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Life of Lycurgus

It was due, therefore, to this last political device above all, that the wealthy citizens were incensed against Lycurgus, and banding together against him, denounced him publicly with angry shouts and cries;⁠ finally many pelted him with stones, so that he ran from the market-place. He succeeded in reaching sanctuary before the rest laid hands on him; but one young man, Alcander, otherwise no mean nature, but hasty and passionate, pressed hard upon him, and put out one of his eyes. Lycurgus, however, was far from yielding in consequence of this calamity, but confronted his countrymen, and showed them his face besmeared with blood and his eye destroyed. Whereupon they were so filled with shame and sorrow at the sight, that they placed Alcander in his hands, and conducted him to his house with sympathetic indignation. Lycurgus commended them for their conduct, and dismissed them, but took Alcander into the house with him, where he did the youth no harm by word or deed, but after sending away his customary servants and attendants, ordered him to minister to his wants. The youth, who was of a noble disposition, did as he was commanded, without any words, and abiding thus with Lycurgus, and sharing his daily life, he came to know the gentleness of the man, the calmness of his spirit, the rigid simplicity of his habits, and his unwearied industry. He thus became a devoted follower of Lycurgus, and used to tell his intimates and friends that the man was not harsh nor self-willed, as he had supposed, 46but the mildest and gentlest of them all. Such, then, was the chastisement of this young man, and such the penalty laid upon him, namely, to become, instead of a wild and impetuous youth, a most decorous and discreet man. Lycurgus, moreover, in memory of his misfortune, built a temple to Athena Optilitis, so called from "optilus," which is the local Doric word for eye. Some writers, however, of whom one is Dioscorides, who wrote a treatise on the Spartan civil polity, say that although Lycurgus was struck in the eye, his eye was not blinded, but he built the temple to the goddess as a thank-offering for its healing. Be that as it may, the Spartan practice of carrying staves into their assemblies was abandoned after this unfortunate accident.

Texts in conversation

Compare Josephus, Antiquities of the Jews 4.25 and Plutarch, Life of Lycurgus

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Summary

Josephus says the rebellious Korah was very wealthy, a detail not in the Hebrew text. This negative view of wealth fits themes in classical biographies like Plutarch. Rabbinic tradition later expanded this idea and made Korah’s wealth part of his fall.

Passages

4 Although Moses had foreseen Korah’s slander for some time and was aware that the people had grown agitated, he was not afraid. He was emboldened by the righteousness of his guidance, knowing that Aaron’s priesthood came at God’s command rather than his own indulgence. So he approached the crowd but addressed Korah alone (without speaking to the rest), shouting to him and pointing to the two hundred fifty men: “Korah, you and these here appear fully qualified for this honor, and I do not deny that the entire group could be equally worthy, whether or not they are as wealthy or notable as you. But I did not grant this position to my brother because of wealth, for you exceed both of us in riches, and it was not due to noble ancestry, for we share the same lineage. And it was certainly not brotherly affection, though that too might be a justifiable reason.

Plutarch, Life of Lycurgus

Classical
It was due, therefore, to this last political device above all, that the wealthy citizens were incensed against Lycurgus, and banding together against him, denounced him publicly with angry shouts and cries; finally many pelted him with stones, so that he ran from the market-place. He succeeded in reaching sanctuary before the rest laid hands on him; but one young man, Alcander, otherwise no mean nature, but hasty and passionate, pressed hard upon him, and put out one of his eyes. Lycurgus, however, was far from yielding in consequence of this calamity, but confronted his countrymen, and showed them his face besmeared with blood and his eye destroyed. Whereupon they were so filled with shame and sorrow at the sight, that they placed Alcander in his hands, and conducted him to his house with sympathetic indignation. Lycurgus commended them for their conduct, and dismissed them, but took Alcander into the house with him, where he did the youth no harm by word or deed, but after sending away his customary servants and attendants, ordered him to minister to his wants.
95 CE (scholarly estimate) Read in Plutarch, Life of Lycurgus

References

"... Both Moses and Lycurgus survived rebellions. In the case of Moses, the chief rebellion was led by his cousin Korah (Antiquities of the Jews 4.12—58; compare Numbers 16:1—17); this was reportedly a sedition unparalleled among Greeks or barbarians (Antiquities of the Jews 4.12). Korah accuses Moses of being anti-democratic in raising himself above the multitude, with seeking to obtain glory for himself while pretending to act in the name of God (Antiquities of the Jews 4.15). Josephus asserts, however (Antiquities of the Jews 4.14), further embellishing the Bible, that the cause of Korah's hostility was envy. Josephus calls attention to Korah's wealth (Antiquities of the Jews 4.14); and, according to Plutarch (Life of Lycurgus 11.1), it is the wealthy citizens who were particularly incensed against Lycurgus because of his removal of the concentration of wealth that had been in the hands of the few ..."
Louis H. Feldman, “Parallel Lives of Two Lawgivers: Josephus' Moses and Plutarch's Lycurgus,” in Flavius Josephus and Flavian Rome, ed. Jonathan Edmondson (Oxford: Oxford University Press, 2005), 209–242.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Josephus, Antiquities of the Jews 4.25 and Plutarch, Life of Lycurgus

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