“… only Spartan women give birth to men.”

Queen Gorgo of Sparta’s most famous quote was an answer to an Athenian woman, who asked why “only Spartan women rule their men.”  The answer, that only Spartan women gave birth to men, was far more than a witty retort, it was a profound commentary on the differences between the societies. The most important point, of course, is that Gorgo did not claim Spartan women were superior at all, but rather that Spartan men were superior to their contemporaries.

Readers need to keep in mind that at no time in Spartan history was Sparta “ruled” by women. Spartan women were hardly Amazons, who scorned men and took to the battlefield themselves.  Spartan women could not vote in the Spartan Assembly, and they could not be elected to office, neither the Gerousia nor the ephorate, nor lesser positions such as magistrates. Every contemporary of Gorgo knew this, so the question was never meant to suggest Spartan women had political power, but rather that they had influence over their menfolk to an exceptional, indeed “unnatural,” degree.

As Gorgo’s answer likewise illuminates, Spartan women did not live separate, lesbian lives, disconnected and divorced from their male relations and focused on themselves.  The image of Spartan women living apart and satisfying their sexuality among themselves is a modern myth, based on the patently false misconception that Spartan males were “far away” “most” of the time.  In fact, ancient wars were short affairs and only conducted during the campaign season, so that Spartan husbands were never gone more than half a year and that very rarely. (Not until the Peloponnesian war did Sparta campaign year after year; throughout the archaic period Sparta was at war only sporadically with years of peace in between.) Furthermore, the barracks and messes at which Spartan men ate were much closer to the temples, markets and public buildings at which the women congregated than the work-places of most modern (commuting) husbands.

On the contrary, Spartan women viewed their role as completely integral and indeed traditional.  As Gorgo’s reply underscores, a Spartan woman’s principal contribution to society – like that of her Athenian counterpart – was to produce the next generation of (male) citizens.  There was nothing odd, offensive or sinister about respectable women in the ancient world identifying with the role of mother.  The idea that women might have other societal functions other than wives and mothers is a relatively new historical phenomenon and far from accepted in many parts of the world from Afghanistan to Africa.

As Gorgo so brilliantly summarizes the situation, the difference between Spartan women and the women in the rest of the ancient world was not one of a fundamentally different role, but rather a difference in the way men viewed that role.  Athens was a virulently misogynous society. Its greatest philosophers viewed women as “permanent children” and the doctors attributed everything from stomach illness to asthma in women to a “wandering womb,” for which the best cure was sex (with the woman’s owner/husband of course.) Women could not inherit property, nor indeed control more money than was needed to purchase a bushel of grain. They were largely uneducated and almost all were illiterate, so it is hardly surprising that their educated, usually significantly older husbands considered them congenitally stupid. The discrepancy between the education and maturity of husbands and wives was aggravated by the fact that female children were fed less nutritious food in smaller quantities than their brothers, and were denied fresh air and any kind of exercise. The result was females stunted both physically and mentally, married as soon as they became sexually mature, and usually dead by the age of 30 or 35. In short, Athens' laws and customs condemned women to ignorance, stunted grown and an early grave – assuming they were allowed to live at all.  

There is little doubt that in Athens far more female infants were exposed than males. As it was aptly put in an Athenian law case, even a poor man would raise a son, while even a rich man would expose a daughter. The archaeological evidence supports the historical record; Athens suffered from a severe demographic imbalance in favor of males, something that is most similar to sex ratios in China and India where the systematic murder of female infants (either as embryos through abortion or after birth through exposure or neglect) is still widespread.

Sparta did not suffer either from the misogyny that created the imbalance in the population or from the consequences. In fact, by the late 5^th Century BC, Spartan women appear to have significantly outnumbered men.  This imbalance may have been the real reason for the Spartan custom of “wife sharing.”

Returning to Gorgo's most famous quote, I would like to show how I put it in context in Book III of the Leonidas Trilogy, Leonidas of Sparta: A Heroic King:

Eukoline shoved her veil off her head and turned on Gorgo to ask in a tone that mixed disapproval with amazement, “Why are you Spartan women the only ones who rule your men?” She did not mean it as a compliment.

