probably were not zealous in executing the remaining conditions; though officers were named, for the express purpose of going round to see that the evacuation of the cities was really carried into effect.[423] But it probably was not accomplished in twenty days; nor would it perhaps have been ever more than nominally accomplished, if Kleombrotus had been successful in Bœotia. But after these twenty days came the portentous intelligence of the fate of that prince and his army. The invincible arm of Sparta was broken; she had not a man to spare for the maintenance of foreign ascendency. Her harmosts disappeared at once, (as they had disappeared from the Asiatic and insular cities twenty-three years before, immediately after the battle of Knidus,[424]) and returned home. Nor was this all. The Lacedæmonian ascendency had been maintained everywhere by local oligarchies or dekarchies, which had been for the most part violent and oppressive. Against these governments, now deprived of their foreign support, the long-accumulated flood of internal discontent burst with irresistible force, stimulated probably by returning exiles. Their past misgovernment was avenged by severe sentences and proscription, to the length of great reactionary injustice; and the parties banished by this anti-Spartan revolution became so numerous, as to harass and alarm seriously the newly-established governments. Such were the commotions which, during the latter half of 371 B.C., disturbed many of the Peloponnesian towns,—Phigaleia, Phlius, Corinth, Sikyon, Megara, etc., though with great local difference, both of detail and of result.[425]

But the city where intestine commotion took place in its most violent form was Argos. We do not know how this fact was connected with the general state of Grecian politics at the time, for Argos had not been in any way subject to Sparta, nor a member of the Spartan confederacy, nor (so far as we know) concerned in the recent war, since the peace of Antalkidas in 387 B.C. The Argeian government was a democracy, and the popular leaders were vehement in their denunciations against the oligarchical opposition party—who were men of wealth and great family position. These last, thus denounced, formed a conspiracy for the forcible overthrow of the government. But the conspiracy was discovered prior to execution, and some of the suspected conspirators were interrogated under the torture, to make them reveal their accomplices; under which interrogation one of them deposed against thirty conspicuous citizens. The people, after a hasty trial, put these thirty men to death, and confiscated their property, while others slew themselves to escape the same fate. So furious did the fear and wrath of the people become, exasperated by the popular leaders, that they continued their executions until they had put to death twelve hundred (or, as some say, fifteen hundred) of the principal citizens. At length the popular leaders became themselves tired and afraid of what they had done; upon which the people were animated to fury against them, and put them to death also.[426]

This gloomy series of events was termed the Skytalism, or Cudgelling, from the instrument (as we are told) by which these multiplied executions were consummated; though the name seems more to indicate an impetuous popular insurrection than deliberate executions. We know the facts too imperfectly to be able to infer anything more than the brutal working of angry political passion amidst a population like that of Argos or Korkyra, where there was not (as at Athens) either a taste for speech, or the habit of being guided by speech, and of hearing both sides of every question fully discussed. Cicero remarks that he had never heard of an Argeian orator. The acrimony of Demosthenes and Æschines was discharged by mutual eloquence of vituperation, while the assembly or the dikastery afterwards decided between them. We are told that the assembled Athenian people, when they heard the news of the Skytalism at Argos, were so shocked at it, that they caused the solemnity of purification to be performed round the assembly.[427]

