The Civilizing Power: A Study of the Panathenaic Discourse of Aelius Aristides against the Background of Literature and Cultural Conflict, with Text, Translation, and Commentary (Transactions of the American Philosophical Society, n.s. 58.1 1968 : 1-223

TRANSACTIONS OFTHE

AMERICAN

PHILOSOPHICAL

SOCIETY

HELD AT PHILADELPHIA FOR PROMOTING

USEFUL KNOWLEDGE

NEW SERIES-VOLUME 58, PART 1 1968

THE CIVILIZING POWER A Study of the PanathenaicDiscourse of Aelius Aristides Against the Background of Literatureand Cultural Conflict, with Text, Translation,and Commentary

JAMES H. OLIVER Professorof Classics, The Johns Hopkins University

THE AMERICAN

PHILOSOPHICAL

INDEPENDENCE

SQUARE PHILADELPHIA January, 1968

SOCIETY

ALL RIGHTS RESERVED

by THE AMERICAN PHILOSOPHICALSOCIETY

homini maxime homini T. R. S. BROUGHTON

Library of Congress Catalog Card Number 68-I5919 PRINTED IN GERMANY

at J. J. AUGUSTIN, GLUCKSTADT

PREFACE The translation was made and some of the commentary was composed in 1955-1956

when the

writer enjoyed a year's leave of absence from the Johns Hopkins University and the assistance of a grant from the John Simon Guggenheim Memorial Foundation. It is a pleasure to acknowledge these great debts, likewise the assistance from Dean G. Heberton Evans, Jr., of the Johns Hopkins University, who drew on a special fund to buy photostatic copies of the four manuscripts here collated. To his wife, who among other things criticized the translation and compiled the English index, the writer is particularly indebted. She has encouraged him at every stage. Dr. Iginio Crisciof Florence (see

Introduction, notes 2 and 3) and Professor Bayly Turlington of Sewanee have generously aided him in regard to special problems. Professors Harry Bober and Paul A. Underwood kindly provided photographs. To all these we express our gratitude. Most of the research was carried out with the resources of the Johns Hopkins UniversityLibrary, but the writer has worked also in three Florentine libraries, namely the Laurentian, the Nazionale and the Istituto di Papirologia, where he was received with the most exquisite courtesy. The essay of ChapterI contains an address delivered by the writer on 6 April, I964, at the University of Coimbra. J. H. O.

ABBREVIATIONS (See also list of manuscripts in Introduction) GIBM. The Collectionof Ancient GreekInscriptions AHR. AmericanHistorical Review. in the British Museum, 4 v. London, I874-I916. AJP. AmericanJournal of Philology. Annee ep. Annee epigraphique,published annually GRBS. Greek,Roman, and Byzantine Studies, published at Duke University, Chapel Hill, North as part of the Revue archeologique. Carolina. AP. AnthologiaPalatina. Coniectaneacritica in Aelii Aristidis PanaHolleck. BCH. Bulletin de Correspondance Hellenique. Aristides in Aelius Die historischen Beecke. thenaicum,Diss. Vratislaviae, I874. Angaben Panathenaikosauf ihre Quellenuntersucht,Diss. HSCIP. HarvardStudies in Classical Philology. IG. InscriptionesGraecaeconsilio et auctoritateAcaStraBburg, I905. demiae Litterarum Borussicae editae. Berlin, Bull. ep. Bulletin epigraphique,published annually des Revue as of the and L. Robert I873-. part by J. IG II2, etc. Inscriptiones Graecae,volumen II-III, etudesgrecques. Carie. Robert, L. La Carie: histoire et geographie etc., editio minor. antirecueil des avec le Journal of Hellenic Studies. inscriptions JHS. historique Helv. Museum Helveticum. Mus. Adrien-Maisonneuve, Paris, I954-. ques, PG. Patrologiae cursus completus,ed. J. P. Migne. Cl. Phil. Classical Philology. Series Graeca. Didyma. Wiegand, Th., et alii. Didyma, Berlin, PL. Patrologiae cursus completus,ed. J. P. Migne. Deutsches Archaologisches Institut, I94I-. Series Latina. FGrHist. Jacoby, F. Die Fragmenteder giechischen PSI. Papiri della Societa Italiana, Florence. Historiker, Berlin, Weidmann, I923-. FHG. Muller, C. and Th. Fragmenta historicorum R.-E. Realencyklopiidieder klassischen AltertumsGraecorum, 5 v. Paris, Firmin Didot, I84I-I870. wissenschaft. GEL. A Greek-EnglishLexicon compiled by H. G. REG. Revue des etudesgrecques. Liddell and R. Scott. A new edition revised and Rev. phil. Revuede philologie. augmented by H. Stuart Jones, Oxford, Claren- Rhet. gr. RhetoresGraeci,ed. L. Spengel. Rh. Mus. RheinischesMuseumfiir Philologie. don Press, I925-I940. GHI. Tod, M. N. A Selection of Greek Historical Roscher. AusfiihrlichesLexikon der griechischenund romischen Mythologie. 6 v. Leipzig, Teubner, Inscriptions, 2 v. Oxford, Clarendon Press, 1933 and I948.

1*

I884-I937.

3

OLIVER: THE CIVILIZING POWER

4

[TRANS. AMER. PHIL. SOC.

Wissenschaften,Philosophisch-historischeKlasse, Sitzungsberichte. Hirzel, Sitzungsb. Wien. Akademie der Wissenschaften in Leipzig, I923. SEG. SupplementumEpigraphicum Graecum.LeyWien, Philosophisch-historische Klasse, Sitden, Sijthoff, I923-. zungsberichte. SIG.3Dittenberger,W., et alii. Syllogeinscriptionum SVF. Stoicorum veterumfragmenta, collected by Hans von Arnim. 4 v. in 3. Leipzig, Teubner, Graecarum,third edition, 4 v. Leipzig, Hirzel, Schwyzer, Dial. Gr. ex. Schwyzer, Eduard. Dialectorum Graecarumexempla epigraphica potiora.

I915-I924.

Sitzungsb. Berlin. Akademie der Wissenschaften, Berlin, Klasse fur Philosophie, Geschichte..., Sitzungsberichte.

Sitzungsb. Heidelberg.Heidelberger Akademie der

I903-I924.

TAPA. Transactions of the American Philological Association. Zeitschr. neutest. Wiss. Zeitschriftfir die neutestamentliche Wissenschaft ...

THE CIVILIZING POWER A Study of the Panathenaic Discourse of Aelius Aristides against the Background

of Literature and Cultural Conflict, with Text, Translation, and Commentary JAMESH. OLIVER

that Thucydides and Plato are the best Attic authors it does not deny the charm of Demosthenes and Aristides.1 As late as I76I the names of Demosthenes and Aristides were still coupled. In paying tribute to Willem Canter's Latin translation of the works of Aristides J. J. Reiske, who knew the Attic orators better than any other scholar of his day, wrote as follows:

CONTENTS Introduction

................................... 5 I: General discussion ..................... 9 I: From funeral oration to Panathenaic 9 II: Traditional culture and ancestral constitution .......................... i7 III: AlWtheiaand Akribeia .............. 25 IV: Date of composition and reaction to eastern influence ................. 32 V: Cosmic themes .................... 38 Part II: Translation ........................... 45 Part III: Commentary on individual passages ...... 91 Part IV: Text and apparatus .................... I5I I95 Bibliography ................................... Index to the Greek text.......................... 196 List of passages cited ............................ 214 General index .................................. 219

Part

Obscurusfit interpres interdum, dum brevis esse laborat. Quod aliter fieri non poterat. Scriptorum graecorumquotquotlegi, neque tamen perpaucoslegi, qui quidemliberodicendigenereusi sunt, post oratorem ThucydidemunusAristides,mea sententia,est omnium intellectudifficillimus,cum propterincredibilemargumentationum et crebritatem et subtilitatem, tum proptergraecitatisexquisitamelegantiam.Ita enim est DemosthenemAristidesad verumet dexterrimeimitatus, ut minutusDemosthenesappellarimereatur.Cedit in plerisqueHadrianensissophista Paeaniensioratori; sunttamenrursusnonpauca,in quibushuncillesuperat. While to Photius and later to the Byzantines of the fourteenth century the Panathenaic and the Oration on the Four in refutation of Plato were the most interesting, Bruni and the Florentines of the fifteenth and sixteenth centuries esteemed the Panathenaic and the Roman Oration particularly. One of the links between Byzantium and Florence is an interest in Aristides among the educational leaders. The first printing of Aristides and the first Latin translation of a work of Aristides occurredat Florence, and at Venice under the cultural influence of the Florentines the first and second Aldine editions of Isocrates carried also the Panathenaic and the Roman Oration of Aristides. Byzantium and Florence still admired him as an artist, and he has perhaps contributed a little to the canons of Italian style. The modern student needs to be reminded of the long period in which Aristides was one of the great models of artistic prose, but this essay of ours, which

INTRODUCTION

In the eleventh century after Christ, Michael Psellos made a remarkable effort to revive the elegance of Greekstyle, and in so doing he chose as the best models Demosthenes, Lysias, Isocrates, and Aristides. For him as for celebrated teachers of the Late Roman Empire Demosthenes and Aristides formed a glorious pair. At the beginning of the fourteenth century after Christ, when Theodore Metochites and Nicephorus Choumnosdominated the literary life of Byzantium, Aelius Aristides still counted as one of the three or four great ancients who could be used as rhetorical models. Gregory of Cyprus, who became patriarch of Constantinople,and whose favorite authors were Plato, Demosthenes, and Aristides, had attacked the moderns and suffered attack himself. In defending Gregory, who was his teacher, Nicephorus Choumnos proposed organizing a contest between the works of these three great ancients, whom he easily understood, and the works of the moderns, whom he pretended to find quite unintelligible. For Metochites (Logos 14, ch. 17) the great models were Aristides, Demosthenes, and Plato. An anonymous discourse of the early fourteenth century protests 1 Ihor Sevcenko, Etudes sur la polemique entre Theodore against a tendency to consider Demosthenes and Aristides the only stylistic models, but in asserting Metochite et Nicephore Choumnos (Brussels, I962). 5

6

OLIVER: THE CIVILIZING POWER

began as a chapter in a projected history of Roman Athens, aims at an understanding of Aristides as a phenomenon in his own day. That means we treat him not only as an artist but as reflecting the thought of the period. We have here a work which he and his contemporariesprobably considered his masterpiece. To us it seems worthy of attention primarily because it expresses a pride in cultural and religious superiority and contains the proclamation of a panhellenic (or oecumenical) cultural and religious orthodoxy founded on traditional education and a historical myth. Thus the Panathenaic of Aristides constitutes a pagan forerunnerof Byzantine attitudes and has the interest of an important link between Classical Hellenism and the Byzantine Renaissance. The Panathenaic of Aristides seems to us worthy of attention secondarily because it throws a light on the Menexenus of Plato and on the Panathenaic and De Pace of Isocrates and on specific passages of other ancient authors. It will inevitably be consulted by historians of ancient Greecefor negative reasons. Despite some passages of extraordinarybad taste -there are also passages of some beauty-this ambitious work won acclaim. In the next century it served the rhetorician Menanderas the chief model for the encomium of a city. Therefore,historians of Early Christianity and Greco-Roman culture will find that it throws a light, whether damning or not, upon the generation of MarcusAurelius. They will find in it the indirect answer of a more famous professor than Celsus ever was to the promise of salvation through the law of the Jews and the philosophy of the Hellenes united by the Logos which is Christ. Here the Logos is representedby a divinely fostered, consistently behaved city of men bearing the significant name of Athena and offering all mankind an image of the highest human values and a standard of the greatest human potentialities. The history of Athens is retold in a tone to answer both the deeds of Augustus and the miracles of Christ, though Christ and the Christians are never mentioned, nor Augustus either. Students of western civilization have conceded that it was the artistic model also for one of the most interesting and even seminal works of the Early Italian Renaissance, the LaudatioFlorentinae Urbis of Leonardo Bruni around I403.2 Bruni not 2 Hans Baron, The Crisis the of Early Italian Renaissance

(Princeton Univ. Press, 1955), chapters 3, 9, o0 and I8. The complete text of the Laudatio has never been published. I owe my acquaintance with it to the great kindness of my friend, Dr. Iginio Crisci, the helpful conservator of the hospitable Istituto di Papirologia at the University of Florence, who transcribed Cod. Laur. LII and LXV and sent me a copy.

[TRANS. AMER. PHIL. SOC.

only imitated the rhetoricalform but achieved some of his best effects by reapplying figures and phrases of the Panathenaic.3 The Panathenaic of Aristides, in which the cardinal virtues of Athens are related to the virtues of a Roman emperor, should not of course be read as a work of history in its review of great deeds but as one reads the Column of Trajan, the Arch of Beneventum or the Panel Reliefs of MarcusAurelius. As on those monuments the best known scenes are selected for easy recognition,so here the best known stories are selected and rendered artistically with various levels of meaning (cf. sections 170 and e.g. 70). It was the masterpiece by which four hundred years later the Neo-Platonist Olympiodorus could indentify which Aristides he meant, "the one who composed the Panathenaic." We have tried to produce a better understanding of it. Apart from Canter and Reiske, both of whom illuminated the meaning of many a passage, and apart from Bruno Keil's pupil Eugen Beecke, who published a good dissertation on the historical sources of Aristides,4no one has really studied the 3

Take for example the passage which Hans Baron, The

Crisis,

pp. I69-I70,

praises

for its lucid symmetry

and

translates somewhat as follows: "The city herself stands in the center.... A poet might well speak of the moon surrounded by the stars.... Just as on a round shield, where one ring is laid around the other, the innermost ring loses itself into the central knob, which is the middle of the entire shield: just so we see the regions like rings surrounding and enclosing one another. Among them the city is the first, like the central knob, the center of the whole orbit. The city herself is ringed by walls and suburbs"

...,

etc.

With the whole passage compare Aristides, sections io, 15, 20 and 244. The adaptation of Aristides, sections 51-52 is so admirable that it must be reproduced in Bruni's own Latin (as transcribed by Iginio Crisci). It reads: "Itaque omnes qui aut seditionibus pulsi aut invidia deturbati patriis sedibus extorres aguntur ii se Florentiam universi recipiunt quasi in unicum refugium tutamenque cunctorum. Nec ullus est iam in universa Italia qui non duplicem patriam se habere arbitretur, privatim propriam unusquisque suam, publice autem Florentiam urbem. Ex quo quidem fit ut haec communis quidem sit patria et totius Italiae certissimum asylum, ad quod omnes undique, cum sit opus, fugiunt recipiunturque cum summo incolentium favore summaque benignitate. Tantum enim studium beneficentiae et humanitatis in hac re publica est ut clara voce clamare videatur et palam omnibus obtestari nec quisquam patria se carere putet donec Florentinorum supersit urbs." 4 Two dissertations, one by J. Haury, Quibus fontibus Aristides usus sit in declamatione quae inscribitur HravoerivaiK6S(Augsburg, I888), who erroneously inferred that Aristides drew his information chiefly from Ephorus, and the much better dissertation by Eugen Beecke, Die historischen Angaben in Aelius Aristides Panathenaikos auf ihre Quellen untersucht (StraBburg, I905), who recognized the multiplicity of his sources, were consulted after the writer worked through the material by himself. The writer would

VOL. 58, PT. I, I968]

7

INTRODUCTION

Panathenaic Discourse. The section dedicated to this oration by A. Boulanger, Aelius Aristide et la sophistique dans la province d'Asie aut IIe siecle de notre ere (Paris, I923), pp. 362-372, is the weakest

part of this valuable work, for it reveals no serious commitment to the problems behind the Panathenaic.

In the first place we have tried to bring out the content and structure of the Panathenaic Discourse. That Aristides cast it in the form of a two-day speech may seem strange, but in a period when rhetorical education prevailed, the conventions of real speeches precluded ten-hour harangues. The wealth of arguments could not be accommodated in the shorter span, and brevity was not stylistically desirable here, however much in an epigram. Rather, the ancients, at least those whom Aristides regarded as models, considered size important in a work of art. Aristotle expressed this conception in the Poetics I450 b35 with the words, "Beauty lies in

size and arrangement." Up to the point where the listener still sees the work clearly as a whole, the larger the work the better it is. Just as a trilogy may be more successful than the best single play (from an ancient standpoint), so a two-part discourse, if skillfully contrived, may be more successful than a single speech. It is not fair to impose upon Aristides the modern preference for the short sermon; he challenges the listener to find a field of praise he has neglected, whereas the American orator who means to talk interminably often begins with the dishonest promise, "I will be brief." In a world of cultural conflict could either the Hellenic or the Christian ideal be adequately presented and defended in what may be called the philosophical rhetoric, by a short exposition ? In the second place we have tried to prepare a study which will serve both classicists and nonclassicists by a translation which should be useful in its completeness. The difficulty and subtlety of which Reiske spoke in the passage cited have made Aristides less intelligible to most and partly account for his recent unpopularity. Willem Canter's admirable translation into Latin was published in express his admiration for the discriminating task performed by Beecke. The sources are rhetorical rather than historical, and the relation of Aristides to his sources needs to be more precisely formulated. We have tried to do this in Chapter I. The reflections of passages from historians are largely reflections of speeches and digressions with rhetorical interest. Perhaps the dissertation by Henricus Holleck, Coniectanea critica in Aelii Aristidis Panathenaicum (Vratislaviae, I874), should be mentioned because the author undoubtedly studied the discourse, but he had little restraint in rewriting sections 35, 39, 74, Io3 and 122 and his conjectures often seem unworthy of mention.

1566, and since then no other translation has appeared. Even the Latin translation fails to serve its original purpose, partly because Latin no longer is a medium for popularization, partly because much that was obscure is rendered more obscurely in Canter'sLatin. Here, accordingly, we present the first translation into a modern tongue. It aims at clarity primarily but also at retaining something in the way of the characteristically Aristidean word links and sentence structure. The rendering"philanthropy" for philanthr6pia,which sometimes means "love of mankind or civilized man" (hominesmaxine homines,as Pliny called the Hellenes of Hellas) and sometimes means the "selfless conduct which the love of one's less brutal fellowman produces," may not be perfectly accurate in individual passages but often seems imposed by the necessity of using the same renderingat each occurrenceof this key word. Each recurrenceof a link word or a double meaning presents a problem. In the third place we have provided a commentary that should explain much of the background and many of the allusions and should indicate how Aristides turns arguments to advantage. It is satisfying to know the source of an argument or a phrase, and it is fascinating to observe how he changes it. Sometimes the reworkingof an old phrase cannot be explained without Greek, which the non-classicist, we hope, will excuse. The classicist has to have a text. Since Aristides is found neither in the Oxford series nor in the Bude or Loeb collection nor even in a Teubner text, we must provide one. We could not undertakethe lifelong labor of a real palaeographicalstudy, and yet we did not wish merely to reprint the old text of W. Dindorf. Bruno Keil has not given us the Panathenaic Oration in his incomplete edition of Aristides. A new recension of the manuscripts with special attention to the scholia would be desirable, but in the meantime we have made a compromise by examining for ourselves the text of Aristides in four manuscripts only. They are: A = Parisinus

Graecus

295I,

tenth

century

(Arethas);

R = Vaticanus Graecus I298, eleventh century;

T = LaurentianusPluteus LX, codex 8, eleventh century; U - Urbinas Graecus 123, fourteenth century. Occasional references to other manuscripts are taken fromDindorfand do not representindependent examination. These manuscripts are L = Baroccianus 136, thirteenth century; N = Oxoniensis Collegii Novi 259.