“Because we are the only women who give birth to men!” Gorgo snapped back.

“As if I hadn’t given birth to two sons?” Eukoline retorted indignantly. “Athens has five times the number of citizens Sparta has!” she added proudly.

“Athens has 40,000 males who think that making clever speeches is the pinnacle of manliness.” All Gorgo’s pent-up anger at what she had seen since her arrival [in Athens] boiled over. “That’s why they are afraid to educate their daughters and keep their women in the dark ― physically and mentally!” Gorgo could not resist adding, “Sparta’s men prove their manhood with their spears and need not dismiss good advice just because it comes from the mouths of women!”

                                                             Buy Now!

How Do You Live At War?

The following review of "A Peerless Peer" was post posted on amazon.com by "Thomas E." October 28. Thank you, Thomas, wherever you are!

By Thomas E.

Amazon Verified Purchase

This review is from: Leonidas of Sparta: A Peerless Peer (Kindle Edition)

Doctor Helena P. Schrader is an accomplished historian and author of both non-fiction and fiction books. She also owns land in what was once known as Laceadeamon, or Sparta and writes about the place as if she can visualize it -- outside her front porch. In this, the second entry in her trilogy on Leonidas, she again hits the mark and builds even further upon what was a stellar entry in Leonidas of Sparta: A boy of the Agoge.

The first book took us through the early years in the life of Leonidas, focused as the title would indicate, largely on the agoge and the various rituals and training regimes that young men in Sparta underwent. It also let us know how romance and family relations in the city functioned, and how the perioiki and helots worked into this social system and structure. Now Leonidas is a grown man, a member of a mess, and a soldier in the army. He has taken it as his mission to become the "Peerless Peer" that the title aludes to, and we are given the opportunity to understand how a man could grow into one who would willingly sacrifice himself for his country.

We are given opportunity to see how the vaunted army functions, and how the kleros that maintains Spartan society actually works. For a city that strove towards an idyllic distribution of property that would make everyone equal, Schrader lays bare how one cannot legislate against greed and the machinations of the human spirit to protect ones family and build one’s own assets. There are villains and there are saints in Sparta, and Leonidas encounters them all.

The system of two kings is a recurring issue as well, in how it affects what is never more than a small city. The fact that Sparta was not always on a war footing comes up, and how families dealt with fathers, who basically were never around until they hit the age of thirty. It is a history book wrapped around a story that touches upon all the facets of the ancient world that one does not think about when envisioning such a place, but which make that place a real location that we visit through her writing. This is outstanding work, and we can all only hope that there is more to come.

War by Other Means: Spartan Diplomacy

Clausewitz claimed that war was diplomacy by other means. This may explain why Sparta, popularly known as a militaristic society, was in fact a city with a long history of effective diplomacy and a high regard for the diplomatic profession.

Sparta’s diplomatic history started early. According to Herodotus, for example, Sparta sent an envoy to the Persian court mid-6th Century, long before the Persians had become interested in Greece. Allegedly, the Spartan envoy warned the Great King against enslaving Hellenes - which prompted the bewildered master of the Eastern world to ask who (in the hell) the Spartans were? After the diplomatic breech of murdering the Persian ambassadors sent to obtain earth and water in 491, the Spartans were concerned enough about diplomatic niceties to send to men to Persia as sacrifices to atone for the murdered ambassadors.

More significant, however, is the fact that Sparta founded the first non-aggression pact in recorded history when it stopped seeking to conquer its neighbors but sought defensive alliances with them instead. A series of bilateral treaties evolved into what became known as the Peloponnesian League. While initially this organization was an instrument of Spartan hegemony, which required Sparta's allies to follow her lead, in or about 500 BC the allies successfully asserted their power and effectively converted the League into an alliance in which every member - including Sparta - had an "equal" vote. Even if, as we know, some members of every alliance are always a little "more equal" than others, the principle of voting on major commitments of the Alliance was clearly established and largely respected.