Though Sparta thus saw her confidential partisans deposed, expelled, or maltreated, throughout so many of the Peloponnesian cities,—and though as yet there was no Theban interference within the isthmus, either actual or prospective,—yet she was profoundly discouraged, and incapable of any effort either to afford protection or to uphold ascendency. One single defeat had driven her to the necessity of contending for home and family;[428] probably too the dispositions of her own Periœki and Helots in Laconia, were such as to require all her force as well as all her watchfulness. At any rate, her empire and her influence over the sentiments of Greeks out of Laconia, became suddenly extinct, to a degree which astonishes us, when we recollect that it had become a sort of tradition in the Greek mind, and that, only nine years before, it had reached as far as Olynthus. How completely her ascendency had passed away, is shown in a remarkable step taken by Athens, seemingly towards the close of 371 B.C., about four months after the battle of Leuktra. Many of the Peloponnesian cities, though they had lost both their fear and their reverence for Sparta, were still anxious to continue members of a voluntary alliance under the presidency of some considerable city. Of this feeling the Athenians took advantage, to send envoys and invite them to enter into a common league at Athens, on the basis of the peace of Antalkidas, and of the peace recently sworn at Sparta.[429] Many of them, obeying the summons, entered into an engagement to the following effect: “I will adhere to the peace sent down by the Persian king, and to the resolutions of the Athenians and the allies generally. If any of the cities who have sworn this oath shall be attacked, I will assist her with all my might.” What cities, or how many, swore to this engagement, we are not told; we make out indirectly that Corinth was one;[430] but the Eleians refused it, on the ground that their right of sovereignty over the Marganeis, the Triphylians, and the Skilluntians, was not recognized. The formation of the league itself, however, with Athens as president, is a striking fact, as evidence of the sudden dethronement of Sparta, and as a warning that she would henceforward have to move in her own separate orbit, like Athens after the Peloponnesian war. Athens stepped into the place of Sparta, as president of the Peloponnesian confederacy, and guarantee of the sworn peace; though the cities which entered into this new compact were not for that reason understood to break with their ancient president.[431]

Another incident too, apparently occurring about the present time, though we cannot mark its exact date,—serves to mark the altered position of Sparta. The Thebans preferred in the assembly of Amphiktyons an accusation against her, for the unlawful capture of their citadel the Kadmeia by Phœbidas, while under a sworn peace; and for the sanction conferred by the Spartan authorities on this act, in detaining and occupying the place. The Amphiktyonic assembly found the Spartans guilty, and condemned them to a fine of five hundred talents. As the fine was not paid, the assembly, after a certain interval, doubled it; but the second sentence remained unexecuted as well as the first, since there were no means of enforcement.[432] Probably neither those who preferred the charge, nor those who passed the vote, expected that the Lacedæmonians would really submit to pay the fine. The utmost which could be done, by way of punishment for such contumacy, would be to exclude them from the Pythian games, which were celebrated under the presidency of the Amphiktyons; and we may perhaps presume that they really were thus excluded.

The incident however deserves peculiar notice, in more than one point of view. First, as indicating the lessened dignity of Sparta. Since the victory of Leuktra and the death of Jason, Thebes had become preponderant, especially in Northern Greece, where the majority of the nations or races voting in the Amphiktyonic assembly were situated. It is plainly through the ascendency of Thebes, that this condemnatory vote was passed. Next, as indicating the incipient tendency, which we shall hereafter observe still farther developed, to extend the functions of the Amphiktyonic assembly beyond its special sphere of religious solemnities, and to make it the instrument of political coërcion or revenge in the hands of the predominant state. In the previous course of this history, an entire century has passed without giving occasion to mention the Amphiktyonic assembly as taking part in political affairs. Neither Thucydides nor Xenophon, though their united histories cover seventy years, chiefly of Hellenic conflict, ever speak of that assembly. The latter, indeed, does not even notice this fine imposed upon the Lacedæmonians, although it falls within the period of his history. We know the fact only from Diodorus and Justin; and unfortunately merely as a naked fact, without any collateral or preliminary details. During the sixty or seventy years preceding the battle of Leuktra, Sparta had always had her regular political confederacy and synod of allies convened by herself: her political ascendency was exercised over them, eo nomine, by a method more direct and easy than that of perverting the religious authority of the Amphiktyonic assembly, even if such a proceeding were open to her.[433] But when Thebes, after the battle of Leuktra, became the more powerful state individually, she had no such established confederacy and synod of allies, to sanction her propositions, and to share or abet her antipathies. The Amphiktyonic assembly, meeting alternately at Delphi and at Thermopylæ, and composed of twelve ancient races, principally belonging to Northern Greece, as well as most of them inconsiderable in power,—presented itself as a convenient instrument for her purposes. There was a certain show of reason for considering the seizure of the Kadmeia by Phœbidas as a religious offence; since it was not only executed during the Pythian festival, but was in itself a glaring violation of the public law and interpolitical obligations recognized between Grecian cities; which, like other obligations, were believed to be under the sanction of the gods; though probably, if the Athenians and Platæans had preferred a similar complaint to the Amphiktyons against Thebes for her equally unjust attempt to surprise Platæa under full peace in the spring of 431 B.C.,—both Spartans and Thebans would have resisted it. In the present case, however, the Thebans had a case against Sparta sufficiently plausible, when combined with their overruling ascendency, to carry a majority in the Amphiktyonic assembly, and to procure the imposition of this enormous fine. In itself the sentence produced no direct effect,—which will explain the silence of Xenophon. But it is the first of a series of proceedings, connected with the Amphiktyons, which will be found hereafter pregnant with serious results for Grecian stability and independence.

