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Ustrój polityczny Sparty
This work is a new critical text of "The Constitution of the Lacedaemonians", written in the fourth century B.C. by Xenophon of Athens, based upon collations of the two best manuscript witnesses presently available. Each page of Greek text is faced with an idiomatic English translation, and the author provides a collation of the text of excerpts made by the Byzantine scholar Joannes Stobaeus, and a new translation of Plutarch's "Life of Lycurgus", which serves as a helpful commentary to Xenophon's work.
Paperback
First published January 1, 376
About the author
Xenophon
2,484 books506 followersXenophon (Ancient Greek Ξενοφῶν, Modern Greek Ξενοφώντας; ca. 431 – 355 BC), son of Gryllus, of the deme Erchia of Athens, was a soldier, mercenary and a contemporary and admirer of Socrates. He is known for his writings on the history of his own times, preserving the sayings of Socrates, and the life of ancient Greece.
Historical and biographical works:
Anabasis (or The Persian Expedition)
Cyropaedia
Hellenica
Agesilaus
Socratic works and dialogues:
Memorabilia
Oeconomicus
Symposium
Apology
Hiero
Short treatises:
On Horsemanship
The Cavalry General
Hunting with Dogs
Ways and Means
Constitution of Sparta
Historical and biographical works:
Anabasis (or The Persian Expedition)
Cyropaedia
Hellenica
Agesilaus
Socratic works and dialogues:
Memorabilia
Oeconomicus
Symposium
Apology
Hiero
Short treatises:
On Horsemanship
The Cavalry General
Hunting with Dogs
Ways and Means
Constitution of Sparta
Ratings & Reviews
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Displaying 1 - 13 of 13 reviews
February 25, 2017
You can't help but feel pathetic after reading this.
August 15, 2022
Spartan living.
May 24, 2022
Un libro sobre Esparta escrito por un ateniense filoespartano descontento con la Atenas democrática del momento.
Interesante no tanto para tener un retrato fideligno de Lacedemonia sino para para ver uno de los relatos imperantes en la Atenas de finales del V aC/inicios del IV aC
Interesante no tanto para tener un retrato fideligno de Lacedemonia sino para para ver uno de los relatos imperantes en la Atenas de finales del V aC/inicios del IV aC
March 3, 2017
Quite good, Plutarch obviously used it as a source while writing Spartan "Lives"
February 21, 2015
Dit boekje bestaat uit twee boeken: 'De Spartaanse Maatschappij' door Xenofon, en een biografie van Lycurgus, de stichter van de door Xenofon beschreven samenleving, door Plutarchus.
De combinatie zorgt voor enige overlap in de inhoud, wat bij een boekje van 100 pagina's al snel veel lijkt. Maar ik vind de combinatie leuk getroffen. Xenofon zet in zijn beschrijving de Spartaanse gewoonten tegenover die in 'de rest van Griekenland'. Hij is nogal fan van het geheel en noemt Lycurgus, als de bedenker van dit al, daarom ook regelmatig, maar hij gaat verder niet in op de persoon zelf. Plutarchus doet dit juist wel en geeft een beschrijving van de gewoonten in vergelijking met hoe de Trojanen het zelf aanpakten in de periode voor Lycurgus. De twee vormen van vergelijken sluiten op elkaar aan en bieden een completer perspectief (zij het allebei extreem positief).
Plutarchus heeft zijn boek in twee dialecten geschreven: de gewone tekst in het Attisch, de citaten van Trojanen gedeeltelijk in het Attisch maar grotendeels in het Dorisch. De vertaler heeft dit willen illustreren in de vertaling en vertaalt het Dorisch daarom met... Fries. (Er wordt op een andere plek ook een Nederlandse vertaling geleverd.) Nu associeer ik Fries voornamelijk met familiefeestjes en niet zo met Trojanen, dus het geeft mij een beetje een vreemd gevoel.