Likewise, although often dismissed as simply “natural,” the forging of an alliance with Athens, Corinth, Aegina, (all hated rivals of one another!) and other lesser cities to oppose the Persian invasion of 480 was, in fact, a brilliant Spartan diplomatic achievement. I say Spartan, because the election of Sparta to lead on land and sea suggested that Athens would not have been able to hold this alliance together without Spartan influence. Arguably, it was Leonidas’ ability to put together a “coalition of the willing” to fight against Xerxes, more than his untimely death at Thermopylae, that was his greatest achievement.

Notably, some of Sparta’s best commanders were also excellent diplomats. Brasidas comes to mind.  Brasidas had only limited troops, the bulk of which were helot volunteers without the training of Spartiates. His success depended not on force of arms, but his ability to win over allies and detach cities from the Delian League. Likewise Sparta’s success in Syracuse was certainly not a military success, no Spartan hoplites were in action at any time! It was, however, an enormous diplomatic success that severely weakened Athenian strength and morale.

The weaker Sparta became, the important it was for Sparta to forge alliances and out-wit rather than out-fight her enemies. It may be an indication of weakness, but it was nevertheless a diplomatic coup that Sparta was one of the first city-states in Greece to forge an alliance with a rising Rome, for example.

All in all, Sparta's diplomatic culture deserves much more attention and research. A comprehensive work on Spartan diplomacy from the Archaic to the Roman Periods would be a welcome addition to existing scholarly literature.

Spartan Gifts

Did the Spartans give gifts? 

Obviously, gifts were an important feature of most ancient societies. Gifts were an important component of diplomacy, with monarchs or cities exchanging gifts as gestures of good will. Gifts were given to the gods, and to victorious athletes. Gifts were a feature of the cult of hospitality and friendship, and gifts were given to favored prostitutes and slaves. Gifts played a much more significant role in ancient Greek society as a whole than they do in ours today. 

But what about Sparta? In Sparta, after all, conspicuous consumption was disdained. Spartan laws prohibited the minting of gold and silver coins, and in the 5th Century BC, even the wearing of gold and silver was allegedly proscribed.  While there is good reason to think that descriptions of Spartan austerity are greatly exaggerated, there is no reason to think that Sparta was not comparatively less extravagant in the use of luxuries and display of wealth. 

In a society which frowned upon the display of wealth, gifts would necessarily have a different character than in a society, like Athens, where flaunting wealth was an essential component of social status and political power. For example, an Athenian Olympic victor was fed for the rest of his life at civic expense, was granted a front-row seat at all public festivals including the plays, and received other material rewards as well. Sparta's Olympic victors received only one reward: the privilege to "stand in front of their Kings in the line of battle" -- i.e. automatic membership in the elite unit, the Hippeis, or royal guard. 

In short, Spartans had the same cultural traditions of gift-giving, but very likely gave gifts that were more immaterial and practical. Personally, I picture public gifts being mostly "honors" -- prominence of place in processions or at festivals, or election to positions of prestige (committees judging the singing and dancing contests, for example) or ceremonial functions -- the Kings' cup bearer, the Kings' marshal, etc. Personal gifts were more likely to be practical things, game, honey, and other products from a man's kleros, or possibly a hunting dog or livestock. 

Gifts to women, on the other hand, were probably more conventional, things like jewelry, expensive fabrics, perfumes etc.  We know Athenians viewed Spartan women as particularly extravagant and luxury loving, and Aristotle blamed their love of wealth for the downfall of Spartan society. 

For those of us living today, however, gift-giving is a traditional aspect of the "Holiday Season," and our gift-giving is more materialistic than symbolic. So for any of you who would like to give a gift with a Spartan theme, I have created a few products. I'm just getting started, actually, but I hope you'll like one or the other of my t-shirts and mugs. You can look, select and buy online at: http://HPSDesign.spreadshirt.com or http://HPSDesign.spreadshirt.de.

How Do You Raise A Man?

