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Plutarch's Lives
by A.H. Clough
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Presently after this, he received letters from Juba and Scipio. Juba, with some few of his men, was retired to a mountain, where he waited to hear what Cato would resolve upon; and intended to stay there for him, if he thought fit to leave Utica, or to come to his aid with his troops, if he were besieged. Scipio was on shipboard, near a certain promontory, not far from Utica, expecting an answer upon the same account. But Cato thought fit to retain the messengers, till the three hundred should come to some resolution,

As for the senators that were there, they showed great forwardness, and at once set free their slaves, and furnished them with arms. But the three hundred being men occupied in merchandise and money-lending, much of their substance also consisting in slaves, the enthusiasm that Cato's speech had raised in them, did not long continue. As there are substances that easily admit heat, and as suddenly lose it, when the fire is removed, so these men were heated and inflamed, while Cato was present; but when they began to reason among themselves, the fear they had of Caesar, soon overcame their reverence for Cato and for virtue. "For who are we," said they, "and who is it we refuse to obey? Is it not that Caesar, who is now invested with all the power of Rome? and which of us is a Scipio, a Pompey, or a Cato? But now that all men make their honor give way to their fear, shall we alone engage for the liberty of Rome, and in Utica declare war against him, before whom Cato and Pompey the Great fled out of Italy? Shall we set free our slaves against Caesar, who have ourselves no more liberty than he is pleased to allow? No, let us, poor creatures, know ourselves, submit to the victor, and send deputies to implore his mercy." Thus said the most moderate of them; but the greatest part were for seizing the senators, that by securing them, they might appease Caesar's anger. Cato, though he perceived the change, took no notice of it; but wrote to Juba and Scipio to keep away from Utica, because he mistrusted the three hundred.

A considerable body of horse, which had escaped from the late fight, riding up towards Utica, sent three men before to Cato, who yet did not all bring the same message; for one party was for going to Juba, another for joining with Cato, and some again were afraid to go into Utica. When Cato heard this, he ordered Marcus Rubrius to attend upon the three hundred, and quietly take the names of those who of their own accord set their slaves at liberty, but by no means to force anybody. Then, taking with him the senators, he went out of the town, and met the principal officers of these horsemen, whom he entreated not to abandon so many Roman senators, nor to prefer Juba for their commander before Cato, but consult the common safety, and to come into the city, which was impregnable, and well furnished with corn and other provision, sufficient for many years. The senators, likewise, with tears besought them to stay. Hereupon the officers went to consult their soldiers, and Cato with the senators sat down upon an embankment, expecting their resolution. In the meantime comes Rubrius in great disorder, crying out, the three hundred were all in commotion, and exciting revolt and tumult in the city. At this all the rest fell into despair, lamenting and bewailing their condition. Cato endeavored to comfort them, and sent to the three hundred, desiring them to have patience. Then the officers of the horse returned with no very reasonable demands. They said, they did not desire to serve Juba, for his pay, nor should they fear Caesar, while they followed Cato, but they dreaded to be shut up with the Uticans, men of traitorous temper, and Carthaginian blood; for though they were quiet at present, yet as soon as Caesar should appear, without doubt they would conspire together, and betray the Romans. Therefore, if he expected they should join with him, he must drive out of the town or destroy all the Uticans, that he might receive them into a place clear both of enemies and barbarians. This Cato thought utterly cruel and barbarous; but he mildly answered, he would consult the three hundred.

Then he returned to the city, where he found the men, not framing excuses, or dissembling out of reverence to him, but openly declaring that no one should compel them to make war against Caesar; which, they said, they were neither able nor willing to do. And some there were who muttered words about retaining the senators till Caesar's coming; but Cato seemed not to hear this, as indeed he had the excuse of being a little deaf. At the same time came one to him, and told him the horse were going away. And now, fearing lest the three hundred should take some desperate resolution concerning the senators, he presently went out with some of his friends, and seeing they were gone some way, he took horse, and rode after them. They, when they saw him coming, were very glad, and received him very kindly, entreating him to save himself with them. At this time, it is said, Cato shed tears, while entreating them on behalf of the senators, and stretching out his hands in supplication. He turned some of their horses' heads, and laid hold of the men by their armor, till in fine he prevailed with them, out of compassion, to stay only that one day, to procure a safe retreat for the senators. Having thus persuaded them to go along with him, some he placed at the gates of the town, and to others gave the charge of the citadel. The three hundred began to fear they should suffer for their inconstancy, and sent to Cato, entreating him by all means to come to them; but the senators flocking about him, would not suffer him to go, and said they would not trust their guardian and savior to the hands of perfidious traitors.

For there had never, perhaps, been a time when Cato's virtue appeared more manifestly; and every class of men in Utica could clearly see, with sorrow and admiration, how entirely free was everything that he was doing from any secret motives or any mixture of self-regard; he, namely, who had long before resolved on his own death, was taking such extreme pains, toil, and care, only for the sake of others, that when he had secured their lives, he might put an end to his own. For it was easily perceived, that he had determined to die, though he did not let it appear.

Therefore, having pacified the senators, he complied with the request of the three hundred, and went to them alone without any attendance. They gave him many thanks, and entreated him to employ and trust them for the future; and if they were not Catos, and could not aspire to his greatness of mind, they begged he would pity their weakness; and told him, they had determined to send to Caesar and entreat him, chiefly and in the first place, for Cato, and if they could not prevail for him, they would not accept of pardon for themselves, but as long as they had breath, would fight in his defense. Cato commended their good intentions, and advised them to send speedily, for their own safety, but by no means to ask anything in his behalf; for those who are conquered, entreat, and those who have done wrong, beg pardon; for himself, he did not confess to any defeat in all his life, but rather, so far as he had thought fit, he had got the victory, and had conquered Caesar in all points of justice and honesty. It was Caesar that ought to be looked upon as one surprised and vanquished; for he was now convicted and found guilty of those designs against his country, which he had so long practiced and so constantly denied. When he had thus spoken, he went out of the assembly, and being informed that Caesar was coming with his whole army, "Ah," said he, "he expects to find us brave men." Then he went to the senators, and urged them to make no delay, but hasten to be gone, while the horsemen were yet in the city. So ordering all the gates to be shut, except one towards the sea, he assigned their several ships to those that were to depart, and gave money and provision to those that wanted; all which he did with great order and exactness, taking care to suppress all tumults, and that no wrong should be done to the people.

Marcus Octavius, coming with two legions, now encamped near Utica, and sent to Cato, to arrange about the chief command. Cato returned him no answer; but said to his friends, "Can we wonder all has gone ill with us, when our love of office survives even in our very ruin?" In the meantime, word was brought him, that the horse were going away, and were beginning to spoil and plunder the citizens. Cato ran to them, and from the first he met, snatched what they had taken; the rest threw down all they had gotten, and went away silent, and ashamed of what they had done. Then he called together all the people of Utica, and requested them upon the behalf of the three hundred, not to exasperate Caesar against them, but all to seek their common safety together with them. After that, he went again to the port, to see those who were about to embark; and there he embraced and dismissed those of his friends and acquaintance whom he had persuaded to go. As for his son, he did not counsel him to be gone, nor did he think fit to persuade him to forsake his father. But there was one Statyllius, a young man, in the flower of his age, of a brave spirit, and very desirous to imitate the constancy of Cato. Cato entreated him to go away, as he was a noted enemy to Caesar, but without success. Then Cato looked at Apollonides, the stoic philosopher, and Demetrius, the peripatetic; "It belongs to you," said he, "to cool the fever of this young man's spirit, and to make him know what is good for him." And thus, in setting his friends upon their way, and in dispatching the business of any that applied to him, he spent that night, and the greatest part of the next day.

Lucius Caesar, a kinsman of Caesar's, being appointed to go deputy for the three hundred, came to Cato, and desired he would assist him to prepare a persuasive speech for them; "And as to you yourself," said he, "it will be an honor for me to kiss the hands and fall at the knees of Caesar, in your behalf." But Cato would by no means permit him to do any such thing; "For as to myself," said he, "if I would be preserved by Caesar's favor, I should myself go to him; but I would not be beholden to a tyrant, for his acts of tyranny. For it is but usurpation in him to save, as their rightful lord, the lives of men over whom he has no title to reign. But if you please, let us consider what you had best say for the three hundred." And when they had continued some time together, as Lucius was going away, Cato recommended to him his son, and the rest of his friends; and taking him by the hand, bade him farewell.

Then he retired to his house again, and called together his son and his friends, to whom he conversed on various subjects; among the rest, he forbade his son to engage himself in the affairs of state. For to act therein as became him, was now impossible; and to do otherwise, would be dishonorable. Toward evening he went into his bath. As he was bathing, he remembered Statyllius, and called out aloud, "Apollonides, have you tamed the high spirit of Statyllius, and is he gone without bidding us farewell?" "No," said Apollonides, "I have said much to him, but to little purpose; he is still resolute and unalterable, and declares he is determined to follow your example." At this, it is said, Cato smiled, and answered, "That will soon be tried."

After he had bathed, he went to supper, with a great deal of company; at which he sat up, as he had always used to do ever since the battle of Pharsalia; for since that time he never lay down, but when he went to sleep. There supped with him all his own friends and the magistrates of Utica.

After supper, the wine produced a great deal of lively and agreeable discourse, and a whole series of philosophical questions was discussed. At length they came to the strange dogmas of the stoics, called their Paradoxes; and to this in particular, That the good man only is free, and that all wicked men are slaves. The peripatetic, as was to be expected, opposing this, Cato fell upon him very warmly; and somewhat raising his voice, he argued the matter at great length, and urged the point with such vehemence, that it was apparent to everybody, he was resolved to put an end to his life, and set himself at liberty. And so, when he had done speaking, there was a great silence, and evident dejection. Cato, therefore, to divert them from any suspicion of his design, turned the conversation, and began again to talk of matters of present interest and expectation, showing great concern for those that were at sea, as also for the others, who, traveling by land, were to pass through a dry and barbarous desert.

