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] [94] This is mentioned by Xenophon himself (Hellen. vi, 5, 3). The Lacedæmonians, though they remonstrated against it, were at that time too much humiliated to interfere by force and prevent it. The reason why they did not interfere by force (according to Xenophon) was that a general peace had just then been sworn, guaranteeing autonomy to every distinct town, so that the Mantineans under this peace had a right to do what they did—στρατεύειν γε μέντοι ἐπ’ αὐτοὺς οὐ δυνατὸν ἐδόκει εἶναι, ἐπ’ αὐτονομίᾳ τῆς εἰρήνης γεγενημένης (vi, 5, 5). Of this second peace, Athens was the originator and the voucher; but the autonomy which it guaranteed was only the same as had been professedly guaranteed by the peace of Antalkidas, of which Sparta had been the voucher. General autonomy, as interpreted by Athens, was a different thing from general autonomy as it had been when interpreted by Sparta. The Spartans, when they had in their own hands both the power of interpretation and the power of enforcement, did not scruple to falsify autonomy so completely as to lay siege to Mantinea and break up the city by force; while, when interpretation and enforcement had passed to Athens, they at once recognized that the treaty precluded them from a much less violent measure of interference.