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Rebecca Currence
History 219
Dr. Winter
5.17.07
Xenophon's "On the Polity of the Spartans," written c. 375 B.C.E., discusses the
policies of Lycurgos, the legendary lawgiver of Sparta. Lycurgos laid the foundations of
daily life for the military-oriented Spartans, setting up rules for everything from the
rules seem to be judged as highly valuable for the formation and maintenance of an
efficient society, and the author’s views tend toward advocating these militaristic
customs. His experience as a soldier and mercenary1 (serving his home city of Athens as
well as Persia and Sparta) likely gave Xenophon his reasoning for his favoring of Spartan
methods (and perhaps his covert urging for their implementation into other Greek city-
states). Also to consider is his banishment from Athens for fighting not only for the
Persians, but also for the Spartans. Such a man would likely have at least some prejudice
against his hometown, and be more supportive of a newfound home (in this case, Sparta).
After examining "On the Polity of the Spartans," I feel that Xenophon is documenting
Greeks. He is subtly holding up the Spartan ideals and ways of life as a prime example
Xenophon begins his discussion of Spartan policy with a note on how, at first
glance, Sparta caused him to feel “astonishment” and “wonderment” that with its small
population Sparta nevertheless enjoyed such power and high esteem, but deeper
examination cleared away his confusion on the subject. He begins by documenting the
1
Evans, R.L.S. "Xenophon" in The Dictionary of Literary Biography: Greek Writers.
Ed.Ward Briggs. Vol. 176, 1997.
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foundation of Spartan rule: the education system. “[I]nstead of leaving it to each member
of the state privately to appoint a slave to be his son's tutor, he set over the young
Here we see that education was not simply left to parents. Instead, it was regulated by the
state and began at an early age. The paidonomos had the power to punish as he saw fit,
and the result was (as Xenophon states) that “in Sparta modesty and obedience ever go
hand in hand, nor is there lack of either.” Lycurgos’s reasoning was that to reform the
structure of a city, one must start at the beginning, at the earliest age of the people
Beyond base educational measures, Spartan young men were given strict rules on
Instead of softening their feet with shoe or sandal, his rule was to make them
variety of clothes, his rule was to habituate them to a single garment the whole
year through, thinking that so they would be better prepared to withstand the
Xenophon goes on to describe the discipline and restrictions on the behavior of the older
youths:
Lycurgos imposed upon the bigger boys a special rule. In the very streets they
were to keep their two hands within the folds of their coat; they were to walk in
silence and without turning their heads to gaze, now here, now there, but rather to
These codes served to harden these youths and enforce a kind of militaristic sameness, as
none of the young men were favored over any of the others with special clothing (such as
would separate princes and noblemen’s sons from commoner’s sons). Xenophon’s
military training would have appreciated the rigidity of these codes, and he states, “[I]t
would seem to be proved conclusively that, even in the matter of quiet bearing and
sobriety, the masculine type may claim greater strength than that which we attribute to
the nature of women. At any rate, you might sooner expect a stone image to find voice
Lycurgos’s rules were not limited to education, however. He also decreed that all
citizens of Sparta were to eat in public mess rooms, even the kings of Sparta themselves.
Drunkenness became a non-issue since Lycurgos put “a stop to all unnecessary drink”:
although they could drink during meals, the provision remained that walking home after
meals was a necessity. They had to be able to move as freely in the dark as they could in
the light (with or without a torch), which created “a consequent anxiety not to be caught
tripping under the influence of wine.” This in itself was a roundabout way of dealing with
The standards set down also provide the methods to deal with cowardice, and it
was such that “at Sparta there is not one man who would not feel ashamed to welcome
the coward at the common mess-tables or to try conclusions with him in a wrestling
bout.” In the rest of Greece, society would still interact with a coward, for the idea of a
coward carried weight more in just name and reputation. However, in Sparta a coward
was to be shunned, for he could have nothing of good to contribute to the society.
Even kings had to follow the codes set down for them. They were required to
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“offer on behalf of the state all public sacrifices, as being himself of divine descent” and
also “wherever the state shall dispatch her armies the king shall take the lead.” The
world (through Anatolia, Northern Syria, along the Euphrates and Tigris Rivers), and his
banishment from Athens came together to make his work, “The Polity of the Spartans” a
piece that takes many of the Spartan aspects which seem so harsh to us (the education
system, the methods of punishment, etc.) and spins them in such a way as to sound
pleasing and even preferable to the Greek world. His purpose seems, all told, to
encourage his fellow Greeks to adopt these ideas and codes into their daily lives, for by