When the company was broke up, he walked with his friends, as he used to do after supper, gave the necessary orders to the officers of the watch, and going into his chamber, he embraced his son and every one of his friends with more than usual warmth, which again renewed their suspicion of his design. Then laying himself down, he took into his hand Plato's dialogue concerning the soul. Having read more than half the book, he looked up, and missing his sword, which his son had taken away while he was at supper, he called his servant, and asked, who had taken away his sword. The servant making no answer, he fell to reading again; and a little after, not seeming importunate, or hasty for it, but as if he would only know what was become of it, he bade it be brought. But having waited some time, when he had read through the book, and still nobody brought the sword, he called up all his servants, and in a louder tone demanded his sword. To one of them he gave such a blow in the mouth, that he hurt his own hand; and now grew more angry, exclaiming that he was betrayed and delivered naked to the enemy by his son and his servants. Then his son, with the rest of his friends, came running, into the room, and falling at his feet, began to lament and beseech him. But Cato raising up himself, and looking fiercely, "When," said he, "and how did I become deranged, and out of my senses, that thus no one tries to persuade me by reason, or show me what is better, if I am supposed to be ill-advised? Must I be disarmed, and hindered from using my own reason? And you, young man, why do not you bind your father's hands behind him, that when Caesar comes, he may find me unable to defend myself? To dispatch myself I want no sword; I need but hold my breath awhile, or strike my head against the wall."

When he had thus spoken, his son went weeping out of the chamber, and with him all the rest, except Demetrius and Apollollides, to whom, being left alone with him, he began to speak more calmly. "And you," said he, "do you also think to keep a man of my age alive by force, and to sit here and silently watch me? Or do you bring me some reasons to prove, that it will not be base and unworthy for Cato, when he can find his safety no other way, to seek it from his enemy? If so, adduce your arguments, and show cause why we should now unlearn what we formerly were taught, in order that rejecting all the convictions in which we lived, we may now by Caesar's help grow wiser, and be yet more obliged to him, than for life only. Not that I have determined aught concerning myself, but I would have it in my power to perform what I shall think fit to resolve; and I shall not fail to take you as my advisers, in holding counsel, as I shall do, with the doctrines which your philosophy teaches; in the meantime, do not trouble yourselves; but go tell my son, that he should not compel his father to what he cannot persuade him to." They made him no answer, but went weeping out of the chamber. Then the sword being brought in by a little boy, Cato took it, drew it out, and looked at it; and when he saw the point was good, "Now," said he, "I am master of myself;" and laying down the sword, he took his book again, which, it is related, he read twice over. After this he slept so soundly, that he was heard to snore by those that were without.

About midnight, he called up two of his freedmen, Cleanthes, his physician, and Butas, whom he chiefly employed in public business. Him he sent to the port, to see if all his friends had sailed; to the physician he gave his hand to be dressed, as it was swollen with the blow he had struck one of his servants. At this they all rejoiced, hoping that now he designed to live.

Butas, after a while, returned, and brought word they were all gone except Crassus, who had stayed about some business, but was just ready to depart; he said, also, that the wind was high, and the sea very rough. Cato, on hearing this, sighed, out of compassion to those who were at sea, and sent Butas again, to see if any of them should happen to return for anything they wanted, and to acquaint him therewith.

Now the birds began to sing, and he again fell into a little slumber. At length Butas came back, and told him, all was quiet in the port. Then Cato, laying himself down, as if he would sleep out the rest of the night, bade him shut the door after him. But as soon as Butas was gone out, he took his sword, and stabbed it into his breast; yet not being able to use his hand so well, on account of the swelling, he did not immediately die of the wound; but struggling, fell off the bed, and throwing down a little mathematical table that stood by, made such a noise, that the servants, hearing it, cried out. And immediately his son and all his friends came into the chamber, where seeing him lie weltering in his blood, great part of his bowels out of his body, but himself still alive and able to look at them, they all stood in horror. The physician went to him, and would have put in his bowels, which were not pierced, and sewed up the wound; but Cato, recovering himself, and understanding the intention, thrust away the physician, plucked out his own bowels, and tearing open the wound, immediately expired.

In less time than one would think his own family could have known this accident, all the three hundred were at the door. And a little after, the people of Utica flocked thither, crying out with one voice, he was their benefactor and their savior, the only free and only undefeated man. At the very same time, they had news that Caesar was coming; yet neither fear of the present danger, nor desire to flatter the conqueror, nor the commotions and discord among themselves, could divert them from doing honor to Cato. For they sumptuously set out his body, made him a magnificent funeral, and buried him by the seaside, where now stands his statue, holding a sword. And only when this had been done, they returned to consider of preserving themselves and their city.

Caesar had been informed that Cato stayed at Utica, and did not seek to fly; that he had sent away the rest of the Romans, but himself, with his son and a few of his friends, continued there very unconcernedly, so that he could not imagine what might be his design. But having a great consideration for the man, he hastened thither with his army. When he heard of his death, it is related he said these words, "Cato, I grudge you your death, as you have grudged me the preservation of your life." And, indeed, if Cato would have suffered himself to owe his life to Caesar, he would not so much have impaired his own honor, as augmented the other's glory. What would have been done, of course we cannot know, but from Caesar's usual clemency, we may guess what was most likely.

Cato was forty-eight years old when he died. His son suffered no injury from Caesar; but, it is said, he grew idle, and was thought to be dissipated among women. In Cappadocia, he stayed at the house of Marphadates, one of the royal family there, who had a very handsome wife; and continuing his visit longer than was suitable, he made himself the subject of various epigrams; such as, for example,

Tomorrow, (being the thirtieth day), Cato, 't is thought, will go away;

Porcius and Marphadates, friends so true, One Soul, they say, suffices for the two,

that being the name of the woman, and so again,

To Cato's greatness every one confesses, A royal Soul he certainly possesses.

But all these stains were entirely wiped off by the bravery of his death. For in the battle of Philippi, where he fought for his country's liberty against Caesar and Antony, when the ranks were breaking, he, scorning to fly, or to escape unknown, called out to the enemy, showed himself to them in the front, and encouraged those of his party who stayed; and at length fell, and left his enemies full of admiration of his valor.

Nor was the daughter of Cato inferior to the rest of her family, for sober-living and greatness of spirit. She was married to Brutus, who killed Caesar; was acquainted with the conspiracy, and ended her life as became one of her birth and virtue. All which is related in the life of Brutus.

Statyllius, who said he would imitate Cato, was at that time hindered by the philosophers, when he would have put an end to his life. He afterward followed Brutus, to whom he was very faithful and very serviceable, and died in the field of Philippi.



AGIS

The fable of Ixion, who, embracing a cloud instead of Juno, begot the Centaurs, has been ingeniously enough supposed to have been invented to represent to us ambitious men, whose minds, doting on glory, which is a mere image of virtue, produce nothing that is genuine or uniform, but only, as might be expected of such a conjunction, misshapen and unnatural actions. Running after their emulations and passions, and carried away by the impulses of the moment, they may say with the herdsmen, in the tragedy of Sophocles,

We follow these, though born their rightful lords, And they command us, though they speak no words.

For this is indeed the true condition of men in public life, who, to gain the vain title of being the people's leaders and governors, are content to make themselves the slaves and followers of all the people's humors and caprices. For as the look-out men at the ship's prow, though they see what is ahead before the men at the helm, yet constantly look back to the pilots there, and obey the orders they give; so these men steered, as I may say, by popular applause, though they bear the name of governors, are in reality the mere underlings of the multitude. The man who is completely wise and virtuous, has no need at all of glory, except so far as it disposes and eases his way to action by the greater trust that it procures him. A young man, I grant, may be permitted, while yet eager for distinction, to pride himself a little in his good deeds; for (as Theophrastus says) his virtues, which are yet tender and, as it were, in the blade, cherished and supported by praises, grow stronger, and take the deeper root. But when this passion is exorbitant, it is dangerous in all men, and in those who govern a commonwealth, utterly destructive. For in the possession of large power and authority, it transports men to a degree of madness; so that now they no more think what is good, glorious, but will have those actions only esteemed good that are glorious. As Phocion, therefore, answered king Antipater, who sought his approbation of some unworthy action, "I cannot be your flatterer, and your friend," so these men should answer the people, "I cannot govern, and obey you." For it may happen to the commonwealth, as to the serpent in the fable, whose tail, rising in rebellion against the head, complained, as of a great grievance, that it was always forced to follow, and required that it should be permitted by turns to lead the way. And taking the command accordingly, it soon indicted by its senseless courses mischiefs in abundance upon itself, while the head was torn and lacerated with following, contrary to nature, a guide that was deaf and blind. And such we see to have been the lot of many, who, submitting to be guided by the inclinations of an uninformed and unreasoning multitude, could neither stop, nor recover themselves out of the confusion.

This is what has occurred to us to say, of that glory which depends on the voice of large numbers, considering the sad effects of it in the misfortunes of Caius and Tiberius Gracchus, men of noble nature, and whose generous natural dispositions were improved by the best of educations, and who came to the administration of affairs with the most laudable intentions; yet they were ruined, I cannot say by an immoderate desire of glory, but by a more excusable fear of disgrace. For being excessively beloved and favored by the people, they thought it a discredit to them not to make full repayment, endeavoring by new public acts to outdo the honors they had received, and again, because of these new kindnesses, incurring yet further distinctions; till the people and they, mutually inflamed, and vieing thus with each other in honors and benefits, brought things at last to such a pass, that they might say that to engage so far was indeed a folly, but to retreat would now be a shame.

