The Historians' History of the World 03

Let us enter into Lyctus, a town of Crete, and see the everyday life of the people. Each person gave up the tenth of his productions or possessions to help support the society of which he was a member. These contributions were divided amongst all the families of the city by the magistrates. The citizens were divided into little societies; the care of the meals being in the hands of one of the women who directed the work of three or four of the public slaves, each of whom had a water-carrier. In each city there were two public edifices; one devoted to the serving of meals, the other to the shelter of foreigners and strangers. In the building for the meals were two tables, called hospitable tables, where strangers sat. The other tables were for the use of the citizens. An equal portion was given to each, except to the young people, who had only half a portion of meat and touched no other food. A pitcher of wine and water was on each table, from which everybody drank; after the meal another pitcher was placed on the table. The children had one pitcher in which the wine was measured, the old people and men had unlimited wine. The women who presided at the meals chose the choicest pieces for those who had distinguished themselves by their valour or their prudence. After the repast, public affairs were discussed, then great actions were related and those who had been courageous were praised and set up as models to the young.

Warfare was the object of all the institutions. On this point Plato and Aristotle agree. Clinias the Cretan, one of Plato’s interrogators, wished everything to be arranged for warfare; he took trouble to have it understood that without supremacy in battle, riches and culture in art will be of no use, since all the treasures of the defeated pass into the hands of the conqueror. Aristotle remarked that in Crete as in Sparta, and among the Scythians, Persians, Thracians, and Celts, everything led up to warfare—education, laws, customs. In Crete, the men were soldiers living under the same discipline, eating the same food, sharing perils and pleasure, and always ready to march or to fight. They were respected only when they were hardy, vigorous, agile, and quick. Prudence and repose were for old age.

As soon as the children could read, they were taught poems in which the laws were explained, and the elements of music. They were very strictly treated, with a severity which was never changed, no matter what the season. Clothed in rough clothes, they ate on the ground, helping one another and waiting upon the men. When they became older, they formed part of different companies, each one being presided over by a youth chosen from the highest or most powerful families. These young chiefs led the companies out hunting and racing; they had an almost parental authority over their companions and punished the disobedient. On certain days the companies fought against each other; to the sound of the flute and lyre, they attacked each other with their hands or weapons. This drilled them in the art of warfare. The Cretan towns, like other Grecian cities, had public buildings and gymnasiums for corporal exercises, gymnasiums for the mind were added later.

There was a time when the disputes between the different towns were judged by a kind of federal arbitration, but it is doubtful whether the decisions of this tribunal were respected. However, after some civil wars between the towns, arrangements were made, and we find some curious remains in the principal clauses of a treaty between two towns, Hierapolis and Priansus. Each had rights of isopolity and of marriage, of acquiring possessions in each other’s territory, and of having an equal share in all things, divine and human. Those who wanted to reside in the other town could do so and could buy and sell there, lend or borrow money and make any kind of contract according to the laws of both.

Thus without unity and always at war with one another, the Cretans never left their island and took no part in the general affairs of Greece. They refused to enter into the league formed against Darius, giving the excuse that their assisting Menelaus had cost them misfortune, and recalling the conduct of the Greeks who had not hastened to avenge the death of Minos. These were pretexts, but the real cause was the feebleness of the Cretans, too weak and too few to take part in any great enterprise, a weakness which kept Crete always isolated, obscure and selfish. Polybius was indignant at Crete being compared to Lacedæmonia; he compared the equality of wealth and contempt of riches which reigned at Sparta to the avarice of the Cretans who were quite unscrupulous as to their means of becoming rich.