Among all the inhabitants of Peloponnesus, none were more powerfully affected, by the recent Spartan overthrow at Leuktra, than the Arcadians. Tegea, their most important city, situated on the border of Laconia, was governed by an oligarchy wholly in the interest of Sparta: Orchomenus was of like sentiment; and Mantinea had been broken up into separate villages (about fifteen years before) by the Lacedæmonians themselves—an act of high-handed injustice committed at the zenith of their power after the peace of Antalkidas. The remaining Arcadian population were in great proportion villagers; rude men, but excellent soldiers, and always ready to follow the Lacedæmonian banners, as well from old habit and military deference, as from the love of plunder.[434]

The defeat of Leuktra effaced this ancient sentiment. The Arcadians not only ceased to count upon victory and plunder in the service of Sparta, but began to fancy that their own military prowess was not inferior to that of the Spartans; while the disappearance of the harmosts left them free to follow their own inclinations. It was by the Mantineans that the movement was first commenced. Divested of Grecian city-life, and condemned to live in separate villages, each under its own philo-Spartan oligarchy, they had nourished a profound animosity, which manifested itself on the first opportunity of deposing these oligarchies and coming again together. The resolution was unanimously adopted, to re-establish Mantinea with its walls, and resume their political consolidation; while the leaders banished by the Spartans at their former intervention, now doubtless returned to become foremost in the work.[435] As the breaking up of Mantinea had been one of the most obnoxious acts of Spartan omnipotence, so there was now a strong sympathy in favor of its re-establishment. Many Arcadians from other quarters came to lend auxiliary labor, while the Eleians sent three talents as a contribution towards the cost. Deeply mortified by this proceeding, yet too weak to prevent it by force, the Spartans sent Agesilaus with a friendly remonstrance. Having been connected with the city by paternal ties of hospitality, he had declined the command of the army of coërcion previously employed against it; nevertheless, on this occasion, the Mantinean leaders refused to convene their public assembly to hear his communication, desiring that he would make known his purpose to them. Accordingly, he intimated that he had come with no view of hindering the re-establishment of the city, but simply to request that they would defer it until the consent of Sparta could be formally given; which (he promised) should soon be forthcoming, together with a handsome subscription to lighten the cost. But the Mantinean leaders answered, that compliance was impossible, since a public resolution had already been taken to prosecute the work forthwith. Enraged at such a rebuff, yet without power to resent it, Agesilaus was compelled to return home.[436] The Mantineans persevered and completed the rebuilding of their city, on a level site, and in an elliptical form, surrounded with elaborate walls and towers.