8

OLIVER: THE CIVILIZING POWER

In the Greek text the writer has accepted some emendations of Reiske and others and has introduced a few of his own. The latter will be found in sections 23, 58, 67, 8o, 83, 88, I22, I29, 141, I72, I9I and 270. Incidental discussions of special interest are to be

[TRANS. AMER. PHIL. SOC.

found in the commentary to section 23, which suggests an emendation in Herodotus V 82, and to section 261, which provides a thought for historians of the pre-Cleisthenean republic of the Athenians. Why historia is less philosophical than poetry may be examined in the essay of Chapter III.

PART I GENERAL

DISCUSSION All of these elements reappear in the Periclean and Socratean orations, but alongside the arete which is courage the Periclean oration exalts a different arete, that of talent, the constructive talent of the statesman (II 37) and the talents which the peculiar environment of Athens accepted and encouraged. The free environment of Athens where men can develop all kinds of talents beyond what is produced anywhere else is strongly praised in the climactic passage II 4I which reads as follows:

I. FROM FUNERAL ORATION TO PANATHENAIC The Athenian institution of the funeral oration over those who died in war developed a tradition of praising the excellence not only of those who were being buried but of the ancestors. From Pausanias I 29 and Dionysius of Halicarnassus, Antiq. Rom. V 17 it can be argued whether the epoch-making institution of this custom went back to 479, 476/5, or 465/41 B.C., but by the outbreak of the Peloponnesian War it was already an old institution. Superior examples of the type of funeral oration have been preserved in Lysias II, Demosthenes LX, and Hyperides, Ep., among which that by Lysias is particularly important for the influence it exerted upon the Panegyric of Isocrates.2 Most of them were probably banal and could be criticized for the mere flattery they purveyed to Athenians. Even these three are below the quality we expect from the authors. It is ceremonial oratory conforming to an inherited pattern and bound by the conventions of the religious occasion. In sharp contrast to the turgidity or banality of the usual funeral oration are two short specimens of what the funeral oration could be, two beautiful examples. The one is the funeral oration of Pericles in Thucydides, Book II; the other is the funeral oration of Socrates in Plato's Menexenus. They both reveal a respect for the conventions of the religious occasion so that they appear entirely suitable for the ceremony but they bring something new which aims at more than the purpose of the moment. And in beauty of style they achieve an eloquence that ranks them among the great literary masterpieces of classical Athens. The purposes of the ordinary oration were honor for the dead, comfort for the survivors, and the exaltation of the military virtues through constant memory of those who died long ago in the city's wars.

In brief I claim that the city as a whole is an educational force for Hellas and that individually, as it seems to me, a man from our midst would have the selfsufficient personality to turn to more forms of activity and to succeed more easily than the same man would if he came from any other environment. And the power itself of the city (i] uivapcisTrS -rr6AEcos) shows that this is not a boast of fine words which should please for the moment rather than an unconcealed truth of reality, the power which we have acquired from these habits of life (-rp6OTO).For she alone of today's cities turns out on trial to be greater than a reputation, and she alone causes the foe who comes against her no indignation at the kind of men by whom he is roughly treated and causes her follower no complaint of incapable leadership. There are great signs of our power, and it is well attested indeed. Since we have presented it thus to the men of today and to posterity, we shall be admired, and without any need whatsoever of a Homer to praise us or of anyone who with fine words expects that he will delight for the moment until the unconcealed truth of the real achievements spoils the implication.3 But without deception we shall be admired because we have forced every land and sea to become accessible to our boldness and have everywhere established eternal monuments of both punishments and benefactions. For the Pericles of Thucydides, accordingly, the proof of the greatness of Athens was the dynamis of the city, the power represented by her trophies, her triremes, and her empire, the dynamis which came from the tropoi of her citizens. The dynamis of the Athenians is mentioned again by speakers in Thucydides V 87-III, in the course of the Melian Debate, where the word occurs seven times and where it

1 For 465/4 or 464/3 argues F. Jacoby, "Patrios Nomos: State Burial in Athens and the Public Cemetery in the Kerameikos,"

JHS 64 (1944): pp. 37-66.

3 He alludes to the dTrwrrl of the poet or prose artist who glamorizes the subject. With all due respect to A. W. Gomme, the latter quite misunderstood the passage, which he suspected to be in need of emendation.

For the genuineness of this funeral oration see J. Walz, Der lysianische Epitaphios (== Philologus Suppl. Bd. XXIX, Heft 4), I936; E. Buchner, Der Panegyrikos des Isokrates (= Historia Einzelschriften, Heft 2) I958. 2

9

10

OLIVER: THE CIVILIZING POWER

takes on something of an antithesis to arete, an antithesis absent from the Funeral Oration of Pericles. In the Melian Debate the dynamis of the Athenians was based on sea power rather than on the mores (tropoi) of her men. The emphasis has shifted from the tropoiwhich created the sea power to the sea power itself. In the Funeral Oration (II 36) Pericles divides the history of Athens into three periods. First that of the ancestors who handed on the city in freedom by arete. This would be, I think, until 478 B.C. Secondly that of the Fathers who did still more by creating the empire. This would be, I think, until 448 B.C.Third, and most highly praised, are those of his own generation who strengthened the empire and made the city most self-sufficient for peace and for war. These achievements are attributed to the city's constitution and tropoi, which for that reason receive their praise. There is no lament (threnos);instead there is an exhortation. The other short specimen, the Socratean funeral oration of Plato's Menexenus,begins with the same play on words with which the Periclean oration began. Pericles had criticized the nomos ("law" or "custom") which called for words, and then he had developed a double antithesis of words and deeds, logoi-erga.The same double antithesis reappears in the oration of Socrates who, however, defends the nomos.Those who claim in this striking similarity a deliberate reminder of the famous Periclean oration of Thucydides II seem to me absolutely right. The Socrates of Plato takes his start from the oration delivered by the Thucydidean Pericles and corrects him. For Plato's Socrates too the city of the Athenians has provided an educational force for all Hellas. Socrates follows Pericles in declaring that the constitution allows for an arete wich is not just that of birth, and calls it, in a certain sense, an aristokratia.For Socrates, also, arete, which means couragebut also other virtues, makes the Athenians superior. The Socratean oration too ends in an exhortation of the living without a threnos.There are many points of agreement but more interesting are the differences. Socrates ignores completely the Athenian Empire and silently repudiates the dynamis of the city which for Pericles proved the greatness of Athens. Of course we know from other dialogues that Plato disapproved of the empire and refused to recognize Miltiades, Themistocles, Cimon, and Pericles as real statesmen. Socrates gives to the word arete a wide moral significance; above all, it is justice. For Socrates the third period, that of Pericles' generation, would not deserve the highest praise; he ignores

[TRANS. AMER. PHIL. SOC.

the division into three periods, but significantly he gives his greatest praise to men of an earlier period, the men who fought at Marathon and who thus educated Hellas (240d-e): If one were presentat this battle he could see what kind of men in respectto aretewerethose who at Marathon receivedthe dynamisof the barbariansand who chastisedthe arroganceof the whole of Asia and who, as first to do so, erectedtrophies over the barbarians, thereby becomingleaders and teachers to the others, that the dynamisof the Persianswas not invincible, rather that all number and all wealth yield to arete (rrav TrAfieoS Kai TrasirTXOUTOS

&pETri

I then wrrEiKEI).

claim that those men were the fathers not only of our bodies but of our freedom and of that of all on this continent. In daring to run risks for their salvation in the later battles, the Hellenes looked at that engagementand becamepupils of the men at Marathon.4 Socrates, who takes no pride in the former dynamis of the Athenians, expresses contempt for the dynamis of the Persians. One other striking differenceremains to be mentioned. Thucydides had Pericles ignore the ancient legends of the mythical period. Plato has Socrates refer to these old stories of Eumolpus, the Amazons, Adrastus, and so forth, though he does not dwell on them. Surely Plato felt that Thucydides or Pericles had sacrificed something very valuable in the heritage of Athens, ancient logoi of paradeigmatic value. Whereas Thucydides sought to escape from myths, Plato sought to reinterpret them. For him and for many Greeks thereafter the myths were not literally true but represented the accumulated wisdom of an ancient people. Where no suitable myths existed, Plato in other dialogues invented them. In the Menexenus, moreover, Plato actually derived the areteof the Athenians from their mythical autochthony. He dwells with special emphasis on their birth from Attica, a good mother. The proof of the good beginning (arche)lies in the quality of Attica itself. The Athenians, who being born of the same stock and reared in the same way, are closely bound together and related, constitute the true and ideal Hellenes, who therefore always fight for freedom and resist slavery whether from Barbarians or from Hellenes who imitate Barbarians. 4 A contrast of Hellenic arete and barbarian dynamis occurs in the speech of the Plataeans in Thucydides III 56, 5 but not at all like this. However, Phalinus in Xenophon's Anabasis II I, 13 says to the young Hellene, "You are mad if you think the arete of you men could prevail over the dynamis of the King."

GENERAL DISCUSSION

VOL. 58, PT. i, I968]

The stock of the city is so noble and free, so sound and healthyand by naturea haterof barbarismbecause we aregenuinelyHellenesandunmixedwith barbarians. For no men live with us like Pelops or Cadmusor Aegyptus or Danaus or many others who are by origin barbariansbut Hellenesby convention.No, we who live here together are very Hellenes (ac'roil'E?A-rlv), not

mixobarbarians.Hence the hatred of the alien nature has sunk deeplyinto the city as a purehatred(246c-d). This passage brings to mind Plato's Critias, where the corruption of the men of Atlantis comes from an admixture while those ancient Athenians of nine thousand years ago were autochthonous and uncorrupted. The Athenians of the Menexenus are a timeless Idea of an ideal state as Ilse von Loewenclau rightly interprets the speech.5 Plato does not praise this or that historical manifestation of Athens but the eternal Athens, and the only truth he seeks is the insight into the true, philosophically true, Athens, the ideal state that began in a good land with a good upbringing and which from time to time produces remarkable deeds worthy of that mother and upbringing. The deeds are not just strung together but chosen to illustrate the virtue that goes back to the arche, so that as Ilse von Loewenclau rightly says, the archebecomes a telos, a beginning becomes an end. The speech culminates in an appeal to the sons and brothers, an appeal in the direct words of the dead themselves who have entrusted it as their testament to be delivered by Socrates. In these direct words they take up an agon motif from the Periclean address, the contest of the living with the dead. Whereas Pericles said that the living could not expect to equal the dead, in the Menexenus the living are obliged to surpass the dead, who would then welcome them beyond the tomb. The speech of Socrates belongs not to dialectic but to a rhetoric aimed at the largergroup who were not ready for dialectic, but it taught the basic doctrine of the Good and can be describedas rhetoric imbued with philosophy. It did not flatter the living like ordinary rhetoric any more than the Periclean address. 5 I. von Loewenclau, Der platonische Menexenos (= Tiibinger Beitrage zur Altertumswissenschaft, 41, I96I). This is a remarkably good study presented as a Berlin dissertation in 1949 and revised in I95I. It was consulted but not entirely appreciated by N. Scholl, Der platonische Menexenos (= Temi e Testi 5, Rome, I959). Scholl's dissertation has some very valuable comments too, but it does not have the same fundamental importance. See also George Kennedy, The Art of Persuasion in Greece (Princeton, I963), pp. I58-I64. On the other hand, C. H. Kahn, "Plato's

Funeral

Oration,"

234, has not persuaded me.

Cl. Phil. 58 (I963):

pp. 220-

11

Before we leave the Menexenus temporarily it is necessary to say a word about the modern theory according to which the oration of the Menexenus was intended as a parody. The ancient Athenians, who according to Cicero, Orat. 151 had it read out

publicly every year, cannot have felt so, neither did Isocrates, Cicero himself, and Aelius Aristides. At least those who claim the Menexenus as a serious work of Plato seem to me very right. The problem of the Menexenus is really the problem of the dialogue which frames it. Why did Plato use Socrates for an occasion which took place twelve or thirteen years after the death of Socrates, and why did Plato have Socrates pretend that the oration was by Aspasia, an anachronism even cruder? The framing dialogue shows a certain indignation against the kind of funeral orations which have recently been delivered and against the false criteria by which the speakers have been chosen. The indignation is directed against the professional rhetoricians; Menexenus says as much. There is no expression of indignation against the foreign policy of Athens, and it seems far-fetched to read any such thing into the dialogue. To criticize the living rhetoricians Plato used Socrates because Socrates was the mask which he customarily used. The irony is perfect. The anachronismdid not worry him. The references to Aspasia of course remind the reader of the Oration of Pericles in Thucydides, Book II, the most famous of the funeral orations. Pericles had not gone to a professional rhetorician, and yet he had done well. Plato disapproved of Pericles as a stateman but he undoubtedly recognized the high literary quality and superior reputation of the oration which Thucydides attributed to him. Aspasia was, in a way, the Muse who had inspired Pericles. Socrates facetiously draws on the same inspiration. As Pohlenz6noted, the dialogueAspasia, in which Aeschines of Sphettos overrated the mistress of Pericles, had recently been published. In this work of art, which Lucian, Imagines 17 extolled

as a masterpiece, Aspasia's wisdom and understanding were most attractively represented, and when Plato's Socrates referredto Aspasia,.the reader did not look for something absurd. The Menexenus, though it presents a discourse which corrects the funeral oration of Thucydides II, is not directed against Thucydides and Pericles primarily, but against the more recent orations and the false criteria of the recent choice of speaker. The funeral oration of the Menexenusis neither a parody nor a paignion. 6 Max Pohlenz, A us Platos Werdezeit (Berlin, 1913), pp. 256-307 "Kritik der auswartigen Politik Athens." Pohlenz was not the first but he was impressive.

12

OLIVER: THE CIVILIZING POWER

Isocrates IV, the Panegyric of Isocrates, constitutes the next major step in the development which we wish to trace. Isocrates in this oration sought to persuade the Greeks to establish, first, concord among themselves and, secondly, a joint hegemony of Athens and Sparta for a war against the Great King. In order to persuade the Lacedaemoniansto accept a partnership with Athens, Isocrates argued that Athens actually deserved the sole hegemony by its many benefactions to Hellas but would be content to share it. In the elaborate demonstration of the merit of Athens, Isocrates incorporated and worked out with artistic perfection the well-known themes of the funeral orations, particularly those of Lysias II, but also those of other orations with important reflectionsof Thucydides. The vast material of a long funeral oration and of a symbuleutic address to the Hellenes at a festival were woven together with great skill into a single clearly arranged discourse directed at a reading public of all Hellenes. The real importance of the Panegyric lies partly in the importance of its subject but above all in its rhetorical perfection, the art with which he covers the abundant material in the most elegant language and without ever losing his way. He accepts the Athenian Empire of the fifth century and justifies it. Whereas the Pericles of Thucydides was proud of the empire but admitted that the acquisition of it was perhapsnot just, Isocrates argues that everything about it was justified by the good it did the Hellenes, and he excuses the treatment of Melos and Scione as necessary. Unlike Thucydides he also exploits the ancient legends. Of particular interest is the following passage (IV, 50): Ourcity in respectto thoughtand speechhas left the rest of men so far behindthat her pupils have become teachersof all the others,and she has made the name of Hellenesseem no longerthat of the race but of the mind,andit is morethosewho shareoureducationthan those who share the common origin who are called

[TRANS. AMER. PHIL. SOC.

to a third interpretation (E. Buchner7), Isocrates claims neither an extension nor a restriction of the name Hellenes but a redefinition of the name in the light of their most outstanding characteristic. Isocrates XII, the Panathenaic, which Isocrates began in 342 and finished in 339 B.c. at the age of ninety-seven, constitutes the fourth important step in the development which we wish to trace. This last discourse of Isocrates, slightly repulsive in its vanity, and still unsuccessful in its philosophy, was not published as a symbuleutic oration like his much earlierand greater Panegyric, but it seems, as Wendland argued, to be a symbuleutic oration disguised as an encomium of the Athenians.8 The Panegyric included much praise of the Athenians and some disparagement of the Lacedaemonians, but the Panathenaic praises the Athenians without interference from the claim of the Spartans to recognition. The Spartans are denounced. The most striking thing about the discourse, i.e. about sections 35-I98, is the reinterpretation of ancient legends in a way to give them a special significance for a current situation, either a prefigurationof an idealized union around a king as in the case of Agamemnon who produced concord among the Greeks and protected them from barbarian encroachments (sections 74-87), or an assertion of moral leadership and courage as in the telling of the Adrastus story, where Isocrates seeks the universal behind the particularand shows the Athenians as an ancient people deeply conscious of a divine law binding on all men or at least on all Greeks. By this time Plato was dead. Isocrates no longer regarded him as a competitor and he was more susceptible to the influence of Plato; the Panathenaic itself is almost a dialogue with the critic reminiscent of the Callicles of the Gorgiasand with a considerableframe around the oration proper.9 7

Edmund

Der

von Isokrates: Eine

Buchner, Panegyrikos Hellenes (KacijnaAov "EArlvas KaXdstal T'roi;sTrfj historisch-philologische Untersuchung (= Historia Einzel-rraiEOaEcos T'fS 'rrpEripaS TrOiS rfiS KOIVS4paCEcos schriften, Heft 2, Wiesbaden, I958), pp. 45-65. M. A. rETrXo wras).

According to one interpretation (Werner Jaeger, etc.), this means an extension of the term Hellenes

to include barbarianseducated in the Athenian way. According to a second interpretation (J. Jiittner, etc.), this means a restriction of the term Hellenes to those who have both the common origin and the training which came from Athens.The second interpretation assumes that here as occasionally elsewhere Isocrates means "the rest of the Hellenes" when he says "the rest of men" and the implication would be that another criterion (culture)is added to an older criterion,that of common origin. According

Levi, Isocrate, Saggio critico (Milan-Varese, I959), pp. 6265, comes by a different way to much the same view. 8 Paul Wendland, "Beitrage zu athenischer Politik und Publicistik des vierten Jahrhunderts," Nachrichten von der K. Gesellschaft der Wissenschaften zu Gottingen, Phil.-hist. KI., 1910: pp. I23-I82

and 289-323,

especially

pp. I37-I82.

