(6) Longinus, {peri ups}, iv. 4, reading {ophthalmois} for {thalamois}, says: "Yet why speak of Timaeus, when even men like Xenophon and Plato, the very demigods of literature, though they had sat at the feet of Socrates, sometimes forget themselves in the pursuit of such pretty conceits? The former in his account of the Spartan Polity has these words: 'Their voice you would no more hear, than if they were of marble, their gaze is as immovable as if they were cast in bronze. You would deem them more modest than the very maidens in their eyes.' To speak of the pupils of the eyes as modest maidens was a piece of absurdity becoming Amphicrates rather than Xenophon; and then what a strange notion to suppose that modesty is always without exception, expressed in the eye!"--H. L. Howell, "Longinus," p. 8. See "Spectator," No. 354. (7) See Paus. VII. i. 8, the {phidition} or {philition}; "Hell." V. iv. 28. IV But if he was thus careful in the education of the stripling, (1) the Spartan lawgiver showed a still greater anxiety in dealing with those who had reached the prime of opening manhood; considering their immense importance to the city in the scale of good, if only they proved themselves the men they should be. He had only to look around to see what wherever the spirit of emulation (2) is most deeply seated, there, too, their choruses and gymnastic contests will present alike a far higher charm to eye and ear. And on the same principle he persuaded himself that he needed only to confront (3) his youthful warriors in the strife of valour, and with like result. They also, in their degree, might be expected to attain to some unknown height of manly virtue. (1) See "Hell." V. iv. 32. (2) Cf. "Cyrop." II. i. 22. (3) Or, "pit face to face." What method he adopted to engage these combatants I will now explain. It is on this wise. Their ephors select three men out of the whole body of the citizens in the prime of life. These three are named Hippagretai, or masters of the horse. Each of these selects one hundred others, being bound to explain for what reason he prefers in honour these and disapproves of those. The result is that those who fail to obtain the distinction are now at open war, not only with those who rejected them, but with those who were chosen in their stead; and they keep ever a jealous eye on one another to detect some slip of conduct contrary to the high code of honour there held customary. And so is set on foot that strife, in truest sense acceptable to heaven, and for the purposes of state most politic. It is a strife in which not only is the pattern of a brave man's conduct fully set forth, but where, too, each against other and in separate camps, the rival parties train for victory. One day the superiority shall be theirs; or, in the day of need, one and all to the last man, they will be ready to aid the fatherland with all their strength.