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Thucydides, The Peloponnesian War 352 0 Browse Search
Pausanias, Description of Greece 162 0 Browse Search
Herodotus, The Histories (ed. A. D. Godley) 90 0 Browse Search
Plato, Laws 40 0 Browse Search
Diodorus Siculus, Library 32 0 Browse Search
Homer, The Odyssey (ed. Samuel Butler, Based on public domain edition, revised by Timothy Power and Gregory Nagy.) 22 0 Browse Search
Homer, Odyssey 20 0 Browse Search
Isocrates, Speeches (ed. George Norlin) 20 0 Browse Search
Isocrates, Speeches (ed. George Norlin) 18 0 Browse Search
Apollodorus, Library and Epitome (ed. Sir James George Frazer) 14 0 Browse Search
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Browsing named entities in Aristotle, Rhetoric (ed. J. H. Freese). You can also browse the collection for Lacedaemon (Greece) or search for Lacedaemon (Greece) in all documents.

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Aristotle, Rhetoric (ed. J. H. Freese), book 1, chapter 5 (search)
llences are beauty and stature, their moral excellences self-control and industrious habits, free from servility.a)neleuqeri/a: literally, qualities unbecoming to a free man or woman, ungentlemanly, unladylike; hence, mean, servile, sordid. The object of both the individual and of the community should be to secure the existence of each of these qualities in both men and women; for all those States in which the character of women is unsatisfactory, as in Lacedaemon,A similar charge against the Spartan woman is made in Aristot. Pol. 2.9.5: “Further the looseness （ a)/nesis） of the Spartan women is injurious both to the purpose of the constitution and the well-being of the State . . . their life is one of absolute luxury and intemperance” （compare Eur. Andr. 595-596 “even if she wished it, a Spartan girl could not be chaste”）. The opinion of Xenophon and Plutarch is much more favorable. may be considered onl
Aristotle, Rhetoric (ed. J. H. Freese), book 1, chapter 9 (search)
e the more honorable the longer their memory lasts; those which follow us after death; those which are accompanied by honor; and those which are out of the common. Those which are only possessed by a single individual, because they are more worthy of remembrance. And possessions which bring no profit; for they are more gentlemanly. Customs that are peculiar to individual peoples and all the tokens of what is esteemed among them are noble; for instance, in Lacedaemon it is noble to wear one's hair long, for it is the mark of a gentleman, the performance of any servile task being difficult for one whose hair is long. And not carrying on any vulgar profession is noble, for a gentleman does not live in dependence on others. We must also assume, for the purpose of praise or blame, that qualities which closely resemble the real qualities are identical with them; for instance, that the cautious man is cold and designing, the