Tyrtaeus

Tyrtaeus (Τυρταῖος, Tyrtaios; Tyrtaeus; /ˈtɜːrtiəs/) was a Greek poet, traditionally said to have lived during the mid-7th century BCE. He is renowned for his martial poetry that inspired Sparta during the Second Messenian War (c. 685–668 BCE). Unlike the lyric poets who focused on personal emotions and experiences, Tyrtaeus' poetry is characterized by its public and political themes, specifically the valor of Spartan warriors, the virtues of courage and discipline, and the importance of loyalty to the city-state. The details of Tyrtaeus' life are sparse and largely derived from later sources; ancient accounts variously describe him as a native of Sparta, Athens, or Miletus. A popular legend, found in Pausanias, suggests that he was a lame schoolmaster from Athens who was sent to Sparta to satisfy the requirements of an Oracle in as recalcitrant a way as possible during a time of Spartan military need. Supplying him was intended as an insult; instead he became one of Sparta's greatest martial poets.

Tyrtaeus was credited with supposedly rallying the Spartans at a critical point during the Second Messenian War through his poetry, which extolled Spartan virtues and the glory of dying in battle for one's city. Tyrtaeus' poetry focuses on military valor, the glory of fallen warriors, and the cohesion of the phalanx in battle. He emphasized the ideals of Spartan citizenship, including duty, bravery, and the shame of desertion. His work is known to have been composed in various meters, including elegiac couplets and anapestic verse, suitable for marching songs. Tyrtaeus used his verse to instill courage in the Spartans and to reinforce the social and military codes that underpinned Spartan society.

Only fragments survive of Tyrtaeus’ work, which was divided by scholars in Alexandria (3rd and 2nd centuries BCE) into five books that included elegies and war poems. The elegies are the only securely authentic fragments and include the Elegy to the Muses; the Eunomia (Law and Order), which defends the Spartan constitution; and poems calling young men to arms, which combine exhortations to courage and self-discipline with reminders of past victories and assurances of future success and posthumous glory. Tyrtaeus’ model of heroism privileges the common good of the community and so is quite distinct from the heroic individualism of the Homeric world.

ἔρδων δ' ὄβριμα ἔργα διδασκέσθω πολεμίζειν,

Let a man learn how to fight by first daring to perform mighty deeds,

μηδ' ἐκτὸς βελέων ἑστάτω ἀσπίδ' ἔχων,

Not where the missiles won't reach, if he is armed with a shield,

ἀλλά τις ἐγγὺς ἰὼν αὐτοσχεδὸν ἔγχει μακρῷ

But getting in close where fighting is hand to hand, inflicting a wound

ἢ ξίφει οὐτάζων δήιον ἄνδρ' ἑλέτω,

With his long spear or his sword, taking the enemy's life,

καὶ πόδα πὰρ ποδὶ θεὶς καὶ ἐπ' ἀσπίδος ἀσπίδ' ἐρείσας,

With his foot planted alongside a foot and his shield pressed against shield,

ἐν δὲ λόφον τε λόφῳ καὶ κυνέην κυνέῃ

And his crest up against crest and his helm up against helm

καὶ στέρνον στέρνῳ πεπλημένος ἀνδρὶ μαχέσθω,

And breast against breast, embroiled in the action—let him fight man to man,

ἢ ξίφεος κώπην ἢ δόρυ μακρὸν ἑλών.

Holding secure in his grasp haft of his sword or his spear!