9. On the other hand, it was the pride of the Spartans, that their laws had proceeded from the oracle of the Pythian god:(41) and Tyrtæus says, in some verses of his Eunomia, that the fundamental principles of the Spartan constitution had been laid down by Apollo.(42) It is probable that these laws were really composed in the form of injunctions to Lycurgus, or to the people.(43) The oracle, however, continued to possess a superintending power over the constitution, chiefly through the intervention of the Pythians,(44) four persons appointed by the kings as messengers to the temple of Pytho, who delivered the oracles truly and honestly to the kings,(45) and were equally acquainted with their purport. On account of the importance of these oracles, the Pythians were the assessors of the kings and the gerusia,(46) and were always the messmates, both at home and in the field, of the kings. It is probable that the three “Pythian interpreters” at Athens, who, besides explaining the oracles, performed public and domestic expiatory sacrifices,(47) once possessed a similar dignity, although they lost these powers at a very early period. The theori of Ægina, Mantinea, Messenia, Trœzen, and Thasos, who composed separate colleges, ate together, and who were regular magistrates, not being like the theori of Athens, chosen for a single theoria, may be compared with the Pythians.(48) 10. This comparison again leads us back to our former position, that in the genuine Doric form of government there were certain predominant ideas, which were peculiar to that race, and were also expressed in the worship of Apollo, viz., those of _harmony_ and _order_ (τὸ εὔκοσμον); of _self-control and moderation_ (σωφροσύνη), and of _manly virtue_ (ἀρετή).(49) Accordingly, the constitution was formed for the education as well of the old as of the young, and in a Doric state education was upon the whole a subject of greater importance than government. And for this reason all attempts to explain the legislation of Lycurgus, from partial views and considerations, have necessarily failed. That external happiness and enjoyment were not the aim of these institutions was soon perceived. But it was thought, with Aristotle,(50) that every thing could be traced to a desire of making the Spartans courageous warriors, and Sparta a dominant and conquering state; whereas the fact is, that Sparta was hardly ever known to seek occasion for a war, or to follow up a victory; and during the whole of her flourishing period (that is, from about the 50th Olympiad to the battle of Leuctra) did not make a single conquest by which her territory was enlarged. In conclusion we may say, that the Doric state was a body of men, acknowledging one strict principle of order, and one unalterable rule of manners; and so subjecting themselves to this system, that scarcely anything was unfettered by it, but every action was influenced and regulated by the recognised principles. Before however we