This the reader will easily gather from the story. I will now compare with them two Lacedaemonian popular leaders, the kings Agis and Cleomenes. For they, being desirous also to raise the people, and to restore the noble and just form of government, now long fallen into disuse, incurred the hatred of the rich and powerful, who could not endure to be deprived of the selfish enjoyments to which they were accustomed. These were not indeed brothers by nature, as the two Romans, but they had a kind of brotherly resemblance in their actions and designs, which took a rise from such beginnings and occasions as I am now about to relate.

When the love of gold and silver had once gained admittance into the Lacedaemonian commonwealth, it was quickly followed by avarice and baseness of spirit in the pursuit of it, and by luxury, effeminacy, and prodigality in the use. Then Sparta fell from almost all her former virtue and repute, and so continued till the days of Agis and Leonidas, who both together were kings of the Lacedaemonians.

Agis was of the royal family of Eurypon, son of Eudamidas, and the sixth in descent from Agesilaus, who made the expedition into Asia, and was the greatest man of his time in Greece. Agesilaus left behind him a son called Archidamus, the same who was slain at Mandonium, in Italy, by the Messapians, and who was then succeeded by his eldest son Agis. He being killed by Antipater near Megalopolis, and leaving no issue, was succeeded by his brother Eudamidas; he, by a son called Archidamus; and Archidamus, by another Eudamidas, the father of this Agis of whom we now treat.

Leonidas, son of Cleonymus, was of the other royal house of the Agiadae, and the eighth in descent from Pausanias, who defeated Mardonius in the battle of Plataea. Pausanias was succeeded by a son called Plistoanax; and he, by another Pausanias, who was banished, and lived as a private man at Tegea; while his eldest son Agesipolis reigned in his place. He, dying without issue, was succeeded by a younger brother, called Cleombrotus, who left two sons; the elder was Agesipolis, who reigned but a short time, and died without issue; the younger, who then became king, was called Cleomenes, and had also two sons, Acrotatus and Cleonymus. The first died before his father, but left a son called Areus, who succeeded, and being slain at Corinth, left the kingdom to his son Acrotatus. This Acrotatus was defeated, and slain near Megalopolis, in a battle against the tyrant Aristodemus; he left his wife big with child, and on her being delivered of a son, Leonidas, son of the above-named Cleonymus, was made his guardian, and as the young king died before becoming a man, he succeeded in the kingdom.

Leonidas was a king not particularly suitable to his people. For though there were at that time at Sparta a general decline in manners, yet a greater revolt from the old habits appeared in him than in others. For having lived a long time among the great lords of Persia, and been a follower of king Seleucus, he unadvisedly thought to imitate, among Greek institutions and in a lawful government, the pride and assumption usual in those courts. Agis, on the contrary, in fineness of nature and elevation of mind, not only far excelled Leonidas, but in a manner all the kings that had reigned since the great Agesilaus. For though he had been bred very tenderly, in abundance and even in luxury, by his mother Agesistrata and his grandmother Archidamia, who were the wealthiest of the Lacedaemonians, yet before the age of twenty, he renounced all indulgence in pleasures. Withdrawing himself as far as possible from the gaiety and ornament which seemed becoming to the grace of his person, he made it his pride to appear in the coarse Spartan coat. In his meals, his bathings, and in all his exercises, he followed the old Laconian usage, and was often heard to say, he had no desire for the place of king, if he did not hope by means of that authority to restore their ancient laws and discipline.

The Lacedaemonians might date the beginning of their corruption from their conquest of Athens, and the influx of gold and silver among them that thence ensued. Yet, nevertheless, the number of houses which Lycurgus appointed being still maintained, and the law remaining in force by which everyone was obliged to leave his lot or portion of land entirely to his son, a kind of order and equality was thereby preserved, which still in some degree sustained the state amidst its errors in other respects. But one Epitadeus happening to be ephor, a man of great influence, and of a willful, violent spirit, on some occasion of a quarrel with his son, proposed a decree, that all men should have liberty to dispose of their land by gift in their lifetime, or by their last will and testament. This being promoted by him to satisfy a passion of revenge, and through covetousness consented to by others, and thus enacted for a law, was the ruin of the best state of the commonwealth. For the rich men without scruple drew the estates into their own hands, excluding the rightful heirs from their succession; and all the wealth being centered upon a few, the generality were poor and miserable. Honorable pursuits, for which there was no longer leisure, were neglected; and the state was filled with sordid business, and with hatred and envy of the rich. There did not remain above seven hundred of the old Spartan families, of which perhaps one hundred might have estates in land, the rest were destitute alike of wealth and of honor, were tardy and unperforming in the defense of their country against its enemies abroad, and eagerly watched the opportunity for change and revolution at home.

Agis, therefore, believing it a glorious action, as in truth it was, to equalize and repeople the state, began to sound the inclinations of the citizens. He found the young men disposed beyond his expectation; they were eager to enter with him upon the contest in the cause of virtue, and to fling aside, for freedom's sake, their old manner of life, as readily as the wrestler does his garment. But the old men, habituated and more confirmed in their vices, were most of them as alarmed at the very name of Lycurgus, as a fugitive slave to be brought back before his offended master. These men could not endure to hear Agis continually deploring the present state of Sparta, and wishing she might be restored to her ancient glory. But on the other side, Lysander, the son of Libys, Mandroclidas, the son of Ecphanes, together with Agesilaus, not only approved his design, but assisted and confirmed him in it. Lysander had a great authority and credit with the people; Mandroclidas was esteemed the ablest Greek of his time to manage an affair and put it in train, and, joined with skill and cunning, had a great degree of boldness. Agesilaus was the king's uncle, by the mother's side; an eloquent man, but covetous and voluptuous, who was not moved by considerations of public good, but rather seemed to be persuaded to it by his son Hippomedon, whose courage and signal actions in war had gained him a high esteem and great influence among the young men of Sparta, though indeed the true motive was, that he had many debts, and hoped by this means to be freed from them.

As soon as Agis had prevailed with his uncle, he endeavored by his mediation to gain his mother also, who had many friends and followers, and a number of persons in her debt in the city, and took a considerable part in public affairs. At the first proposal, she was very averse, and strongly advised her son not to engage in so difficult and so unprofitable an enterprise. But Agesilaus endeavored to possess her, that the thing was not so difficult as she imagined, and that it might, in all likelihood, redound to the advantage of her family; while the king, her son, besought her not for money's sake to decline assisting his hopes of glory. He told her, he could not pretend to equal other kings in riches, the very followers and menials of the satraps and stewards of Seleucus or Ptolemy abounding more in wealth than all the Spartan kings put together; but if by contempt of wealth and pleasure, by simplicity and magnanimity, he could surpass their luxury and abundance, if he could restore their former equality to the Spartans, then he should be a great king indeed. In conclusion, the mother and the grandmother also were so taken, so carried away with the inspiration, as it were, of the young man's noble and generous ambition, that they not only consented, but were ready on an occasions to spur him on to a perseverance, and not only sent to speak on his behalf with the men with whom they had an interest, but addressed the other women also, knowing well that the Lacedaemonian wives had always a great power with their husbands, who used to impart to them their state affairs with greater freedom than the women would communicate with the men in the private business of their families. Which was indeed one of the greatest obstacles to this design; for the money of Sparta being most of it in the women's hands, it was their interest to oppose it, not only as depriving them of those superfluous trifles, in which through want of better knowledge and experience, they placed their chief felicity, but also because they knew their riches were the main support of their power and credit.

Those, therefore, who were of this faction, had recourse to Leonidas, representing to him, how it was his part, as the elder and more experienced, to put a stop to the ill-advised projects of a rash young man. Leonidas, though of himself sufficiently inclined to oppose Agis, durst not openly, for fear of the people, who were manifestly desirous of this change; but underhand he did all he could to discredit and thwart the project, and to prejudice the chief magistrates against him, and on all occasions craftily insinuated, that it was as the price of letting him usurp arbitrary power, that Agis thus proposed to divide the property of the rich among the poor, and that the object of these measures for canceling debts, and dividing the lands, was, not to furnish Sparta with citizens, but purchase him a tyrant's body-guard.

Agis, nevertheless, little regarding these rumors, procured Lysander's election as ephor; and then took the first occasion of proposing through him his Rhetra to the council, the chief articles of which were these: That every one should be free from their debts; all the lands to be divided into equal portions, those that lay betwixt the watercourse near Pellene and Mount Taygetus, and as far as the cities of Malea and Sellasia, into four thousand five hundred lots, the remainder into fifteen thousand; these last to be shared out among those of the country people who were fit for service as heavy-armed soldiers, the first among the natural born Spartans; and their number also should be supplied from any among the country people or strangers who had received the proper breeding of freemen, and were of vigorous, body and of age for military service. All these were to be divided into fifteen companies, some of four hundred, and some of two, with a diet and discipline agreeable to the laws of Lycurgus.

