The history of Herodotus - Volume 2 by Herodotus (red white and royal blue hardcover .TXT) 📖

return last; that a hundred picked men shall be their guard upon expeditions; and that they shall use in their goings forth to war as many cattle as they desire, and take both the hides and the backs of all that are sacrificed. 57. These are their privileges in war; and in peace moreover things have been assigned to them as follows:-if any sacrifice is performed at the public charge, it is the privilege of the kings to sit down at the feast before all others, and that the attendants shall begin with them first, and serve to each of them a portion of everything double of that which is given to the other guests, and that they shall have the first pouring of libations and the hides of the animals slain in sacrifice; that on every new moon and seventh day of the month there shall be delivered at the public charge to each one of these a full-grown victim in the temple of Apollo, and a measure[38] of barley-groats and a Laconian "quarter"[39] of wine; and that at all the games they shall have seats of honour specially set apart for them: moreover it is their privilege to appoint as protectors of strangers[40] whomsoever they will of the citizens, and to choose each two "Pythians:" now the Pythians are men sent to consult the god at Delphi, and they eat with the kings at the public charge. And if the kings do not come to the dinner, it is the rule that there shall be sent out for them to their houses two quarts[41] of barley-groats for each one and half a pint[42] of wine; but if they are present, double shares of everything shall be given them, and moreover they shall be honoured in this same manner when they have been invited to dinner by private persons. The kings also, it is ordained, shall have charge of the oracles which are given, but the Pythians also shall have knowledge of them. It is the rule moreover that the kings alone give decision on the following cases only, that is to say, about the maiden who inherits her father's property, namely who ought to have her, if her father have not betrothed her to any one, and about public ways; also if any man desires to adopt a son, he must do it in presence of the kings: and it is ordained that they shall sit in council with the Senators, who are in number eight-and-twenty, and if they do not come, those of the Senators who are most closely related to them shall have the privileges of the kings and give two votes besides their own, making three in all.[42a] 58. These rights have been assigned to the kings for their lifetime by the Spartan State; and after they are dead these which follow:-horsemen go round and announce that which has happened throughout the whole of the Laconian land, and in the city women go about and strike upon a copper kettle. Whenever this happens so, two free persons of each household must go into mourning, a man and a woman, and for those who fail to do this great penalties are appointed. Now the custom of the Lacedemonians about the deaths of their kings is the same as that of the Barbarians who dwell in Asia, for most of the Barbarians practise the same customs as regards the death of their kings. Whensoever a king of the Lacedemonians is dead, then from the whole territory of Lacedemon, not reckoning the Spartans, a certain fixed number of the "dwellers round"[43] are compelled to go to the funeral ceremony: and when there have been gathered together of these and of the Helots and of the Spartans themselves many thousands in the same place, with their women intermingled, they beat their foreheads with a good will and make lamentation without stint, saying that this one who has died last of their kings was the best of all: and whenever any of their kings has been killed in war, they prepare an image to represent him, laid upon a couch with fair coverings, and carry it out to be buried. Then after they have buried him, no assembly is held among them for ten days, nor is there any meeting for choice of magistrates, but they have mourning during these days. In another respect too these resemble the Persians; that is to say, when the king is dead and another is appointed king, this king who is newly coming in sets free any man of the Spartans who was a debtor to the king or to the State; while among the Persians the king who comes to the throne remits to all the cities the arrears of tribute which are due. 60. In the following point also the Lacedemonians resemble the Egyptians; that is to say, their heralds and fluteplayers and cooks inherit the crafts of their fathers, and a fluteplayer is the son of a fluteplayer, a cook of a cook, and a herald of a herald; other men do not lay hands upon the office because they have loud and clear voices, and so shut them out of it, but they practise their craft by inheritance from their fathers.

