Speech like Spearpoints

In the ancient world, the Spartans were (in)famous for their culture of silence. They were also envied for their ability to express themselves concisely and pointedly.

But while the Spartan culture of reducing speech to its bare essentials and speaking only when necessary was described and admired by ancient observers, the reasons for Sparta’s culture of silence are less obvious.

Ancient “Laconophiles” collected alleged examples of Spartan speech all characterized by pithiness, and Xenophon stresses the – evidently unusual – ability of Spartan youth to hold their tongues except when directly addressed. Perhaps the most graphic example of the Spartan distaste for excessive verbiage, however, is the story of the Samian ambassadors, who sought Spartan aid in their fight against Polycrates.  According to Herodotus, the Samians gave a very long speech after which the Spartan’s complained about having forgotten the start of the speech by the end of it.  When the Samians then brought a bag and said the bag needed flour, the Spartans replied that the word ‘bag’ was superfluous – and then proceeded to give the aid requested. (Herodotus 3:46). Because Spartan eloquence was characterized by an absolute minimum of words, we describe minimalist speech as “Laconic” event to this day. 

W. Lindsay Wheeler in his excellent article “Doric Crete and Sparta, home of Greek Philosophy,” (Sparta: Journal of Ancient Spartan and Greek History, Vol. 3, # 2), claims that silence was a critical component of the Spartan educational system. He alleges that silence was purposely imposed on youth so that “their thoughts should gain force and intensity by compression” and so their speech would be “short, concise and to the point, like their spear points.”  He goes on expound on the depth to which philosophy lay at the roots of Spartan society and culture. Clearly, a society that valued philosophical thought based on observation of nature, scorned idle chatter, and it is fair to assume that in Sparta men were expected to speak only when they had something worth saying.

During a recent intensive training course in administering first aid to the victims of traumatic injuries, I was struck by an additional feature of the Spartan culture of silence – its utility on the battlefield. The training focused on providing first aid to trauma victims in an environment without medicine, medical technology or specialized first-aid kits. It was heavily informed by recent military experience in Iraq and Afghanistan. While the causes of battlefield injuries have changed dramatically since the age of Sparta, the result – severed limbs, massive hemorrhaging, life-threatening puncture wounds and crippling fractures – would have been familiar to any Spartan ranker. Astonishingly, despite all the advances in modern medicine, the first response probably has not changed much in two and a half millennia. 

This is where the Spartan culture of silence might have proved its utility – if it was not part of the very reason for evolving it in the first place.  In warfare, serious casualties are inherently traumatic, which means the victims inevitably suffer from shock and hypothermia. Both conditions worsen, if a patient is agitated and unable to keep still. If, on the other hand, a victim has been trained to remain still and silent in ordinary circumstances, then they have a better chance of also remaining calm (and so preserving rather than squandering their strength, blood and breath) in a crisis too. 

Furthermore, it appears (but I would welcome a medical opinion on this!) that the natural pain-killers the body produces in situations of extreme trauma are more effective if adrenaline levels are lower. Thus, developing behavior that reduces or shortens the period in which adrenaline is pumped into the body, may increase the speed with which natural painkillers are released into the bloodstream.  Thus, far from being super-macho heroes, who ignored pain (as portrayed in most cartoons, films and novels), Spartans may literally have experienced less acute pain when dealing with battle wounds. 

If we accept that this was a possibility, then it is even possible that Spartans, having observed how calm and stillness improved the survival rate among battlefield casualties, concluded that cultivating these behavior patterns in their children and youth would help them to respond accordingly on the battlefield. In short, the culture of silence and self-control may have helped Spartans to experience less pain and survive more readily on the battlefield, and the fact that self-control and silence was effective on the battlefield may have reinforced the culture of silence in the agoge and among adult, male citizens.    

Experience Spartan Society more closely in my  Leonidas' Trilogy:

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The Spartan Agoge: Scandalously Co-Educational

While the ancients generally admired the Spartan educational system, modern commentators tend to be critical or appalled by it. Ironically, the one aspect of the agoge that provoked contemporary outrage, is the single feature widely imitated today. Namely, Spartan girls were integrated into the public education no less than their brothers.

Today I look more closely at the co-educational aspect of the Spartan Upbringing.

 

Sparta differed from most other Greek city-states most dramatically with respect to the legal status, social standing, and economic importance of women. Sparta was not actually alone in this, evidence from Gortyn on Crete suggests that Doric cities generally granted women higher status and greater rights, but in comparison with the other cities of the Greek mainland, most especially Athens, the status of women was arguably the most dramatic point of differentiation. 

The status of women in most of the Greek world, and particularly in Athens, was similar to the status of women under the Taliban.  First, girl infants were more likely to be "exposed" -- that is murdered -- than males. The Greek comic poet Posidippus put it this way: “Everybody raises a son even if he is poor, but exposes a daughter even if he is rich.” 