This decree being proposed in the council of Elders, met there with opposition; so that Lysander immediately convoked the great assembly of the people, to whom he, Mandroclidas, and Agesilaus made orations, exhorting them that they would not suffer the majesty of Sparta to remain abandoned to contempt, to gratify a few rich men, who lorded it over them; but that they should call to mind the oracles in old time which had forewarned them to beware of the love of money, as the great danger and probable ruin of Sparta, and, moreover, those recently brought from the temple of Pasiphae. This was a famous temple and oracle at Thalamae; and this Pasiphae, some say, was one of the daughters of Atlas, who had by Jupiter a son called Ammon; others are of opinion it was Cassandra, the daughter of king Priam, who, dying in this place, was called Pasiphae, as the revealer of oracles to all men. Phylarchus says, that this was Daphne, the daughter of Amyclas, who, flying from Apollo, was transformed into a laurel, and honored by that god with the gift of prophecy. But be it as it will, it is certain the people were made to apprehend, that this oracle had commanded them to return to their former state of equality settled by Lycurgus. As soon as these had done speaking, Agis stood up, and after a few words, told them he would make the best contribution in his power to the new legislation, which was proposed for their advantage. In the first place, he would divide among them all his patrimony, which was of large extent in tillage and pasture; he would also give six hundred talents in ready money, and his mother, grandmother, and his other friends and relations, who were the richest of the Lacedaemonians, were ready to follow his example.

The people were transported with admiration of the young man's generosity, and with joy, that after three hundred years' interval, at last there had appeared a king worthy of Sparta. But, on the other side, Leonidas was now more than ever averse, being sensible that he and his friends would be obliged to contribute with their riches, and yet all the honor and obligation would redound to Agis. He asked him then before them all, whether Lycurgus were not in his opinion a wise man, and a lover of his country. Agis answering he was, "And when did Lycurgus," replied Leonidas, "cancel debts, or admit strangers to citizenship, — he who thought the commonwealth not secure unless from time to time the city was cleared of all strangers?" To this Agis replied, "It is no wonder that Leonidas, who was brought up and married abroad, and has children by a wife taken out of a Persian court, should know little of Lycurgus or his laws. Lycurgus took away both debts and loans, by taking away money; and objected indeed to the presence of men who were foreign to the manners and customs of the country, not in any case from an ill-will to their persons, but lest the example of their lives and conduct should infect the city with the love of riches, and of delicate and luxurious habits. For it is well known that he himself gladly kept Terpander, Thales, and Pherecycles, though they were strangers, because he perceived they were in their poems and in their philosophy of the same mind with him. And you that are wont to praise Ecprepes, who, being ephor, cut with his hatchet two of the nine strings from the instrument of Phrynis, the musician, and to commend those who afterwards imitated him, in cutting the strings of Timotheus's harp, with what face can you blame us, for designing to cut off superfluity and luxury and display from the commonwealth? Do you think those men were so concerned only about a lute-string, or intended anything else than to check in music that same excess and extravagance which rule in our present lives and manners, and have disturbed and destroyed all the harmony and order of our city?"

From this time forward, as the common people followed Agis, so the rich men adhered to Leonidas. They be sought him not to forsake their cause; and with persuasions and entreaties so far prevailed with the council of Elders, whose power consisted in preparing all laws before they were proposed to the people, that the designed Rhetra was rejected, though but by only one vote. Whereupon Lysander, who was still ephor, resolving to be revenged on Leonidas, drew up an information against him, grounded on two old laws: the one forbids any of the blood of Hercules to raise up children by a foreign woman, and the other makes it capital for a Lacedaemonian to leave his country to settle among foreigners. Whilst he set others on to manage this accusation, he with his colleagues went to observe the sign, which was a custom they had, and performed in this manner. Every ninth year, the ephors, choosing a starlight night, when there is neither cloud nor moon, sit down together in quiet and silence, and watch the sky. And if they chance to see the shooting of a star, they presently pronounce their king guilty of some offense against the gods, and thereupon he is immediately suspended from all exercise of regal power, till he is relieved by an oracle from Delphi or Olympia.

Lysander, therefore, assured the people, he had seen a star shoot, and at the same time Leonidas was cited to answer for himself. Witnesses were produced to testify he had married an Asian woman, bestowed on him by one of king Seleucus's lieutenants; that he had two children by her, but she so disliked and hated him, that, against his wishes, flying from her, he was in a manner forced to return to Sparta, where, his predecessor dying without issue, he took upon him the government. Lysander, not content with this, persuaded also Cleombrotus to lay claim to the kingdom. He was of the royal family, and son-in-law to Leonidas; who, fearing now the event of this process, fled as a suppliant to the temple of Minerva of the Brazen House, together with his daughter, the wife of Cleombrotus; for she in this occasion resolved to leave her husband, and to follow her father. Leonidas being again cited, and not appearing, they pronounced a sentence of deposition against him, and made Cleombrotus king in his place.

Soon after this revolution, Lysander, his year expiring, went out of his office, and new ephors were chosen, who gave Leonidas assurance of safety, and cited Lysander and Mandroclidas to answer for having, contrary to law, canceled debts, and designed a new division of lands. They, seeing themselves in danger, had recourse to the two kings, and represented to them, how necessary it was for their interest and safety to act with united authority and bid defiance to the ephors. For, indeed, the power of the ephors, they said, was only grounded on the dissensions of the kings, it being their privilege, when the kings differed in opinion, to add their suffrage to whichever they judged to have given the best advice; but when the two kings were unanimous, none ought or durst resist their authority, the magistrate, whose office it was to stand as umpire when they were at variance, had no call to interfere when they were of one mind. Agis and Cleombrotus, thus persuaded, went together with their friends into the market-place, where, removing the ephors from their seats, they placed others in their room of whom Agesilaus was one; proceeding then to arm a company of young men, and releasing many out of prison; so that those of the contrary faction began to be in great fear of their lives; but there was no blood spilt. On the contrary, Agis, having notice that Agesilaus had ordered a company of soldiers to lie in wait for Leonidas, to kill him as he fled to Tegea, immediately sent some of his followers to defend him, and to convey him safely into that city.

Thus far all things proceeded prosperously, none daring to oppose; but through the sordid weakness of one man these promising beginnings were blasted, and a most noble and truly Spartan purpose overthrown and ruined, by the love of money. Agesilaus, as we said, was much in debt, though in possession of one of the largest and best estates in land; and while he gladly joined in this design to be quit of his debts, he was not at all willing to part with his land. Therefore he persuaded Agis, that if both these things should be put in execution at the same time, so great and so sudden an alteration might cause some dangerous commotion; but if debts were in the first place canceled, the rich men would afterwards more easily be prevailed with to part with their land. Lysander, also, was of the same opinion, being deceived in like manner by the craft of Agesilaus; so that all men were presently commanded to bring in their bonds, or deeds of obligation, by the Lacedaemonians called Claria, into the market-place, where being laid together in a heap, they set fire to them. The wealthy, money-lending people, one may easily imagine, beheld it with a heavy heart; but Agesilaus told them scoffingly, his eyes had never seen so bright and so pure a flame.

And now the people pressed earnestly for an immediate division of lands; the kings also had ordered it should be done; but Agesilaus, sometimes pretending one difficulty, and sometimes another, delayed the execution, till an occasion happened to call Agis to the wars. The Achaeans, in virtue of a defensive treaty of alliance, sent to demand succors, as they expected every day that the Aetolians would attempt to enter Peloponnesus, from the territory of Megara. They had sent Aratus, their general, to collect forces to hinder this incursion. Aratus wrote to the ephors, who immediately gave order that Agis should hasten to their assistance with the Lacedaemonian auxiliaries. Agis was extremely pleased to see the zeal and bravery of those who went with him upon this expedition. They were for the most part young men, and poor; and being just released from their debts and set at liberty, and hoping on their return to receive each man his lot of land, they followed their king with wonderful alacrity. The cities through which they passed, were in admiration to see how they marched from one end of Peloponnesus to the other, without the least disorder, and, in a manner, without being heard. It gave the Greeks occasion to discourse with one another, how great might be the temperance and modesty of a Laconian army in old time, under their famous captains Agesilaus, Lysander, or Leonidas, since they saw such discipline and exact obedience under a leader who perhaps was the youngest man all the army. They saw also how he was himself content to fare hardly, ready to undergo any labors, and not to be distinguished by pomp or richness of habit or arms from the meanest of his soldiers; and to people in general it was an object of regard and admiration. But rich men viewed the innovation with dislike and alarm, lest haply the example might spread, and work changes to their prejudice in their own countries as well.

Agis joined Aratus near the city of Corinth, where it was still a matter of debate whether or no it were expedient to give the enemy battle. Agis, on this occasion, showed great forwardness and resolution, yet without temerity or presumption. He declared it was his opinion they ought to fight, thereby to hinder the enemy from passing the gates of Peloponnesus, but, nevertheless, he would submit to the judgment of Aratus, not only as the elder and more experienced captain, but as he was general of the Achaeans, whose forces he would not pretend to command, but was only come thither to assist them. I am not ignorant that Baton of Sinope, relates it in another manner; he says, Aratus would have fought, and that Agis was against it; but it is certain he was mistaken, not having read what Aratus himself wrote in his own justification, that knowing the people had wellnigh got in their harvest, he thought it much better to let the enemy pass, than put all to the hazard of a battle. And therefore, giving thanks to the confederates for their readiness, he dismissed them. And Agis, not without having gained a great deal of honor, returned to Sparta, where he found the people in disorder, and a new revolution imminent, owing to the ill government of Agesilaus.

For he, being now one of the ephors, and freed from the fear which formerly kept him in some restraint, forbore no kind of oppression which might bring in gain. Among other things, he exacted a thirteenth month's tax, whereas the usual cycle required at this time no such addition to the year. For these and other reasons fearing those whom he injured, and knowing how he was hated by the people, he thought it necessary to maintain a guard, which always accompanied him to the magistrate's office. And presuming now on his power, he was grown so insolent, that of the two kings, the one he openly contemned, and if he showed any respect towards Agis, would have it thought rather an effect of his near relationship, than any duty or submission to the royal authority. He gave it out also, that he was to continue ephor the ensuing year.