On October 28, the following review of  A Boy of the Agoge appeared on amazon.com.  It was contributed by "Thomas E." -- not further identified. I'd like to share it with you, and my thanks to Thomas E!

Helena P. Schrader has the kind of academic credentials that make you wonder what you did with your life. Growing up in Japan, Brazil, England, and the United States she has degrees from the University of Michigan, Kentucky, and a Ph.D. in history from the University of Hamburg. After writing several non-fiction books focusing on WWII, she turned her attention to fiction. This academic zeal for research shows up in her books, and is very prevalent in the "Leonidas" series. She also owns a home in what was once called Lacedeamon, or more commonly, Sparta.

This book is the first in a trilogy that walk through the life of Leonidas, the legendary king of Sparta. Unlike other such texts, this one makes liberal use of citations to the historical record, and where no such record is available the author explains why she choose to go the way she did. She is also very open about what is conjecture or writers license on her part. Obviously everybody knows how the book will end, so there is considerable pressure to make the parts in between worthwhile, logical, consistent, and reflective of what the historical and archaeological would have us believe occured. This is where Schrader shines.

As the title implies, this book focuses heavily on the Agoge, that almost mythical Spartan insitutation of education and training. The book actually opens with Leonidas receiving the oracle that damns him to his fate, and then jumps back to the future kings childhood. We are treated to life in the palace, and an indepth examination of life in the five villages that make up Sparta. The view presented here and throughout the series conflicts with more idyllic apperances in other tales, such as Gates of fire by Pressfield. Gates of Fire: An Epic Novel of the Battle of Thermopylae However, her examples all make sense, are explained, and ring true to how a society such as Sparta would develop.

The Messenian helots are touched upon, and the rituals of growing up are expounded upon. How would a child orphaned early develop, and in an almost Harry Potter like fashion, how would such a child wield wealth? How do you grow up to be the man that offers himself up as sacrifice? This book lays the foundation. It is a great read, and yet it is the weakest of the trilogy. It is where one must start, and nobody will be disappointed by it. Just know that what follows is even better.

To read more about the Leonidas Trilogy click here.

To see the video teaser on YouTube click here.

To buy t-shirts or mugs with Leonidas and Gorgo motifs click here. 

First Review of "A Heroic King"

This past week the first substantive review of "Leonidas of Sparta: A Heroic King" was posted on amazon.com. Here it is:

5.0 out of 5 stars

Leonidas of Sparta, A Heroic King October 24, 2012

By Brenda Miller

Format:Kindle Edition

A wonderful story and superbly constructed! Ms Schrader has outdone herself with this one! Although this is the third volume in a trilogy, it could easily be a stand-alone book. The author cleverly clues the reader in on the events leading up to the climax of her narrative without re-hashing her previous two volumes.

The more knowledgeable reader will be brought smoothly up to date in the all-too-brief life of Leonidas while those with more limited background in the field will be, for lack of a better word, "educated". Granted, as this is a novel and not a textbook, there is much of the author herein, but Ms Schrader has indeed done her homework. One gets the feeling that we are not getting some sort of "fantasy" Sparta but rather an interpretation which gives the impression of cleaving pretty closely to reality. The interplay between and among her characters is totally believable and although perhaps not in conformance with the common impressions of Spartan life, nevertheless her descriptions are perfectly believable and do not strain the imagination.

Of course the element of suspense is not present, as we all know how it came out, but Ms Schrader's description of the preparation for and the conduct of, the final stand in the pass of Thermopylae are as good if not better than any I've read previously. She somehow has managed to vividly capture the blood, sweat, fear, and emotion that must have been very real for the soldiers involved and this has been skilfully transported to the reader by the author.

A side note: Having myself lived for several years in Greece, I wonder if Ms Schrader realizes how closely, in her descriptions of daily life in ancient Sparta, she has actually conveyed to the reader an accurate description of personal interactions in any small Greek city today?