This is a very important discussion but one should consult, especially for the meaning of amphibolia, the article by F. Zucker, "Isokrates' Panathenaikos," Berichte iiber die Verhandlungen der Sdchsischen Akademie der Wissenschaften zu Leipzig, Phil.-hist. K1., 101, Heft 7 (I957). 9 Wendland does not say this. Still he may have shared this opinion to a slight degree when op. cit., p. I7I, he wrote "Der SchluBteil mit seiner feinen sokratischen Selbstironie geh6rt zu dem Anziehendsten, was Isokrates je geschrieben hat."

VOL. 58, PT. i, i968]

GENERAL DISCUSSION

It is true that the oration of Socrates in Plato's Menexenus may have suggested many ideas to Isocrates and that the ideas of the Panathenaic are already present in the Panegyric in an earlier form. Nevertheless, the Panathenaic goes further than the Panegyric. For instance, in the Panegyric 55 Isocrates tells the story of Adrastus as follows: This Adrastus,who was son of Talaos and king of Argos,having met with misfortunefromthe expedition against Thebes,was himselfunableto bury those who had died below the Cadmea,but he asked the city to help in a case of the accidentswhich can happento all and not to allow those who die in wars to go unburied and an ancientcustomandancestrallaw to be dissolved. In the Panathenaic 168-174 Isocrates tells the

story with a wealth of detail and interpretation, of which the following is a sample: (Adrastus)askedthat the city not permitsuch heroes to go unburiedand an ancientcustomand ancestrallaw to be dissolved,which all men continuouslyuse not as having been establishedby a human society (o0X cos but as having been Trr' WpOCuEcoS) avepcorrivS KEitVEC

13

days and to give it two prooemia. The more important first prooemium (sections I-6) begins, as

do the funeral orations of the Thucydidean Pericles and the Socrates of Plato's Menexenus, with a reference to a nomos ("law" or "custom") which obliged him to speak. This is the first indication that he was resuming the dispute concerning the dynamis of the city and the arete of the Athenians which differentiated those two orations more than anything else except perhaps the presence or absence of the ancient myths. Whereas, however, Pericles and Socrates went on to a double antithesis of word and deed (logos-ergon),Aristides advances with an extraordinary play upon the word logos, wherein there is no contrast with the deeds (erga). Whereas Aristides himself combined the nomos and logos themes because he had the aforesaid orations of Pericles and Socrates in mind, the average reader was probably not expected to understand the connection at once but to feel an immediate curiosity. Aristides had something new to offer on the old subject, but he, like Isocrates in the prooemium of the Panegyric, prides himself also on the care with which the old subject is now worked out to perfection. The transition or second prooemium (sections

ordainedby a divine power.On hearingthese pleas the Demos without waiting a moment dispatchedan embassy to Thebesin orderto advisethem to consultmore conscientiouslyand to make a more traditionalreply than that madepreviously,and in orderto let them see I39-I4I) begins with emphasis on the Truth as that the city would not allow them a violation of the opposed to the pleasure at which poets and prose universallaw of all the Hellenes(r TroiS aOrroTs o'nK artists aimed. This is a theme found in many authors O TOVoV V T6VKOiv6voraT&wtcov ET1rTpEEI Trwapapaivouai including Plato but noticeably in Thucydides II 37 TCOV'EEAXivcov). and especially in the Panathenaic of Isocrates (XII When Isocrates XII 174 at the end of the story

of Adrastus says "Our city would not have been able to arrange any of these things properly, if she had not far surpassed the others in her reputation and power" (XriSuvaulE), the dynamis of the Athenians becomes a moral force. It would be easy to lose one's way in the many other works which are reflected in the Panathenaic Orationof Aelius Aristides, many speechesin Thucydides, many passages in other dialogues of Plato many periodic sentences of Demosthenes, the usual paraphernaliaof schools of rhetoric and philosophy; in fact all the literature of archaic and classical Greece was familiar to Aristides. Some of this influence will be noted in the commentary,but to have a clear view of what particularlyaffected the choice of subject and of structure it is necessary not to lose our way in the rest but to concentrate on those four works, the funeral oration of Pericles in Thucydides II, that of Socrates in Plato's Menexenus,the Panegyric of Isocrates and the Platonizing Panathenaic of Isocrates. The Panathenaic of Aelius Aristides is of such length that he had to pretend that it lasted for two

271). Then apologizing for the length of the oration,

Aristides justifies the logoi of an orator against the erga of athletes at a festival. This recalls the prooemium of the Panegyric of Isocrates but in a way to suggest another antithesis of word and deed. In the discourse itself Aristides follows the lead which Socrates gave in Plato's Menexenus and praises Attica as the mother of her men. This part he expands in his own way with considerable felicity, as he finds in mother Attica the philanthropia and grace which are later striking characteristics of the men. The ancient legends are of course received and then developed in the manner adumbrated by Isocrates XII to yield a deeper meaning; the Adrastus story of section 67 is particularly close to the philosophical version of Isocrates XII and the story of the Amazons (70) provides an even better example of what Isocrates XII was trying to do. However, even when Aristides reuses old words of Isocrates, he frequently gives to them a very differentmeaning, or he deliberatelysubstitutes new ideas. In the historical period the Persian Wars are seen from the point of view of the Menexenus and

14

OLIVER: THE CIVILIZING POWER

the educational value of the Battle of Marathonis emphasized accordingly. The significance of Athenian attitudes commands the chief attention. The Athenian Empire which Thucydides admired but recognized as oppressive is defended in the manner of Isocrates IV. It too receives the philosophical treatment, and many a phrase of Thucydides or another is turned to the credit of Athens. It is praised with formal thoroughness,but the objection of Plato to a Periclean admiration of the dynamis of the city is not forgotten. The city is shown as public-spirited and philanthropic; the virtue of an outgoing philanthrr6piawhich Plato, Menexenus 244e rather disapproves, takes the place of the stricter justice which Plato idealized. In general Aristides sides with Plato against Thucydides but with many deviations. For Aristides the Athenian Empire of the fifth century was not the dynamis of the city; rather it prefiguredthe dynamis. In a climacticpassage whichhad no parallelin the public orations Aristides reveals to the Greekworld the dynamis of the Athenians. It is not a dynamis representedby 200 or more triremes and supported by garrisons; it is not limited to the islands, Ionia, and the Thraceward region; it extends over the whole world. It is the language, literature, and philosophy of Athens, a cultural empire which attracts all men. Sections 225-232 should be read as the key passage of the whole oration. Here then Aristides accepts Plato's rejection of Thucydidean and Periclean admiration for the dynamis of the Athenians when interpreted in a Thucydideanand Pericleansense, but he too admires the dynamis when he reinterpretsit from the point of view of logosand logoi. As you hear this climactic passage of the Panathenaic Discourse, the notes struck by the elaborate play with the words logos and logoi in the prooemium become thoroughly intelligible for the first time as something more than mere word play. They are the essence of his message, and they are the words with which the epilogue closes the discourse and brings the audience back to Athena. The discourse for all its length is tightly bound together and constructed with beautiful clarity. But in reinterpreting the dynamis of the Athenians Aristides had before him the condemnation of an empire based on sea power (fj 68vapltSaOTrr) by Isocrates, De Pace (=

VIII), 74-105, where

[TRANS. AMER. PHIL. SOC.

works it out carefully along an entirely different line. Isocrates too emphasized his message with a repetition of the words dynamis, dynamai, and archein contrasting meanings but with rhetorically effective concentration. The Thucydidean Funeral Oration of Pericles has given Aristides not only the idea of exalting the dynamis of the Athenians, which he redefines, but that of treating the history of Athens in three periods. Here again Isocrates, De Pace (= VIII) 74-105 preceded.

In the Funeral Oration (Thucyd. II 36) there is a division into three generations: the progonoi (ancestors) who established freedom, the pateres who created the empire and the generation of Pericles himselfl0 which preserved it. There is a

similar division in Isocrates VIII (356 B.C.): the

progonoiwho fought the Persians," the patereswho came after them and had the empire based on sea power, and finally the long generation of Isocrates himself which yearned to reconstitute that empire. For Isocrates the progonoi were much superior to the pateres, while for Pericles the progonoi were good but the patereseven better. This division, created by the Thucydidean Pericles and slightly altered by Isocrates VIII, is both imitated and transformed by Aristides. The progonoi, as he calls them in section 74, are no longer the generation(s) that fought the Persian (and earlier) Wars for freedom and survival, but the Athenians of the mythical period who created the great traditions of fostering the common interests of mankind. In the Classical, Hellenistic, and Roman Periods ancient legends came to be treated more and more as allegories to be interpreted, and they were important possessions. Celsus hurled against the Christians the charge that they were without ancient traditions.l2 Athens, on the other hand, has the greatest traditions (logoi) of any community (sections 235-239).

Separate from the progonoiare the Athenians of the Classical Period, i.e. from the expulsion of the Pisistratids to the triumph of Philip. What corresponds to the generation of the pateres who (for Pericles) created or (for Isocrates VIII) exercised the so-calledAthenian Empireis in the Panathenaic of Aelius Aristides an age in which ideals of excellence were fully revealed in action, an age in

10 J. Th. Kakridis, Der Isocrates rejects the so-called dynamis of the thukydideische Epitaphios (= Athenians and implies, particularly in I02, that the Zetemata 26, I96I), p. 36. 11Isocrates VIII 94 calls them the progonoi and in VIII real dynamis was something else. Isocrates does so, he calls them ot Tepi -r 90 TnE palK yEv6pevot. not in the manner of Plato, but with arguments 12 Carl Andresen, Logos und Nomos: Die Polemik des clearly derived from Plato. Aristides, however, goes Kelsos wider das Christentum (= Arbeiten zur Kirchengemuch further in redefining the true dynamis and schichte 30, Berlin, I955), pp. 137 und I89-238.

VOL. 58, PT. I, I968] -

GENERAL DISCUSSION

which the Hellenic spirit was brought into full view, by the Athenians. But what about the Age of Aristides himself? Pericles could point with pride to the empire which his own generation preserved despite its unpopularity. Aristides discovers, as we have noted, that the so-called Athenian Empire was a mere prefiguration, not the true domain of Athens. The true domain of Athens is one for which men yearn; it is the world-wide domain of the civilization which classical Athens created and which the contemporary fifth world empire protected and encouraged. The third generation, which was that of Pericles (or Isocrates) himself, finds its counterpart in the Aristidean third age,13 that of the true Athenian arche,under the humanistic empire of Hadrian and the Antonines (sections 225-234).

Of Platonic inspiration are particularly (I) the treatment of Athenian arete and the physis of the Athenians as derived from the good beginning and (2) the development of the oration from the physis of Attica to the physis and training of her men and to the deeds which men so trained naturally produce, except that Athena and the other gods rather than the constitution do the training. Characteristically Aristidean are the notes, casually worked in, which keep the audience alert to implications. In the treatment of the beginning the simile of the circle and references to an arche recur. In section 24 he says, "One beginning of my speech has returned to another beginning" (arche),and in section 32, "Oncemore the argument returns to a startingpoint" (arche).These are not signs of mere prolixity but have a purpose. Furthermore,the training here extends to all the Hellenes and even to mankind. The agon motif which Plato took over from Thucydides but recast in the form of a prosopopoeia, where persons more authoritative than the speaker are portrayed as speaking directly, reap-

15

saying. On the other hand, without the prosopopoeia Aristides remains closer to the kind of contest for which Plato called, the contest of the living to surpass the dead, when he says that after the expulsion of Xerxes Athens entered into competition with herself (Panathenaic 145) and when in section I87 he says that the men of Phyle surpassed almost those heroes of Marathonwho were their ancestors. The many statements which reflect specific passages of the Menexenus need not be listed since they are usually noted in the Commentary,but one interesting example of silence may be here compared. Plato, Menexenus 239b-c does not dwell on certain legendary struggles because the poets have already done so; Aristides section 174 does not dwell on certain battles of the PeloponnesianWar because Thucydides has narrated them. Unmistakably Platonic is the idealization of Athens as image and standard of the good human Kai opos society, -rfs pvo'EcosT'rS &vpcowrriaSEiKc&V

(section 274). The words individually have Platonic overtones, but the phrase itself is not Platonic. Nevertheless, the concept of Athens as an eternal ideal of a good city goes back to the Menexenus. So does the attempt to prove with selected examples the moral purpose behind Athenian deeds and to recognizein the purer Hellenism of the ideal Athens a sacred guide for all Hellenes and for all good men. Right out of the Menexenus 237d-e is the thought that the territory of Athens is a first home of man (section 25).

From Isocrates, on the other hand, he has drawn the inspiration for a rhetorically thorough coverage of the subject, a subject so great and so vast as to be of the utmost difficulty. Aristides has organized his Panathenaic as lucidly as Isocrates had organized his own masterpiece, the Panegyric. Architecturally they stand together as the two great masterpieces

of ceremonialGreekRhetoric, at least in the opinion of the Byzantines. form. The Athenians who fought at Salamis deFrom the Panathenaic of Isocrates he has drawn clined to contend for the nominal command and so the subject for his own Panathenaic, the encomium saved Hellas with their greatness of spirit. The pro- of Athens as the unique city without a peer. The sopopoeia may be described as inverted because name Panathenaic would surely remind the reader Aristides reports in direct address what those of the earlier Panathenaic which was a deliberative ancient Athenians might justly have said to the oration disguised as an encomium and which Isoother Hellenes but magnanimously refrained from crates himself contrasted with mere display orations. The Panathenaic of Aristides, accordingly, may well be a deliberative oration disguised as an encomium 13 While Aristides, section 234, divides universal history of the Athenians. of into the periods five world empires, he surveys the The Panathenaic of Isocrates begins with a history of Athens itself throughout in three broad divisions, the early Athens of the progonoi, the Athens of the time of justification of the master's own educational ideals, the Persian Empire, and the Athens of his own day. He the training of men to be self-restrained and undoes not describe the inglorious history of Athens in the corrupted by success, not to be crushed by mistime of the Imperium Macedonicum or of Athens in the fortune but to bear disasters courageously in a early days of Roman Domination.

pears in the Panathenaic I09-II5 but in an inverted

16

OLIVER: THE CIVILIZING POWER

manner worthy of the nature in which we happen to &(ScosiSPEi?T'XOvrEs share, TriSIpcE?coS ruyXavoEv. In the Panathenaic of Isocrates the section on his educational ideals is irrelevant to the praise of Athens. In the Panathenaic of Aristides, on the other hand, the educational ideals are those of Athens in support of the KOilvlqaucS, the Common Nature of the All, and the subject is successfully combined with the praise of Athens itself. The Panathenaic Discourse of Isocrates ends in a very interesting discussion of the encomium which has just been read to a group of disciples. One of the latter was from an oligarchic state and felt that Isocrates had not been fair to Sparta. He attributes useful institutions to Sparta but Isocrates refutes this claim. Then Isocrates, too, felt uneasy about the denunciation. The disciples are called together again and the encomiumis read once more. The same critic now suggests that Isocrates was merely testing them and he interprets the encomium. Isocrates himself need not have intended to do what the critic, sections 239ff., claims he did, namely appear to simple people to be denouncing the Spartans but actually to be praising them. The critic (240) found the most remarkableambiguities in the speech, ambiguities which in a court trial allegedly would have been reprehensiblebut which it was fine and philosophic to employ when discussing the affairs and physis of men in the abstract. The Spartan physis had been portrayed as that of haughty, warlike encroachers,while the Athenians in their physis were peaceful, phil-Hellenic champions of political equality. According to the critic some would dare to say that the Spartans cut a better figure because haughtiness partook of dignity and all such looked more great-spirited (oEpvo6lms) than the representatives of equality, and that the warlike are superiorto the peaceful, since the latter, while not liable to go after the property of others, are poor guardians of their own, whereas the warlike are able to take whatever they want and to save

[TRANS. AMER.PHIL. SOC.

being so few in number, they nevertheless never obeyed any of the populous cities but continued to be independent, and they became leaders of all the Hellenes against the Barbarians, and in all battles they gave evidence of courage, endurance and mutual concord. There was never civil strife among Spartans and the horrors of civil war and tyranny never occurred there. These were all good things, the critic points out, which Isocrates himself had said about the Spartans on earlier occasions. In section 26I the critic once more insists on the two levels of the address, one for the many, and one for KaT-r TOrv Xoyiic6bv T-rV 1Trlpcovcvov aToxaZEoiat TqiSarleEiaS, "those trying to get at the

superior people

deeper truth." The critic finishes by advising Isocrates not to burn the oration but to revise it. Isocrates (265) leaves the speech just as it is and declines to commit himself as to whether or not the speech had the hidden thoughts which the critic discovered. Personally I do not think it had. Probably Isocrates began indeed to compose his eulogy of the Athenians in the hope of disseminating it at the Panathenaic Festival of 342, and probably he had written in the hope of collaborationbetween Philip and Athens as well as to justify the standards that he had taught for so long. Three years later, when he recovered from his illness, the eulogy was no longer as valuable for his publicistic aims, yet he could not bear to waste the effort. He revised, perhaps and wrote more, but he was nervous about the effect of his denunciation of the Spartans. He probably had not changed his mind about the current attitude of the Spartans, but he did not wish to lose his influence with them or with any Hellenes. The denunciationnow seemed too harsh, the periodic sentences just as beautiful. He consulted his students and something like the criticism and advice he reports did occur. He hoped to soothe the Spartans by emphasizing his former kind words and by drawing attention to the possibility of a deeper what they once acquire (242). The critic goes on to meaning as suggested by the critic. In doing so he say the speech is so deep that it needs exegesis of ruined the encomium, and Aristides recognized the the sort that he would give it but without his fact. What kind of an encomium of Athens was one exegesis it would surely offendthe Spartans.Then he that could be skillfully interpreted as a concealed lists some of the things the Spartans had achieved: encomium of her rival Sparta? Surely not one that The Dorians had come from obscure beginnings did justice to Athens! and had conquered the most famous cities of the So Aristides composed his own Panathenaic in Peloponnese; this was the most wonderful deed of the fine and philosophic style. It was to be no mere that period, a deed performed by Spartans in a display oration but a discourse with a message, joint campaign with others. Then, though being no such as Isocrates himself had always recommended. more than 2,000, they would rather die than not Aristides vindicated the glory of Athens against the subdue all the cities of the Peloponnese and did exegesis of the critic. He shows the nobility of a subdue them except for Argos. The Spartans alone great spirit residing not in the Spartans but in the among the Hellenes had a fine boast that, though Athenians (sections 23, 59, 122, I34). Aristides

