La costituzione degli Ateniesi e dei Lacedemoni
- Lingua:
- inglese
- Stato:
- Opera completa
- Autorialità:
- Attribuita (paternità dibattuta)
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- Nessun rumore di scansione rilevato (misura automatica su tutto il testo, non verificata a mano)
- Estensione:
- ~20.400 parole · 97 passi
Cita quest'opera
- APASenofonte. (n.d.). The Polity of the Athenians and the Lacedaemonians [La costituzione degli Ateniesi e dei Lacedemoni]. Digital reproduction: SigPhi. https://sigphiai.com/it/works/xenophon/the-polity-of-the-athenians-and-the-lacedaemonians
- MLASenofonte. The Polity of the Athenians and the Lacedaemonians [La costituzione degli Ateniesi e dei Lacedemoni]. Digital reproduction, SigPhi, https://sigphiai.com/it/works/xenophon/the-polity-of-the-athenians-and-the-lacedaemonians.
- ChicagoSenofonte. The Polity of the Athenians and the Lacedaemonians [La costituzione degli Ateniesi e dei Lacedemoni]. Digital reproduction, SigPhi. https://sigphiai.com/it/works/xenophon/the-polity-of-the-athenians-and-the-lacedaemonians.
Riferimento dell'edizione che SigPhi riproduce: SigPhi ne è la riproduzione digitale, non l'editore. L'anno dell'edizione non figura nei metadati (da qui «n.d.») e il traduttore compare solo quando è noto.
Di che cosa tratta
Due testi brevi su come fossero organizzate Sparta e Atene.
Contesto e storia
Quello spartano è di Senofonte; quello ateniese, tradizionalmente attribuito a lui, è di una mano ignota nota come il Vecchio Oligarca. Il secondo è notevole perché attacca la democrazia ateniese pur ammettendo che funziona benissimo per i suoi scopi — un avversario che argomenta davvero.
Contesto editoriale, non una fonte citabile: a differenza dei passi dell'opera, questi dati non si possono verificare sul corpus.
There is just one thing which the Athenians lack. Supposing that they were the inhabitants of an island, (16) and were still, as now, rulers of the sea, they would have had it in their power to work whatever mischief they liked, and to suffer no evil in return (as long as they kept command of the sea), neither the ravaging of their territory nor the expectation of an enemy's approach. Whereas at present the farming portion of the community and the wealthy landowners are ready (17) to cringe before the enemy overmuch, whilst the People, knowing full well that, come what may, not one stock or stone of their property will suffer, nothing will be cut down, nothing burnt, lives in freedom from alarm, without fawning at the enemy's approach. Besides this, there is another fear from which they would have been exempt in an island home--the apprehension of the city being at any time betrayed by their oligarchs (18) and the gates thrown open, and an enemy bursting suddenly in. How could incidents like these have taken place if an island had been their home? Again, had they inhabited an island there would have been no stirring of sedition against the people; whereas at present, in the event of faction, those who set it in foot base their hopes of success on the introduction of an enemy by land. But a people inhabiting an island would be free from all anxiety on that score. Since, however, they did not chance to inhabit an island from the first, what they now do is this--they deposit their property in the islands, (19) trusting to their command of the sea, and they suffer the soil of Aticca to be ravaged without a sigh. To expend pity on that, they know, would be to deprive themselves of other blessings still more precious. (20) (16) See Thuc. i. 143. Pericles says: "Reflect, if we were islanders, who would be more invulnerable? Let us imagine that we are." (17) Or, "are the more ready to cringe." See, for the word {uperkhontai}, "Pol. Lac.…
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