Elk hoofdstuk is ook voorzien van een indrukwekkend apparaat aan voetnoten. Ik ben dol op voetnoten. Voetnoten hebben echter een plaats en een functie. Ze zijn een plek om door te verwijzen of extra uitleg te geven. De vertaler heeft er echter voor gekozen om naast vertaaltechnische opmerkingen (bijvoorbeeld alternatieve keuzen die gemaakt hadden kunnen worden) ook inhoudelijk kritische opmerkingen in de voetnoten op te nemen. Dit doorbreekt de stroom van het lezen en de mogelijkheid als lezer zelf een indruk te vormen. Het is wel waardevolle informatie, maar was een stuk beter op zijn plek geweest in een apart hoofdstuk.
Ondanks deze kanttekeningen is het een erg leuk boekje, een aanrader voor iedereen die 'De Republiek' boeiend vond of na het lezen van de Ilias nieuwsgierig is geworden hoe het later met de Spartanen ging. Ik heb dit boek uit de e-boekcollectie van de bibliotheek, het is dus voor iedereen toegankelijk.
De combinatie zorgt voor enige overlap in de inhoud, wat bij een boekje van 100 pagina's al snel veel lijkt. Maar ik vind de combinatie leuk getroffen. Xenofon zet in zijn beschrijving de Spartaanse gewoonten tegenover die in 'de rest van Griekenland'. Hij is nogal fan van het geheel en noemt Lycurgus, als de bedenker van dit al, daarom ook regelmatig, maar hij gaat verder niet in op de persoon zelf. Plutarchus doet dit juist wel en geeft een beschrijving van de gewoonten in vergelijking met hoe de Trojanen het zelf aanpakten in de periode voor Lycurgus. De twee vormen van vergelijken sluiten op elkaar aan en bieden een completer perspectief (zij het allebei extreem positief).
Plutarchus heeft zijn boek in twee dialecten geschreven: de gewone tekst in het Attisch, de citaten van Trojanen gedeeltelijk in het Attisch maar grotendeels in het Dorisch. De vertaler heeft dit willen illustreren in de vertaling en vertaalt het Dorisch daarom met... Fries. (Er wordt op een andere plek ook een Nederlandse vertaling geleverd.) Nu associeer ik Fries voornamelijk met familiefeestjes en niet zo met Trojanen, dus het geeft mij een beetje een vreemd gevoel.
Elk hoofdstuk is ook voorzien van een indrukwekkend apparaat aan voetnoten. Ik ben dol op voetnoten. Voetnoten hebben echter een plaats en een functie. Ze zijn een plek om door te verwijzen of extra uitleg te geven. De vertaler heeft er echter voor gekozen om naast vertaaltechnische opmerkingen (bijvoorbeeld alternatieve keuzen die gemaakt hadden kunnen worden) ook inhoudelijk kritische opmerkingen in de voetnoten op te nemen. Dit doorbreekt de stroom van het lezen en de mogelijkheid als lezer zelf een indruk te vormen. Het is wel waardevolle informatie, maar was een stuk beter op zijn plek geweest in een apart hoofdstuk.
Ondanks deze kanttekeningen is het een erg leuk boekje, een aanrader voor iedereen die 'De Republiek' boeiend vond of na het lezen van de Ilias nieuwsgierig is geworden hoe het later met de Spartanen ging. Ik heb dit boek uit de e-boekcollectie van de bibliotheek, het is dus voor iedereen toegankelijk.
November 15, 2019
ספר מצוין ומרתק, שמתאר את אורחות החיים של הספרטנים. מלווה בהקדמה תמציתית וברורה שממקמת את ספרטה וחשיבותה בעולם היווני בציר היסטורי מהמאה ה-7 ועד ל-3 לפנה"ס. בנוסף הבהרות רבות והשקעה עצומה נעשתה בנספחים שמוסיפים להרחיב ולבאר נקודות שונות שעולות מהטקסט על ידי ציטוטים מכתבים משלימים של מלומדים יוונים.
July 19, 2024
Jenofonte bastante filoespartano, bastante interesante, lectura muy recomendada
Read
January 10, 2025fascinating
August 11, 2026
Notes
he established running and fighting competitions for women just as for men, thinking that the offspring of two strong partners would also be more vigorous.
