The way of the Spartans 1
For all the untold number of paintings of classical myths, there are but a tiny number of works that strive to show historical events and scenes in the great classical civilisations. Even fewer of those show the most anomalous of the classical cultures, that of Sparta. Yet in recent years interest in Sparta, the Spartans, and their extreme way of life has risen, and is reflected in a wealth of modern imagery in graphic novels, movies, and computer games.
This weekend I look at some of the more significant paintings made of the Spartans prior to 1900.
Sparta was the capital of a city-state in ancient Greece, founded as a monarchy in about 930 BCE. The founder of its renowned warrior tradition was Lycurgus, who lived some time between 900-800 BCE and laid down much of the law and institutions of the Spartan state, although he refused to be its king.

Before Lycurgus implemented his reforms, he visited the Oracle at Delphi, who told him that the state which observed his laws would become the most famous in the world. Pythia, the high priestess at Delphi, is shown in Eugène Delacroix’s Lycurgus Consulting the Pythia (1835-45) listening intently to Lycurgus, before giving her prophesy.
Lycurgus was born into a Spartan family, and it’s most probable that he was the son of a reigning king of Sparta who lost his life when he was stabbed with a butcher’s knife as he intervened in a riot. Lycurgus’ older brother Polydectes inherited the throne, but died shortly afterwards.
Polydectes’ wife was pregnant at the time, so Lycurgus could only reign until that child was born: if a boy, then the child would succeed to the throne. After eight months of Lycurgus’ rule, a son Charilaüs was born, and Lycurgus proclaimed him king. To allay suspicion that he might try to usurp the authority of the new king, Lycurgus left Sparta and travelled. This gave him the opportunity to visit other kingdoms to learn of the strengths and weaknesses of the laws and institutions of Crete, the Ionians, and Egypt.
Lycurgus resolved to revolutionise Spartan society by introducing a completely new regime. He therefore visited the oracle at Delphi to discover whether his ideas were sound. The high priestess addressed Lycurgus as “beloved of the gods, and rather god than man”, and endorsed his proposals, that she said would be the best in the world.
His next task was to win over the senior Spartans, so they would be happy to implement his laws. Once he had convinced many of them, Lycurgus got thirty of them to go into the marketplace at dawn, and with their weapons to strike terror into those who opposed the proposals. King Charilaüs first fled to a refuge, then returned to give Lycurgus his support.
The changes made to Spartan law, institutions, and society were fundamental and extensive. Lycurgus established a Council of Elders with twenty-eight senators, to ensure that no king could become a tyrant, and the state couldn’t drift towards democracy. Land was redistributed uniformly and equally in lots: 30,000 in the surrounding countryside of Laconia, and 9,000 in the city of Sparta.
Lycurgus withdrew all gold and silver coinage, leaving only iron in circulation. He then devalued that currency, so that being rich in it would require a large store-room full of heavy iron coins. This forced equality in terms of money and possessions, and helped banish superfluous arts and trades, killing all luxury. To ensure a communal life for the good of society as a whole, he introduced common messing, so that Spartans all ate in large groups, on a simple but healthy diet.
Wealthy Spartans grew incensed with these changes, and started to stone Lycurgus, who was forced to flee from the marketplace. One young Spartan, Alcander, managed to blind him in one eye before he reached safety. Rather than have Alcander put to death, Lycurgus took him in as a servant and companion, so the young man became his most devoted follower, and convinced other opponents to support the reforms.
In his Lives, Plutarch provides considerable detail of the diet provided by these common messes, the fact that Spartan boys attended them, and there learned to withstand others jesting at them.
Lycurgus didn’t put these laws into writing, but established an educational system to instil them into future generations. Other unwritten laws included the requirement for all laws to remain unwritten, and the avoidance of extravagance in property, by the use of common building materials and standards.

The narrative in Caesar van Everdingen’s Lycurgus Demonstrates the Benefits of Education from 1660-62 doesn’t appear to relate directly to Plutarch’s text, but shows a young Lycurgus with a couple of young Spartan men, their hair cropped short.
The new laws also regulated marriages and births. As Spartan men were away on military expeditions much of the time, Lycurgus gave their wives sole control when their husbands were away, and the title of Mistress. He ensured that unmarried Spartan women kept healthy, by prescribing that they too undertook running, wrestling, throwing the discus, and the javelin.
Spartan society appears to have been distinctive, perhaps unique, among the many small states of ancient Greece for its dedication to a single product: the perfect (male) warrior. From cradle to grave, males were reared, educated, trained, and worked for the single task of fighting the state’s enemies.
Because Spartan women had the crucial role of producing infant warriors, and of keeping the state going while their menfolk were away for long periods training and fighting, they were highly valued in those roles. They were even encouraged to acquire supporting skills, that enabled two Spartan women to become victors in the Ancient Olympic Games. Lycurgus urged young Spartan girls to engage in wrestling, presumably so that they could defend the homeland when their menfolk were absent.
The process of turning a male baby into an adult warrior is known as agoge, and is detailed in this fascinating Wikipedia article.

