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one another's goods without mutual injury； enacted that each one should have an equal power of his neighbour's children as over his own。＇2＇ The principle is this。 When a man knows that this； that； and the other person are fathers of children subject to his authority； he must perforce deal by them even as he desires his own child to be dealt by。 And； if a boy chance to have received a whipping； not from his own father but some other； and goes and complains to his own father； it would be thought wrong on the part of that father if he did not inflict a second whipping on his son。 A striking proof； in its way； how completely they trust each other not to impose dishonourable commands upon their children。＇3＇
＇1＇ Or rather； 〃members of his household。〃
＇2＇ See Plut。 〃Lycurg。〃 15 （Clough； i。 104）。
＇3＇ See Plut。 〃Moral。〃 237 D。
In the same way he empowered them to use their neighbour's＇4＇ domestics in case of need。 This communism he applied also to dogs used for the chase； in so far that a party in need of dogs will invite the owner to the chase； and if he is not at leisure to attend himself； at any rate he is happy to let his dogs go。 The same applies to the use of horses。 Some one has fallen sick perhaps； or is in want of a carriage；＇5＇ or is anxious to reach some point or other quicklyin any case he has a right； if he sees a horse anywhere； to take and use it； and restores it safe and sound when he has done with it。
＇4＇ See Aristot。 〃Pol。〃 ii。 5 （Jowett； i。 pp。 xxxi。 and 34； ii。 p。 53）； Plat。 〃Laws；〃 viii。 845 A； Newman； 〃Pol。 Aristot。〃 ii。 249 foll。
＇5＇ 〃Has not a carriage of his own。〃
And here is another institution attributed to Lycurgus which scarcely coincides with the customs elsewhere in vogue。 A hunting party returns from the chase； belated。 They want provisionsthey have nothing prepared themselves。 To meet this contingency he made it a rule that owners＇6＇ are to leave behind the food that has been dressed； and the party in need will open the seals； take out what they want； seal up the remainder； and leave it。 Accordingly； by his system of give…and… take even those with next to nothing＇7＇ have a share in all that the country can supply； if ever they stand in need of anything。
＇6＇ Reading ｛pepamenous｝； or if ｛pepasmenous｝； 〃who have already finished their repasts。〃
＇7＇ See Aristot。 〃Pol。〃 ii。 9 （Jowett； i。 pp。 xlii。 and 52）； Muller； 〃Dorians；〃 iii。 10； 1 （vol。 ii。 197； Eng。 tr。）
VII
There are yet other customs in Sparta which Lycurgus instituted in opposition to those of the rest of Hellas； and the following among them。 We all know that in the generality of states every one devotes his full energy to the business of making money： one man as a tiller of the soil； another as a mariner； a third as a merchant； whilst others depend on various arts to earn a living。 But at Sparta Lycurgus forbade his freeborn citizens to have anything whatsoever to do with the concerns of money…making。 As freemen； he enjoined upon them to regard as their concern exclusively those activities upon which the foundations of civic liberty are based。
And indeed； one may well ask； for what reason should wealth be regarded as a matter for serious pursuit＇1＇ in a community where； partly by a system of equal contributions to the necessaries of life； and partly by the maintenance of a common standard of living； the lawgiver placed so effectual a check upon the desire of riches for the sake of luxury？ What inducement； for instance； would there be to make money； even for the sake of wearing apparel； in a state where personal adornment is held to lie not in the costliness of the clothes they wear； but in the healthy condition of the body to be clothed？ Nor again could there be much inducement to amass wealth； in order to be able to expend it on the members of a common mess； where the legislator had made it seem far more glorious that a man should help his fellows by the labour of his body than by costly outlay。 The latter being； as he finely phrased it； the function of wealth； the former an activity of the soul。
＇1＇ See Plut。 〃Lycurg。〃 10 （Clough； i。 96）。
He went a step further； and set up a strong barrier （even in a society such as I have described） against the pursuance of money…making by wrongful means。＇2＇ In the first place； he established a coinage＇3＇ of so extraordinary a sort； that even a single sum of ten minas＇4＇ could not come into a house without attracting the notice； either of the master himself； or of some member of his household。 In fact； it would occupy a considerable space； and need a waggon to carry it。 Gold and silver themselves； moreover； are liable to search；＇5＇ and in case of detection； the possessor subjected to a penalty。 In fact； to repeat the question asked above； for what reason should money…making become an earnest pursuit in a community where the possession of wealth entails more pain than its employment brings satisfaction？
＇2＇ Or； 〃against illegitimate commerce。〃
＇3＇ See Plut。 〃Lycurg。〃 9 （Clough； i。 94）。
＇4＇ = 40 pounds； circa。
＇5＇ See Grote； 〃H。 G。〃 ix。 320； Aristot。 〃Pol。〃 ii。 9； 37。
VIII
But to proceed。 We are all aware that there is no state＇1＇ in the world in which greater obedience is shown to magistrates； and to the laws themselves； than Sparta。 But； for my part； I am disposed to think that Lycurgus could never have attempted to establish this healthy condition；＇2＇ until he had first secured the unanimity of the most powerful members of the state。 I infer this for the following reasons。＇3＇ In other states the leaders in rank and influence do not even desire to be thought to fear the magistrates。 Such a thing they would regard as in itself a symbol of servility。 In Sparta； on the contrary； the stronger a man is the more readily does he bow before constituted authority。 And indeed； they magnify themselves on their humility； and on a prompt obedience； running； or at any rate not crawling with laggard step； at the word of command。 Such an example of eager discipline； they are persuaded； set by themselves； will not fail to be followed by the rest。 And this is precisely what has taken place。 It＇4＇ is reasonable to suppose that it was these same noblest members of the state who combined＇5＇ to lay the foundation of the ephorate； after they had come to the conclusion themselves； that of all the blessings which a state； or an army； or a household； can enjoy； obedience is the greatest。 Since； as they could not but reason； the greater the power with which men fence about authority； the greater the fascination it will exercise upon the mind of the citizen； to the enforcement of obedience。
＇1＇ See Grote； 〃H。 G。〃 v。 516； 〃Mem。〃 III。 v。 18。
＇2＇ Or； reading after L。 Dindorf； ｛eutaxian｝； 〃this world…renowned orderliness。〃
＇3＇ Or； 〃from these facts。〃
＇4＇ Or； 〃It was only natural that these same 。 。 。〃
＇5＇ Or； 〃helped。〃 See Aristot。 〃Pol。〃 v。 11； 3； ii。 9； 1 （Jowett； ii。 224）； Plut。 〃Lycurg。〃 7； 29； Herod。 i。 65； Muller； 〃Dorians；〃 iii。 7； 5 （vol。 ii。 p。 125； Eng。 tr。）
Accordingly the ephors are competent to punish whomsoever they choose； they have power to exact fines on the spur of the moment； they have power to depose magistrates in