61. Thus are these things done: and at this time of which we speak,[44] while Cleomenes was in Egina doing deeds[45] which were for the common service of Hellas, Demaratos brought charges against him, not so much because he cared for the Eginetans as because he felt envy and jealousy of him. Then Cleomenes, after he returned from Egina, planned to depose Demaratos from being king, making an attempt upon him on account of this matter which follows:-Ariston being king in Sparta and having married two wives, yet had no children born to him; and since he did not acknowledge that he himself was the cause of this, he married a third wife; and he married her thus:-he had a friend, a man of the Spartans, to whom of all the citizens Ariston was most inclined; and it chanced that this man had a wife who was of all the women in Sparta the fairest by far, and one too who had become the fairest from having been the foulest. For as she was mean in her aspect, her nurse, considering that she was the daughter of wealthy persons and was of uncomely aspect, and seeing moreover that her parents were troubled by it,-perceiving I say these things, her nurse devised as follows:-every day she bore her to the temple of Helen, which is in the place called Therapne, lying above the temple of Phoebus; and whenever the nurse bore her thither, she placed her before the image and prayed the goddess to deliver the child from her unshapeliness. And once as the nurse was going away out of the temple, it is said that a woman appeared to her, and having appeared asked her what she was bearing in her arms; and she told her that she was bearing a child; upon which the other bade her show the child to her, but she refused, for it had been forbidden to her by the parents to show it to any one: but the woman continued to urge her by all means to show it to her. So then perceiving that the woman earnestly desired to see it, the nurse showed her the child. Then the woman stroking the head of the child said that she should be the fairest of all the women in Sparta; and from that day her aspect was changed. Afterwards when she came to the age for marriage, she was married to Agetos the son of Alkeides, this friend of Ariston of whom we spoke. 62. Now Ariston it seems was ever stung by the desire of this woman, and accordingly he contrived as follows:-he made an engagement himself with his comrade, whose wife this woman was, that he would give him as a gift one thing of his own possessions, whatsoever he should choose, and he bade his comrade make return to him in similar fashion. He therefore, fearing nothing for his wife, because he saw that Ariston also had a wife, agreed to this; and on these terms they imposed oaths on one another. After this Ariston on his part gave that which Agetos had chosen from the treasures of Ariston, whatever the thing was; and he himself, seeking to obtain from him the like return, endeavoured then to take away the wife of his comrade from him: and he said that he consented to give anything else except this one thing only, but at length being compelled by the oath and by the treacherous deception,[46] he allowed her to be taken away from him. 63. Thus had Ariston brought into his house the third wife, having dismissed the second: and this wife, not having fulfilled the ten months[47] but in a shorter period of time, bore him that Demaratos of whom we were speaking; and one of his servants reported to him as he was sitting in council[48] with the Ephors, that a son had been born to him. He then, knowing the time when he took to him his wife, and reckoning the months upon his fingers, said, denying with an oath, "The child would not be mine." This the Ephors heard, but they thought it a matter of no importance at the moment; and the child grew up and Ariston repented of that which he had said, for he thought Demaratos was certainly his own son; and he gave him the name "Demaratos" for this reason, namely because before these things took place the Spartan people all in a body[49] had made a vow[50] praying that a son might be born to Ariston, as one who was pre-eminent in renown over all the kings who had ever arisen in Sparta. 64. For this reason the name Demaratos[51] was given to him. And as time went on Ariston died, and Demaratos obtained the kingdom: but it was fated apparently that these things should become known and should cause Demaratos to be deposed from the kingdom; and therefore[52] Demaratos came to be at variance greatly with Cleomenes both at the former time when he withdrew his army from Eleusis, and also now especially, when Cleomenes had crossed over to take those of the Eginetans who had gone over to the Medes. 65. Cleomenes then, being anxious to take vengeance on him, concerted matters with Leotychides the son of Menares, the son of Agis, who was of the same house as Demaratos, under condition that if he should set him up as king instead of Demaratos, he would go with him against the Eginetans. Now Leotychides had become a bitter foe of Demaratos on account of this matter which follows:-Leotychides had betrothed himself to Percalos the daughter of Chilon son of Demarmenos; and Demaratos plotted against him and deprived Leotychides of his marriage, carrying off Percalos himself beforehand, and getting her for his wife. Thus had arisen the enmity of Leotychides against Demaratos; and now by the instigation of Cleomenes Leotychides deposed against Demaratos, saying that he was not rightfully reigning over the Spartans, not being a son of Ariston: and after this deposition he prosecuted a suit against him, recalling the old saying which Ariston uttered at the time when his servant reported to him that a son was born to him, and he reckoning up the months denied with an oath, saying that it was not his. Taking his stand upon this utterance, Leotychides proceeded to prove that Demaratos was not born of Ariston nor was rightfully reigning over Sparta; and he produced as witnesses those Ephors who chanced then to have been sitting with Ariston in council and to have heard him say this. 66. At last, as there was contention about those matters, the Spartans resolved to