VOL. 58, PT. I, I968]

shows that the Athenians, though peaceful, were good guardians of their own land but generous to others, and in section 200 he turns the ability of the Spartans to retain what they once acquire into something less than admirable. The quality of aEpv6OTrS (- dignity or stateliness) he vindicates for the Athenians in sections 227 and 228, the climactic passage. The Athenians, being autochthonous, were superiorto men who had come from darkness and driven out the lawful owners (section 26), The Spartans, who though being no more than 2,000, would rather die than not to dominate the Peloponnese, were less impressive than the Athenians, who being in numbernot much more than fifty, would rather die than live in slavery (sections I86 and I87). Thus Aristides goes through various claims of the critic and reverses them. The most important influence that the critic has had on the Panathenaic of Aelius Aristides is this. Aristides does not permit the art of exegesis to be applied in such a way as to reach the very opposite conclusion to what the speaker seems to be saying. Aristides takes the utmost care to explain truly the deeper meaning of the stories he tells. From the Funeral Oration of Pericles to the Panathenaic of Aristides there is more than one line of descent. The aletheia (truth) which both Pericles and Aristides sought to uncover can be defined as the arete and the dynamis of the Athenians. In regard to the arete the genealogy of the Aristidean Panathenaic runs through the Menexenus and Isocrates XII; in regard to the dynamis the genealogy of the Aristidean Panathenaic runs through the Menexenus and Isocrates VIII. The excellence and the potential of humanity were revealed by the Athenians, who thus in the Aristidean Panathenaic 274 emerge as eikon and horosof our kind, that is to say, as a visible image of the virtue and a marker of the potential in human nature. Unfortunately, the Greek word horos suggests also a "limit," and in fact the Hellenes, while invited to assimilate themselves to the Athenians, are not exhorted to surpass them. The history of the Panathenaic Discourse as a form takes its start, not perhaps from any early tradition or from the reorganization of the festival by Pisistratus, but from the dream of Pericles to make Athens the mother city of all Greece and to make Athena of Athens the patron goddess of all Hellenes. Pisistratus had created the opportunity, but it was Pericles who more truly changed the festival into a panhellenic festival and developed its propagandisticimportance. As a panhellenicfestival in the full sense, it dates from the plan of Pericles for a reorganization of the alliance against Persia 2

17

GENERAL DISCUSSION

into an alliance for peace and cooperation and security.14It was in 455/4 B.C.that an oration at the Greater Panathenaea achieved the potentiality of becoming a means to strengthen and unify the Hellenic world by an indirect appeal to those at least who saw in Athens the brain, heart or center of Hellas. It is, however, possible that the oration did not become a part of the festival until the time of Herodes Atticus.l5 To judge from the two extant examples, a Panathenaic Discourse was an edifying and subtly propagandistic oration, delivered or circulated at the Greater Panathenaea, in praise of the benefits conferred by Athenians upon Hellas as a whole and so proving the prior claim of Athens to the respect of all Hellenes and even of all those who, like Philip of Macedonor educated Romans, claimed to belong in some way to the Hellenes. II. TRADITIONAL CULTURE AND ANCESTRAL CONSTITUTION I. THE POSTCLASSICAL AUDIENCE AND THE PLAN

After 338 B.C.non-Athenians were more willing to admit the cultural primacy and philanthropiaof the 14 A. E. Raubitschek, "The Peace Policy of Pericles," AJA 70 (I966): pp. 37-4I. See also B. D. Meritt and H. T. Wade-Gery, JHS 82 (I962): p. 71, and J. P. Barron, JHS

84 (I964): p. 48.

15 The most likely time for the oration to have been added to the festival was in A.D. I 18, when, as L. Moretti, Iscrizioni agonistiche greche (Rome, I953): pp. 202f. has shown, the festival was reorganized and the Panathenaid Era began. The Panathenaid Era is mentioned in the following inscriptions: a. Moretti, no. 7I, at Magnesia, in honor of P. Aelius Aristomachus who competed as a child in the 224th Olympiad and who, still a child, won nfavaOivaia Trk iTrpcoTao0vrTa EIvOae(crTIK'(a0Tr

TOTO eEOV'ASpiavou ...

b. Moretti, no. 72, at Aphrodisias in Caria, in honor of P. Aelius Aurelius Menander, who early in his long career won &,8661,u lTavacirvao6iTTavao&ivataa&vSpv rravKpariv "rrpcTrov'AppoSEIo'tcov ... c. Hesperia 10 (I94I): p. 251, no. 53 (Athens), which dates from A. D. I98/9 (or 202/3 or 206/7) and should be reedited

as follows:

Ao[v]Ki[cpE7-rrTtiCp] Eovuip[cplspTrivaKl] YepaCo-r [KaCM&pKcP] Aup 7dicp YEOvipcp]

5 ['Avrcovivcp lEpao-rrp] [To]i[v] 0.Eo[]vn ATl,[os] 'Av[a] [K]iE6IoS6copos [Ka]E.0r,Tnavaerlva[c] d. IG II2 2241 = III II94, -rri pXovTroS Kacravou 'klpoKlpvKOS [T-rE]plicos, flavao0r[vatci] K. .., A.D. 230/I. e. IG II2 2245 = III I202, [TTa]vaer1Vaot6[1] i ... [f]Tri&pXOVTOSA.

>(Aa. lAoorpd[Tr]ov ZTElpItOS.

. . , A. D. 254/5.

OLIVER: THE CIVILIZING POWER

18

[TRANS. AMER. PHIL. SOC.

audience he addressed had been educated not only by the fourth-century philosophers and orators but by the Peripatetics and Stoics, among whom Cleanthes and Chrysippus had actually composed studies of the Art of Rhetoric with emphasis on man's place as part of the universe. The Academy eventually absorbed much of Stoicism, and education everywhere reflected Stoic views. The Stoics, especially Panaetius and Posidonius, placed an emphasis on the common interests of mankind, and it is partly due to this that the conit from the gods for their exclusive use, they made tributions of Athens toward mankind as a whole available to all. They it was who discovered laws, by the receive a corresponding emphasis in Hellenistic application of which the manner of men's living has ad- encomia of Athens. vanced from the savage and unjust existence to a From about I25 B.C., from the time of the Stoic civilized and just society. It was they who first, by there exists at Delphi a remarkable sparing the lives of any who sought refuge with them, Panaetius, which contains a decree of the Delphic contrived to cause the laws on suppliants to prevail inscription in of the Athenians, who are honor these of the authors were and since all Amphictyony they among men, of their them not we should laws, protection. enthusiastically praised as the people who created deprive (Diodorus XIII 26 in the Loeb translation of C. H. civilized life and paideia. The work of Athens is Oldfather). likened to a religious mission. The implications are a if he were as wrote Aristides potentially so important for our subject that part usually Though of the text2 needs to be presented here: the and Plato of Isocrates, younger contemporary Athenians. Gommel thinks that the speech of Nicolaus the Syracusanin DiodorusXIII 2I-27 goes back to Timaeus of Tauromenium. In any case Diodorus made this encomium (whether composed by Ephorus or Timaeus or someone else) famous once again. If it can be said of any other people, the prestige of the city of the Athenians deserves our reverence, and we may well return to them our gratitude for the benefactions they have bestowed upon man. For it is they who first gave to the Hellenes a share in a food gained by cultivation of the soil, which, though they had received

v v Oirei[[Sh] 11 [98otE-ro-t 'ApqwiKv]6ac 'AervaioiSauvpi.yEyovi[vai K]ai [(avvEi]XOat 'rExvtrrv ao,voSov-Trap' PfKT-rpc oTOv, C1v 6 Up%oS'-

'r&$vb avep]c6rots d&ycyecov [-rr&(v-rcov ky iv Tooi Oi1pic8ovs pifou PETfnyayEVTOCS &(pxri[y6s araraatQoeE]1s 1 hpep6Th&av&pc,b-rovfr1l 8' iye]v3ijr -r[']s 'Tpr6&AWQW[ovs KolvcovfIasvv F-IaayayeovT1v -rTCov [Tra,TrrapaTItoS p"rrlpifcov Trap&Boalv,

KalSi' -ro*cov 'rra[pa]y6T1 ipyi]arov 14 [yWAas-roi1&rTraaivj -r,fv Soevrczv

lj Trp6s gaUtrocisXp'ais'-rEKalTrrIcm,ITl-r cyao6[v la-riv tv] e&vOpcb'rrois

v6p.ov[Kalii's [chlT 0eE$viTEpi 97i.avepcb]-TcAcv p1v I8E'taTO [T6

vv 6bokoicBi Kai-ri-sTOo xaipiro~I 18faa Trr]al8Eias 1Tapa86aF.coS

TrE Trr&vTcovavvayay&wv &Scpov,Kolv1vv5] ri'v&ti[a]v-[oO] EiXP[llarirav'r]oT-0EM?oaiv&7rr&l)KE6v1rpcoT6~ -rtXvvrr(vai,vobov

17 [Kal&ycovtcrGr6v, piV TrO*I TrWia&ToilaTEv, o1sKa'IOVlpaivfeI paLpTvWpeKailc)]lv1K[o1']syd&y$vcvts O]Upe?wK[oC' ToJS-TrCV i-T[1'v &7W8siav iq(pav Z SeIKVtSwE Kal]irrotiiyr'4v, a-rr~v] 8i xKal [aTopioypaqxqwv iavC opwipvfiouaCav,6T1IXflTp6-.

ov &TraTcov -r]pa[ycotSflavx]al Kcotoi[8]iav eipoiia&Te KYcal [Spaps6crc aiiaaaac Restorations: I-I-4

G. Colin, BCH 24 (9goo): p. 96.

2

, KwrX.

"Zu

einem SIG' 704 E, improved by Adolf Wilhelm, v6.ic, [xKalT'ij 15 [lflO ee-ov 'TrEp,i TCOVdvepCb]T-rrcav Beschlusse der Amphiktionen," Wiener Studien 61-62 TraIjaEIfas Colin; iTepi (p9lavepC6]rtrcv Wilhelm. i6 [T-r6 pp. 167-189. There was from the beginning (1943-I947):

8U]Trv i g[a]u-[6STv] 8CApov K0lv1"Pv

-rT]0is a religious color to the glory of Athens, and certain speakers Pi0Xp[rjaTirav

such as Callias the Daduchus at the Peace Conferenceof

I'A. W. Gomme, A Historical Commentaryon Thucydides 2 (Oxford, I956): p. 326. T. S. Brown, Timaeus of Tauronenium (= University of California Publications in History 55, 1958), p. 75 (contra).

376 B. C. probably made much of it (Xenophon, Hell. VI 3, 3-6), but the Athenians never appear as chosen instruments of the gods in effecting a divine plan, even though a belief in divine pronoia may have prepared the way.

VOL. 58, PT. i, r968]

GENERAL DISCUSSION

19

Colin; ?[a]v\r[o0] Homolle. 17 Colin. i8 i[Sicov fjs Tr6- ad ordinandum statum liberarum civitatum, id est 6v KalT[f]v Colin; i[crropioypa- ad homines maxime homines, ad liberos maxime XEco5] acrfiv] -rroirlTcj[v (pcov Kai] TrotrlrTc[vWilhelm. I9 Colin. Letters under- liberos. Plutarch, Cimon Io, 7 compliments the

linedarerestoredwith certaintyfroman Atheniancopy, Athenians on having given seeds of grain to the IG II2 II34. Hellenes and having taught needy mankind (to Blank spaces occur in lines I3 and I5. Such blanks channel) spring water and to light fire. Florus I 40, are usually left as punctuation. On what does the phrase -riv ...

v6ocov in lines I4-I5 depend? Not on

IO calls the city frugum parentem.

Ciceroand Pliny would be no models for Aristides. in line I6 but on rrapaSoolvin line 13 according 6G6pov in line 15. The true models were Demosthenes, Isocrates and to Colinbecauseof the blanksafter arrai6Eias OnScopovaccordingto Wilhelm.The writer,who agrees Plato, or more broadly the great names of classical here with Colin, interprets the phrase Trov ... v6ucov Greek literature. But Cicero and Pliny reflect the KaiTrfiSratisiaS as a kind of hendiadys,and for the myths on which Aristides and his audience or readlaws as trainingmen one may referto Plato'sCrito.The ers were reared. Delphic MANTEIA,accordingto Aristides section 35, Not only had Isocrates and Plato developed said that Athenswas the mothercity of the crops;the ways of reinterpretingold legends and myths AAHOEIAof line i8, accordingto the DelphicAmphic- special a but whole school of exegetes in the Classical, tyons, says that Athens is the mother city of all the Hellenistic and Early Roman Periods explained the drama. Homeric poetry or the logoi of the old mystery cults in a way to rediscover philosophicalprinciples The Amphictyons decreed. In view of the fact that the formation and or ideas.3 By the time of Aristides the educated collection of a society of Artists has first occurred public no longer expected a literal interpretation. The praise of Athens consisted of old themes that among the Athenians, whose Demos, Lucian ridiculed, but the old themes must have i) appointed founder of the good things among better in some speeches than in others and sounded existence into men, led mankind out of an animal taken on special tones when, for example, have may civilization, Artists expressed their appreciation. the Dionysiac of the of our cause community ways by 2) became of The recognition and the comparative and pleasure the the tradition of by Mysteries introducing made the encomium of Athens of its themes richness all a to that latter the very announcing through of a city for a public most encomium the popular habit of the was men meeting great blessing among There were opportuniof often and trusting one another, furthermore the that liked that sort thing. and for surprise. For imaginative developments tradition of those laws concerning friendly human ties after in the second Christ, Alexcentury intercourse which were given by gods and constitute example, his brilliance ander the by an Clay-Plato displayed our training, from the themes doubtless which treated encomium 3) likewise made into a common benefit for the view of a Platonic point (Philostratus, positively Hellenes the gift of agriculture, though privately VS, p. 78 Kayser). It might be interesting to comreceived, and with that of Aristides, if we only 4) as first of all to do so, assembled a society of pare his oration could. artists and actors and put on musical and theatrical The Panathenaic Oration of Aristides was soon contests, to which the majority of historians and and unsurpassableexample as poets consequently testify, while Truth herself, recognized the perfect of the type. Boulanger, no great admirer of the showing clearly a city which both discovered and which he calls totally devoid of Panathenaic, developed tragedy and comedy, reminds us that the without interest from any other and drama. all of the originality city which did so is a mother city out that it is the principal model points standpoint, Etc. which the third-century rhetorician Menander In the Roman Period three passages deserve followed in drafting a theory of the proper way to special mention because of the eminence and in- praise a city.4 Bad taste is not the only possible fluence of the authors. Cicero, Pro Flacco 26: adsunt explanation. 3 F. Buffiere, Les mythes d'Homere et la pensee grecque Athenienses, unde humanitas, doctrinae, religio, fruges, iura, leges ortae atque in omnes terras distri- (Paris, I956), and in the Bud6 series F. Buffi6re's H6raclite, butae putantur. Pliny in the famous Epistle VIII Alligories d'Homere (Paris, I962). See infra, Ch. III. 24,

2 substitutes Greece for Athens when he says:

cogitate missum in provinciamAchaiam,illam veram et meram Graeciam, in qua primum humanitas, litterae,etiam fruges inventae esse creduntur,missum 2*

4 A. Boulanger, Aelius Aristide et la sophistique dans la province d'Asie au IIe sigcle de notre ere (Paris, 1923), p. 369, n. 2. This generally admirable book does somewhat less than justice to the Panathenaic. And yet the excellent last chapter on the influence of Aristides should be a corrective.

OLIVER: THE CIVILIZING POWER

20

In the Discourse on the Four, Aristides has engaged in the old Hellenic sport of arguing against a famous author, there Plato for his disparagement of the four Athenian leaders, Miltiades, Themistocles, Cimon,and Pericles. These four leadershad been responsible for the success of Hellenism against the Barbarians, and had helped effectively to create the traditions of freedom and thoughtful courage on which Hellenes prided themselves. Within the circle of Greek paideia this was a mere family quarrel.Before, however, he published the Discourse on the Four, Aristides for some reason became painfully aware of a breakdown within Hellenism, a threat to its survival, the threat from a barbarism advancing on many paths. He dissociated himself and was worried enough to introduce an artistically inappropriate but by itself very interesting attack on those Hellenes who apostasized from the traditional eusebeiaof the Hellenes while they pretended to the paideia of the Hellenes. It is significant of the TiiSBvcaapEiaS)of the Palaestiimpiety (oiv[3poAov nians, he argues, that they do not respect the superior beings (i.e. the gods); the impious Hellenes are no better, for they too in a sense apostasize, he says. However much Aristides disagreed with some pronouncementsof Plato on the place of rhetoric in the educational system, he stood firmly with Plato the theologian, and he shared Plato's belief in the value of education. The Hellenes whom Aristides attacks in the passionate digressionat the end of the Discourse on the Four need not constitute one group, but Norden5 has shown that Aristides had popular philosophers in mind, that is, Cynics but not only Cynics. The Christians are not attacked here, but the faults which Aristides finds in the popular philosophers would be even greater in Judaizing Hellenes and Greeks who became Christians. The apostates include those disrespectful of the Hellenic gods and those disrespectfulof Hellenic paideia and traditional values. While the defense of traditional eusebeia (piety) and paideia is a mere adjunct to, or afterthought in, the Discourse on the Four, the praise of traditional eusebeiaand paideia constitutes the very backbone of the Panathenaic Discourse. In praising Athens, the Hellas of Hellas, Aristides praises it particularly for creating Hellenism and Hellenic religion, and he reminds the audience in section 222 that in the dark days of Philip II it was Athens which preservedthe symbolonof Hellas. 5 Ed. Norden, "Beitrage zur Geschichte der griechischen Philosophie," Jahrbuch fur classische Philologie Suppl. Bd. 19 (I893): pp. 365-460

at pp. 4o4-410.

[TRANS. AMER. PHIL. SOC.

