Notes to Pages 1–3 145
Historical and Philological Approaches, ed. Josine H. Blok and André P. M. H. Lardinois (Leiden:
Brill, 2006), 290–318.
Prologue
- This prologue and the two chapters immediately following are for the most part drawn
from Paul A. Rahe, Republics Ancient and Modern: Classical Republicanism and the American
Revolution (Chapel Hill: University of North Carolina Press, 1992), I.ii.2, v–vi. I am grateful to to
the University of North Carolina Press for giving me permission to reprint this material here.
2. Cf. Pl. Leg. 3.693d–e with 4.712d–e; then, cf. Arist. Pol. 1294b13–41 with 1293b7–
1294a29. For the context of Aristotle’s remarks, see 1289a26–1294b41 and 1299b20–30. See also
1270b17–25. Cf. Isoc. 7.61 with Dem. 20.107–8. See the analysis attributed to Archytas of Taren-
tum in Stob. Flor. 4.1.138 (Hense). Note also Stephen Hodkinson, “The Imaginary Spartan Po
liteia,” in The Imaginary Polis, ed. Mogens Herman Hansen (Copenhagen: Det Kongelige Danske
Videnskabernes Selskab, 2005), 222–81 (at 227–44), whose exploration of ancient opinion is far
less dismissive than his title and the titles of the chapter’s subsections would lead one to expect.
3. See Elizabeth Rawson, The Spartan Tradition in European Thought (Oxford: Clarendon
Press, 1969), 139–367. For the pre-French Revolution context, see Rahe, RAM, II–III. See also
Paul Cartledge, “The Socratics’ Sparta and Rousseau’s,” in SNS, 311–37, and Ian Macgregor Mor-
ris, “The Paradigm of Democracy: Sparta in Enlightenment Thought,” in SpartSoc, 339–62. Victor
Ehrenberg’s 1934 radio address “A Totalitarian State” is particularly interesting: Aspects of the
Ancient World (Oxford: Basil Blackwell, 1946), 94–104. See also Henri Irénée Marrou, A History
of Education in Antiquity (New York: Sheed and Ward, 1956), 22–25, and even more recently,
Richard Jenkyns, The Victorians and Ancient Greece (Oxford: Basil Blackwell, 1980), 225. For
many, Athens was to be the liberal ideal: Nicole Loraux and Pierre Vidal-Naquet, “La Formation de
l’Athènes bourgeoise: Essai d’historiographie 1750–1870,” in Classical Influences on Western Thought
A.D. 1650–1870, ed. R. R. Bolgar (Cambridge: Cambridge University Press, 1979), 169–222.
4. Oxford: Antony Andrewes, “The Government of Classical Sparta,” in ASI, 1–21 (at 1).
Cambridge: Moses I. Finley, “Sparta and Spartan Society,” in Finley, Economy and Society in An
cient Greece, ed. Brent D. Shaw and Richard P. Saller (London: Chatto & Windus, 1981), 24–40 (at
33). The presumption that the Spartans were unquestionably obedient is itself questionable: see
Hdt. 9.53–55, Thuc. 5.65–73.
5. Tēˆs polıteías tò kruptoń: Thuc. 5.68.2. Range of possible solutions wide: Antony Andrewes,
Eirene 12 (1974): 139.
6. The pioneers were François Ollier, Le Mirage spartiate (Paris: Les Belles Lettres, 1933–
43); Eugène Napoléon Tigerstedt, The Legend of Sparta in Classical Antiquity (Stockholm: Almqvist
& Wiksell, 1965–74); and Rawson, The Spartan Tradition in European Thought, 12–115.
7. Cf. Michael Flower, “The Invention of Tradition in Classical and Hellenistic Sparta,” in
SBM, 191–217 (esp. 194–202), which is a useful, if unwitting, reductio ad absurdum of the current
scholarly propensities, with the refreshing defense of oral tradition mounted by Mait Kõiv,
ATEGH, passim (esp. 9–34); “The Origins, Development, and Reliability of the Ancient Tradition
about the Formation of the Spartan Constitution,” Historia 54:3 (2005): 233–64; and STAS, 25–66.
See the Ph.D. dissertation of Timothy Donald Doran, “Demographic Fluctuation and Institutional
Response in Sparta” (University of California at Berkeley, 2011). Detailed discussion of a single
vexed question central to this larger debate: Appendix 1, below.
8 .David Hume, “Of Commerce,” in Essays Moral, Political, and Literary, ed. Eugene F. Miller,
revised edition (Indianapolis: Liberty Fund, 1985), 259.
9. Consider Diog. Laert. 2.54 in light of Plut. Ages. 20.2 and Mor. 212b, and see Xen. Hell.
5.3.9. In this connection, see Noreen Humble, “Xenophon’s Sons in Sparta? Perspectives on Xenoi
in the Spartan Upbringing,” in SpartSoc, 231–50. Cf. Kennell, G V, 113–14, who asserts that the
word agōgē ́ was a Hellenistic coinage, with Ephorus FGrH 70 F113, 119, which shows that the
term was already in use by the mid-fourth century, if not long before. The word may well at times
have been used in the same fashion as the Latin term disciplina (Livy 45.28.4), as Ducat, SE, xii–
xiii, 69–71 argues. But, as the latter of the two passages from Ephorus suggests, paıdeía was the