His enemies, therefore, alarmed by this report, lost no time in risking an attempt against him; and openly bringing hack Leonidas from Tegea, reestablished him in the kingdom, to which even the people, highly incensed for having been defrauded in the promised division of lands, willingly consented. Agesilaus himself would hardly have escaped their fury, if his son, Hippomedon, whose manly virtues made him dear to all, had not saved him out of their hands, and then privately conveyed him from the city.

During this commotion, the two kings fled, Agis to the temple of the Brazen House, and Cleombrotus to that of Neptune. For Leonidas was more incensed against his son-in-law; and leaving Agis alone, went with his soldiers to Cleombrotus's sanctuary, and there with great passion reproached him for having, though he was his son-in-law, conspired with his enemies, usurped his throne, and forced him from his country. Cleombrotus, having little to say for himself, sat silent. His wife, Chilonis, the daughter of Leonidas, had chosen to follow her father in his sufferings; for when Cleombrotus usurped the kingdom, she forsook him, and wholly devoted herself to comfort her father in his affliction; whilst he still remained in Sparta, she remained also, as a suppliant, with him, and when he fled, she fled with him, bewailing his misfortune, and extremely displeased with Cleombrotus. But now, upon this turn of fortune, she changed in like manner, and was seen sitting now, as a suppliant, with her husband, embracing him with her arms, and having her two little children beside her. All men were full of wonder at the piety and tender affection of the young woman, who, pointing to her robes and her hair, both alike neglected and unattended to, said to Leonidas, "I am not brought, my father, to this condition you see me in, on account of the present misfortunes of Cleombrotus; my mourning habit is long since familiar to me. It was put on to condole with you in your banishment; and now you are restored to your country, and to your kingdom, must I still remain in grief and misery? Or would you have me attired in my royal ornaments, that I may rejoice with you, when you have killed, within my arms, the man to whom you gave me for a wife? Either Cleombrotus must appease you by mine and my children's tears, or he must suffer a punishment greater than you propose for his faults, and shall see me, whom he loves so well, die before him. To what end should I live, or how shall I appear among the Spartan women, when it shall so manifestly be seen, that I have not been able to move to compassion either a husband or a father? I was born, it seems, to participate in the ill fortune and in the disgrace, both as a wife and a daughter, of those nearest and dearest to me. As for Cleombrotus, I sufficiently surrendered any honorable plea on his behalf, when I forsook him to follow you; but you yourself offer the fairest excuse for his proceedings, by showing to the world that for the sake of a kingdom, it is just to kill a son-in-law, and be regardless of a daughter." Chilonis, having ended this lamentation, rested her face on her husband's head, and looked round with her weeping and woebegone eyes upon those who stood be fore her.

Leonidas, touched with compassion, withdrew a while to advise with his friends; then returning, bade Cleombrotus leave the sanctuary and go into banishment; Chilonis, he said, ought to stay with him, it not being just she should forsake a father whose affection had granted to her intercession the life of her husband. But all he could say would not prevail. She rose up immediately, and taking one of her children in her arms, gave the other to her husband; and making her reverence to the altar of the goddess, went out and followed him. So that, in a word, if Cleombrotus were not utterly blinded by ambition, he must surely choose to be banished with so excellent a woman rather than without her to possess a kingdom.

Cleombrotus thus removed, Leonidas proceeded also to displace the ephors, and to choose others in their room; then he began to consider how he might entrap Agis. At first, he endeavored by fair means to persuade him to leave the sanctuary, and partake with him in the kingdom. The people, he said, would easily pardon the errors of a young man, ambitious of glory, and deceived by the craft of Agesilaus. But finding Agis was suspicious, and not to be prevailed with to quit his sanctuary, he gave up that design; yet what could not then be effected by the dissimulation of an enemy, was soon after brought to pass by the treachery of friends.

Amphares, Damochares, and Arcesilaus often visited Agis, and he was so confident of their fidelity that after a while he was prevailed with to accompany them to the baths, which were not far distant, they constantly returning to see him safe again in the temple. They were all three his familiars; and Amphares had borrowed a great deal of plate and rich household stuff from Agesistrata, and hoped if he could destroy her and the whole family, he might peaceably enjoy those goods. And he, it is said, was the readiest of all to serve the purposes of Leonidas, and being one of the ephors, did all he could to incense the rest of his colleagues against Agis. These men, therefore, finding that Agis would not quit his sanctuary, but on occasion would venture from it to go to the bath, resolved to seize him on the opportunity thus given them. And one day as he was returning, they met and saluted him as formerly, conversing pleasantly by the way, and jesting, as youthful friends might, till coming to the turning of a street which led to the prison, Amphares, by virtue of his office, laid his hand on Agis, and told him, "You must go with me, Agis, before the other ephors, to answer for your misdemeanors." At the same time, Damochares, who was a tall, strong man, drew his cloak tight round his neck, and dragged him after by it, whilst the others went behind to thrust him on. So that none of Agis's friends being near to assist him, nor anyone by, they easily got him into the prison, where Leonidas was already arrived, with a company of soldiers, who strongly guarded all the avenues; the ephors also came in, with as many of the Elders as they knew to be true to their party, being desirous to proceed with some resemblance of justice. And thus they bade him give an account of his actions. To which Agis, smiling at their dissimulation, answered not a word. Amphares told him, it was more seasonable to weep, for now the time was come in which he should be punished for his presumption. Another of the ephors, as though he would be more favorable, and offering as it were an excuse, asked him whether he was not forced to what he did by Agesilaus and Lysander. But Agis answered, he had not been constrained by any man, nor had any other intent in what he did, but only to follow the example of Lycurgus, and to govern conformably to his laws. The same ephor asked him, whether now at least he did not repent his rashness. To which the young man answered, that though he were to suffer the extremest penalty for it, yet he could never repent of so just and so glorious a design. Upon this they passed sentence of death on him, and bade the officers carry him to the Dechas, as it is called, a place in the prison where they strangle malefactors. And when the officers would not venture to lay hands on him, and the very mercenary soldiers declined it, believing it an illegal and a wicked act to lay violent hands on a king, Damochares, threatening and reviling them for it, himself thrust him into the room.

For by this time the news of his being seized had reached many parts of the city, and there was a concourse of people with lights and torches about the prison gates, and in the midst of them the mother and the grandmother of Agis, crying out with a loud voice, that their king ought to appear, and to be heard and judged by the people. But this clamor, instead of preventing, hastened his death; his enemies fearing, if the tumult should increase, he might be rescued during the night out of their hands.

Agis, being now at the point to die, perceived one of the officers bitterly bewailing his misfortune; "Weep not, friend," said he, "for me, who die innocent, by the lawless act of wicked men. My condition is much better than theirs." As soon as he had spoken these words, not showing the least sign of fear, he offered his neck to the noose.

Immediately after he was dead, Amphares went out of the prison gate, where he found Agesistrata, who, believing him still the same friend as before, threw herself at his feet. He gently raised her up, and assured her, she need not fear any further violence or danger of death for her son, and that if she pleased, she might go in and see him. She begged her mother might also have the favor to be admitted, and he replied, nobody should hinder it. When they were entered, he commanded the gate should again be locked, and Archidamia, the grandmother, to be first introduced; she was now grown very old, and had lived all her days in the highest repute among her fellows. As soon as Amphares thought she was dispatched, he told Agesistrata she might now go in if she pleased. She entered, and beholding her son's body stretched on the ground, and her mother hanging by the neck, the first thing she did was, with her own hands, to assist the officers in taking down the body; then covering it decently, she laid it out by her son's, whom then embracing, and kissing his cheeks, "O my son," said she, "it was thy too great mercy and goodness which brought thee and us to ruin." Amphares, who stood watching behind the door, on hearing this, broke in, and said angrily to her, " Since you approve so well of your son's actions, it is fit you should partake in his reward." She, rising up to offer herself to the noose, said only, "I pray that it may redound to the good of Sparta."

And now the three bodies being exposed to view, and the fact divulged, no fear was strong enough to hinder the people from expressing their abhorrence of what was done, and their detestation of Leonidas and Amphares, the contrivers of it. So wicked and barbarous an act had never been committed in Sparta, since first the Dorians inhabited Peloponnesus; the very enemies in war, they said, were always cautious of spilling the blood of a Lacedaemonian king, insomuch that in any combat they would decline, and endeavor to avoid them, from feelings of respect and reverence for their station. And certainly we see that in the many battles fought betwixt the Lacedaemonians and the other Greeks, up to the time of Philip of Macedon, not one of their kings was ever killed, except Cleombrotus, by a javelin-wound, at the battle of Leuctra. I am not ignorant that the Messenians affirm, Theopompus was also slain by their Aristomenes; but the Lacedaemonians deny it, and say he was only wounded.

Be it as it will, it is certain at least that Agis was the first king put to death in Lacedaemon by the ephors, for having undertaken a design noble in itself and worthy of his country, at a time of life when men's errors usually meet with an easy pardon. And if errors he did commit, his enemies certainly had less reason to blame him, than had his friends for that gentle and compassionate temper which made him save the life of Leonidas, and believe in other men's professions.



CLEOMENES

Thus fell Agis. His brother Archidamus was too quick for Leonidas, and saved himself by a timely retreat. But his wife, then mother of a young child, he forced from her own house, and compelled Agiatis, for that was her name, to marry his son Cleomenes, though at that time too young for a wife, because he was unwilling that anyone else should have her, being heiress to her father Glylippus's great estate; in person the most youthful and beautiful woman in all Greece, and well-conducted in her habits of life. And therefore, they say, she did all she could that she might not be compelled to this new marriage. But being thus united to Cleomenes, she indeed hated Leonidas, but to the youth showed herself a kind and obliging wife. He, as soon as they came together, began to love her very much, and the constant kindness that she still retained for the memory of Agis, wrought somewhat of the like feeling in the young man for him, so that he would often inquire of her concerning what had passed, and attentively listen to the story of Agis's purpose and design. Now Cleomenes had a generous and great soul; he was as temperate and moderate in his pleasures as Agis, but not so scrupulous, circumspect, and gentle. There was something of heat and passion always goading him on, and an impetuosity and violence in his eagerness to pursue anything which he thought good and just. To have men obey him of their own freewill, he conceived to be the best discipline; but, likewise, to subdue resistance, and force them to the better course, was, in his opinion, commendable and brave.