The form of a ceremonial oration in praise of Athens imposed conventions which Aristides accepted and followed, but the rules,6 while strict, were free enough for certain variations of emphasis. The readerwill not expect originality of themes, but he may expect some originality in the variations or presentation of conventional themes, though the modern obsession with originality should not lead us to false expectations. Aristides develops the old form to its highest perfection of disposition, smoothness of transitions, invention of verbal bridges and variety of graces. He strives to touch all the themes that are traditionally imposed but to do so without repetition and without obscuring the outline. He has composed a ceremonialoration which gives him a chance to present in artistic form (I) a model for students which was soon a classic and (2) an appeal, not only to an audience at a particular festival, but also to the whole Hellenic world.7 It is my feeling that the Panathenaic Discourse followed the Discourse on the Four chronologically and that the rise of Christianity had something to do with it, perhaps a great deal. Aristides does not combat Christianity; he does not even notice it. But he adopts attitudes determined by new challenges, among which was that of Christianity.8 It is only fair to point out, however, that while the Christians are nowhere mentioned, the Cynics are denounced in section 267. The essential fact seems to be that Aristides wanted to preserve and 6 For the praise of Athens see Casimir Morawski, "De gloria Athenarum et gloriositate Atheniensium," Akademija umiejqtnosci, Krakow, Wydz. filolog., Rozprawy 26 (1905):

pp. I-42;

0. Schr6der,

De laudibus

Athenarum

a

poetis tragicis et ab oratoribus epidicticis excultis, Diss. Gottingen, 1914; Karl Jost, Das Beispiel und Vorbild der Vorfahren bei den attischen Rednern und Geschichtsschreibern bis Demosthenes (= Rhetorische Studien XIX, Paderborn, I936); H. R. Butts, The Glorification of Athens in Greek Drama (= Iowa Studies in Classical Philology 11, I947); Hans Herter, "Athen im Bilde der R6merzeit: Zu einem Epigramm Senecas," Serta philologica Aenipontana, Innsbrucker Beitrdge zur Kulturwissenschaft 7-8 (I96I): pp. 347-358. 7 In the Prolegomena, Treatise B I0-12

Lenz (Mnemosyne,

Suppl. 5, 1959), occurs a story about the delivery of a Panathenaic Discourse by Aristides at Athens. It is not impossible that Aristides did deliver one there, but certainly not the long oration which is still extant. Rather the anecdote arose after the Panathenaic Discourse of Aristides achieved its fame. Treatise B, which goes back to Sopater, may be dated in the fourth century. See Chapter IV. 8 The tendency to react against Christianity without mentioning Christianity is even more marked in the Hymn to Athena, where F. W. Lenz, "Der Athenahymnos des Aristeides," Rivista di Cultura Classica e Medioevale 5 (I963,

published

in 1964):

pp. 329-347

rightly

notes

it.

In the Hymn to Athena Aristides shows the old gods as functions of the one god and so undercuts the novelty of Christianity.

VOL. 58, PT. I, 1968]

GENERAL DISCUSSION

21

CpyEoSS): The Logos fully deepen the cultural and religious union, now D. Maturity (KixAooKail visible ?? 142-271 threatened. To do so he imitated Isocrates who tried to effect a military and political union of all I. Hellenic religion after Athenian victories over Persian invaders bursts into full bloom ?? Hellenes by publishing a Panathenaic. The Panathenaic Oration of Aristides is epideictic 142-144 2. The so-called Athenian Domination ?? I45-I75 in that it is praise of the Athenian empire of speech a. Exploits accomplishedbetween 478 and 404 and reason. It is judicial in that it defends the record B.C. ?? I49-I75 of Athenian history. It is deliberative in that it b. Rebuttals and additional considerations ?? urges all Hellenes, indeed all civilized men, to unite around the pure Hellenism of Athens, which means 176-224 the purest form of human culture and religion, the I. Comparison with acts and reactions of form furthest removed from barbarians and from Sparta ?? 176-205 2. Exploits in defense of Hellenic freedom those who assail the nature of the community of after 404 B.C. ?? 207-212 mankind. Defense From different, almost equally valid, points of 3. against charges of tyranny ?? view different outlines of the discourse could be 213-224 made. We here present a pattern which seems to 3. The true Athenian Domination = Hellenic Civilization ??225-261 have a strong justification.9 a. Established by the bloodless victory of her First Half ?? I-I38: language, literature and philosophy over all mankind ?? 225-230 A. Prooemium: Athens is properly praised as the b. Reasonable deference gladly accorded ?? source of civilization and education, the city of the logoi ?? I-6 231-234 c. Comparisonwith the claims of other cities B. Early Athens (&pxl'): I. Origin,nurture,and honorfromthe gods ??7-44 ??235-261 a. The land, sea and air ?? 7-24 4. Constitution ?? 262-270 E. Conclusionthat the Athenians are the true interb. The pure stock of men ?? 25-29 mediaries between gods and men (EKcbvKcalxpos) c. The seeds of civilization ?? 30-44 2. Civilizing Efforts of Athens against the sur?? 271-274 F. Epilogue with advice to Hellenes and prayer to rounding alogia ?? 45-138 Athena ?? 275-276 a. General Benefactions ?? 46-62 in trouble of those I. The consoling reception

??46-54

2. THE ANCESTRAL CONSTITUTION

2. Colonization ?? 55-58 One of the most striking passages of the Pana3. Consistency ?? 59-62 b. Exploits accomplished in danger before the thenaic Discourse of Aelius Aristides runs through sections 261-267, where he praises the Athenians for so-called Athenian Domination ?? 63-138 of traditions excellence I. Significant early having supplied models of government, both of the three simple constitutions and of the famous mixed ?? 66-73 (Trrpoyovot) 2. Historical Period brings a revelation of constitution. He speaks first of the divinely inspired excellence ?? 74-138 ancestral constitution (section 261), which he ata. Athens against the barbarian, despotic tributes indirectly to Apollo of Delphi, although in section 40 he implies that Athena showed it to empire of Darius ?? 77-93 b. Athens against the barbarian, despotic them. He means that the goddess of Reason inspired the idea of the ancestral constitution and that the empire of Xerxes ?? 94-138 approval of the Delphic Oracle for the sacrifices Second Half ?? I39-276 implied the approval of Apollo for the constitution. C. Transition excusing length of the oration by Then in sections 262 and 263 Aristides claims for emphasizing its occasion and "symbolism" ?? Athens the best examples first of monarchy, then of pure democracy, and finally of aristocracy (repI39-14I resented by the Areopagus), all produced of course 9 For a very different pattern see the outline presented to aid mankind. In sections 264 and 265 he views by Bruno Keil's student, Eugen Beecke, Die historischen the Athenian constitution as a mixed constitution Angaben in Aelius Aristides Panathenaikos auf ihre Quellen and he expatiates on the advantages for cities untersucht (Diss. StraBburg, 1905), pp. 6-IO. For another see the end of Chapter III. everywhere.

22

OLIVER: THE CIVILIZING POWER

We have already noticed the close connection between the Panathenaic of Isocrates and that of Aristides. In the Panathenaic Isocrates attributes the establishment of the democracy to Theseus,l1 whom he dates a thousand years before his time. Not Solon or Cleisthenes but Theseus. Then he discusses the three simple forms of constitution with their defects and praises the constitution of the ancestors as an ideal, mixed constitution, from which the later polity degenerated. The starting point is of course the claim of Sparta to the best constitution, a claim not valid in the opinion of Isocrates XII II4, if you go back to the Athenian ancestral constitution. Aristides differs from Isocrates XII in two important ways. He praises the ancestral constitution not only because it gave mankind an ideal of a mixed constitution but also because it supplied perfect examples of the three simple forms, monarchy, democracy, and aristocracy (the offensive word oligarchy is of course avoided but the phrase "the few" appears). Secondly he differs from Isocrates XII in describing the city as consisting of tribes and clans (yivq). Isocrates XII I45 still spoke in terms of tribes and demes. On a first reading of Aristides, section 261 the writer was astonished at the seeming anachronism of the clans, but on reflection he rememberedthat Philostratus, V.S. II I, 5 (p. 144 Wright) spoke of the city as consisting of tribes and clans when he related that the father of Herodes Atticus often sacrificed a hundred oxen to Athena and feasted the Athenian people "by tribes and clans." The two passages support each other. In the time of Herodes Atticus and later the Athenian constitution could be described as based on tribes and clans. Were the tribes the ten Cleisthenean and three post-Cleisthenean" tribes or the four old Ionian tribes which at the time of the recodificationof the laws at the end of the fifth century B.C. still survived for certain religious ceremonies? Even in the classical periodthe Panathenaic Procession was organized on the basis of the ten Cleistheneantribes. Hence it is difficult to see how the father of Herodes Atticus could have ignored the Cleisthenean and postCleistheneantribes. Isocrates XII I45 clearly meant the Cleisthenean tribes; hence it is natural to infer that also Aristides section 26I meant the Cleisthenean and post-Cleisthenean tribes of the actual 10 Isocrates was published

Ruschenbusch

constitution. In fact, there is no trace of the four Ionian tribes or of their trittyes and phratriesin the abundant inscriptions of Roman Athens, whereas the Cleisthenean and post-Cleisthenean tribes are found everywhere. How then are we to explain the clans, if the clans are not here associated with the four old Ionian tribes of the constitution before Cleisthenes? It must at once be noted that in the first century B.C. the old Attic clans took on a new lease of life. The patria of the Eumolpidae and those of the other eupatrid families12seem to have been collected at this time. Cicero (Ad Atticum I 9) requested a copy of the patria of the Eumolpidae in 67 B.C., and at some time near 23 B.C. the genos of the Ceryces praised one of their members who had worked hard for the genos in investigations connected with the and with the discovery of the patria, rTroypcxpal i.e. the ancestral rites and customs, especially for the patria which had fallen into desuetude. The patria of the eupatridae (no one disputes the emendation <E>(<(Tr)>crrpi6v by O. Miller for the incom-

are mentioned by AthenaeprehensibleOuyaTrptcov) us IX 4Ioa. About 37/6 B.C. the Attic genos of the Gephyraioi entrusted two Athenian worthies with a commission to consult the oracle of Delphi concerning ancient priesthoods in the ancestral way. An inscription13 recordsthe epistle of the genos to the city of Delphi and the epistle of Delphi in reply. Unfortunately the response of the oracle, which the city of Delphi dispatched sealed with the state seal, has been lost, but the publicity given to the incident speaks for itself. Priesthoodsbased on Athenian clans are mentioned in Delian inscriptions of the first century.l4 This constituted an assertion of the clans, probably more significant than referencesto the genos of the priest on seats in the Theatre of Dionysus. Likewise from the first century we have the catalogue of the clan of the Amynandridae, IG II2 2338, erected around 23 B.C. by the archon of the

genos and arranged according to the Cleisthenean and post-Cleisthenean tribes. The distribution is strikingly even: Erechtheis ten names, Aegeis at least three, Acamantis seven names, Oeneis nine names, Cecropis at least six names, Antiochis at 12

I950),

XII I29. The Atthis of Androtion, around 343 B.c. is here reflected,

which as E.

has shown in his remarkable article,

"Tl&rpios nToXT-ria,"Historia 7 (I958): pp. 398-424.

11W. K. Pritchett, The Five Attic Tribes after Kleisthenes

(Diss., Johns Hopkins Univ.,

I943).

[TRANS. AMER. PHIL. SOC.

J. H. Oliver, The Athenian Expounders (Baltimore, pp. 50-52.

But

the gene of the Eumolpidae

and

Ceryces were not in the same category with the other clans. 13 The texts in IG II2 I096 and SEG III Io8 are outdated by the discovery of new fragments. See now B. D. Meritt, Hesperia 9 (I940): pp. 86-96, No. 17. 14 Inscriptions de D6los 2516-2518 and 1624 bis.

VOL. 58, PT. I, i968]

GENERAL DISCUSSION

least four names, Attalis at least nine names, Leontis at least four names, Ptolemais at least seven names. When one allows for the loss of some names from five tribes and of all the names from three tribes, it looks as if there were between seven and ten from each tribe. From a differentyear but very close in date, there is a decree of the genos of the Amynandridae in honor of a personage with a family tradition of helping Athens.15

23

century B.C. (and in the fourth century too) those moderates (and oligarchs who were seeking a better government and not just a dynasteia) aimed at limiting effective citizenship to the upper and middle classes. Large numbers of citizens were to be "disenfranchised." Surely this did not mean that they were to be declared xenoi (foreigners); they

would still be astoi even if they could not participate in the making of decisions, but the real politai (full citizens) would be the property owners (and people Ferguson16 has shown that around IO3 B.C. "a with talent). The aim remained constant, but the change of serious import took place." The cosmete means to achieve the aim varied from age to age no longer stood his audit in the dicastery but in the and group to group. The writer submits that Council of the Six Hundred. "Because of the Aristides section 261 makes it likely that the means defective character of our sources," says Ferguson, adopted in the first century B.C. to exclude the many "the alteration of the law is demonstrable only for from effective citizenship was the establishment of this one magistrate; but it is clearly inferable for clan membership as a prerequisite to public office. It is likely that the old criterion of eligibility for the other magistrates as well."The MithradaticWar an the constitution archonship, namely participation in the cults of oligarchic (or moderate) interrupted with a democratic revolt and the tyranny of Athe- Zeus Herkeiosand Apollo Patroos,l8was now applied nion, but when Sulla captured Athens in 86, he with a new severity even to councillors. The imrestored the constitution virtually as it had been portance of the clans probably lies in the homage before the war. IG II2 I039 of about 8I B.C. and II2 with which they assured this participation, so that all clansmen could now describe themselves in the I046 of 51 B.C. attest a shift of power from the Demos to the Council of the Six Hundred. There words of Demosthenes LVII 67 as 'AWrrocovos-rawas also a shift of power to the Areopagus, but that -Tppov Kai Ati6S:pKeiou yEvviraci, and all clansmen is not so important for my argument.l7 Accame is could point to the relevant sanctuaries and their probably right in seeing a "democratic" reaction own burial lots. Around 25-20 B.C. in the decree of the Ceryces in in 44 B.C. with the arrival of M. Junius Brutus, but later a less "democratic"constitution was reestab- honor of Themistocles (Roussel, Melanges Bidez -rTv EUyevEavVKia lished. 819-834) the phrase TrapEltlrpo6-ra On the surface the change is hardly noticeable, TTrVanrr auTrr iEpcoo0uvrlv Ey 6la6boXfis irapa TOU although we have seen that the Demos no longer 7ratrp6s EEopaoarou, "having inherited his eligibilcounts for much. There are still nine archons, but ity and the priesthoodbased thereon from his father the circle from which they are chosen is smaller, and Theophrastus in succession," the word ECuyEvEia the incumbent of the expensive eponymate is often means "eligibility for office." The use of the word a foreigner. There are still six hundred members of Ety~veia with an extension of meaning readily the Council, but the circle from which they are intelligible to contemporaries reflects, I think, the drawn is smaller. The dicasteries have disappeared. post-Sullan reform whereby eligibility for office was There were riots and perhaps a revolt in the time of reserved for the well-to-do and justifies the assumpAugustus but these were unsuccessful. The con- tion that the reform was not couched in crude stitution still looked like the old constitution, but economic terms but in terms of descent, real or the Demos had lost its power. fictitious, with a basis in the ancestral constitution. A reform of this type has to win acceptance in The evidence of Aristides, section 261, supported, as we have seen, by that of Philostratus, indicates orderto succeed. The writer suspects that the genos that the clans had become the second pillar of the of the Amynandridaeand other still surviving clans constitution at the side of the Cleisthenean and were reorganizedin such a way that they would be post-Cleisthenean tribes. At the end of the fifth representative of all twelve tribes. The mutilated catalogue of the Amynandridae shows an even 15 Published distribution of members which could not possibly BCH P. 51 Graindor, by (I927): p. 246. 16W. S. Ferguson, Athenian Tribal Cycles in the Helle- reflect direct descent from the Amynandridaeof the nistic Age (Harvard Univ. Press, 1932), pp. I47-155. time of the Cleisthenes, though Amynandridae of 17 On these reforms see Kirchner's comment to IG II2 Io39, Ferguson, op. cit., and S. Accame, II dominio romano in Grecia dalla Guerra Acaica ad Augusto (Rome, 1946), pp. I63-I87.

18 On these cults see W. S. Ferguson,

Hesperia 7 (I938):

pp. 3-33; M.P. Nilsson, AJP 59 (I938): pp. 39of. (= Opuscula selecta 2, pp. 737f.).