The affront here offered, probably studiously offered, by Mantinean leaders who had either been exiles themselves, or sympathized with the exiles,—was only the prelude to a series of others (presently to be recounted) yet more galling and intolerable. But it was doubtless felt to the quick both by the ephors and by Agesilaus, as a public symptom of that prostration into which they had so suddenly fallen. To appreciate fully such painful sentiment, we must recollect that an exaggerated pride and sense of dignity, individual as well as collective, founded upon military excellence and earned by incredible rigor of training,—was the chief mental result imbibed by every pupil of Lykurgus, and hitherto ratified as legitimate by the general testimony of Greece. This was his principal recompense for the severe fatigue, the intense self-suppression, the narrow, monotonous, and unlettered routine, wherein he was born and died. As an individual, the Spartan citizen was pointed out by the finger of admiration at the Olympic and other festivals;[437] while he saw his city supplicated from the most distant regions of Greece, and obeyed almost everywhere near her own border, as Pan-hellenic president. On a sudden, with scarce any preparatory series of events, he now felt this proud prerogative sentiment not only robbed of its former tribute, but stung in the most mortifying manner. Agesilaus, especially, was the more open to such humiliation, since he was not only a Spartan to the core, but loaded with the consciousness of having exercised more influence than any other king before him,—of having succeeded to the throne at a moment when Sparta was at the maximum of her power,—and of having now in his old age accompanied her, in part brought her by his misjudgments, into her present degradation.

Agesilaus had, moreover, incurred unpopularity among the Spartans themselves, whose chagrin took the form of religious scruple and uneasiness. It has been already stated that he was, and had been from childhood, lame; which deformity had been vehemently insisted on by his opponents (during the dispute between him and Leotychides in 398 B.C. for the vacant throne) as disqualifying him for the regal dignity, and as being the precise calamity against which an ancient oracle—“Beware of a lame reign”—had given warning. Ingenious interpretation by Lysander, combined with superior personal merit in Agesilaus, and suspicions about the legitimacy of Leotychides, had caused the objection to be then overruled. But there had always been a party, even during the palmy days of Agesilaus, who thought that he had obtained the crown under no good auspices. And when the humiliation of Sparta arrived, every man’s religion suggested to him readily the cause of it,[438]—“See what comes of having set at nought the gracious warning of the gods, and put upon ourselves a lame reign!” In spite of such untoward impression, however, the real energy and bravery of Agesilaus, which had not deserted even an infirm body and an age of seventy years, was more than ever indispensable to his country. He was still the chief leader of her affairs, condemned to the sad necessity of submitting to this Mantinean affront, and much worse that followed it, without the least power of hindrance.

The reëstablishment of Mantinea was probably completed during the autumn and winter of B.C. 371-370. Such coalescence of villages into a town, coupled with the predominance of feelings hostile to Sparta, appears to have suggested the idea of a larger political union among all who bore the Arcadian name. As yet, no such union had ever existed; the fractions of the Arcadian name had nothing in common, apart from other Greeks, except many legendary and religious sympathies, with a belief in the same heroic lineage and indigenous antiquity.[439] But now the idea and aspiration, espoused with peculiar ardor by a leading Mantinean named Lykomedes, spread itself rapidly over the country, to form a “commune Arcadum,” or central Arcadian authority, composed in certain proportions out of all the sections now autonomous,—and invested with peremptory power of determining by the vote of its majority. Such central power, however, was not intended to absorb or set aside the separate governments, but only to be exercised for certain definite purposes; in maintaining unanimity at home, together with concurrent, independent action, as to foreign states.[440] This plan of Pan-Arcadian federation was warmly promoted by the Mantineans, who looked to it as a protection to themselves in case the Spartan power should revive; as well as by the Thebans and Argeians, from whom aid was expected in case of need. It found great favor in most parts of Arcadia, especially in the small districts bordering on Laconia, which stood most in need of union to protect themselves against the Spartans,—the Mænalians, Parrhasians, Eutresians, Ægytes,[441] etc. But the jealousies among the more considerable cities made some of them adverse to any scheme emanating from Mantinea. Among these unfriendly opponents were Heræa, on the west of Arcadia bordering on Elis,—Orchomenus,[442] conterminous with Mantinea to the north—and Tegea, conterminous to the south. The hold of the Spartans on Arcadia had been always maintained chiefly through Orchomenus and Tegea. The former was the place where they deposited their hostages taken from other suspected towns; the latter was ruled by Stasippus and an oligarchy devoted to their interests.[443]