[Map section D1.] Map section D1. [Map section D2.] Map section D2. [Map section D3.] Map section D3. [Map section D4.] Map section D4. FOOTNOTES 1 II. 11. 2 Herod. I. 65. Concerning the expression κόσμος, with regard to the constitution of Sparta, see also Clearchus ap. Athen. XV. p. 681 C. 3 Pausan. III. 16. 5. See above, vol. I. p. 69, note g. 4 That is, of the Pythagorean philosophy. See below, ch. 9. § 16. 5 Thucyd. II. 11. cf. I. 70. 71. Athen. XIV. p. 624 C. &c. 6 Plat. Protag. p. 342 C. Xenoph. Rep. Lac. 14, 4. Plutarch. Inst. Lac. p. 252. and particularly Isocrat. Busir. p. 225 A. The Spartans were ἐνδημότατοι, according to Thucyd. I. 70. See below, ch. 11. § 7. 7 From Thucyd. I. 144. compared with Plutarch’s Life of Agis, it may be seen that the ξενηλασία was only practised against tribes of different usages, particularly Athenians and Ionians. See Valer. Max. II. 6. ext. 1. Yet at the Gymnopædia (Plut. Ages. 29. cf. Cimon. 10. Xenoph. Mem. Socrat. I. 2. 61.) and other festivals, Sparta was full of foreigners, Cragius de Rep. Lac. III. p. 213. Poets, such as Thaletas, Terpander, Nymphæus of Cydonia, Theognis (who celebrates his hospitable reception in the ἀγλαὸν ἄστυ, v. 785.); philosophers, such as Pherecydes and Anaximander and Anacharsis the Scythian, were willingly admitted; other classes of persons were excluded. Thus there were regulations concerning persons, and the time of admitting foreigners: and hence the earlier writers, such as Thucydides, Xenophon, and Aristotle, always speak of ξενηλασίαι in the plural number. (Compare Plut. Inst. Lac. 20.) See also Plut. Lyc. 27. who refers to Thuc. II. 24. Aristoph. Av. 1013. and the Scholiast (from Theopompus), and Schol. Pac. 622. Suid. in διειρωνόξενοι and ξενηλατεῖν, who, as usual, has copied from the Scholiast to Aristophanes, that the Xenelasia was introduced ποτὲ ΣΠΟΔΙΑΣ γενομένης, for which we should clearly write ΣΙΤΟΔΕΙΑΣ. Theophil. Instit. I. tit. 2. Comp. de la Nauze Mem. de l’Acad. des Inscript. tom. XII. p. 159. It may be added that the numerous ξενίαι and προξενίαι, the hospitable connexions of states and individuals, served to alleviate the harshness of the institution. Thus the Lacedæmonians were connected with the Pisistratidæ (vol. I. p. 188, note c), and with the family of Callias (Xen. Symp. 8. 39); Endius with Clinias, the father of Alcibiades (Thuc. VIII. 6); king Archidamus with Pericles (ib. II. 13); Xenias the Elean with king Agis, the son of Archidamus, and the state of Sparta. (Paus. III. 8.