OLIVER: THE CIVILIZING POWER

24

the time of Cleisthenestoo may have been scattered throughout the ten tribes. In the first century an attempt was made to adapt the clans as an element in a conservative city based on the reforms of Cleisthenes. To be a member of a clan one had to be a landowner and one had to be of some respectable background. Not every rich man could buy his way into a clan. A council (povuA)based on the clans as well as on the Cleistheneanand post-Cleistheneantribes would constitute a barrierfor disreputableelements. In the so-called boule papyrus19was the speaker not urging upon Octavian a council for Alexandria like the Councilof the Six Hundredat Athens, when he arguedthat it would keep impureand uneducated elements out of the pure politeumaof the Alexandrians? The Council of the Six Hundred not only conducted much more business on its own responsibility without consulting the Demos but determined what should go before the Demos, such as honorary decrees or consolations, where a wider expression of sentiment would carry more weight. According to our theory the Councillike the archons was supposed to be recruitedsolely fromthe clans,whichwere idealized as going back to the beginning of the democracy, namely to the time of the legendary Theseus. Thus the constitution still appeared to be that of a democracy,a restricted democracy with a judicious mixture of the early clans, the laws of Solon and the tribes of Cleisthenes. It apparently did not fool the disenfranchised,but it put a decent veil over what was almost an oligarchy and made the restriction less offensive. A fragmentary epistle of Marcus Aurelius and calls for the recruitmentof the Gerusia Commodus20 at Athens "fromthe astoi always." The specification "from those who are eligible for the ekklMsia"also occurs. In commenting,the writer21pointed out that the wording implied for Athens a distinction not unlike that between hereditary curiales and other citizens, and he cited the division of the first gerusia at Sidyma into 51 bouleutaiand 50 dgmotai(TAM II 176). According to our theory the full citizens of RomanAthens, except for a few brief moments of democratic reaction,were in theory those who belonged to the clans;and the astoiwere all the Athenians,both those in the clans and those who were eligible merely for the ekklesia. In public documents reference to action by the Demos meant action by the ekklesia in which all adult male astoi were eligible 19 PSI II6o = H. A. Musurillo, The Acts of the Pagan Martyrs (Oxford, I954) I. 20 B. D. Meritt, Hesperia 30 (1961): pp. 23I-236, No.3I. 21

J. H. Oliver, Hesperia 30 (I96I): pp. 402f.

[TRANS. AMER. PHIL. SOC.

to sit, whether or not they bothered to attend. For, quite possibly, first-classcitizens from the clans made up most of the attendance at any one meeting of the ekklesia. In the following inscription, IG II2 3605, the word polis probably means the city and not something like the totality of the clans, even though all the clans may have met together at an old festival: Srls T 6lgipicapVijv KailTOU81Siou sEcos

KA.'HpcbitSris &avelKEv (). Acop6pidiaS ?vEKEV 5 eov aTpaoTycricavtra Kal Scyovoe?Trcaav-

'EEvoulTraTrov pey&dAcov vfcov

The curious phrase of lines I-2 means "the city, especially the Demos, decreed." It emphasizes the enthusiasm of the popular assembly, without contrasting the polis and the Demos. This may seem obvious to the reader, but it is worth stating because Herodes Atticus was son of the man who entertained the entire city by tribes and clans and because Herodes Atticus harbored a special admiration for Critias, the oligarch of 403 B.C.,and was depicted by his enemies as trying to overthrow the "democracy." However that may be, Plutarch, Theseus 24-25, reflectedthe view of his Athenian contemporariesin attributing the first republic to Theseus himself. Undoubtedly the clans were represented as a pillar of that first constitution. In fact Plutarch depicts Theseus as persuadingthe men of Attica "by demes and clans" to unite in a republic. The writer's hypothesis that the Council during the Early Roman Empire was recruited from members of the clans after a reorganizationof the clans in the first century B.C. must be tested against evidence of change in later periods. In the time of Hadrian the Council was reduced from six hundred to five hundred. This is understandable; it was now more difficult to choose as many as six hundred and the number five hundred had more antiquity, as it were. Membershipin the clans was still essential. But the rule could be circumvented by adlections. Old families sponsored their own friends, even foreignersand freedmen.The creation of the Gerusia in A.D. 176, however, was a sign that the financial burdens were now too heavy for the clansmen alone; it was also a break with Athenian tradition, unless the number four hundred was supposed to

be Solonian and a return to a plebeian corporation as a second anchor. By A.D. 269/70 the Council had

become one of seven hundred and fifty members

VOL. 58, PT. i, I968]

GENERAL DISCUSSION

(IG II2 3669). Surely the number of eligible clansmen had declined; so this criterion was now probably abandoned, even in theory. The writer thinks that the Gerusia was already defunct and that the more plebeian families of the Gerusia had joined the clansmen as a reservoir of manpower for an enlarged Council.22The clansmen, theoretically five hundred, and the perhaps four hundred gerontes merged, the writer thinks, into this new corporation. The economic decline, however, continued and by the fourth century the Council was one of merely three hundred members, with eligibility doubtless based on their economic status alone. Foreigners as archons were unknown at Athens before27 B.C.Foreignerswho later served as archons may have accepted membershipin a qualifying genos without breaking a rule that Roman citizens could not accept citizenship in another state.23 In summary, the phrase "the tribes and clans" which suggested the ancestral constitution as it was before it became an extreme democracy really meant the city of the Cleisthenean and postCleistheneantribes, combined since the first century B.C. with an old but modernized institution, the clans, in such a way that the control of political affairs remained firmly in the hands of property owners, because the clans consisted of landholding families and because the Council and the archons and certain other officials too were probably drawn exclusively from members of the clans. Therefore, there was nothing anachronistic in the reference to the clans by Aristides, and the view of history which Aristides presents may be expressed in terms of the five world empires and of the ancestral constitution supposedly established at Athens by Theseus a thousand years before the Panathenaic of Isocrates XII. In section 234 Aristides coordinates the five world empires with the history of Athens. 22 For the Gerusia see J. H. Oliver, The Sacred Gerusia

(= Hesperia Suppl. VI, I94I), and Hesperia 30 (I96I): pp. 402f., where new evidence suggests a membership of four hundred. For the Council see D. J. Geagan, The Athenian Constitution after Sulla (= Hesperia Suppl. XII, I967), ch. V. 23 The examples collected by E. W. Bodnar, S. J., "Marcus Porcius Cato," Hesperia 31 (I962): pp. 393-395 are revealing. Two slight corrections may be worth while. In his new text of IG II2 o1063 Tusculas is not a "misspelling of Tusculanus" but a variant ethnic. Inhabitants of Italian towns were often identified by more than one form of the ethnic, e.g. Ardeates or Ardeatini. In CIL III, Suppl. I, 7242 Lanuine is not a "misspelling" of Lanuuine but either a common type of variant spelling (see Dessau, ILS III, p. 835) or the usual spelling (cf. ILS 6194, senatus p. q. Lanuinus). The most important of Father Bodnar's texts are IG II2 4190, 3542 (=

3561) and 4219. See Hesperia

Suppl. VIII (I949): opposite p. 248 for a list of foreign Eumolpidae.

25

III. ALETHEIA AND AKRIBEIA The word aletheia has two meanings. In the earliest Greekit meant something like a true report in which nothing was forgotten.1The emphasis here was partly on completeness of information, partly on first-handknowledge. In classical Greekthe word meant truth as opposed either to falsehood, in which we are here less interested, or to mere appearances. Part of the older sense can still be found in Aristides who, in section I39 of the Panathenaic, says: "I undertook these logoi (words, stories, arguments) less to entertain than to show the city's worth with algtheia" (i.e. "in all its aspects," as comparison with section 170 will reveal, where he claims to show all the city's blessings, not by recording all particulars but by omitting no subject of praise). Second-handinformation was from the beginning contrasted with alStheia, but even first-hand observations might be inadequate, so that a deeper understanding could be contrasted with a mere grasp of information.

In order to know the truth one must have information, sometimes called historia.For example,when Speusippus criticizes Isocrates for getting a simple fact wrong, he criticizes the historia of Isocrates.2 Aristides does not use this word, but in section 75 he says that no one even in a haple diegesis (simple narrative)has ever yet gone through all the incidents of the story of Athens. It is desirable to visualize what he considers the opposite of that adjective haplous, feminine haple, "simple" (Latin simplex) and its noun haplotes (Latin simplicitas). One opposite of haplous is the adjective akribes with its noun akribeia. For example, Aristotle, Metaph. E I, I055b7 distinguishes between &pxaf and &pxal d6pitPEorrpat,3 and Ariso&rroroa-rTpa Z totle, Metaph. 4, Io3oaI6 distinguishes between a A6yos airXoiSand a o6yos6cKplpEtrropos. The word akribes,usually translated as "precise" or "exact," will be here rendered as "subtle." A subtle account is superior to a "simple" narrative in that it comes closer to the truth partly by the use 1 T. Krischer, "E-rvuos und &daxefs," Philologus 109 (I965): pp. I6I-I74. 2

Letter to Philip 11, KarTaaOoiS 8' av Iv Speusippus, PpaXcr-rThv 'aloKp&roUSlaropiav KoalTrv wratEiav ^ c5v ... edd.

E. Bickermann et J. Sykutris, Berichte iiber die Verhandlungen der Sdchsischen Akademie zu Leipzig, Phil.-hist. K1. 80 (I928), Heft 3.

3 H. Bonitz, Aristotelis Metaphysica II, Commentarius (Bonn, I849), p. 280: "doctrinarum principia dicit vel subtilius vel simplicius constitui." For akribeia see especially H. Herter, "Die Treffkunst des Arztes in hippokratischer und platonischer Sicht," Sudhoffs Archiv fur Geschichteder Medizin und derNaturwissenschaften 47 ( 963): pp. 249-290.

26

OLIVER: THE CIVILIZING POWER

of intellectual power to grasp more than appears on the surface. As early as the cyclic epic Iliupersis the word akribesimplied the more accurate and subtle diagnosis of one who could go back from the seen to the unseen with intellectual power. In the Iliupersis the divine father of Machaon and Podalirius gave them different gifts, to Machaonsurgery and to Podalirius the power to diagnose. In frag. V (Allen)it is said of the gift to Podalirius: -TC)8' ap' &KpIpEawravTravi a'rrTEColv EOrTKEv T' yvCovat Kai &vaAOea iqCjaaOa aOKOWTa 6s (a KtaiAiavros wrrpcoTOld6&eXCcooUvoi10

6lopaTa Tr'&doTprrrrTTra papuv6ev6OvrE vo6ra.

[TRANS. AMER. PHIL. SOC.

calls fire (Hephaestus) lame "symbolically" because it cannot go without wood (26, IO), and by a tree Homer meant air "symbolically" (66, 5), and Homer explains also Hades with his philosophy in symbols ES s tXAoac6qr 74,I). (KialTra v "AiSov aouppolIKo

In the Hellenistic and Roman Periods the use of the word symbolonmay have been more common, but Aristides would not have used it without an elegant precedent. In fact, Isocrates, Panegyric 49 applied the word to the logoi which those who partook of education were able to produce; the logoi were a symbolonof this education, a sign. And now for Aristides. In section 9 Aristides says of Attica: "Then she produces,as it were, a symbol too of her love of man

In section II9 Aristides calls attention to the Co'aepEio0ClpoXov&KpipEt.) importance of demonstrations. No wonder! There (EITaKalTrisipi7aveOpCoriaS is a close connection between akribeiaand "demon- She advances to a very great distance into the stration" as we may see from Pseudo-Heraclitus Aegean, calming the waters." HomericQuestions(ed. Buffiere) 7, I: "Apollodorus, In section 42 Aristides, speaking of the case of a brilliant interpreter of any historia (= surface Poseidon vs. Ares, says: "The site receivedtherefrom story), has given, with subtlety and precision, the its present name, which itself was a symbol both of demonstrationconcerningthese matters" (ilKpipcoTat the event that had occurred and of justice, some Ep 8' 1 TOETCOV &Troiitv i'S Kal 'ATroAXoSbpcp, IrEpi general attestation and guarantee, as it were, to rrraav iaropiav &vSpi6Elv4). The connection be- mankind" (roi -rEoallupavros oxauvpoXovKai StKatotween akribeia and the hidden sense which is the OrVrls oaorrEp &?Aoo Kai TrioTrvEIS&vepcbTrl apapTriplov real truth may be illustrated with another quotation TrouS). from Pseudo-Heraclitus (ed. Buffiere) 6, 5: "HavIn section 89 Aristides says of the Battle of into the alatheia which has Marathon: been "So great did the glory of those men of ing penetrated hidden in the epic, having looked carefully beneath Athens become and so great the prestige of their the surface, I for my part think that this is not a case victory, that they made even the locality a kind of of Apollo's anger but a visitation of plague" (EycoyE symbol of excellence" (Coa-reKal 'TOrXcpiov Co"rEp ?vTrolsErCov d&prri KraT-rcrrarav). aXriSelav &Kpip5s rt oaiuppoXov T'rtivoTroA?XT(<)>Jvrlv4 In section 122 Aristides says of the Athenians who OUK'ATr6OXWCvos SlaeOpias Trac-ra, 0ol6pyv olpat S6 V6aOUKaKOV). plIKqS passed the decreeof Themistoclesthat they produced For the close connection of the hidden sense with "on one day tokens (a*OipoXa) of all that one

philosophiaand these symbolawhich are externally might call greatest in man, tokens of piety, endurperceptibleimages of aletheiawe may cite "Heracli- ance, prudence, philanthropy, greatness of spirit." In section I39 Aristides explains that the speech tus," Homeric Questions 24, I: "Homer obscures the philosophiawith 'symbolic' words" (oauppoAXKoTs is not too long because he has to show the city's r 9piAoaopiav Also "Heraclitus" worth in all its aspects. In section I40 he goes on to 6v6opaaiTv &caupoT). "Thus Heraclitus the Obscure 24, 3: exposes the say: "Secondly, quite apart from the very symbolon divine secrets of nature without clarity and as of the words (Kai rTTr aIrou TOjU mrpO6Xou T-rVAo6yov capable merely of being represented through i.e., quite apart from what the words and stories symbolawhen he says 'Gods mortal, men immortal symbolically reveal), one must remember that we living the death of the former, dying their life"' (6 are not at all obliged to limit the Panathenaic youv OKOTEIVOS 'Hp6&KAXITOS &oaCpi Kal Sti& auLpo6cov Festival itself to one day." Tra In section 144 Aristides, discussing the abundance sIvvaeva EIKa&LEOCai OEO7ooyEi 9pVuKa Si' CV piri, Kr?T).Arguing that Homer believed in the and grace of Athenian dedications and thank-offersphericityof the cosmos,"Heraclitus"48, I-2 says: ings, explains: "These manifestations of her piety "theclearestsymbolon(= implication)is that of the attest her full beauty and growth" (-rayap aoi1lpoXa Kal IAeyovUS making of the shield of Achilles.For Hephaestus TrfiSEuOaeEaSaOrfiSTraUCaToUKXaAoU5 forgeda shield circularin its shape as an image of E-ri T6EKillpia). the contourof the cosmos."Heraclitussays Homer In section 164 Aristides says of the Battle of 4 This is Buffi6re's palmary emendation for the manuscript readings xTroAEAlliEvriv,UTro?EXriiJivrlviv, rroAXEXEypvriv.

Tanagra, "What this engagement alone has had as a token (a*iI.poWov) of victory is the flight."

In section I66 Aristides says that Athens, making peace, "producedin one and the same token an indication (crv'upoov) of two things, both of her superiority in the war and of her innate goodness." In section 167 Aristides speaks of the Athenian demos leading the Greeks "with its rule a manifestation (o,ipoXov) of justice and not injustice." In section 222 Aristides says that in the time of Philip the city of the Athenians "alone maintained the posture of the true Hellas (,6vrl 6' TO oCVpoXov and overshadowed the then TrijS 'EAXMos8iE-rTlproaE) disasters." prevailing Having contrasted haplous with akribes and having shown the meaning of akribeia,we shall now point to a relation between haplotesand historia. The adjective haplous ("simple") is, as we demonstrate in the commentary to section 75, a synonym for historikos.The words historia,historein, hist6r have been traced in their development.5The word historia often retained in Greek its connection with visual knowledge gained through autopsy and usually had an emphasis on particulars, and historia acquired a connotation contrasting with a deeper understandingof a whole. The deeper understanding is an understanding of aletheia (the true nature of things6) and is reached through akribeia. Aristides actually avoids the words historia and historiographoswhere we might expect them. In Oration XLIX on the Incidental Remark, p. 513 Dindorf, he refers to historians including both Herodotus and Thucydides as "those between poets and rhetors." In our Panathenaic section 136 Aristides insists that no one has a right to criticize him in his account of the Battle of Plataea for leaving out particulars and concentrating on what it all shows. For, he seems to say, the narration of particulars is "a time-consuming operation not arriving at the spoude." Akribeia is not the listing of particulars. Spoude and akribeiaoverlap in meaning. After mentioning that the Athenians gave up the titular leadership before the Battle of Salamis, Aristides makes a digression extending through 5 Bruno Snell, Die Ausdriicke fur den Begrif des Wissens in der vorplatonischen Philosophie (= Philologische Unter-

suchungen 29, 1924), pp. 59-71; F. Muller, "De 'historiae' vocabulo et notione," Mnemosyne 54 (I926): pp. 234-257;

P. Louis, "Le mot ocrropiachez Aristote," Rev. phil. 29 (I955): PP. 39-44;

als mathematiArpad Szab6, "AEiKWvvt

scher Terminus fur 'beweisen,'" Maia, N.S., 10 (I958): pp. Io6-13I; Aram M. Frenkian, "Die Historia des Pythagoras,"

Maia,

27

GENERAL DISCUSSION

VOL. 58, PT. I, I968]

N. S., 11 (1959): pp. 243-245,

who claims

for historia the root Fi6. 6 So W. J. Verdenius, "Parmenides B 2, 3," Mnemosyne,

Ser. IV, 15 (I962): p. 237. See also E. Heitsch, "Die nicht philosophische &AiOeita,"Hermes 90 (1962): pp. 24-33.

sections IO9-II8 "so that one may see their character (ethos)and all I mean more clearly." He had a digression also on the Battle of Marathon as a revelation of the ethosof the Athenians, and in section I66 he refers to the ethosof what they did, but the digression in sections IO9-II8 is a long one with formal proofs of Athenian excellence. When he at last returns to his narrative in section II9,

he

apologizes for the digression, saying the spoude in connection with the demonstrations has led him away. The spoude7then is here an intellectual effort to find the cause of the many actions. The interest is not in everything that happened but in the unseen character which perceptible actions reflect in the mirror which the interpreter presents. In section 136 where Aristides seems to say that the narration of particulars is "a time-consuming operation not arriving at the spoude,"he may mean "not arriving at what we seek to uncover, namely, the unseen cause or universal truth which underlay these actions." The participle is from the same verb which Plato, Timaeus 5Ib3 uses, "to arrive at its nature" (physis). Diogenes Laertius V 39 in the Life of Theophrastus says: "In his case and that of Callisthenes Aristotle is reported to have said just what Plato said about Xenocrates and Aristotle himself; for he said that since Theophrastus in the exceeding sharpness of his wit explained every shade of meaning, while the other was naturally sluggish, the one needed a rein the other a goad." The same anecdote is told about Ephorus and Theopompus in two versions (FGrHist 2 A 70 T 28) that of the Suda being of particular interest: "Ephorus was simple in character (Tr ?ieos&rroiUS)and in respect to interpretation of the particulars ('rqv 86EprllivEiav Tlls ia-ropiaS)he was lazy, sluggish, and lacking in energy, while Theopompus,being in characterbitter and malicious, and in speech facile, coherent, and forceful, liked to uncover the underlying reality when he wrote ((piXaXeqrS Ev ols 'ypapev means literally "he was aletheia-lovingin what he wrote"). Therefore, Isocrates said the latter needed a rein, but Ephorus a goad.8 7 The spoude which Isocrates, Philippus 26 recognized as an essential quality of good speech and which Eino Mikkola, Isokrates, seine Anschauungen im Lichte seiner Schriften (= Annales Academiae Scientiarum Fennicae, Ser. B, 89,

Helsinki,

1954),

I92

interprets

as "der heilige

Eifer des

Redners in der von ihm als richtig angesehenen Sache" refers to something else, namely delivery. The Aristidean usage is suggested rather by Demosthenes VI 4 and VIII 2. 8 As a parallel for the charge of "simplicity" and (perhaps) deliberate superficiality in the case of Ephorus we may cite a quotation in the Suda, s.v. iTrr6Xroaio:o6 5 IeV lv Kal TrS&aXiep6, &TrAouorpoS XiA3pavos1TT1EK1iS d&vriTOVoU paOei TOV qen KaciITirrrrrOCaos. T'p6TroV.

