.
Krypteia or Crypteia or Cryptia (Gr. κρυπτεία / krupteía, from κρυπτός / kruptós, “hidden, secret”) was a ritual involving young Spartans, part of the agoge (Spartan education). Its goal and nature are still a matter of discussion among historians.
Young Spartan men who had completed their training at the agoge with such success that they were marked out as potential future leaders, would be given the opportunity to test their skills and prove themselves worthy of the Spartan military tradition through participation in the kryptia.
Every autumn, according to Plutarch (Life of Lycurgus, 28, 3–7), the Spartan Ephors would declare war on the Helot population so that any Spartan citizen could kill a Helot without fear of blood guilt. Armed only with dagger, the Krypteria were sent out into the countryside with the instructions to kill any Helot they encountered at night and to take any food they needed. This could be used to remove any Helots considered troublesome and provide the young men with a manhood test and experience of their first kill. Such brutal oppression of the Helots permitted the Spartans to control the agrarian population and devote themselves to military practice. It may also have contributed to the Spartans' reputation for stealth.
Plato (Laws, I, 633), a scholiast to Plato, and Heraclides Lembos (Fr. Hist. Gr., II, 210) also describe the krypteia.
Some scholars (Wallon) consider the krypteia to be a kind of secret police force organised by the ruling classes of Sparta and targeted at the enslaved Helot population that economically supported it. Others (Koechly, Wachsmuth) believe it to be a military training, similar to the Athenian ephebia. Jeanmaire points out that that this bushranger life has no common point with the disciplined and ordred life of the Spartan hoplite. He draws comparison with African secret societies' (wolf-men and leopard-men) initiation rituals.
The Cryptia, perhaps (if it were one of Lycurgus’s ordinances, as Aristotle says it was), gave both him and Plato, too, this opinion alike of the lawgiver and his government. By this ordinance, the magistrates dispatched privately some of the ablest of the young men into the country, from time to time, armed only with their daggers, and taking a little necessary provision with them; in the daytime, they hid themselves in out-of-the-way places, and there lay close, but, in the night, issued out into the highways, and killed all the Helots they could light upon; sometimes they set upon them by day, as they were at work in the fields, and murdered them. As, also, Thucydides, in his history of the Peloponnesian war, tells us, that a good number of them, after being singled out for their bravery by the Spartans, garlanded, as enfranchised persons, and led about to all the temples in token of honors, shortly after disappeared all of a sudden, being about the number of two thousand; and no man either then or since could give an account how they came by their deaths. And Aristotle, in particular, adds, that the ephori, so soon as they were entered into their office, used to declare war against them, that they might be massacred without a breach of religion. It is confessed, on all hands, that the Spartans dealt with them very hardly; for it was a common thing to force them to drink to excess, and to lead them in that condition into their public halls, that the children might see what a sight a drunken man is; they made them to dance low dances, and sing ridiculous songs, forbidding them expressly to meddle with any of a better kind. And, accordingly, when the Thebans made their invasion into Laconia, and took a great number of the Helots, they could by no means persuade them to sing the verses of Terpander, Alcman, or Spendon, “For,” said they, “the masters do not like it.” So that it was truly observed by one, that in Sparta he who was free was most so, and he that was a slave there, the greatest slave in the world. For my part, I am of opinion that these outrages and cruelties began to be exercised in Sparta at a later time, especially after the great earthquake, when the Helots made a general insurrection, and, joining with the Messenians, laid the country waste, and brought the greatest danger upon the city. For I cannot persuade myself to ascribe to Lycurgus so wicked and barbarous a course, judging of him from the gentleness of his disposition and justice upon all other occasions; to which the oracle also testified. Plutarch, Life of Lycurgus
Bibliography
- Henri Jeanmaire, « La cryptie lacédémonienne », Revue des études grecques 26, 1913;
- Hermann Koechly, Cryptia : De Lacedæmoniorum cryptia commentatio, Leipzig, 1835;
- Pierre Vidal-Naquet, “The Black Hunter and the Origin of the Athenian Ephebeia”, Proceedings of the Cambridge Philological Society 194 (1968);
Wilhelm Wachsmuth, Altertumskunde: Hellenische Altertumskunde aus dem Geschichtpunkt des Staats, Halle, 1844.
| Ancient Greece
Science, Technology , Medicine , Warfare, , Biographies , Life , Cities/Places/Maps , Arts , Literature , Philosophy ,Olympics, Mythology , History , Images Medieval Greece / Byzantine Empire Science, Technology, Arts, , Warfare , Literature, Biographies, Icons, History Modern Greece Cities, Islands, Regions, Fauna/Flora ,Biographies , History , Warfare, Science/Technology, Literature, Music , Arts , Film/Actors , Sport , Fashion --- |
Retrieved from "http://en.wikipedia.org/"
All text is available under the terms of the GNU Free Documentation License
