Alongside Athens, Sparta is considered as the second mighty polis in the Greek world and has always attracted admiration as well as criticism, so that its image has undergone many transformations. Sparta was time and again represented as the counterpart of Athens and assigned the role of a backward oligarchy and legally, rigidly regulated military state. In Antiquity (cf. Xenophon and Plato) the political stability and military efficiency of Sparta were declared an ideal and traced back to the system of public education (agoge). In the course of the 4th century bce, Aristotle finally proclaimed Sparta a pattern for a “mixed constitution,” which contains monarchic as well as aristocratic and democratic elements (kings, gerontes, and ephors, or the leaders of the popular assembly). Following this outline, it later became also a model for the Romans (Polybius, Book 6). On the other hand, the “equality” of the Spartans, who termed themselves homoioi (“equals”), has always been fascinating. Connected with this equality was the communal life of Spartan men in the form of a permanent military-style camp. The idea of severe regulation of all facets of life and its orientation toward the state resulted in the early 20th century in the denotation of the Spartan community as a “kosmos,” so that Sparta also became a modern myth. Yet the Spartan “mirage” has been continuously deconstructed since the publication of Ollier 1933–1943 (see Spartan Tradition and Research History, Post-1900). Recently, there has been ongoing debate between researchers who think Sparta was more like other Greek states than sources note, and those who think it was unique.