This disposition made him dislike the management of the city. The citizens lay dissolved in supine idleness and pleasures; the king let everything take its own way, thankful if nobody gave him any disturbance, nor called him away from the enjoyment of his wealth and luxury. The public interest was neglected, and each man intent upon his private gain. It was dangerous, now Agis was killed, so much as to name such a thing as the exercising and training of their youth; and to speak of the ancient temperance, endurance, and equality, was a sort of treason against the state. It is said also that Cleomenes, whilst a boy, studied philosophy under Sphaerus, the Borysthenite, who crossed over to Sparta, and spent some time and trouble in instructing the youth. Sphaerus was one of the first of Zeno the Citiean's scholars, and it is likely enough that he admired the manly temper of Cleomenes and inflamed his generous ambition. The ancient Leonidas, as story tells, being asked what manner of poet he thought Tyrtaeus, replied, "Good to whet young men's courage;" for being filled with a divine fury by his poems, they rushed into any danger. And so the stoic philosophy is a dangerous incentive to strong and fiery dispositions, but where it combines with a grave and gentle temper, is most successful in leading it to its proper good.

Upon the death of his father Leonidas, he succeeded, and observing the citizens of all sorts to be debauched, the rich neglecting the public good, and intent on their private gain and pleasure, and the poor distressed in their own homes, and therefore without either spirit for war or ambition to be trained up as Spartans, that he had only the name of king, and the ephors all the power, he was resolved to change the present posture of affairs. He had a friend whose name was Xenares, his lover, (such an affection the Spartans express by the term, being inspired, or imbreathed with); him he sounded, and of him he would commonly inquire what manner of king Agis was, by what means and by what assistance he began and pursued his designs. Xenares, at first, willingly compiled with his request, and told him the whole story, with all the particular circumstances of the actions. But when he observed Cleomenes to be extremely affected at the relation, and more than ordinarily taken with Agis's new model of the government, and begging a repetition of the story, he at first severely chid him, told him he was frantic, and at last left off all sort of familiarity and intercourse with him, yet he never told any man the cause of their disagreement, but would only say, Cleomenes knew very well. Cleomenes, finding Xenares averse to his designs, and thinking all others to be of the same disposition, consulted with none, but contrived the whole business by himself. And considering that it would be easier to bring about an alteration when the city was at war, than when in peace, he engaged the commonwealth in a quarrel with the Achaeans, who had given them fair occasions to complain. For Aratus, a man of the greatest power amongst all the Achaeans, designed from the very beginning to bring all the Peloponnesians into one common body. And to effect this was the one object of all his many commanderships and his long political course; as he thought this the only means to make them a match for their foreign enemies. Pretty nearly all the rest agreed to his proposals, only the Lacedaemonians, the Eleans, and as many of the Arcadians as inclined to the Spartan interest, remained unpersuaded. And so as soon as Leonidas was dead, he began to attack the Arcadians, and wasted those especially that bordered on Achaea, by this means designing to try the inclinations of the Spartans, and despising Cleomenes as a youth, and of no experience in affairs of state or war. Upon this, the ephors sent Cleomenes to surprise the Athenaeum, near Belbina, which is a pass commanding an entrance into Laconia and was then the subject of litigation with the Megalopolitans. Cleomenes possessed himself of the place, and fortified it, at which action Aratus showed no public resentment, but marched by night to surprise Tegea and Orchormenus. The design failed, for those that were to betray the cities into his hands, turned afraid; so Aratus retreated, imagining that his design had been undiscovered. But Cleomenes wrote a sarcastic letter to him, and desired to know, as from a friend, whither he intended to march at night; and Aratus answering, that having heard of his design to fortify Belbina, he meant to march thither to oppose him, Cleomenes rejoined, that he did not dispute it, but begged to be informed, if he might be allowed to ask the question, why he carried those torches and ladders with him.

Aratus laughing at the jest, and asking what manner of youth this was, Damocrates, a Spartan exile, replied, "If you have any designs upon the Lacedaemonians, begin before this young eagle's talons are grown." Presently after this, Cleomenes, encamping in Arcadia with a few horse and three hundred foot, received orders from the ephors, who feared to engage in the war, commanding him home; but when upon his retreat Aratus took Caphyae, they commissioned him again. In this expedition he took Methydrium, and overran the country of the Argives; and the Achaeans, to oppose him, came out with an army of twenty thousand foot and one thousand horse, under the command of Aristomachus. Cleomenes faced them at Pallantium, and offered battle, but Aratus, being cowed by his bravery, would not suffer the general to engage, but retreated, amidst the reproaches of the Achaeans, and the derision and scorn of the Spartans, who were not above five thousand. Cleomenes, encouraged by this success, began to speak boldly among the citizens, and reminding them of a sentence of one of their ancient kings, said, it was in vain now that the Spartans asked, not how many their enemies were, but where they were. After this, marching to the assistance of the Eleans, whom the Achaeans were attacking, falling upon the enemy in their retreat near the Lycaeum, he put their whole army to flight, taking a great number of captives, and leaving many dead upon the place; so that it was commonly reported amongst the Greeks that Aratus was slain. But Aratus, making the best advantage of the opportunity, immediately after the defeat marched to Mantinea, and before anybody suspected it, took the city, and put a garrison into it. Upon this, the Lacedaemonians being quite discouraged, and opposing Cleomenes's designs of carrying on the war, he now exerted himself to have Archidamus, the brother of Agis, sent for from Messene, as he, of the other family, had a right to the kingdom ; and besides, Cleomenes thought that the power of the ephors would be reduced, when the kingly state was thus filled up, and raised to its proper position. But those that were concerned in the murder of Agis, perceiving the design, and fearing that upon Archidamus's return they should be called to an account, received him on his coming privately into town, and joined in bringing him home, and presently after murdered him. Whether Cleomenes was against it, as Phylarchus thinks, or whether he was persuaded by his friends, or let him fall into their hands, is uncertain; however, they were most blamed, as having forced his consent.

He, still resolving to new model the state, bribed the ephors to send him out to war; and won the affections of many others by means of his mother Cratesiclea, who spared no cost and was very zealous to promote her son's ambition; and though of herself she had no inclination to marry, yet for his sake, she accepted, as her husband, one of the chiefest citizens for wealth and power. Cleomenes, marching forth with the army now under his commend, took Leuctra, a place belonging to Megalopolis; and the Achaeans quickly coming up to resist him with a good body of men commanded by Aratus, in a battle under the very walls of the city some part of his army was routed. But whereas Aratus had commanded the Achaeans not to pass a deep watercourse, and thus put a stop to the pursuit, Lydiadas, the Megalopolitan, fretting at the orders, and encouraging the horse which he led, and following the routed enemy, got into a place full of vines, hedges, and ditches; and being forced to break his ranks, began to retire in disorder. Cleomenes, observing the advantage, commanded the Tarentines and Cretans to engage him, by whom, after a brave defense, he was routed and slain. The Lacedaemonians, thus encouraged, fell with a great shout upon the Achaeans, and routed their whole army. Of the slain, who were very many, the rest Cleomenes delivered up, when the enemy petitioned for them; but the body of Lydiadas he commanded to be brought to him; and then putting on it a purple robe, and a crown upon its head, sent a convoy with it to the gates of Megalopolis. This is that Lydiadas who resigned his power as tyrant, restored liberty to the citizens, and joined the city to the Achaean interest.

Cleomenes, being very much elated by this success, and persuaded that if matters were wholly at his disposal, he should soon be too hard for the Achaeans, persuaded Megistonus, his mother's husband, that it was expedient for the state to shake off the power of the ephors, and to put all their wealth into one common stock for the whole body; thus Sparta, being restored to its old equality, might aspire again to the command of all Greece. Megistonus liked the design, and engaged two or three more of his friends. About that time, one of the ephors, sleeping in Pasiphae's temple, dreamed a very surprising dream; for he thought he saw the four chairs removed out of the place where the ephors used to sit and do the business of their office, and one only set there; and whilst he wondered, he heard a voice out of the temple, saying, "This is best for Sparta." The person telling Cleomenes this dream, he was a little troubled at first, fearing that he used this as a trick to sift him, upon some suspicion of his design, but when he was satisfied that the relater spoke truth, he took heart again. And carrying with him those whom he thought would be most against his project, he took Heraea and Alsaea, two towns in league with the Achaeans, furnished Orchomenus with provisions, encamped before Mantinea, and with long marches up and down so harassed the Lacedaemonians, that many of them at their own request were left behind in Arcadia, while he with the mercenaries went on toward Sparta, and by the way communicated his design to those whom he thought fittest for his purpose, and marched slowly, that he might catch the ephors at supper.

When he was come near the city, he sent Euryclidas to the public table, where the ephors supped, under pretense of carrying some message from him from the army; Therycion, Phoebis, and two of those who had been bred up with Cleomenes, whom they call mothaces, followed with a few soldiers; and whilst Euryclidas was delivering his message to the ephors, they ran upon them with their drawn swords, and slew them. The first of them, Agylaeus, on receiving the blow, fell and lay as dead; but in a little time quietly raising himself, and drawing himself out of the room, he crept, without being discovered, into a little building which was dedicated to Fear, and which always used to be shut, but then by chance was open; and being got in, he shut the door, and lay close. The other four were killed, and above ten more that came to their assistance; to those that were quiet they did no harm, stopped none that fled from the city, and spared Agylaeus, when he came out of the temple the next day.

