many of the provincial cities, enough to satisfy moderate needs
without excess of wealth. And in order that the kings also might camp
and mess in public he appointed them public quarters; and he honoured
them with a double portion[3] each at the evening meal, not in order
that they might actually eat twice as much as others, but that the
king might have wherewithal to honour whomsoever he desired. He also
granted as a gift to each of the two kings to choose two mess-fellows,
which same are called Puthioi. He also granted them to receive out of
every litter of swine one pig, so that the king might never be at a
loss for victims if in aught he wished to consult the gods.

[2] I.e. a Heracleid, in whichever line descended, and, through
Heracles, from Zeus himself. The kings are therefore "heroes,"
i.e. demigods. See below; and for their privileges, see Herod. vi.
56, 57.

[3] See "Ages." v. 1.

Close by the palace a lake affords an unrestricted supply of water;
and how useful that is for various purposes they best can tell who
lack the luxury.[4] Moreover, all rise from their seats to give place
to the king, save only that the ephors rise not from their thrones of
office. Monthly they exchange oaths, the ephors in behalf of the
state, the king himself in his own behalf. And this is the oath on the
king's part: "I will exercise my kingship in accordance with the
established laws of the state." And on the part of the state the oath
runs: "So long as he[5] (who exercises kingship) shall abide by his
oaths we will not suffer his kingdom to be shaken."[6]

[4] See Hartman, "An. Xen. N." p. 274; but cf. "Cyneget." v. 34;