Constitution of the Lacedaimonians
Xenophon, creator; Scripta minora; Marchant, E. C. (Edgar Cardew), 1864-1960, translator; Marchant, E. C. (Edgar Cardew), 1864-1960, editor, translator; Bowersock, G. W, (Glen Warren), 1936-, editor, translator
It occurred to me one day that Sparta, though among the most thinly populated of states, was evidently the most powerful and most celebrated city in Greece; and I fell to wondering how this could have happened. But when I considered the institutions of the Spartans, I wondered no longer.
Lycurgus, who gave them the laws that they obey, and to which they owe their prosperity, I do regard with wonder; and I think that he reached the utmost limit of wisdom. For it was not by imitating other states, but by devising a system utterly different from that of most others, that he made his country pre-eminently prosperous.
First, to begin at the beginning, I will take the begetting of children.[*](The prose Constitution of the Lacedaemonians by Critias began with the same point. See Introduction 3.) In other states the girls who are destined to become mothers and are brought up in the approved fashion, live on the very plainest fare, with a most meagre allowance of delicacies. Wine is either witheld altogether, or, if allowed them, is diluted with water. The rest of the Greeks expect their girls to imitate the sedentary life that is typical of handicraftsmen — to keep quiet and do wool-work. How, then, is it to be expected that women so brought up will bear fine children?
But Lycurgus thought the labour of slave women sufficient to supply clothing. He believed motherhood to be the most important function of freeborn woman. Therefore, in the first place, he insisted on physical training for the female no less than for the male sex: moreover, he instituted races and trials of strength for women competitors as for men, believing that if both parents are strong they produce more vigorous offspring.
He noticed, too, that, during the time immediately succeeding marriage, it was usual elsewhere for the husband to have unlimited intercourse with his wife. The rule that he adopted was the opposite of this: for he laid it down that the husband should be ashamed to be seen entering his wife’s room or leaving it. With this restriction on intercourse the desire of the one for the other must necessarily be increased, and their offspring was bound to be more vigorous than if they were surfeited with one another.
In addition to this, he withdrew from men the right to take a wife whenever they chose, and insisted on their marrying in the prime of their manhood, believing that this too promoted the production of fine children.
It might happen, however, that an old man had a young wife; and he observed that old men keep a very jealous watch over their young wives. To meet these cases he instituted an entirely different system by requiring the elderly husband to introduce into his house some man whose physical and moral qualities he admired, in order to beget children.
On the other hand, in case a man did not want to cohabit with his wife and nevertheless desired children of whom he could be proud, he made it lawful for him to choose a woman who was the mother of a fine family and of high birth, and if he obtained her husband’s consent, to make her the mother of his children.
He gave his sanction to many similar arrangements. For the wives[*](i.e., at Sparta.) want to take charge of two households, and the husbands want to get brothers for their sons, brothers who are members of the family and share in its influence, but claim no part of the money.
Thus his regulations with regard to the begetting of children were in sharp contrast with those of other states. Whether he succeeded in populating Sparta with a race of men remarkable for their size and strength anyone who chooses may judge for himself.