The Lacedaemonians have not only sacred places dedicated to Fear, but also to Death, Laughter, and the like Passions. Now they worship Fear, not as they do supernatural powers which they dread, esteeming it hurtful, but thinking their polity is chiefly kept up by fear. And therefore, the ephors, Aristotle is my author, when they entered upon their government, made proclamation to the people, that they should shave their mustaches, and be obedient to the laws, that the laws might not be hard upon them, making, I suppose, this trivial injunction, to accustom their youth to obedience even in the smallest matters. And the ancients, I think, did not imagine bravery to be plain fearlessness, but a cautious fear of blame and disgrace. For those that show most timidity towards the laws, are most bold against their enemies; and those are least afraid of any danger who are most afraid of a just reproach. Therefore it was well said that

A reverence still attends on fear;

and by Homer,

Feared you shall be, dear father, and revered;

and again,

In silence fearing those that bore the sway;

for the generality of men are most ready to reverence those whom they fear. And, therefore, the Lacedaemonians placed the temple of Fear by the Syssitium of the ephors, having raised that magistracy to almost royal authority.

The next day, Cleomenes proscribed eighty of the citizens, whom he thought necessary to banish, and removed all the seats of the ephors, except one, in which he himself designed to sit and give audience; and calling the citizens together, he made an apology for his proceedings, saying, that by Lycurgus the council of Elders was joined to the kings, and that that model of government had continued a long time, and no other sort of magistrates had been wanted. But afterwards, in the long war with the Messenians, when the kings, having to command the army, found no time to administer justice, they chose some of their friends, and left them to determine the suits of the citizens in their stead. These were called ephors, and at first behaved themselves as servants to the kings; but afterwards, by degrees, they appropriated the power to themselves and erected a distinct magistracy. An evidence of the truth of this was the custom still observed by the kings, who, when the ephors send for them, refuse, upon the first and the second summons, to go, but upon the third, rise up and attend them. And Asteropus, the first that raised the ephors to that height of power, lived a great many years after their institution. So long, therefore, he continued, as they contained themselves within their own proper sphere, it had been better to bear with them than to make a disturbance. But that an upstart, introduced power should so far subvert the ancient form of government as to banish some kings, murder others, without hearing their defense, and threaten those who desired to see the best and most divine constitution restored in Sparta, was not to be borne. Therefore, if it had been possible for him, without bloodshed, to free Lacedaemon from those foreign plagues, luxury, sumptuosity, debts, and usury, and from those yet more ancient evils, poverty and riches, he should have thought himself the happiest king in the world, to have succeeded, like an expert physician, in curing the diseases of his country without pain. But now, in this necessity, Lycurgus's example favored his proceedings, who being neither king nor magistrate, but a private man, and aiming at the kingdom, came armed into the market-place, so that king Charillus fled in alarm to the altar. He, being a good man, and a lover of his country, readily concurred in Lycurgus's designs, and admitted the revolution in the state. But, by his own actions, Lycurgus had nevertheless borne witness that it was difficult to change the government without force and fear, in the use of which he himself, he said, had been so moderate as to do no more than put out of the way those who opposed themselves to Sparta's happiness and safety. For the rest of the nation, he told them, the whole land was now their common property; debtors should be cleared of their debts, and examination made of those who were not citizens, that the bravest men might thus be made free Spartans, and give aid in arms to save the city, and "We" he said, "may no longer see Laconia, for want of men to defend it, wasted by the Aetolians and Illyrians."

Then he himself first, with his step-father, Megistonus, and his friends, gave up all their wealth into one public stock, and all the other citizens followed the example. The land was divided, and everyone that he had banished, had a share assigned him; for he promised to restore all, as soon as things were settled and in quiet. And completing the number of citizens out of the best and most promising of the country people, he raised a body of four thousand men; and instead of a spear, taught them to use a surissu, with both hands, and to carry their shields by a band, and not by a handle, as before. After this, he began to consult about the education of the youth, and the Discipline, as they call it; most of the particulars of which, Sphaerus, being then at Sparta, assisted in arranging; and, in a short time, the schools of exercise and the common tables recovered their ancient decency and order, a few out of necessity, but the most voluntarily, returning to that generous and Laconic way of living. And, that the name of monarch might give them no jealousy, he made Euclidas, his brother, partner in the throne; and that was the only time that Sparta had two kings of the same family.

Then, understanding that the Achaeans and Aratus imagined that this change had disturbed and shaken his affairs, and that he would not venture out of Sparta and leave the city now unsettled in the midst of so great an alteration, he thought it great and serviceable to his designs, to show his enemies the zeal and forwardness of his troops. And, therefore, making an incursion into the territories of Megalopolis, he wasted the country far and wide, and collected a considerable booty. And, at last, taking a company of actors, as they were traveling from Messene, and building a theater in the enemy's country, and offering a prize of forty minae in value, he sat spectator a whole day; not that he either desired or needed such amusement, but wishing to show his disregard for his enemies, and by a display of his contempt, to prove the extent of his superiority to them. For his alone, of all the Greek or royal armies, had no stage-players, no jugglers, no dancing or singing women attending it, but was free from all sorts of looseness, wantonness, and festivity; the young men being for the most part at their exercises, and the old men giving them lessons, or, at leisure times, diverting themselves with their native jests, and quick Laconian answers; the good results of which we have noticed in the life of Lycurgus.

He himself instructed all by his example; he was a living pattern of temperance before every man's eyes; and his course of living was neither more stately, nor more expensive, nor in any way more pretentious, than that of any of his people. And this was a considerable advantage to him in his designs on Greece. For men when they waited upon other kings, did not so much admire their wealth, costly furniture, and numerous attendance, as they hated their pride and state, their difficulty of access, and imperious answers to their addresses. But when they came to Cleomenes, who was both really a king, and bore that title, and saw no purple, no robes of state upon him, no couches and litters about him for his ease, and that he did not receive requests and return answers after a long delay and difficulty, through a number of messengers and doorkeepers, or by memorials, but that he rose and came forward in any dress he might happen to be wearing, to meet those that came to wait upon him, stayed, talked freely and affably with all that had business, they were extremely taken, and won to his service, and professed that he alone was the true son of Hercules. His common every day's meal was in an ordinary room, very sparing, and after the Laconic manner; and when he entertained ambassadors or strangers, two more couches were added, and a little better dinner provided by his servants, but no savoring sauces or sweetmeats; only the dishes were larger, and the wine more plentiful. For he reproved one of his friends for entertaining some strangers with nothing but barley bread and black broth, such diet as they usually had in their phiditia; saying, that upon such occasions, and when they entertained strangers, it was not well to be too exact Laconians. After the table was removed, a stand was brought in, with a brass vessel full of wine, two silver bowls which held about a pint apiece, a few silver cups, of which he that pleased might drink, but wine was not urged on any of the guests. There was no music, nor was any required; for he entertained the company himself, sometimes asking questions, sometimes telling stories; and his conversation was neither too grave or disagreeably serious, nor yet in any way rude or ungraceful in its pleasantry. For he thought those ways of entrapping men by gifts and presents, which other kings use, dishonest and inartificial; and it seemed to him to be the most noble method, and most suitable to a king, to win the affections of those that came near him, by personal intercourse and agreeable conversation, since between a friend and a mercenary the only distinction is, that we gain the one by one's character and conversation, the other by one's money.

The Mantineans were the first that requested his aid; and when he entered their city by night, they aided him to expel the Achaean garrison, and put themselves under his protection. He restored them their polity and laws, and the same day marched to Tegea; and a little while after, fetching a compass through Arcadia, he made a descent upon Pherae, in Achaea, intending to force Aratus to a battle, or bring him into disrepute, for refusing to engage, and suffering him to waste the country. Hyperbatas at that time was general, but Aratus had all the power amongst the Achaeans. The Achaeans, marching forth with their whole strength, and encamping in Dymae, near the Hecatombaeum, Cleomenes came up, and thinking it not advisable to pitch between Dymae, a city of the enemies, and the camp of the Achaeans, he boldly dared the Achaeans, and forced them to a battle, and routing their phalanx, slew a great many in the fight, and took many prisoners, and thence marching to Langon, and driving out the Achaean garrison, he restored the city to the Eleans.

The affairs of the Achaeans being in this unfortunate condition, Aratus, who was wont to take office every other year, refused the command, though they entreated and urged him to accept it. And this was ill done, when the storm was high, to put the power out of his own hands, and set another to the helm. Cleomenes at first proposed fair and easy conditions by his ambassadors to the Achaeans, but afterward he sent others, and required the chief command to be settled upon him; in other matters offering to agree to reasonable terms, and to restore their captives and their country. The Achaeans were willing to come to an agreement upon those terms, and invited Cleomenes to Lerna, where an assembly was to be held; but it happened that Cleomenes, hastily marching on, and drinking water at a wrong time, brought up a quantity of blood, and lost his voice; therefore being unable to continue his journey, he sent the chiefest of the captives to the Achaeans, and, putting off the meeting for some time, retired to Lacedaemon.

