DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.13851#0479
OF THE MILITARY AFFAIRS OP GREECE,
453
Their manner of declaring war, was to send an herald, who bade the
persons who had injured them to prepare for an invasion, and some-
times, in token of defiance, cast a spear towards them. The Athenians
frequently let loose a lamb into their enemies' territories ; signifying
thereby, that what was then an habitation for men, should be lai.) waste
and desolate, and become a pasture for sheep (1). Hence «£v« <jrpo§aX-
Xsiv came to be a proverbial phrase for entering into a state of war.
This was rarely done without the advice and encouragement of the
gods ; the soothsayers, and all sorts of diviners were consulted, the ora-
cles enriched with presents, and no charge or labour spared to engage
heaven (so they imagined) to their party : instances of this kind are al-
most as common as the declarations of war, which was never undertaken
before the gods had been consulted about the issue. Nor was the ver-
dict of a single deity thought sufficient ; but in wars of great moment and
consequence, whereon the safety of their country and liberties depended,
they had recourse to the whole train of prophetical divinities, solicit-
ing all with earnest prayers lifted up to heaven on the wings of costly
offerings and magnificent presents, to favour them with wholesome coun-
sel. A remarkable example whereof we have in Croesus, before he de-
clared war against the Persians ; when, not content with the answers of
his own gods, and all the celebrated oracles in Greece, in consulting
which he had profusely lavished vast quantities of treasure, he dispatched
ambassadors as far as Libya loaden with wealth, to ask advice of Jupiter
Hammon (2).
When they were resolved to begin the war, it was customary to offer
sacrifices, and make large vows to be paid upon the success of their en-
terprise. Thus, when Darius invaded Attica, Callimachus made a vow
to Minerva, that, if she would vouchsafe the Athenian* victory, he would
sacrifice upon her altars as many he-goats as should equal the number of
the slain among their enemies. Nor was was this custom peculiar to
Greece, but frequently practised in most other countries : many in-
stances occur in the histories of Rome, Persia, &c. The Jews used the
same method to engage the divine favour, as may appear from Jephthah's
vow, when he undertook to be captain over Israel against the Ammo-
nites (3).
After all these preparations, though the posture of affairs appeared
never so inviting, it was held no less impious than dangerous to march
against their enemies, till the season favoured their enterprise ; for, be-
ing extremely superstitious in the observation of omens and days, till
those became fortunate, they durst not make any attempts upon their
enemies. An eclipse of the moon, or any other of those they esteemed
unlucky accidents, was enough to deter them from marching ; and if all
other things promised success, yet they deferred their expedition till
one of the days they looked on as fortunate, invited them to it. The
Athenians could not be persuaded to march svrog i^So^g, before the se-
venth (4) ; which gave occasion to the proverb, whereby persons, who
undertook any business unseasonably, and before the proper time, were
said to do it iv-rbg e€<56fjw)g (5). But the Lacedaemonians were of all others
the most nice and scrupulous in these observations ; their lawgiver hav-
(1) Diogenian. Collect. Prov. Suidas, &c. (3) Judicum, cap. xi. v. 30.
(2) Herodotus, lib. i. (4) Aristophanis Scholiastes Equit. Hesychins,
(5) Zenobius Cent. iii. Proverb. 79.
453
Their manner of declaring war, was to send an herald, who bade the
persons who had injured them to prepare for an invasion, and some-
times, in token of defiance, cast a spear towards them. The Athenians
frequently let loose a lamb into their enemies' territories ; signifying
thereby, that what was then an habitation for men, should be lai.) waste
and desolate, and become a pasture for sheep (1). Hence «£v« <jrpo§aX-
Xsiv came to be a proverbial phrase for entering into a state of war.
This was rarely done without the advice and encouragement of the
gods ; the soothsayers, and all sorts of diviners were consulted, the ora-
cles enriched with presents, and no charge or labour spared to engage
heaven (so they imagined) to their party : instances of this kind are al-
most as common as the declarations of war, which was never undertaken
before the gods had been consulted about the issue. Nor was the ver-
dict of a single deity thought sufficient ; but in wars of great moment and
consequence, whereon the safety of their country and liberties depended,
they had recourse to the whole train of prophetical divinities, solicit-
ing all with earnest prayers lifted up to heaven on the wings of costly
offerings and magnificent presents, to favour them with wholesome coun-
sel. A remarkable example whereof we have in Croesus, before he de-
clared war against the Persians ; when, not content with the answers of
his own gods, and all the celebrated oracles in Greece, in consulting
which he had profusely lavished vast quantities of treasure, he dispatched
ambassadors as far as Libya loaden with wealth, to ask advice of Jupiter
Hammon (2).
When they were resolved to begin the war, it was customary to offer
sacrifices, and make large vows to be paid upon the success of their en-
terprise. Thus, when Darius invaded Attica, Callimachus made a vow
to Minerva, that, if she would vouchsafe the Athenian* victory, he would
sacrifice upon her altars as many he-goats as should equal the number of
the slain among their enemies. Nor was was this custom peculiar to
Greece, but frequently practised in most other countries : many in-
stances occur in the histories of Rome, Persia, &c. The Jews used the
same method to engage the divine favour, as may appear from Jephthah's
vow, when he undertook to be captain over Israel against the Ammo-
nites (3).
After all these preparations, though the posture of affairs appeared
never so inviting, it was held no less impious than dangerous to march
against their enemies, till the season favoured their enterprise ; for, be-
ing extremely superstitious in the observation of omens and days, till
those became fortunate, they durst not make any attempts upon their
enemies. An eclipse of the moon, or any other of those they esteemed
unlucky accidents, was enough to deter them from marching ; and if all
other things promised success, yet they deferred their expedition till
one of the days they looked on as fortunate, invited them to it. The
Athenians could not be persuaded to march svrog i^So^g, before the se-
venth (4) ; which gave occasion to the proverb, whereby persons, who
undertook any business unseasonably, and before the proper time, were
said to do it iv-rbg e€<56fjw)g (5). But the Lacedaemonians were of all others
the most nice and scrupulous in these observations ; their lawgiver hav-
(1) Diogenian. Collect. Prov. Suidas, &c. (3) Judicum, cap. xi. v. 30.
(2) Herodotus, lib. i. (4) Aristophanis Scholiastes Equit. Hesychins,
(5) Zenobius Cent. iii. Proverb. 79.