On the other hand Lycurgus, rather than permitting the private appointment of slave-pedagogues, chose a man to be in charge of them from those eligible for election to the highest offices of state; he was called the supervisor (paidonomos).
view that the barefooted would leap, jump, and run more quickly than those wearing footwear, provided their feet had been trained to it. Instead of spoiling them with changes of cloaks, he ordained that they should become used to wearing the same cloak throughout the year, because he thought that they would thus better endure both cold and heat.
For he thought that those who were trained in this way, would be better able, if the need arose, to carry on without food supplies, and, if ordered, to live on the same ration for a longer period; they would need less meat, would be able to eat all kinds of food with indifference, and would lead a healthier life.
In order that the boys might not be without someone in charge even when no adult was present, he decreed that [sc. in this case] the cleverest of the young men (eirenes) of each group (ile) should be in charge. Accordingly they are never left unsupervised.
you would be more likely to hear a stone statue speak than them, you would be more likely to see a bronze statue turn its eyes than them, you would consider them to be shyer than the very pupils in their own eyes. And when they attend the common mess (philition), you would have to be content to hear them speak only when spoken to. This was the way he took care of the boys (paidiskoi).
It was to the young men (hebontes) that he paid by far the most attention, because he thought that these, if they were as they should be, would constitute the city's biggest asset. The ephors choose from among men in the prime of life three who are called hippagretai. Each of these officers picks one hundred men. This rivalry is the dearest to the gods and the most beneficial to the City.
everybody was in charge equally of his own and other people's children. If someone knows that these are the fathers of the children who are under his control, he is forced to control them as he would wish his own children to be controlled. And if a boy is ever beaten by someone else and tells his father, it is considered disgraceful for the father not to inflict another beating on his son
He created a system of sharing hounds. As a result, when men need to call together the hunt, those who lack [hounds] invite [others] to the hunt. And they make common use of horses in the same way. For if someone is taken ill or needs a carriage or wants to get somewhere quickly, he takes any horse available, uses it, and thereafter restores it properly to its place.
in other cities everyone makes as much money as he can. One man farms, another is a shipowner, yet another is a merchant, and others make their living as craftsmen. In Sparta, however, Lycurgus prohibited free men from having anything to do with the acquisition of wealth; he ordered them to consider that their only appropriate activities were those that promote freedom for cities. he introduced coins such that even a sum of 10 minas could never be brought into the house without being noticed
In Sparta, by contrast, the most powerful citizens are most deferential to the authorities and pride themselves on being humble and on running not walking in answer to a summons. For they believe that if they take the lead in practising unconditional obedience, the others will surely follow.
he did not announce the laws to the masses until he had been to Delphi with the most powerful citizens and asked the god whether it would be more desirable and better for Sparta to obey the laws which he himself had laid down. When the god replied that it would be altogether a better thing, he delivered them, and thus not only made it illegal but also impious to disobey the laws endorsed by the Pythia.
he placed the election to the Council of Elders (gerontia) near the end of life, and thus ensured that good conduct was not neglected even in old age. the Elders were to be in charge of trials for capital offences and thus brought it about that old age was honoured more highly than the physical strength of men in their prime.
Most people think that the Lakonian military formation is very complicated, but their belief is the exact opposite of the reality. For in the Lakonian formation the men of the first row lead, and every file is self-sufficient
they wheel their battle-line by turning the leading unit into a column formation, until the commander is on the right and the rearguard on the left. If, on the other hand, the enemy formation appears on the right while they are in column formation, they simply turn each company (lochos) like a trireme with its prow towards the enemy, and thus, once again, the company at the rear of the column comes to stand on the spear-side
he established running and fighting competitions for women just as for men, thinking that the offspring of two strong partners would also be more vigorous.
On the other hand Lycurgus, rather than permitting the private appointment of slave-pedagogues, chose a man to be in charge of them from those eligible for election to the highest offices of state; he was called the supervisor (paidonomos).
view that the barefooted would leap, jump, and run more quickly than those wearing footwear, provided their feet had been trained to it. Instead of spoiling them with changes of cloaks, he ordained that they should become used to wearing the same cloak throughout the year, because he thought that they would thus better endure both cold and heat.
For he thought that those who were trained in this way, would be better able, if the need arose, to carry on without food supplies, and, if ordered, to live on the same ration for a longer period; they would need less meat, would be able to eat all kinds of food with indifference, and would lead a healthier life.