This ruined the affairs of Greece, which was just beginning in some sort to recover from its disasters, and to show some capability of delivering itself from the insolence and rapacity of the Macedonians. For Aratus, (whether fearing or distrusting Cleomenes, or envying his unlooked-for success, or thinking it a disgrace for him who had commanded thirty-three years, to have a young man succeed to all his glory and his power, and be head of that government which he had been raising and settling so many years,) first endeavored to keep the Achaeans from closing with Cleomenes; but when they would not hearken to him, fearing Cleomenes's daring spirit, and thinking the Lacedaemonians' proposals to be very reasonable, who designed only to reduce Peloponnesus to its old model, upon this he took his last refuge in an action which was unbecoming any of the Greeks, most dishonorable to him, and most unworthy his former bravery and exploits. For he called Antigonus into Greece, and filled Peloponnesus with Macedonians, whom he himself, when a youth, having beaten their garrison out of the castle of Corinth, had driven from the same country. And there had been constant suspicion and variance between him and all the kings, and of Antigonus, in particular, he has said a thousand dishonorable things in the commentaries he has left behind him. And though he declares himself how he suffered considerable losses, and underwent great dangers, that he might free Athens from the garrison of the Macedonians, yet, afterwards, he brought the very same men armed into his own country, and his own house, even to the women's apartment. He would not endure that one of the family of Hercules, and king of Sparta, and one that had reformed the polity of his country, as it were, from a disordered harmony, and retuned it to the plain Doric measure and rule of life of Lycurgus, should be styled head of the Tritaeans and Sicyonians; and whilst he fled the barley-cake and coarse coat, and which were his chief accusations against Cleomenes, the extirpation of wealth and reformation of poverty, he basely subjected himself, together with Achaea, to the diadem and purple, to the imperious commands of the Macedonians and their satraps. That he might not seem to be under Cleomenes, he offered sacrificers, called Antigonea, in honor of Antigonus, and sang paeans himself, with a garland on his head, to the praise of a wasted, consumptive Macedonian. I write this not out of any design to disgrace Aratus, for in many things he showed himself a true lover of Greece, and a great man, but out of pity to the weakness of human nature, which in characters like this, so worthy and in so many ways disposed to virtue, cannot maintain its honors unblemished by some envious fault.

The Achaeans meeting again in assembly at Argos, and Cleomenes having come from Tegea, there were great hopes that all differences would be composed. But Aratus, Antigonus and he having already agreed upon the chief articles of their league, fearing that Cleomenes would carry all before him, and either win or force the multitude to comply with his demands, proposed, that having three hundred hostages put into his hands, he should come alone into the town, or bring his army to the place of exercise, called the Cyllarabium, outside the city, and treat there.

Cleomenes, hearing this, said, that he was unjustly dealt with; for they ought to have told him so plainly at first, and not now he was come even to their doors, show their jealousy, and deny him admission. And writing a letter to the Achaeans about the same subject, the greatest part of which was an accusation of Aratus, while Aratus, on the other side, spoke violently against him to the assembly, he hastily dislodged, and sent a trumpeter to denounce war against the Achaeans, not to Argos, but to Aegium, as Aratus writes, that he might not give them notice enough to make provision for their defense. There had also been a movement among the Achaeans themselves, and the cities were eager for revolt; the common people expecting a division of the land, and a release from their debts, and the chief men being in many places ill-disposed to Aratus, and some of them angry and indignant with him, for having brought the Macedonians into Peloponnesus. Encouraged by these misunderstandings, Cleomenes invaded Achaea, and first took Pellene by surprise, and beat out the Achaean garrison, and afterwards brought over Pheneus and Penteleum to his side. Now the Achaeans, suspecting some treacherous designs at Corinth and Sicyon, sent their horse and mercenaries out of Argos, to have an eye upon those cities, and they themselves went to Argos, to celebrate the Nemean games. Cleomenes, advertised of this march, and hoping, as it afterward fell out, that upon an unexpected advance to the city, now busied in the solemnity of the games, and thronged with numerous spectators, he should raise a considerable terror and confusion amongst them, by night marched with his army to the walls, and taking the quarter of the town called Aspis, which lies above the theater, well fortified, and hard to be approached, he so terrified them that none offered to resist, but they agreed to accept a garrison, to give twenty citizens for hostages, and to assist the Lacedaemonians, and that he should have the chief command.

This action considerably increased his reputation and his power; for the ancient Spartan kings, though they many ways endeavored to effect it, could never bring Argos to be permanently theirs. And Pyrrhus, the most experienced captain, though he entered the city by force, could not keep possession, but was slain himself, with a considerable part of his army. Therefore they admired the dispatch and contrivance of Cleomenes; and those that before derided him, for imitating, as they said, Solon and Lycurgus, in releasing the people from their debts, and in equalizing the property of the citizens, were now fain to admit that this was the cause of the change in the Spartans. For before they were very low in the world, and so unable to secure their own, that the Aetolians, invading Laconia, brought away fifty thousand slaves; so that one of the elder Spartans is reported to have said, that they had done Laconia a kindness by unburdening it; and yet a little while after, by merely recurring once again to their native customs, and reentering the track of the ancient discipline, they were able to give, as though it had been under the eyes and conduct of Lycurgus himself, the most signal instances of courage and obedience, raising Sparta to her ancient place as the commanding state of Greece, and recovering all Peloponnesus.

When Argos was captured, and Cleonae and Phlius came over, as they did at once, to Cleomenes, Aratus was at Corinth, searching after some who were reported to favor the Spartan interest. The news, being brought to him, disturbed him very much; for he perceived the city inclining to Cleomenes, and willing to be rid of the Achaeans. Therefore he summoned the citizens to meet in the Council Hall, and slipping away without being observed to the gate, he mounted his horse that had been brought for him thither, and fled to Sicyon. And the Corinthians made such haste to Cleomenes at Argos, that, as Aratus says, striving who should be first there, they spoiled all their horses; he adds that Cleomenes was very angry with the Corinthians for letting him escape; and that Megistonus came from Cleomenes to him, desiring him to deliver up the castle at Corinth, which was then garrisoned by the Achaeans, and offered him a considerable sum of money, and that he answered, that matters were not now in his power, but he in theirs. Thus Aratus himself writes. But Cleomenes, marching from Argos, and taking in the Troezenians, Epidaurians, and Hermioneans, came to Corinth, and blocked up the castle, which the Achaeans would not surrender; and sending for Aratus's friends and stewards, committed his house and estate to their care and management; and sent Tritymallus, the Messenian, to him a second time, desiring that the castle might be equally garrisoned by the Spartans and Achaeans, and promising to Aratus himself double the pension that he received from king Ptolemy. But Aratus, refusing the conditions, and sending his own son with the other hostages to Antigonus, and persuading the Achaeans to make a decree for delivering the castle into Antigonus's hands, upon this Cleomenes invaded the territory of the Sicyonians, and by a decree of the Corinthians, accepted Aratus's estate as a gift.

In the meantime, Antigonus, with a great army, was passing Geranea; and Cleomenes, thinking it more advisable to fortify and garrison, not the isthmus, but the mountains called Onea, and by a war of posts and positions to weary the Macedonians, rather than to venture a set battle with the highly disciplined phalanx, put his design in execution, and very much distressed Antigonus. For he had not brought victuals sufficient for his army; nor was it easy to force a way through, whilst Cleomenes guarded the pass. He attempted by night to pass through Lechaeum, but failed, and lost some men; so that Cleomenes and his army were mightily encouraged, and so flushed with the victory, that they went merrily to supper; and Antigonus was very much dejected, being driven, by the necessity he was in, to most unpromising attempts. He was proposing to march to the promontory of Heraeum, and thence transport his army in boats to Sicyon, which would take up a great deal of time, and require much preparation and means. But when it was now evening, some of Aratus's friends came from Argos by sea, and invited him to return, for the Argives would revolt from Cleomenes. Aristoteles was the man that wrought the revolt, and he had no hard task to persuade the common people; for they were all angry with Cleomenes for not releasing them from their debts as they expected. Accordingly, obtaining fifteen hundred of Antigonus's soldiers, Aratus sailed to Epidaurus; but Aristoteles, not staying for his coming, drew out the citizens, and fought against the garrison of the castle; and Timoxenus, with the Achaeans from Sicyon, came to his assistance.

Cleomenes heard the news about the second watch of the night, and sending for Megistonus, angrily commanded him to go and set things right at Argos. Megistonus had passed his word for the Argives' loyalty, and had persuaded him not to banish the suspected. Therefore, dispatching him with two thousand soldiers, he himself kept watch upon Antigonus, and encouraged the Corinthians, pretending that there was no great matter in the commotions at Argos, but only a little disturbance raised by a few inconsiderable persons. But when Megistonus, entering Argos, was slain, and the garrison could scarce hold out, and frequent messengers came to Cleomenes for succors, he, fearing least the enemy, having taken Argos, should shut up the passes, and securely waste Laconia, and besiege Sparta itself, which he had left without forces, dislodged from Corinth, and immediately lost that city; for Antigonus entered it, and garrisoned the town. He turned aside from his direct march, and assaulting the walls of Argos, endeavored to carry it by a sudden attack and then, having collected his forces from their march, breaking into the Aspis, he joined the garrison, which still held out against the Achaeans; some parts of the city he scaled and took, and his Cretan archers cleared the streets. But when he saw Antigonus with his phalanx descending from the mountains into the plain, and the horse on all sides entering the city, he thought it impossible to maintain his post, and, gathering together all his men, came safely down, and made his retreat under the walls, having in so short a time possessed himself of great power, and in one journey, so to say, having made himself master of almost all Peloponnesus, and now lost all again in as short a time. For some of his allies at once withdrew and forsook him, and others not long after put their cities under Antigonus's protection. His hopes thus defeated, as he was leading back the relics of his forces, messengers from Lacedaemon met him in the evening at Tegea, and brought him, news of as great a misfortune as that which he had lately suffered, and this was the death of his wife, to whom he was so attached, and thought so much of her, that even in his most successful expeditions, when he was most prosperous, he could not refrain, but would ever now and then come home to Sparta, to visit Agiatis.

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