5i Ta-

28

OLIVER: THE CIVILIZING POWER

The differentiation on the basis of the author's own character recalls what Aristotle, Poetics I448b 24-28 said about the development of poetry after Homer: But poetry divided on the lines of the characterof the poets themselves.9Thosewho weremoreseriousrepresentedgood actions and the actions of good people, while the simpler sortT"representedthe actions of peoplewithout particularmoralworth. Sieorr&CT 68

KaTa ra OiKETa firerl i rroflrlcn.ol pEv yap aEvov6Tpol TOOVTO1tTCOV, &asKaACoS tIIIOjUVTO 'Tpa?EISKal TCXS

ol 86 ECIOTEAErEpoi Tar TrSVcyaxocov. Since Aristotle thought that tragedy was the culmination of the more serious style which dealt with universals and moral values, it is significant that the tragic poets were often called the spoudaioi, as Plato, Laws, VII 817, specifically attests: 'Trv 65 aTrovSalcov, cos paac, TCOVTrp TpaycpSiav TrWOliTo6V.

filxiv

Marcus Aurelius VI 13 contrasts the spoudaia when he says, "lay things bare and look upon their paltriness and strip off the superficiality (Io-ropiav) on which they pride themselves." For Plutarch, Pericles I3, 3 the opposite of superficial beauty in art was K6AOUSd&KpipE3a.

[TRANS. AMER. PHIL. SOC.

So we cannotaffordto leave any areaunworkedand unexamined,since spoudein the petty subjects is no less reprehensiblethan not to preservethroughoutfor the great subjectslike this the importancethat is their due. Nouns and verbal adjectives from the verb "to such as occur in sections II9 examine" (^rET&i[ev), and 120 just quoted, are illuminated by the above quotation from Dionysius of Halicarnassus.Furthermore, in section 92 Aristides distinguishes between the subject of the Battle of Marathon and subsequent events which had been "examined in a way to produce a more exact understanding" than the Battle of Marathon had. Herodotus gave a haple digegsis (simple account), so did Ephorus. But later events underwent the treatment Aristides has in mind from Thucydides and Theopompus. This treatment is the akribeia of Thucydides, I 22, 2, "an exact understanding" of facts and "a subtle, i.e. discerning interpretation" of what the facts proved. It is not to be confused with the atrekeia of Herodotus, which meant straight reporting with a minimumof subjectiveinterpretation. Herodotus reacted against the fantasies of poets on the one hand and Hecataeus on the other. Thucydides reacted not only against the poets but like a fifth-century Athenian educated by Attic tragedy, or like a pre-Socraticphilosopher,against the superficiality of historia. "Concerninghis whole composition there were some who dared to assert that it was not a product of the art of rhetoric but of the art of poetry," wrote the badly confused Marcellinus,l Life of Thucydides 41. Thucydides seemed, at least to some, almost an opposite of the historicus, and more akin to a poet or a philosopher. His account of what happened in the world of sense per-

We have noted the contrast between the simple Ephorus who was allegedly sluggish in interpreting particularsand the aletheia-lovingTheopompuswho allegedly needed a rein. Theopompus was particularly famous for his zeal in uncoveringhidden causes. Thus Dionysius of Halicarnassus in his Letter to Pompeius 7 (FGrHist II5 T 20) praises in Theopompus the ability not only to see and describein every deed the things whichwereclearto the many,but to examine(ErZ[Etiv) of the deeds the unseen causes which motivated the doers as well as the passionsof the inner man, things ception could be called 6 Si' dSKpipeias&rAfis X76yos, which are not easy for the many to know, and to un- to borrow a phrase from Plato, Timaeus 52c6, i.e. coverall the mysteriesof the man'sseemingvirtue and the true account achieved by reasoning back unrecognized vice. rigorously from the seen to the unseen. Thucydides In section I20 Aristides again uses spoude to maintained the honesty and impartiality of Herodmean "zealous intellectual effort to find hidden otus as a reporter,but he combined this spirit with causes" when he emphasizes the importance of his the intellectual approach of a pre-Socratic philossubject. "If we were making this examination and opher passionately interested in unseen causes and spoude concerning things of no value or concerning eternal truth. things of which the examples are everywhere," that 11 Perhaps in the.fifth century after Christ according would be different. But all the poets and writers to E. Bux, R.-E. 14 (I928): coll. I450-I487, s.v. "Marhave failed to do Athens justice. B. cellinus Essai sur l'histoire du 9 The passage just quoted from the Suda on Theopompus and Ephorus supports the traditional interpretation of the phrase KCa-XT-roilKta^eOiagainst that of G. Else, Aristotle's Poetics (Harvard University Press, I957), p. I36. 10The phrase -r6TOos a&-rro0s used in the Suda to describe Ephorus supports this interpretation of eTrrEMaorrpo against that of G. Else, Aristotle's Poetics, p. I35.

(49)." Hemmerdinger, texte de Thucydide (Paris, 1955), pp. 61-63 argues persuasively that the "Marcellinus" of E and T was a certain Marcellus dated before A.D. 912, but to avoid confusion

I

shall continue to say Marcellinus. His stylistic opinions go back to Caecilius of Calacte according to F. Zucker, Semantica, Rhetorica, Ethica (= Deutsche Akademie der Wissenschaften zu Berlin, Schriften Sektion Altertumsw. 38, I963), p. 36.

VOL. 58, PT. I, I968]

GENERAL DISCUSSION

In his discussion of Alcibiades in the Philippus

29

By poetry Aristotle meant epic and particularly

58-6I Isocrates says: Kae' EcaorTov p?Vov Tr&v-rTOTEtragedy. By historiaAristotle meant Herodotus and

probably the Xenophon of the Hellenica and Ephorus. He could not use Thucydides in a disIsocrates describes as a relation of particulars cussion of historia. The latter word was for him too EocKaorov)in the case of Alcibiades and the closely connected with the evidence of the senses, (Kae' deeper meaning which the akribeia of a true diag- seeing and hearing. The word, particularly after nostician might reveal.12 Aristotle, was frequently extended. No one will deny that Xenophon and Ephorus It was always obvious that in many ways the were historici, though, coming after Thucydides, historia of Herodotus and the search which Thucythey were influenced by him. Theopompus, on the dides made for the universal were two examples of other hand, sought to uncover hidden causes with one genre. In fact, Theophrastus seems to have something like the spoudeof tragic poets. And in the applied the term historia to both, but it is psychoAgesilaus, which greatly influencedAristides, Xeno- logically interesting that Cicero, in citing Theophon did too. Agesilaus IV and VI attest to the phrastus, uses the word canit in referenceto Thucyinterest which Xenophon, though he did not use the dides.14 In the second, third and fourth centuries after word symbola, had in the outward signs of human virtue. Christ, practitioners of mere historia sometimes felt a called had those who it Thucydides Answering necessary to compose in the obsolete Ionic dialect. art the of most striking case of all is that of Praxagoras of The practitioner poetry, Marcellinus,Life the is Arrian'sIndica too was in Ionic. from "Now it clear the Athenian.15 of Thucydides41, argued: I and fact that it does not fall into any kind of verse that Polybius 4 57 uses language not unlike that a art." he claims for his kind of history a is of the of Aristides when not poetic product (the work) Others such as Dionysius of Halicarnassus (De deeper truth based on a broader view and contrasts Thucydide24) had noted the poetikonof the vocab- it with a mere enumerationof particulars.The same ulary, but the errorin the foolish argument adopted would be true of Sallust, who modeled himself on by Marcellinushad already been rejected by Aris- Thucydides (and Cato). Thus far we have concentrated on the antithesis totle, Poetics I45Ia36-bI2: of historia on the one hand and philosophia and It is clear too from what has been said that to say on the other in what we call historians. It is spoude what did happenis not a poet'stask but such things as now to return to the Panathenaic of Isocrates time in that that can is, the things happen might happen, accord with probabilityor necessity. In other words, XII. In section 246 the critic attributes to Isocrates the the historicusand the poet differnot by writingeither to it would intention of composing a discourse unlike his other in meter or without meter-for be possible be a and it would still of Herodotus the versify writings discourses, one that would seem simple (&crrAoiS, historiaof sorts with or without verse-but the differ- i.e. on one level of meaning, straightforward) and ence lies in this: the one reportswhat did happen,the other such things as might happen. Therefore,poetry Kurt von Fritz, "Die Bedeutung des Aristoteles fur die is a thing philosophoteron and spoudaioteron (concerned Geschichtsschreibung," Histoire et historiens dans l'antiwith a deeperand moreimportanttruth) than historia. quitd (= Entretiens Hardt IV, Geneva, 1956), pp. 82-I45; Poetry tends to discuss the subject in relationto the G. Else, Aristotle's Poetics (Harvard Univ. Press, I957), universal,while historiatends to discussthe subject in commentary on I45Ia36-bI2; F. W. Walbank, "History In relationto and Tragedy," Historia 9 (I960): pp. 216-234. My approach, relationto the particular(Kac'EKao-rov). the universal:to what sort of manit occursto do or say being from the direction of Aristidean spoude, is not the what sort of things in accordwith the probabilityor same. 14 Cicero, Orator 39: Quo magis sunt Herodotus Thucynecessityat whichthe poetry aims as it assignsspecific didesque mirabiles; quorum aetas cum in eorum tempora names. In relationto the particular:what Alcibiades quos nominavi incidisset, longissime tamen ipsi a talibus did or experienced.l8 deliciis vel potius ineptiis afuerunt. Alter enim sine ullis

OUT' &v stie?EiV yEvoPEvcov El TIS ?E yEtV ETrTXEiPTiaE1EV,

dKpipcoS5uvaiTro.The contrast here lies between what

salebris quasi sedatus amnis fluit, alter incitatior fertur et

Note also that Isocratesin the Philippus describeshis de bellicis rebus canit etiam quodam modo bellicum; subject as -rIv &aAritav-rTvlrTpaoryIarov (4) and as OOK primisque ab his, ut ait Theophrastus, historia commota 12

^ri6EtIiv (I7).

Among the many modern scholars who have discussed the Aristotelian passage on poetry and history mention should certainly be made of B. L. Ullman, "History and TAPA 73 (I942): Tragedy," pp. 25-57; A. W. Gomme, The Greek Attitude to Poetry and History (Sather Classical Lectures XXVII, Univ. of Calif. Press, I954), ch. III; 13

est, ut auderet uberius quam superiores et ornatius dicere. See Ed. Norden, Die antike Kunstprosa i (Leipzig, I898); pp. 9I-I26, "Die Beziehungen der Geschichtsschreibung zur Poesie," who cites among others Quintilian X, I, 3I: Historia est proxima poetis et quodam modo carmen solutum. 15 Photius,

Bibliotheca No. 62.

30

OLIVER: THE CIVILIZING POWER

easy to understand but that, to those who studied it with close attention and tried to see what others had missed, would appear both hard to understand and full of much philosophial6as well as historia, yes, would appear full of variety and fantasy, not the malicious kind which inflicts injury but the kind rai could improve which with urbanity (pErawat&) or delight the audience. In section 263 the critic says that the discourse will gratify those who truly

[TRANS. AMER.PHIL. SOC.

mends the morally and spiritually more meaningful 0 discourses "as aiming at Truth," TOr

S Ar1eaS fis

aTroxal[ovous, again a phrase very like that of

Aristotle, Poetics I45Ib 9-IO.

This then is the "philosophical" background of the style of Aristides except that for Aristides the Truth is an Aristidean blending of two main streams which flow, the one from Isocrates, the other from Plato. What Plato meant by philosophy is clear enough. philosophize (roTis cs&Xo0c6SplXoooapouiv). We have about the was to on the other hand, had no use for what that critic Isocrates, already suggested attribute to Isocrates a deeper meaning which had seemed to him idle and inactive speculation about not been his at all, but since Isocrates chose not to reality in the abstract but he was much interested repudiate the criticism, it remained for Aristides to in the real ways in which ideals are realized and the correct the exegesis and to reconsider the hidden world improved.l8He too may have consideredhimself a Socratic.19The infinitives that corresponded universals. Perhaps the most interesting comment of all is to those adjectives philosophoteronand spoudaiothat by Isocrates himself in the Panathenaic 271, teronwere philosopheinand ponein ("to toil intellectwhere he commends, not display orations, but dis- ually") or philosopheinand meletan ("to study") or courses that are philosoph6teroiand spoudaioteroi, philosopheinand skopein ("to look carefully").20For i.e. concerned with a deeper and more important Isocrates philosophia is an orientation based on truth. These are exactly the adjectives which training, an orientation in the right direction.21 The Panathenaic Discourse of Aristides is rooted Aristotle, Poetics 1451 b6-7, uses of poetry as comhistoria. in with the eclectic Middle Platonism of Plutarch, Gaius, pared of the words and Albinus, an d it depends from the Timaeus as Malingrey's study17 philosophia, and does philosophein philosophos, unfortunately interpreted by the contemporariesof Aristides. For not deal either with Isocrates, Panath. 271 or with Plutarch the Demiurge was infinitely remote and Aristotle, Poetics I45I b6-7, but it shows that operated through the lesser gods and the daimones. philosophia and aletheia (truth) were closely con- In the Panathenaic Discourse the one greatest god nected from the fourth century B.C. On pp. 55-6I does not appear but the gods who assist him are the she attributes to Aristotle the use of philosophiain Artisans of section 20. The Platonic Ideas perhaps the sense of the discovery of the supreme being suggest the logoi and paradeigmata(models) of the through contemplation of the cosmos, but the word Panathenaic Discourse 40. Middle Platonists dein one of its several usages certainly carriedreligious bated the question where the Ideas were located; overtones even earlier. some inferred they were on the moon; others conIn his own opinion the differencebetween Isocra- sidered them the thoughts of God. Aristides distes and other orators was not just one of language covers that in Attica seeds and models of all sorts but of the attitude toward the subject. Whereas were deposited (section 42). Albinus interpreted a praxis as a uxviisXoytKfis others, if not actually trifling, were interested in the his and the Isocrates particular, pupils sought 9vkpyeia68&o(aboroS, action which a soul with reason universal and tried to rise from the particularto the (logos) accomplishes through a body. Let us say, universal. The distinction that Aristotle made be- right action inspired by reason. The pertinent subtween tragedy and historia turns out to be similar division of philosophy was the praktike. In fact to the distinction which Isocrates made between his Albinus divided philosophy into (I) the the6retike own oratory and that of his competitors. In the (yvcCai5 TCOvOvrTov), (2) the praktike (rrp&atiTCOV same section 27I of the PanathenaicIsocrates com- KaXcOv), and (3) the dialektike (OeopiaXoyou). Apuleius makes a division into philosophia naturalis, 16 K1. Ries, Isokrates und Platon im Ringen um die Phimoralis,rationalis.The whole Panathenaic Discourse

losophia (Diss., Munich, I959), p. I49 interprets the word in this context as meaning "dunkle Weisheit." See rather E. Mikkola, Isokrates ... (Helsinki, I954), pp. 73-76; M. A. Levi, Isocrate, Saggio critico (Milan-Varese, I959), Ch. III. 17 Anne-Marie Malingrey, Philosophia: Etude d'un groupe de mots dans la literature grecque, des Prdsocratiques au IVe sigcle apres J.-C. (= l:tudes et commentaires, 40,

M. A. Levi, Isocrate, Saggio critico (Milan-Varese, I959), Ch. III. For a different view see Hans Wersd6rfer, Die piXoaopfia des Isokrates im Spiegel ihrer Terminologie

I96I).

(= Klassisch-Philologische

18

19

E. Mikkola, Isokrates ...

(Helsinki,

1954), p. 73.

(Helsinki,

1954) p. 202.

George Kennedy, The Art of Persuasion in Greece (Princeton Univ. Press, I963), p. 179. 20

E. Mikkola, Isokrates ...

21

Studien, Heft I3, 1949).

GENERAL DISCUSSION

VOL. 58, PT. I, 1968]

31

of Aelius Aristides falls into some such pattern: The pars naturalis,containing a descriptionof the terrain, climate, gifts of the gods, and first beginnings of the function of Athens, extends through section 62; the pars moralis (or ethica)with the praxeis runs through section 224; the pars rationalis, describable also as the dialectic, takes up the rest of the oration except for the brief epilogue. The three parts are not entirely separate; they shade into each other and are connected by many bridges.22Yet the division is there and emboldens one to assert that Aristides has accomplished the union which Isocrates envisaged in his own unsuccessful Panathenaic, a union of a rhetorical discourse with a philosophical discourse. Although it remains primarily an encomium, it supports the belief in Athens with formal irlTacrpvr of Origen.23 proofs not unlike the TrriaTo-r For Aristides the truth about the cosmos of human society meant a philosophical appreciation of the story and central role of Athens. We have seen that behind his thought lie traditions of exegesis invented for the study of Homer and of sacred logoi. Most of his style derives from classical antecedents. He admired the pathos of Demosthenes, but he also tried to give his oratory a frame of philosophy and poetry, the philosophy and disposition of Isocrates, the rhetoric and poetry of Plato. And yet the "philosophy" of this circular oration with its tripartite division into physis, gthos, and dialectic deserves to be viewed also as a step toward the Middle Ages, if one feels the continuity from the atmosphere of the Panathenaic to the Bible of St. Thierry of Rheims, in the circular schemaof Philosophia with insets framing Physica, Ethica and Logica24(Fig. I).

In the Roman Oration, where Aristides condemned Athens, Sparta and Thebes as inadequate leaders of a coalition of cities, he praised all the Hellenes as foster-parents of the Romans (section 96). In the Panathenaic i he calls the Athenians foster-parents of the Hellenes and of all who belong in any way to Hellenic civilization. In the Panathenaic, where he does not divide the world into Greeks and Romans but into the pupils of Athens on the one hand and the enemies of civilized man on the other, he seems to think of the pupils of Athens as of two types, the mathematikoiand the akousmatikoi.25Just as the Pythagoreans had sought to win over the men of influence everywhere and had ruled Southern Italy through their influential akousmatikoi, so the Hellenes govern the world culturally through educated Romans who were akousmatikoiof Athens. In section 40, moreover,he places all the mathemata in Athens, and in section 2 he claims that the mathemata everywhere have come from Athens.

22 One is reminded of what Cicero, De Finibus V 9, says about the Peripatetic philosophy: Sed est forma eius disciplinae, sicut fere ceterarum, triplex: una pars est naturae, disserendi altera, vivendi tertia. 23 Hal Koch, Pronoia und Paideusis: Studien iiber Origenes und sein Verhaltnis zum Platonismus (Berlin and Leipzig, I932), Part I, chapter V. Also Part II, "Origen and Greek Philosophy," is very interesting, especially Chapter III, "Origen and Contemporary School Philosophy," because Origen still had much the same background as Aristides. On Origen as the inventor of the division into three forms of non-literal interpretation see the great work of Henri de Lubac, S. J., Exdggse mddidvale: Les quatre sens de l'ccriture (= ltudes publiees sous la direction de la Facult6 de Theologie S. J. de Lyon-Fourviere 41, I959), Part I: pp. I7I-2I9. On historia (littera) as the basic literal interpretation see Exdgese mddievale, Part I: pp. 425-487. Does not the simplex locutio indicated by historia have a forerunner in the haplg diegesis of writers like Aelius Aristides ? Among the Christians, however, the implied antithesis historia-aletheia naturally disappears. On the contrary, the Christians emphasize the veritas historiae of Holy Writ.

tors were those who had heard only the warnings and counsels in which his writings were summarized without a more subtle discussion (&veu&KpiPE(T3-paS SrByry-

24 Bibliotheque

municipale

de Reims,

MS. 23, fol. 25

called to my attention by Professor Harry Bober.

