Constitution of the Lacedaimonians

But at Sparta Lycurgus forbade freeborn citizens to have anything to do with business affairs. He insisted on their regarding as their own concern only those activities that make for civic freedom.

Indeed, how should wealth be a serious object there, when he insisted on equal contributions to the food supply and on the same standard of living for all, and thus cut off the attraction of money for indulgence’ sake? Why, there is not even any need of money to spend on cloaks: for their adornment is due not to the price of their clothes, but to the excellent condition of their bodies.

Nor yet is there any reason for amassing money in order to spend it on one’s messmates; for he made it more respectable to help one’s fellows by toiling with the body than by spending money,[*](Agesilaus, 9.6.) pointing out that toil is an employment of the soul, spending an employment of wealth.

By other enactments he rendered it impossible to make money in unfair ways. In the first place the system of coinage that he established was of such a kind that even a sum of ten minae[*](Some 40 pounds about the year 1925;.) could not be brought into a house without the master and the servants being aware of it: the money would fill a large space and need a wagon to draw it.

Moreover, there is a right of search for gold and silver, and, in the event of discovery, the possessor is fined. Why, then, should money-making be a preoccupation in a state where the pains of its possession are more than the pleasures of its enjoyment?

To continue: we all know that obedience to the magistrates and the laws is found in the highest degree in Sparta. For my part, however, I think that Lycurgus did not so much as attempt to introduce this habit of discipline until he had secured agreement among the most important men in the state.

I base my inference on the following facts. In other states the most powerful citizens do not even wish it to be thought that they fear the magistrates: they believe such fear to be a badge of slavery. But at Sparta the most important men show the utmost deference to the magistrates: they pride themselves on their humility, on running instead of walking to answer any call, in the belief that, if they lead, the rest will follow along the path of eager obedience. And so it has proved.

It is probable also that these same citizens helped to set up the office of Ephor, having come to the conclusion that obedience is a very great blessing whether in a state or an army or a household. For they thought that the greater the power of these magistrates the more they would impress the minds of the citizens.[*](τοῦ ὑπακούειν is omitted in the translation. It can hardly be right; Schneider removed it, and Cobet proposed εἰς τὸ ὑπακούειν, so as to make them obedient.)