Even if allowed to live, a female child would be given less food than her brothers, certainly denied all wine and meat. Girls were also denied exercise and kept in the dark, poorly aired "women's quarters" at the back of the house, because girls were not supposed to be seen in public, and Athenian girls were not educated. On the contrary, they were considered mentally deficient by nature. Aristotle, for example, compared them to children incapable of growing up. Any training they received was thus informal and domestic, designed solely to ensure they could preform household tasks.


On reaching puberty, they were "given away" in marriage. Note, women were not parties to a marriage, they were the objects of contracts between their guardian and a man interested in acquiring a wife. Wives were acquired strictly for the purpose of the production of legitimate heirs, and sexual pleasure was sought from boys, slaves, and prostitutes (who were also unfree).  Wives, meanwhile, were confined to the same cramped and dark "women's quarters" (now in their husband's rather than their father's house), and were excluded from the intellectual life of their husbands because they were not allowed to attend symposiums -- not even those hosted by their husband under their own roof.

Furthermore, women in Athens could not inherit or own property. At no time could a woman in Athens own anything whose value was greater than a bushel of wheat. If an unmarried Athenian girl's father owned property and died without male heirs, she was bequeathed to the next male relative, who had to marry her in order to obtain the inheritance. The heir then divorced the wife he already had (although she was utterly blameless) in order to obtain the inheritance with the female appendage he now had to marry. Meanwhile in the famed theaters of Athens women were called (to great applause) "a curse to mankind" and "a plague worse than fire or any viper" (Euripides). 


In light of the above, it is hardly surprising that, as Nigel Kennel put it, "...the most shocking aspect of Classical Sparta's educational system, to contemporaries at least, was that girls trained and competed in contests similar to those of their brothers and cousins."(1) Furthermore, based on a fragment of Plato, Ducat concludes that the girls had no choice about the matter but were compelled to attend the agoge.(2) In short, the universal and compulsory nature of the agoge applied to girls no less than boys.

As to what they learned, Kennel hypothesizes that girls training "mirrored" that of the boys, while Cartledge believes that Spartan girl's intellectual education "resembled the 'primary' education given to Athenian boys, but in other ways, especially the physical exertions, it was a carbon copy of the Spartan boys' curriculum, and that is presumably an important clue to its meaning and function."(3) Xenophon speaks only of girls competitions in "running and strength" although Euripides suggests that wrestling was taught as well and Plutarch (speaking of the Roman-era agoge) mentions wrestling, discus and javelin as well. Yet, significantly,  Plato points out in his Protagoras (342d), education in Sparta was not purely physical for the girls either.   On the contrary, in Sparta "not only men but also women pride themselves on their intellectual culture."  This suggests much more than mere literacy: it implies a systematic education in rhetoric and philosophical thought.

Why would Sparta break so radically with the rest of the Greek world with respect to female education?

The obvious answer is that this was part of the far wider issue of women's status in Sparta as a whole. Spartan women could inherit and own property. They ran their husband's kleros. They were active participants in their marriage. They are recorded voicing their opinions in public. They are known to have been disciples of Pythagoras. They drove chariots. They quite simply could not have done all that if they had not had a basic education and developed a degree of physical fitness as children. 

Thus, from being a purely eugenic exercise to produce strong warriors, as most commentators (including, in this case, Xenophon) imply, the education of Spartan girls was part of a holistic system of integrating women into the society and state. Like their brothers, the shared experiences of common messes, identical clothes, and participation in the same events, festivals and competition helped to build their identity as Spartiates and to develop solidarity among the girls themselves.

Yet it had another, almost completely overlooked, function as well: it encouraged heterosexuality. The very fact that the girls and maidens shared the race-tracks and changing rooms, the dancing floors and theaters with the boys and youths made them less alien and more accessible than their sisters in other cities. Modern psychology indicates that homosexuality and particularly pedophilia is more common in misogynous societies in which women are segregated and denigrated (as in Athens) -- not in societies where they are integrated and empowered.  Everything we know about Sparta in the Archaic and Classical period contradicts the widespread assumption that Sparta was dominated by homosexuality and lesbianism. The co-educational agoge is another piece of evidence that in Sparta homosexuality was less common and less accepted than in other city-states of the ancient Greek world.

(1) Kennel, Nigel. The Gymnasium of Virtue: Education and Culture in Ancient Sparta. Univ. of North Carolina Press, 1995, p. 45.

(2) Ducat, Jean. "Perspectives on Spartan Education in the Classical Period." Hodkinson, Stephen and Anton Powell (eds). Sparta: New Perspectives. Duckworth, 1999, p.58.

(3) Cartledge, Paul.  Spartan Reflections. Duckworth, 2001, p. 83-24.

This ends my series on the Spartan agoge.