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Browsing named entities in Aristotle, Politics. You can also browse the collection for Crete (Greece) or search for Crete (Greece) in all documents.

Your search returned 20 results in 8 document sections:

Aristotle, Politics, Book 2, section 1263b (search)
umption was incorrect. It is certain that in a way both the household and the state should be a unit, but they should not be so in every way. For in one way the state as its unification proceeds will cease to be a state, and in another way, though it continues a state, yet by coming near to ceasing to be one it will be a worse state, just as if one turned a harmony into unison or a rhythm into a single foot. The proper thing is for the state, while being a multitude, to be made a partnership and a unity by means of education, as has been said before and it is strange that the very philosopher who intends to introduce a system of education and thinks that this will make the city morally good should fancy that he can regulate society by such measures as have been mentioned instead of by manners and culture and laws, just as the legislator introduced community of property in Sparta and Crete by the institution of public messes.
Aristotle, Politics, Book 2, section 1269a (search)
r only certain people? for there is a great difference between these alternatives. Therefore let us abandon this inquiry for the present, since it belongs to other occasions.On the subject of the constitution of Sparta and that of Crete, and virtually in regard to the other forms of constitution also, the questions that arise for consideration are two, one whether their legal structure has any feature that is admirable or the reverse in comparison with the best syng admitted that a state that is to be well governed must be provided with leisure from menial occupations; but how this is to be provided it is not easy to ascertain. The serf class in Thessaly repeatedly rose against its masters, and so did the Helots at Sparta, where they are like an enemy constantly sitting in wait for the disasters of the Spartiates. Nothing of the kind has hitherto occurred in Crete, the reason perhaps being that the neighboring cities,
Aristotle, Politics, Book 2, section 1271a (search)
can make the kings men of high character: at all events he distrusts them as not being persons of sufficient worth owing to which the Spartans used to send kings who were enemies as colleagues on embassies, and thought that the safety of the state depended on division between the kings. Also the regulations for the the public mess-tables called Phiditia have been badly laid down by their originator. The revenue for these ought to come rather from public funds, as in Crete; but among the Spartans everybody has to contribute, although some of them are very poor and unable to find money for this charge, so that the result is the opposite of what the lawgiver purposed. For he intends the organization of the common tables to be democratic, but when regulated by the law in this manner it works out as by no means democratic; for it is not easy for the very poor to participate, yet their ancestral regulation of the citizenship is that it
Aristotle, Politics, Book 2, section 1271b (search)
r King Polydectes; cf.1316a 34. and went abroad, he subsequently passed most of his time in Crete because of the relationship between the Cretans and the Spartans; for the LyctiansLyctus was an inland city in the east of Crete, not far from Cnossus. were colonists from Sparta, and the settlers that went out to the colony found the system of laws already existing among gers even now use these laws in the same manner, in the belief that MinosLegendary ruler of Crete, son of Zeus and Europa, and after death a judge in the lower world. first instituted this it lies across the whole of the sea, round which almost all the Greeks are settled; for Crete is only a short distance from the Peloponnese in one direction, and from the part of Ak on Sicily he ended his life there near Camicus.The Cretan organization is on the same lines as that of Sparta. In Sparta the land is tilled by the Helots and in Crete by the serfs;
Aristotle, Politics, Book 2, section 1272a (search)
ut ‘men's messes,’ as the Cretans do, which is a proof that they came from Crete. And so also did the system of government; for the Ephors have the same power as the magistrates called Cosmi in Crete, except that the Ephors are five in number and the Cosmi ten; and the Elders at Sparta are equal in number to the Eby law from taking part in the government, as has been said before; but in Crete the system is more communal, for out of all the crops and cattle produced e. That the regulations for the common mess-tables therefore are better in Crete than at Sparta is manifest; but the regulations for the Cosmi are even worenefit conferred on the government by this office at Sparta is lacking in Crete. At Sparta, as the election is made from all the citizens, the common peopg in the highest office desire the maintenance of the constitution, but in Crete they do not elect the Cosmi from all the citizens but from certain clans,
Aristotle, Politics, Book 2, section 1274a (search)
s see Aristot. Ath. Pol. 7. Laws were givenPerhaps 664 B.C. by Zaleucus to the EpizephyrianZephyrium, a promontory in S. Italy. Locrians and by CharondasSee 1252b 14. of Catana to his fellow-citizens and to the other Chalcidic citiesColonies from Chalcis in Euboea. on the coasts of Italy and Sicily. Some persons try to connect Zaleucus and Charondas together: they say that Onomacritus first arose as an able lawgiver, and that he was trained in Crete, being a Locrian and travelling there to practise the art of soothsaying, and Thales became his companion, and Lycurgus and Zaleucus were pupils of Thales, and Charondas of Zaleucus; but these stories give too little attention to the dates. Philolaus of Corinth also arose as lawgiver at Thebes. Philolaus belonged by birth to the Bacchiad family; he became the lover of Diocles the winnerIn 728 B.C. at Olympia, but when Diocles quitted the city because
Aristotle, Politics, Book 7, section 1324b (search)
eclare that the despotic and tyrannical form of constitution alone achieves happiness; and in some states it is also the distinctive aim of the constitution and the laws to enable them to exercise despotic rule over their neighbors. Hence even though with most peoples most of the legal ordinances have been laid down virtually at random, nevertheless if there are places where the laws aim at one definite object, that object is in all cases power, as in Sparta and Crete both the system of education and the mass of the laws are framed in the main with a view to war; and also among all the non-Hellenic nations that are strong enough to expand at the expense of others, military strength has been held in honor, for example, among the Scythians, Persians, Thracians and Celts. Indeed among some peoples there are even certain laws stimulating military valor; for instance at Carthage, we are told, warriors receive the decoration of arm
Aristotle, Politics, Book 7, section 1329b (search)
or one made recently.Perhaps to be read as denying the originality of Plato'sRepublic. In Egypt this arrangement still exists even now, as also in Crete; it is said to have been established in Egypt by the legislation of Sesostris and in Crete by that of Minos. Common meals also seem to be an anCrete by that of Minos. Common meals also seem to be an ancient institution, those in Crete having begun in the reign of Minos, while those in Italy are much older than these. According to the historians one of the settlers there, a certain Italus, became king of Oenotria, and from him they took the name of Italians instead of that of Oenotrians, and the name of ItalyCrete having begun in the reign of Minos, while those in Italy are much older than these. According to the historians one of the settlers there, a certain Italus, became king of Oenotria, and from him they took the name of Italians instead of that of Oenotrians, and the name of Italy was given to all that promontoryi.e. the south-west peninsula or toe of Italy. of Europe lying between the Gulfs of Scylletium and of Lametus,i.e. the Gulfs of Squillace and Eufemia. which are half a day's journey apart. It was this Italus then who according to tradition converted the Oenotrians from a pastora