Christoffer Wilhelm Eckersberg’s Three Spartan Boys Practising Archery (1812) shows three young boys progressing through their training in basic military skills.

Once old enough and sufficiently skilled, a young man would be given his shield by his mother, as shown in Jean-Jacques-François Le Barbier’s A Spartan Woman Giving a Shield to Her Son. The mother’s instructions would have been for her son to return either with his shield, or on it: he had to make a success of his training, or to die trying.

Education in Sparta (1850) was, I believe, painted by Cesare Mussini, or possibly his brother, and shows some of the less attractive aspects of the agoge, as one young man has clearly been overdoing the drink. There are also subtle allusions to the acceptance if not encouragement of pederastic relationships.
If this work is by Mussini, the quality of its paint layer should be superb, as Mussini used his own resin-based formulation for oil paints. These were so successful that he was able to sell the recipe to H Schmincke, whose company has continued to sell oil paints based on Mussini’s formulation ever since.
By far the most famous depiction of Spartans is a second attempt by Edgar Degas, Young Spartans Exercising from about 1860, now in the National Gallery in London.

Degas’ first attempt, Young Spartan Girls Challenging Boys (c 1860), shown above, was abandoned, but gives insight into the second.
Four Spartan girls taunt six Spartan boys in front of a substantial building. Around that building is a group of Spartan women, presumably mothers of the boys and girls in the foreground, who are talking with Lycurgus. Behind that building is the city of Sparta, and in the distance to the left, behind the girls, is Mount Taygetus, where unfit Spartan babies were abandoned to see if they survived and merited life. Degas may at this stage have wanted to make the visual association between the girls, who would in due course become mothers, and the mountain where some of their infants would have to be abandoned.

Young Spartans Exercising (1860) appears to be an oil study for his second version of this painting, adopting Degas’ revised composition.

Young Spartans Exercising (c 1860) was Degas’ most complete second version, which he listed for display at the Fifth Impressionist Exhibition in 1880, but doesn’t appear to have been shown there.
One of the boys, whose head is just visible in the first version, has been removed, but the two groups otherwise remain similar to the first version. The building in the middle distance has been removed to open the view out, and as a result the group of mothers with Lycurgus appears less prominent and more distant. The whole image has been stretched along its horizontal axis, moving Mount Taygetus to the left of the group of girls.
Degas had undoubtedly read Plutarch’s life of Lycurgus, including the passage:
He freed them from softness and delicacy and all effeminacy by accustoming the maidens no less than the youths to wear tunics only in processions, and at certain festivals to dance and sing when the young men were present as spectators. There they sometimes even mocked and railed good-naturedly at any youth who had misbehaved himself; and again they would sing the praises of those who had shown themselves worthy, and so inspire the young men with great ambition and ardour. For he who was thus extolled for his valour and held in honour among the maidens, went away exalted by their praises; while the sting of their playful raillery was no less sharp than that of serious admonitions, especially as the kings and senators, together with the rest of the citizens, were all present at the spectacle.
Degas continued to work sporadically on this painting, leaving it unfinished when he died. The artist never explained his intention, nor did he provide any clues as to how this painting should be read. Modern readings characteristically concentrate on gender contrasts and conflict, but all too often ignore its background, both visually and in historical context.
Marriages became open, in allowing both husband and wife to have relations with the partners of others. Sons were considered not to be ‘owned’ by their fathers, but by the state itself. Newborn infants were taken to a place called Lesche, where they were examined by elders, who decided whether the child was healthy and sturdy. If it was, it was assigned one of the 9,000 plots of land, and reared by its parents. Babies deemed frail or ill-formed were abandoned at Apothetae, a chasm at the foot of Mount Taygetus, to die.
The examination by elders at Lesche is the subject of two little-known paintings that appear to have a common origin. The first, claimed to be by Jacques-Louis David and titled Lycurgus of Sparta (1791), shows this process taking place, with a queue of young parents. A newly-born infant is being presented to the elders for their verdict, perhaps with Lycurgus acting as the organiser.


This painting by Jean-Jacques-François Le Barbier is titled The Magnanimity of Lycurgus and was apparently made in the same year of 1791. All its key elements correspond to those in the David, as if one artist partly copied the other.
Plutarch provides lengthy details of the rearing and education of Spartan children, and the effects on Spartan culture. These he summarises thus:
[Lycurgus] trained his fellow-citizens to have neither the wish nor the ability to live for themselves; but like bees they were to make themselves always integral parts of the whole community, clustering together about their leader, almost beside themselves with enthusiasm and noble ambition, and to belong wholly to their country.
















