Plutarch, Agis and Cleomenes, ed. Bernadotte Perrin, Agis.9

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[1] γραφείσης δὲ τῆς ῥήτρας, καὶ τῶν γερόντων εἰς ταὐτὸ ταῖς γνώμαις οὐ συμφερομένων, ἐκκλησίαν συναγαγὼν ὁ Λύσανδρος αὐτός τε διελέχθη τοῖς πολίταις, καὶ Μανδροκλείδας καὶ Ἀγησίλαος ἐδέοντο μὴ διʼ ὀλίγους ἐντρυφῶντας αὐτοῖς περιιδεῖν ἐρριμμένον τὸ ἀξίωμα τῆς Σπάρτης, ἀλλὰ τῶν τε προτέρων χρησμῶν μνημονεῦσαι, τὴν φιλοχρημοσύνην ὡς ὀλέθριον τῇ Σπάρτῃ φυλάττεσθαι διακελευομένων, καὶ τῶν ἔναγχος ἐκ Πασιφάας κεκομισμένων αὐτοῖς.

[2]
ἱερὸν δὲ Πασιφάας καὶ μαντεῖον ἦν ἐν Θαλάμαις τιμώμενον, ἥν τινὲς μὲν ἱστοροῦσι τῶν Ἀτλαντίδων μίαν οὖσαν ἐκ Διὸς τὸν Ἄμμωνα τεκεῖν, τινὲς δὲ Κασάνδραν τὴν Πριάμου τελευτήσασαν ἐνταῦθα καὶ διὰ τὸ πᾶσι φαίνειν τὰ μαντεῖα Πασιφάαν προσαγορευθεῖσαν. ὁ δὲ Φύλαρχος Ἀμύκλα θυγατέρα, Δάφνην τοὔνομά, φησιν ὑποφεύγουσαν Ἀπόλλωνα βουλόμενον αὐτῇ μιγῆναι, καὶ μεταβαλοῦσαν εἰς τὸ φυτόν, ἐν τιμῇ τοῦ θεοῦ γενέσθαι καὶ μαντικὴν λαβεῖν δύναμιν.

[3] ἔφασαν οὖν καὶ τὰ παρὰ ταύτης μαντεῖα προστάττειν τοῖς Σπαρτιάταις ἴσους γενέσθαι πάντας καθʼ ὃν ὁ Λυκοῦργος ἐξ ἀρχῆς ἔταξε νόμον. ἐπὶ πᾶσι δὲ ὁ βασιλεὺς Ἆγις εἰς μέσον παρελθὼν καὶ βραχέα διαλεχθεὶς ἔφη συμβολὰς διδόναι τῇ πολιτείᾳ μεγίστας ἣν καθίστησι· τὴν γὰρ αὑτοῦ πρῶτον οὐσίαν εἰς μέσον τιθέναι, πολλὴν μὲν οὖσαν ἐν τοῖς γεωργουμένοις καὶ νεμομένοις, ἄνευ δὲ τούτων ἑξακόσια τάλαντα νομίσματος ἔχουσαν τὸ δὲ αὐτὸ καὶ τὰς μητέρας ποιεῖν καὶ τοὺς φίλους καὶ οἰκείους, πλουσιωτάτους ὄντας Σπαρτιατῶν.

Agis and Cleomenes. Plutarch. ed. Bernadotte Perrin. Cambridge, MA. 1921.

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Funding provided by The National Endowment for the Humanities.

Current edition Perseus

Ἄγις καὶ Κλεομένης (Greek) (Plutarch. Plutarch's Lives, Vol. X. Perrin, Bernadotte, editor. Cambridge, MA: Harvard University Press; London: William Heinemann Ltd., 1921.)

Translations (1)

Agis and Cleomenes Perseus (Plutarch. Plutarch's Lives, Vol. X. Perrin, Bernadotte, translator. Cambridge, MA: Harvard University Press; London: William Heinemann Ltd., 1921.) — Agis.9 focus

[1] The rhetra was introduced in the senate, and the senators were divided in opinion. Lysander therefore called together a general assembly and discussed the matter himself with the citizens, and Mandrocleidas and Agesilaüs begged them not to suffer the insolent opposition of a few to blind them to the prostration of Sparta’s dignity, but to call to mind the earlier oracles which bade them beware of the love of riches as a fatal thing for Sparta, as well as the oracles which had lately been brought to them from Pasiphaë.

[2]
Now there was a temple of Pasiphaë at Thalamae, and her oracle there was held in honour. Some say that Pasiphaë was one of the daughters of Atlas, and the mother of Ammon by Zeus, and some that Cassandra the daughter of Priam died at Thalamae, and was called Pasiphaë because she declared her oracles to all. Phylarchus, however, says that she was a daughter of Amyclas, Daphne by name, and that, fleeing the embraces of Apollo, she was changed into the tree of like name, after which she was honoured by the god with the gift of prophetic power.

[3] Be this as it may, it was now said that the oracles brought from this goddess ordained that all Spartans should be on an equality according to the original law made by Lycurgus. And finally, King Agis came forward and after a brief discourse said that he offered very large contributions to the constitutions which he was trying to establish; for in the first place he put into the common stock his own estate, which included extensive tillage and pasture, and apart from this six hundred talents in money; and, besides, his mother and his grandmother did likewise, together with their relatives and friends, and they were the wealthiest among the Spartans.

[1] Now, the Lacedaemonians have temples of Death, Laughter, and that sort of thing, as well as of Fear. And they pay honours to Fear, not as they do to the powers which they try to avert because they think them baleful, but because they believe that fear is the chief support of their civil polity.

[2] For this reason, too, when the ephors enter upon their office, as Aristotle says, they issue a proclamation commanding all men to shave their moustaches, and to obey the laws, that these may not be severe upon them. They insist upon the shaving of the moustache, I think, in order that they may accustom the young men to obedience in the most trifling matters.

[3] And the men of old, in my opinion, did not regard bravery as a lack of fear, but as fear of reproach and dread of disgrace. For the men who feel most dread of the laws have most courage in facing their enemies; and those shun death least who most fear ill fame.

[4] Therefore it has been well said¹:

. . . for where dread is, there also is reverence.

And Homer says²:

Revered art thou by me, dear father-in-law, and

dreaded too;

and

Without a word, in dread of their leaders.³

For by the multitude reverence is most apt to be felt towards those whom they also fear. For this reason, too, the Lacedaemonians erected a temple to Fear alongside the mess-hall of the ephors, after they had endowed this magistracy with almost absolute powers.

Plutarch Agis and Cleomenes Agis.9

ed. Bernadotte Perrin

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