In order that the boys might not be without someone in charge even when no adult was present, he decreed that [sc. in this case] the cleverest of the young men (eirenes) of each group (ile) should be in charge. Accordingly they are never left unsupervised.
you would be more likely to hear a stone statue speak than them, you would be more likely to see a bronze statue turn its eyes than them, you would consider them to be shyer than the very pupils in their own eyes. And when they attend the common mess (philition), you would have to be content to hear them speak only when spoken to. This was the way he took care of the boys (paidiskoi).
It was to the young men (hebontes) that he paid by far the most attention, because he thought that these, if they were as they should be, would constitute the city's biggest asset. The ephors choose from among men in the prime of life three who are called hippagretai. Each of these officers picks one hundred men. This rivalry is the dearest to the gods and the most beneficial to the City.
everybody was in charge equally of his own and other people's children. If someone knows that these are the fathers of the children who are under his control, he is forced to control them as he would wish his own children to be controlled. And if a boy is ever beaten by someone else and tells his father, it is considered disgraceful for the father not to inflict another beating on his son
He created a system of sharing hounds. As a result, when men need to call together the hunt, those who lack [hounds] invite [others] to the hunt. And they make common use of horses in the same way. For if someone is taken ill or needs a carriage or wants to get somewhere quickly, he takes any horse available, uses it, and thereafter restores it properly to its place.
in other cities everyone makes as much money as he can. One man farms, another is a shipowner, yet another is a merchant, and others make their living as craftsmen. In Sparta, however, Lycurgus prohibited free men from having anything to do with the acquisition of wealth; he ordered them to consider that their only appropriate activities were those that promote freedom for cities. he introduced coins such that even a sum of 10 minas could never be brought into the house without being noticed
In Sparta, by contrast, the most powerful citizens are most deferential to the authorities and pride themselves on being humble and on running not walking in answer to a summons. For they believe that if they take the lead in practising unconditional obedience, the others will surely follow.
he did not announce the laws to the masses until he had been to Delphi with the most powerful citizens and asked the god whether it would be more desirable and better for Sparta to obey the laws which he himself had laid down. When the god replied that it would be altogether a better thing, he delivered them, and thus not only made it illegal but also impious to disobey the laws endorsed by the Pythia.
he placed the election to the Council of Elders (gerontia) near the end of life, and thus ensured that good conduct was not neglected even in old age. the Elders were to be in charge of trials for capital offences and thus brought it about that old age was honoured more highly than the physical strength of men in their prime.
Most people think that the Lakonian military formation is very complicated, but their belief is the exact opposite of the reality. For in the Lakonian formation the men of the first row lead, and every file is self-sufficient
they wheel their battle-line by turning the leading unit into a column formation, until the commander is on the right and the rearguard on the left. If, on the other hand, the enemy formation appears on the right while they are in column formation, they simply turn each company (lochos) like a trireme with its prow towards the enemy, and thus, once again, the company at the rear of the column comes to stand on the spear-side
October 19, 2020
The key takeaway is that once upon a time, people believed that a city set up with good rules was going to last longer than one who was making it up as they went.
Spartans had a near-mythical figure called Lycurgus that had a vision or a city of healthy, modest human war machines, for which purpose he’d set up the Spartan constitution.
What was cool to realise is that they didn’t differentiate between politics and philosophy and good practice then, so for them, a good constitution started at statesmanship and ended at how to rear children and how to live a good and honourable life. A micro- and macro-level “how to”.
It wasn’t until the time of Polybius and Cicero when people started writing about statecraft specifically.
In a way, the Spartans were an isolated community. They didn’t appear to mix much, in order not to be tempted by the lax way of life of the outsiders. This approach lead others to flock to them for guidance, in the past. Then they started to like the sight of gold a bit too much and others started to flock together against Sparta - so says Xenophon.
By all accounts so little is known of the Spartans that this booklet and Plutarch’s are the two main sources. Seeing as I’m a huge fan of Zack Snyder’s 300 and old Greek texts, this is perfect for me.
cue Rome: hold my beer
Spartans had a near-mythical figure called Lycurgus that had a vision or a city of healthy, modest human war machines, for which purpose he’d set up the Spartan constitution.