This is in sum a superb and easily readable book. As with her previous volumes, it would be totally suitable for older teens with an interest in the period...indeed, I can see its use as a supplementary textbook. My congratulations to the author and my appreciation to her for "breaking the mold" and not cluttering up the book with the usual steamy sexual interludes (in this case probably homosexual). My mother would enjoy this one! 

The Spartan Agoge Revisited

The image of the Spartan agoge in most literature is a catalogue of horrors no loving parent would inflict upon his/her children.  Paul Cartledge even makes a great fuss about the word agoge being used for cattle as well as children – although the English word “to raise” is also used for both children and cattle without, to my knowledge, all American, British and Australian children being denigrated to the status of livestock. (Paul Cartledge, Spartan Reflections, Duckworth, London, 2001.)

The assumption in literature and film is that Spartan boys (and possibly girls) were taken from their homes at age seven and never again had anything to do with their parents. Instead, they were allegedly under the exclusive tutelage of the Paidonomos and his whip-bearing assistants, elected herd leaders, “lovers” and eirenes (whatever these were). The boys are described as learning virtually nothing, running around practically naked, stealing to eat, fighting constantly with each other, while being intimidated and abjectly obedient to their elders.

Yet what we know of Spartan society as whole is not consistent with such an educational system.

First, there is strong evidence that family ties were as strong in Sparta as elsewhere.  No society, in fact, has ever succeeded at destroying the institution of the family -- even when they tried, as in Soviet Union and Communist China.  We know from modern experience that attendance at even a distant boarding school does not inherently indicate a lack of parental interest in a child’s development. Thus, it is ridiculous to think Spartan parents lost interest in their children just because they were enrolled in the agoge.  The agoge, after all, was located in the heart of Sparta. Far from never seeing their families ever again, the children of the agoge would have seen their fathers (who had to take part in civic activities and eat at their syssitia) and school- and army-aged siblings almost daily. 

In addition to the comfort of daily contact with fathers and brothers and probably mothers as desired, we can assume that the agoge was not opened 365 days a year.  Just like every other school in history, the agoge will have had “holidays.”  We know of at least 12 festivals each year.  (See Nikolaos Kouloumpis, “The Worship and the role of Religion in the formation of the Spartan state,” Sparta: Journal of Ancient Spartan and Greek History, Vol. 6, # 1.) The Spartans, furthermore, were notorious for taking their religious festivals extremely seriously.  Soldiers on campaign could return home for festivals particularly important to their specific clan, and the entire army was prohibited from marching out during others. (Hence the Spartan army was late for Marathon and only sent an advance guard to Thermopylae.)  It is not reasonable to assume that what applied to the Spartan army did not apply to the public school! Far more probable is that the agoge closed down for every holiday and, like school children everywhere, Spartan girls and boys gleefully went “home for the holidays” along with their eirenes, herd-leaders, instructors and all other citizens.

The equally common presumption based on fragmentary ancient sources that the boys never got enough to eat and routinely took to stealing to supplement their diet is inconsistent with a functioning economy. No society can function if theft is not the isolated act of criminal individuals but rather a necessity for all youth between the ages of 7 and 20. If all the youth were stealing all the time, the rest of society would have been forced to expend exorbitant amounts of time and resources on protecting their goods.  Every estate would have been turned into an armed camp, and there would have been nightly battles between hungry youth and helots desperate to save their crops and stores. Nothing of the kind was going on in Sparta, a state known for its internal harmony and low levels of common crime. 

Nigel Kennel argues persuasively that theft was only allowed during a limited period of time at a single stage in a boy’s upbringing (Nigel Kennel, The Gymnasium of Virtue: Education and Culture in Ancient Sparta, University of North Carolina Press, Chapel Hill & London, 1995). As for only being punished for being caught, that is very nature of all punishment -- seen from the thief’s perspective.  After all, no undiscovered crime is ever punished.  Nothing about that has changed in 2,500 years.

