154 Notes to Pages 14–19
117:1 (January–June 2004): 125–40, and SE, 192, with Stefan Link, “Snatching and Keeping: The
Motif of Taking in Spartan Culture,” in SpartSoc, 1–24.
- Music central: Ath. 14.632f–633a. Pindar on Spartan choirs: F189 (Bowra). Terpander
on spears, music, and justice at Lacedaemon: F6 (Bergk) should be read with Hellanicus FGrH 4
F85; Plut. Mor. 1134b–c, 1146b–c; Ath. 14.635f. See also Arist. F545 (Rose) = F551 (Gigon). Alc-
man on cithara and swords: F41 (PMG). Pratinus on Laconian taste for choruses: F2 (PMG).
3 2. Great festivals of Sparta: see Felix Bölte, “Zu Lakonischen Festen,” RhM 78 (1929): 124–
43; Michael Pettersson, Cults of Apollo at Sparta: The Hyakinthia, the Gymnopaidiai, and the
Karneia (Stockholm: Paul Åströms Forlag, 1992); Ducat, SE, 249–79; and Richer, La Religion des
Spartiates, 343–559. In this connection, one should also consult Jeanmaire, Couroi et courètes,
513–40; Angelo Brelich, Guerre, agoni et culti nella Grecia arcaica (Bonn: R. Habelt, 1961), esp.
22–39, 74–84; and Jean-Pierre Vernant, “Une Divinité des marges: Artémis Orthia,” in Recherches
sur les cultes grecs et l’occident II (Naples: Centre Jean Bérard, 1984), 13–28. Music vs. stásıs: Plut.
Mor. 1146b–c with 779a. In judging what may seem an extravagant claim, one should consider the
parallel testimony of Polybius concerning Arcadia: 4.17.3–21.12. Pindar on poetry and eunomía:
Pyth. 5.63–81. Lacedaemonian neglect of musical techniques and focus on utility: Arist. Pol.
1339b2–4. See also Pl. Leg. 2.659d–661d, 666e. Charms of army camp and Spartan expertise: Xen.
An. 4.8.25–28.
3 3. Total subordination of the individual to the community: Pl. Resp. 2.375b–403c, 10.606e–
608b, Leg. 2.654c–671a, 3.700a–701b, 4.719b–e, 7.801a–804b, 810b–813a, 817a–d, 8.829c–e,
10.890a, 11.935e–936b, 12.941b.
34.Johann Peter Eckermann, Gespräche mit Goethe (Jena: E. Diederichs, 1905), II 298–99.
35.Plutarch on focus of Spartan poetry: Lyc. 21.2. See also Mor. 238a–b, Ath. 14.632f–633a.
Homer regarded as depicting Ionian way of life: Pl. Leg. 3.680c–e. Plato treats Tyrtaeus as the poet
supreme in Lacedaemon: Leg. 1.629a–630d, 2.666e–667a, 9.858e. See Dio Chrys. Orat. 2.29. Ly-
curgus’ discovery and propagation of the Homeric epics: Plut. Lyc. 4.5. Poems chanted on march:
cf. Ath. 14.630f with Thuc. 5.69.2, and see Plut. Mor. 238b. After dinner, singing of Tyrtaeus:
Philochorus FGrH 328 F216. - Sons of Heracles: Tyrtaeus F2 (West). Land of milk and honey: cf. Deut. 8.7–8 with Eur.
F1083 (Nauck^2 ). The rigor of Spartan life caused some Jews to suppose that Spartan law derived
from Abraham: 1 Macc. 12; Joseph. AJ 12.225–27, 13.164–70. See Michael S. Ginsburg, “Sparta
and Judaea,” CPh 29:2 (April 1934): 117–22. - Oracle: Tyrtaeus F4 (West). For the historical significance of this oracle, see the discus-
sion of the Great Rhetra in Chapter 4, below.
38.Helots: Tyrtaeus F5–7 (West). - Consider Myron of Priene FGrH 106 F2 in light of Theognis 53–58 (West); Ar. Nub.
69–72, Lys. 1150–56, Eccl. 720–24; and Poll. Onom. 7.68, and see Plut. Lyc. 28.8–11, Demetr. 1,
Mor. 239a–b. In this connection, one should read Pl. Leg. 7.816d–e. Note also Theopomp. FGrH
115 F13. Plutarch (Comp. Lyc. et Num. 1.10) describes the treatment of the helots as “savage and
contrary to custom in the extreme.” See Ducat, “Le Mépris des hilotes,” 1451–64, and Hilotes,
107–27, 178–80; Ephraim David, “Laughter in Spartan Society,” in CSTS, 1–25; and Figueira and
Figueira, “The Colonial ‘Subject’ and the Ideology of Subjection in Lakōnikē,” 305–30. - For an overview, read Xen. Lac. Pol. 2–3, An. 4.6.14–15, 4.8.25 (with 4.7.16); Isoc.
12.211–17; Paus. 3.16.7–11; Plut. Lyc. 16–18, 21, 28, Mor. 237a–238d, 239d; Lucian Anach. 38; Ael.
VH 7 (with Stat. Theb. 4.233, Philostr. VA 6.20, Tert. Ad Martyras 4, Libanius O r. 1.23, and The-
mistius O r. 21.250a); and Hesychius s.v. Boúa, Bouagór, in conjunction with R. C. Bosanquet,
“Excavations at Sparta, 1906: 5. The Sanctuary of Artemis Orthia,” ABSA 12 (1905–6): 303–17
(esp. 312–17); K. M. T. Chrimes, Ancient Sparta: A Reexamination of the Evidence (Manchester:
Manchester University Press, 1949), 84–136; and Françoise Frontisi-Ducroux, “La Bomolochia:
Autour de l’embuscade à l’autel,” in Recherches sur les cultes grecs et l’Occident II (Naples: Centre
Jean Bérard, 1984), 29–49. For evidence pertinent to the dances and the masks worn, consider
Hdt. 6.129–30; Ar. Nub. 553–56, Eq. 697, Lys. 82, 1242–76, 1296–1308, Plut. 279 (all with the
attendant scholia); Schol. Eur. Hec. 934; Xen. Hell. 4.5.11, Ages. 2.17 (with An. 6.1.11); Sosibius
FGrH 595 F7 (ap. Ath. 14.621d–f ); Verg. G. 2.487–88; Lucian Salt. 10–12; Libanius O r. 64.17; Ath.
14.629f–631d, 15.678c; Poll. Onom. 4.99–107 (with Ar. Nub. 540–48 and the attendant scholia,