What was cool to realise is that they didn’t differentiate between politics and philosophy and good practice then, so for them, a good constitution started at statesmanship and ended at how to rear children and how to live a good and honourable life. A micro- and macro-level “how to”.
It wasn’t until the time of Polybius and Cicero when people started writing about statecraft specifically.
In a way, the Spartans were an isolated community. They didn’t appear to mix much, in order not to be tempted by the lax way of life of the outsiders. This approach lead others to flock to them for guidance, in the past. Then they started to like the sight of gold a bit too much and others started to flock together against Sparta - so says Xenophon.
By all accounts so little is known of the Spartans that this booklet and Plutarch’s are the two main sources. Seeing as I’m a huge fan of Zack Snyder’s 300 and old Greek texts, this is perfect for me.
August 4, 2026
The ancient Lacedaemonians (Spartans) city state was vastly more nuanced than simply a military juggernaut. Their army didn’t become the best because they idolized war. They became the best because for centuries the entire community adhered to a code obsessively designed to maintain a particular way of life. What was their secret sauce? According the contemporary, Xenophon, Obedience and Modesty.
Aspects of the code outlined by their eminent lawgiver, Lycurgus, are described in this work, The Polity of the Athenians and Lacedaemonians. The author felt he could discern cracks in the society by 394 BC due to its incremental creep towards the common temptations infecting their neighbors. Primarily, the allowance of seeking wealth, prestige, and power beyond Hellas. He felt he could clearly see what peculiarities made them great as well as how abandoning those elements would prove to be their downfall.
Aspects of the code outlined by their eminent lawgiver, Lycurgus, are described in this work, The Polity of the Athenians and Lacedaemonians. The author felt he could discern cracks in the society by 394 BC due to its incremental creep towards the common temptations infecting their neighbors. Primarily, the allowance of seeking wealth, prestige, and power beyond Hellas. He felt he could clearly see what peculiarities made them great as well as how abandoning those elements would prove to be their downfall.
”leave it to the judgment of him whom it may concern, which of the two [Athens or Sparta] has produced the finer type of men. And by finer I mean the better disciplined, the more modest and reverential, and, in matters where self-restraint is a virtue, the more continent”.
December 13, 2022
הספר עצמו של כסנופון מעניין, גם אם הוא לא כתוב במתודה היסטורית דקדקנית.
יש הרבה גרסאות לדרך החיים הספרטנית, לפי התיאור הזה, גם אם כסנופון מעריך את הספרטנים מאוד, קשה להבין איך חיו כאלה חיים, גם אם מדובר בעבר הרחוק. למשל שכל אזרח פיקח על אחיו.
כמצופה מהעורך הספציפי ומתרגומים אחרים לעברית בכלל, הסיפור המקורי הוא בן 13 עמודים, כל שאר עבודה בעיניים.
מי שנוח לו עדיף שיקנה תרגום לאנגלית.
יש הרבה גרסאות לדרך החיים הספרטנית, לפי התיאור הזה, גם אם כסנופון מעריך את הספרטנים מאוד, קשה להבין איך חיו כאלה חיים, גם אם מדובר בעבר הרחוק. למשל שכל אזרח פיקח על אחיו.
כמצופה מהעורך הספציפי ומתרגומים אחרים לעברית בכלל, הסיפור המקורי הוא בן 13 עמודים, כל שאר עבודה בעיניים.
מי שנוח לו עדיף שיקנה תרגום לאנגלית.
May 25, 2026
La descripción de una comunidad guerrera, sobria y medianamente igualitaria. Esparta y su constitución son arquetipos para sociedades posteriores, como Prusia. Esparta es el modelo de todo socialismo de Derecha.
Se describe la educación de los menores y las mujeres, la eugenesia, la convivencia social, el trato entre iguales, la reverencia a los reyes y a los éforos, etcétera.
Se describe la educación de los menores y las mujeres, la eugenesia, la convivencia social, el trato entre iguales, la reverencia a los reyes y a los éforos, etcétera.
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