The notion that the boys constantly fought among themselves and were encouraged to do so is equally untenable.  Boys of the same age cohort would inevitably serve together in the army. The Spartan army was famous for the exceptional cohesion of its ranks. You don’t attain such cohesion by fostering competition and rivalry to an excessive degree.  A strong emphasis on competition was prevalent throughout ancient Greece.  Spartan youths engaged in team sports, and there would have been natural team spirit and team rivalry.  It is only reasonable to assume that now and again such competition and rivalry turned bitter and could degenerate into fights.  But Sparta, even more than other Greek city states, needed to ensure that such rivalries did not get out of hand because all citizens had to work together harmoniously in the phalanx.

As for the youth of the agoge being abjectly respectful and obedient to their elders, such behavior is incompatible with high-spirited, self-confident youth – yet this is what the agoge set out to produce. Spartan discipline appears to have produced exceptionally polite young men by ancient standards, and since observations about Spartan youth at, say, the pan-Hellenic games do not require inside knowledge of Spartan society, we can assume that these reports have a certain validity. But there is a vast difference between being polite and respectful on the surface and being cowed, intimidated and obedient to an exceptional extent. English school-boys of the 19^th and early 20^th Century also had a reputation for politeness that had nothing to do with being beaten down or docile.

The thesis that Spartan youth learned almost nothing (except endurance, theft, competition and manners) is untenable for a society that for hundreds of years dominated Greek politics and whose school was admired by many Athenian intellectuals.  Starting with the circumstantial evidence, Spartans could not have commanded the respect of the ancient world, engaged in complicated diplomatic maneuverings, and attracted the sons of intellectuals like Xenophon to their agoge if they had been the illiterate brutes some  modern writers make them. Spartans knew their laws very well, they could debate in international forums, and their sayings were considered so witty that they were collected by their contemporaries.  Indeed, Plutarch claims that “devotion to the intellect is more characteristic of Spartans than love of physical exercise.” (Lycurgus:20)  Furthermore, Sparta is known to have entertained leading philosophers, notably Pythagoras. Spartans also had a high appreciation of poetry, as evidenced by the many contests and festivals for poetry in the form of lyrics, and ancient sources stress the Spartan emphasis on musical education and on dance. Last but not least. the abundance of inscriptions and dedications found in Sparta are clear testimony to a literate society; one does not brag about one’s achievements in stone, if no one in your society can read!  

Looked at from a different perspective, everyone agrees that Spartan education was designed to turn the graduates of the agoge into good soldiers -- and the skills needed by a good soldier then as now include far more than skill with weapons, physical fitness, endurance, and obedience. A good soldier in the ancient world also had to be able to track, to read the weather from the clouds, to navigate by the stars, to recognize poisonous plants, to apply first aid, to build fortifications and trenches, and much, much more. All this knowledge was transmitted to Spartan youth in the agoge.

Finally, let me turn to the most offensive aspect of the popular image of the agoge: alleged institutionalized pederasty. Without getting into a fight about the dating and nationality of the sources alleging institutionalized pederasty to Spartan society, the status of women in Sparta is more widely attested and can be considered incontestable.  Yet the high status of Spartan women is completely inconsistent with a society composed of men who suffered child abuse as children.  

Aristotle himself fumed against the power of women and attributed it to militaristic society in which homosexual love was not common. More important, modern psychology shows that abused boys grow up to despise women. Whatever else one can accuse the Spartans of doing, despising women was not one of them. Athenians, notably Aristophanes and Hesiod, on the contrary, very clearly did despise women, and it was in Athens and Corinth that the archaeological evidence suggests widespread pederasty. Sparta stands out as the exception, which is probably why it was so profoundly misunderstood.

Stripped of common misconceptions about the nature of the Spartan agoge, the institution starts to look not only tolerable but even admirable – something that would be consistent with the historical record.  We know that many men we admire for their intellect, including Socrates himself, were admirers of the Spartan agoge. It is time that modern observers of Spartan society stopped relying on familiar but illogical commentary and used common sense to assess the Spartan agoge.

My novel Leonidas of Sparta: A Boy of the Agoge hypothesizes and portrays an agoge consistent with the above insights.