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Xenophon, The Polity of the Athenians and the Lacedaemonians
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Coming to the critical period at which a boy ceases to be a boy and becomes a youth, 136 we find that it is just then that the rest of the world proceed to emancipate their children from the private tutor and the schoolmaster, and, without substituting any further ruler, are content to launch them into absolute independence.
Here, again, Lycurgus took an entirely opposite view of the matter. This, if observation might be trusted, was the season when the tide of animal spirits flows fast, and the froth of insolence rises to the surface; when, too, the most violent appetites for divers pleasures, in serried ranks, invade 137 the mind. This, then, was the right moment at which to impose tenfold labours upon the growing youth, and to devise for him a subtle system of absorbing occupation. And by a crowning enactment, which said that "he who shrank from the duties imposed on him would forfeit henceforth all claim to the glorious honours of the state," he caused, not only the public authorities, but those personally interested 138 in the several companies of youths to take serious pains so that no single individual of them should by an act of craven cowardice find himself utterly rejected and reprobate within the body politic.
Furthermore, in his desire to implant in their youthful souls a root of modesty he imposed upon these bigger boys a special rule. In the very streets they were to keep their two hands 139 within the folds of the cloak; they were to walk in silence and without turning their heads to gaze, now here, now there, but rather to keep their eyes fixed upon the ground before them. And hereby it would seem to be proved conclusively that, even in the matter of quiet bearing and sobreity, 140 the masculine type may claim greater strength than that which we attribute to the nature of women. At any rate, you might sooner expect a stone image to find voice than one of those Spartan youths; to divert the eyes of some bronze stature were less difficult. And as to quiet bearing, no bride ever stepped in bridal bower 141 with more natural modesty. Note them when they have reached the public table. 142 The plainest answer to the question asked - that is all you need expect to hear from their lips.
136 eis to meirakiousthai, "with reference to hobbledehoy-hood." Cobet erases the phrase as post-Xenophontine.
137 Lit. "range themselves." For the idea, see "Mem."I. ii. 23; Swinburne, "Songs before Sunrise": Prelude, "Past youth where shoreward shallows are."
138 Or, "the friends and connections."
139 See Cic. "pro Coelio," 5.
140 See Plat. "Charmid." 159 B; Jowett, "Plato," I. 15.
141 Longinus, peri ups, iv. 4, reading ophthalmois for thalamois, says: "Yet why speak of Timaeus, when even men like Xenophon and Plato, the very demigods of literature, though they had sat at the feet of Socrates, sometimes forget themselves in the pursuit of such pretty conceits? The former in his account of the Spartan Polity has these words: 'Their voice you would no more hear, than if they were of marble, their gaze is as immovable as if they were cast in bronze. You would deem them more modest than the very maidens in their eyes.' To speak of the pupils of the eyes as modest maidens was a piece of absurdity becoming Amphicrates rather than Xenophon; and then what a strange notion to suppose that modesty is always without exception, expressed in the eye!"- H. L. Howell, "Longinus," p. 8. See "Spectator," No. 354.
142 See Paus. VII. i. 8, the phidition or philition; "Hell." V. iv. 28.