Since the Panathenaic Discourse illustrates the meaning of akribeia and symbola we cite Porphyry,

Life of Pythagoras 36-37, a passage particularly interesting for its referencesto akribeiaand symbola: But whatever public addresses (Pythagoras) made to those who visited him as students, he made as exhortations either in the way of a straightforward list of precepts or by an interpretation of meaningful cases (q 8?1EOS1Kcos tl (VUpIPO\Kcos Trapirvei).For he had a double system in his teaching. In fact the one group of his students were called mathematikoi,the other group auditors (akousmatikoi). And mathematikoiwere those who had learned the philosophy's more complicated version worked through to subtlety and precision (ol rTOvTrplTTT-rEpovKail rpos dKpip3EtaV8taTrEwTTovTrvov while audiTfilSE'rrlaTrlPl Aoyov EKPEpOaOri,KoTSr),

aEcos).26

Cicero too brings together truth and akribeia (subtilitas)when in De Officiis II io he says, alia est illa, cum veritasipsa limatur in disputatione,subtilitas, alia cum ad opinionemcommunemomnis accom-

modatur oratio. Subtlety is the polishing down of truth in discussion, the filing off of whatever hides it. A discourse suitable for the ordinary man is simple and superficial. Cicero's word limare does not translate but does paraphrase expressions like the TTEAEOecbv of Thucydides27

or the wTovETV of Isocrates. Kurt von Fritz, "Mathematiker und Akusmatiker bei den alten Pythagoreern," Bayrische Akademie der Wissenschaften, Phil.-hist. Kl., Sitzungsb. I960, Heft ii. 26 See further the commentary on the contrasting phrase at the beginning of section II9. 25

27 Thucydides ftE?sA6c)V.

I 22, 2: 6aov 8Uvctarv &KpipEfl rrEpi&KOrTOV

32

OLIVER: THE CIVILIZING POWER

Phaedrus (ed. Herrmann) II 10, 48-49 talks of filing down a lie by means of akribeiaso that the lie would be clearly recognizableas such: si mendacium subtiliterlimasset.The word limareimplies subtilitas, and the Latin adverb limatius loosely correspondsto the Greek adverb &Kpipoa-Erpov. In Cicero, De Finibus V 12 Piso, speaking of

Aristotle and Theophrastus, says: De summo autem bono,quia duogeneralibrorumsunt, unumpopulariter scriptum, quod EcoTEplK6vapellabant,alterumlimatius, quod in commentariisreliquerunt,non semper idem dicerevidentur,etc. The Ciceronianadverb limatius passed to Ammianus Marcellinus,who uses the adverb at the significant beginning of Book XV, where he contrasts the account he supplied in Book XIV with the account he intends to give from this point on. He says: residuaquaesecuturusaperiettextus,pro virium captu limatius absolvemus,nihil obtrectatores longi (ut puTunc enim est laudanda tant) operis formidantes. brevitas, cum moras rumpens intempestivas, nihil subtrahitcognitionigestorum(V iustorum).Ammianus means that to the best of his ability he will set forth the rest with greater fullness, will take more pains to polish away the enveloping misconceptions, than he has permitted himself in Book XIV. The akribeia implied in the adverb limatius probably subsumed digressions of two sorts, the intellectual analysis such as the denunciation of the lawyers in XXX 4 and the fullness of enlightening details such as the long descriptionof Egypt in XXII I5 and the longer description of the Persian Empire in XXIII 6.28The aim of both was to make the truth more apparent. The two meanings of akribeia as Thucydides used the word lie behind the limatius absolvereof Ammianus and the akribeiaof Aristides. For example, the Thucydidean description of stasis at Corcyra was both a digressionwith many enlightening details but also an intellectual analysis. While Herodotus was the father of historia, Thucydides was the true father of historical akribeia, but in the Roman period every historian has had a rhetorical education. A discussion of Aristides in a chapter entitled "Aletheiaand Akribeia"should close with the boast of Aristides to MarcusAurelius: o0vyaptaev TCOV 28 The latter, after mention of reports in quibus aegre vera dixere paucissimi, begins as follows: Quod autem erit paulo prolixior textus, ad scientiam proficiet plenam. Quisquis enim afectat nimiam brevitatem ubi narrantur incognita, non quid signatius explicet, sed quid debeat praeteriri scrutatur. With the apology of Ammianus and the intention signatius explicare compare the similar apology and intention of Aristides in section o09 at the beginning of a digression.

[TRANS. AMER. PHIL. SOC.

oVTOrcov &AXaTCOV d&Kptiovrcov.9He prided himself

not on his memory for details as such but on akribeia, the subtilitas which Pythagoras supposedly introduced and the expounders of Homer and mythology practiced, and which he did not clearly distinguish from that of Thucydides. IV. DATE OF COMPOSITIONAND REACTION TO EASTERN INFLUENCE In sections 55-56 the Hellenic is contrasted with all that is piratical and barbarian. The core of the encomium of Athens is that she opposes barbarism as her natural enemy (section 14) and she acts as an emissary of the gods and serves as a visible image and standard for the anthropeiaphysis (section 274). She is the model and means through which the gods have educated mankind. She is the city of fixed moral principles (section 213) and traditions of Discourse; from this mother-city of law (sections 42 and 239) and of noble traditions the higher civilization has spread over most of the inhabitable world. She is in fact the savior of mankind (sections 53, 54, 89, ii6, 122, 218, 220 and 230) and akin, as it were, to the gods. She is the receiver of the seeds. Or, if you will, the Panathenaic (cf. Ch. I) exalts the dynamis of the Athenians when its place in the Greek world was disputed by another dynamis. A gnostic amulet with an oriental list of magic names ends in the prayer "Holy dynamis, be my aid," &yia &OvatS,po0ei .toi.1One could read several passages as a correction of claims for Isis. At the end of section 4 Aristides asserts that a special need for this oration has arisen. What is the need? To answer this question we must determine as precisely as possible the time and the environment in which the oration arose. 29 Philostratus, Lives of the Sophists, p. 88 Kayser: "For we are one of those who do not vomit words but work out a speech." The phrase ^etiv oU EyEiv was probably old (compare Cicero, Ad Fam. XII 2: omnibus est visus ... vomere suo more, non dicere). In his famous saying Aristides sub, stituted for AiyElvthe verb &Kpiptivwhich probably meant "to elaborate with akribeia," i.e. with care and with interpretation as to the deeper meaning. The wording and authorship are supported by Eunapius, p. 488. In the Prolegomena of Sopater, Treatise B 9 (ed. Lenz, Mnemosyne, Suppl. 5, I959) the saying is rendered "We are one of those who do not vomit words but work out a speech and win appreciation," but the last three words, Ktl -r5v &p6Eo6vrcov (for the meaning see AJP 83 (I962): p. 254), are hardly by Aristides. 1 Harvard Theological Review 33 (I940): p. 4. The divine dynamis may be seen in a cosmology of the second century published by W. C. Till, "Die gnostischen Schriften des koptischen Papyrus Berolinensis 8502," Texte und Untersuchungen zur Geschichteder altchristlichen Literatur, Fiinfte Reihe, 5, col. 28, line I2.

GENERAL DISCUSSION

VOL. 58, PT. I, I968]

33

DATE OF COMPOSITION

and creates an impression that if the Hymn to

The birth of Aelius Aristides occurred in A.D. 117 according to some modern scholars or in A.D. 129 according to others. In 1953 the writer merely stated his position in favor of the year A.D. 117 and

must the Panathenaic to a large extent, even if Aristides worked and reworkedthe Panathenaic for many years. Unless the writer is much mistaken, we actually

Marcus Aurelius and Lucius Verus (A.D. I6I-I69).

theme. The noun nike and the verb nikao occur with

Athena must be dated between A.D. I6I and 169, so

referred the reader to discussions by others.2 More have a terminus ante quem for the publication of the recently Lenz3 has argued persuasively that the Panathenaic Discourse in the raid of the Costoboci, birth of Aelius Aristides fell between A.D. 126 and for the tone in which Aristides discussesthe wars and festivals would have been irritatinglyfalse soon after 134, because Arethas' note at the end of the Hymn to Athena (XXXVII Keil) in the LaurentianusLX, 3 the shocking sack of Eleusis. The Panathenaic states that the Hymn was deliveredin the proconsul- was completed before the raid of the Costoboci in ship of Severus when Aristides was thirty-five years A.D. I70.6 and one month old. What makes this important is a A terminus post quem for the Panathenaic as a reference in the Hymn4 to the "emperors," which whole, whatever earlier compositions may have Lenz interprets as a referenceto joint rulers, namely been incorporated, can be found in the victory In this period it is hard to find room for a proconsul of Asia named Severus,5 but the precision is impressive and one must assume that Arethas had good authority for his statement. Lenz, furthermore, shows that the Hymn to Athena and the Panathenaic Discourse are close to each other in many themes or ideas. This of course suggests that they were close to each other also in date of composition. It would be possible to point out similarities between the Panathenaic and the address to Commodus, XXI Keil, composed considerably later, and to argue that Aristides retained his ideas and kept reusing his themes. Nevertheless, the Hymn to Athena seems extraordinarily close 2 A. Boulanger, Aelius Aristide et la sophistique dans la province d'Asie au IIe siecle de notre ere (Bibliotheque des i-coles Frangaises d'Ath6nes et de Rome, 126, Paris, I923), pp. 461-495; W. Schmid, Philologische Wochenschrift1924:

pp. I-I4; pp. 33-34

Pius 2 (Prague, W. Hiittl, Antoninus with addendum in 1 (Prague, 1936):

I933): p. 36I,

astonishing frequency, the noun 21 times, the verb 86 times. This insistence in so great an artist as Aristides must be taken as significant. The word polemos itself occurs 69 times.

The nike theme probably reflects an atmosphere in the Greek East, following, not preceding the victory of Lucius Verus over the Parthians. The Parthian invasion of I6I caught the Roman army unprepared.Peace and prosperity had pervaded the Greek provinces of Asia, and the shock was considerable. There were no great expectations of victory in I6I, 162 or even 163. On the contrary, the interruption of prosperity must have aroused serious apprehensions among the Greeks. Then in 164 and I65 brilliant victories over the Parthians culminated in the capture of Seleuceia and Ctesiphon. The Great King, driven back ignominiously, was discredited and lost control over his vassals.7

where he accepts Groag's identification of Glabrio as the

6 The basic study of the raid is that of A. von Premerstein, "Untersuchungen zur Geschichte des Kaisers Mar-

homonymous legate of the proconsul of Asia in A.D. I50I5I, as do also V. Chapot, Mdlanges en hommage d la mdmoi-

origin I. I. Russu, "Les Costoboces," Dacia, N. S., 3 (I959):

re de Fr. Martroye (Paris, I94I), p. 84 and David Magie, Roman Rule in Asia Minor (Princeton Univ. Press, 1950) 2: p. I587. J.H. Oliver, "The Ruling Power," Trans.

cus,"

Klio

pp. 341-352

12 (I912):

pp. I45-I64.

may be consulted,

For their

Thracian

but the pertinent

inscrip-

tions from Greece are those cited by Premerstein, namely BCH 8 (I884):

p. 470, No. i and 19 (I895): p. II9, No. 2

Amer. Philos. Soc. 43 (I953): pp. 886-887 argues that the Roman Oration was delivered in A.D. I43 but agrees with

(both overlooked by Kirchner) and IG II2 3639 and 9898. The one important piece of new evidence was published by A. Plassart, "Une levee de volontaires Thespiens sous Marc Aurele," Mdlanges Gustave Glotz (Paris, 1932), pp. 731-738,

dam, 1939), pp. 1-2.

proposer probably consulted with the Roman commander, L. Iulius Vehilius Gratus Iulianus, and Kai in line Io. As Plassart indicated, the levy was raised to meet the Costoboci. There is also a new inscription from Moesia, Annee dp.

Boulanger that the tenth year of Aristides' illness began probably in December, I52. See also C. A. De Leeuw, Aelius Aristides als Bron voor de Kennis van zijn Tijd (Amster3 F. W. Lenz, "Der Athenahymnos des Aristeides," Rivista di cultura classica e medioevale 5 (I963 published in I964): pp. 329-347. 4 XXXVII Keil 29.

5 R. Syme, "Proconsuls d'Afrique sous Antonin le

Pieux,"

REA 61 (I959):

pp. 3Io-319

on p. 3II identified

Severus with C. Julius Severus of Ancyra, suffect consul

in A.D. I38. At this period a man tended to become pro-

consul of Asia, if ever, fourteen years after his consulship. 3

where it is better to restore

in line 9, because the Tri-rpoTrov

I964, no. 252. W. Zwikker, Studien zur Markussdule argued convincingly 1941), pp. II6-173 (Amsterdam,

against Premerstein that the Costoboci did not come by sea. 7

W. Schur, R.-E. 18, 4 (1949): coll. 2024-2026;

K. H.

Ziegler, Die Beziehungen zwischen Rom und dem Partherreich (Wiesbaden,

I964), pp. II3-II6.

34

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

Panathenaea and the actual appearance. There is nothing implausible in an invitation to the most brilliant student of Herodes Atticus to speak at the Panathenaea, nor in his submitting a text beforehand to the scrutiny of Herodes Atticus. The part concerning the envy and deception of Herodes, on the other hand, sounds like a twist given to the 21.-26. August 1939 (Berlin, I940), pp. 488-494, that the reliefsfoundat Ephesusand now in the Museumfur story by the Athenian enemies of Herodes Atticus. In fact, the long, extant Panathenaic could never V6lkerkunde at Vienna commemoratethe Parthian War of I6I-I65. The reliefs,over two meters high, fall have been delivered at one session. In his vanity into four incompleteseries:A, a battle againstbarbar- Aristides may well have hoped that the Athenians ians, "in einem gewaltigenSchlachtgemaldevon min- would redesign the Panathenaea to accommodate destens I m Ltnge ;" B, religious ceremonies including his masterpiece by allowing him two full sessions, adoption of Lucius Verus in I38; C, apotheosis of a just as they had done for recitations of the Iliad. ruleramong Olympicand cosmic deities; D, personifi- Sections I40-I4I are indeed a plea to be allowed to cations of (the rescued)cities and provinces. The size speak for more than one day and are incompatible of the monument probablyattests the initial import- with an assumption that the whole discourse was ance of the victory to people in Ionia. planned solely for a reading public. In summary, we conclude that Aelius Aristides ThevictoryoverXerxeshadbeen followedby a great expressionof faith in the old Hellenicreligion (section received an invitation to compose a Panathenaic I42) and by the blessings which Athenian leadership Discourse for delivery at the festival of 167, at a produced.The unexpressedcontrast of A.D. I65 lay in time when what seemed to certain others the some, for Aristides, offensive indifferenceto the old tyranny of Herodes Atticus was still intact. The Discourse was composed also at the time of the Hellenic religion and culture and in the plague. One need not credit Aristides with bold indepen- Great King's humiliation in an atmosphere of dence. The Antonine emperorsthemselves were con- victory over an ancestral enemy. Once he started cerned to support the old Greek religion. Immedi- writing in earnest, Aristides soon had enough to ately after the victory of A.D. I65 Lucius Verus fill two complete sessions. Whether or not Herodes went to Eleusis, was adlected into the Eumolpidae, offended Aristides by refusing to change the and had himself initiated, as IG II2 3592 records. A schedule, Aristides of course had to scrap his interdecade later Marcus Aurelius displayed a great minable Panathenaic so far as the actual speech was interest in supporting the Panathenaic Festival at concerned but he published the intricately conAthens by the establishment of the Sacred Gerusia.8 structed masterpiece. If, then, we are justified in arguing from the PLACE OF COMPOSITION victory psychology, revealed by insistence not only on nike and nikao but on tropaion, kreitton, and Having established the date of composition of the krateB,and from a scene yet unspoiled by Costoboci, Panathenaic Discourse, namely the one, two, or we may infer that the Panathenaic in the form we three years before the festival of I67, we know have it was completed and at least largely composed where it was composed. In this period Aristides was between A.D. I65 and I70. The tradition recorded professor of the art of rhetoric at Smyrna. In fact, (probably by Sopater) in the Prolegomena9 that the Panathenaic is very professorialin tone, because Aristides fooled Herodes Atticus and circumvented the speakerkeepspointingout the perfectionof his own his envy by showing him an inferior Panathenaic techniqueas if he wereshowingstudents how to do it. Aristides was writing for a panhellenic and ahead of time and then deliveringthe extant masterinvitation at the an to speak piece presupposes especially Athenian audience, but he worked in a particular locality, Smyrna. Was there anything 8 J. H. Oliver, The Sacred Gerusia (Hesperia, Supplement very special about the atmosphere of this city? VI, I94I). In the first place Smyrna since the reign of 9 Treatise B Io-I I Lenz (Mnemosyne Supplement 5, I959): had become one of the most important Trajan 68 T6TE etreTv 'r6v nravac0ivaIK6VbKoA*ero irap& POUXO6VEVOS centers of oOv Sia TOO ... Christianity in the Roman world. It was 906vov ph 8uv&pEvos T-rv 'Hpc)6ou aopiT-roO r6v 'Hpcbov, prlXavVicarrv pET-rqfev. &VacepEVOSy&p aO'rj here that Ignatius, Bishop of Antioch, wrote four &A0ov nravaO0lvalK6veTrrefi Kal pvXp6v, 8S Kalt(pETat, i8uvfiOri of the extant seven letters as he was on his way to ,acpEiv Thv &SE1av'TOiJ yelv Trap' aC'rou, vopnioavros 'HpcbSov, at Rome, but, above all, it was here TOVTOV martyrdom 6-r acT6v p?MEi AEyeiv Kal &daXngiOVETv. EloareodV 68 dEwreV that Polycarp, one of the most important fathers of 6 Tr6vKal dvaywIcorrKOEvov T1uOKdKatl aupial6ievov Kal &rr&vv the early Church, exercised his long authority as ITl<JEV.

The mood changed. The victories had once again justified Roman rule to the relieved and exhilerated Greeks of Asia. The writer agrees with Fritz Eichler, "Das sogenanntePartherdenkmalvon Ephesos,"Berichtiiberden VI. InternationalenKongref/fir ArchdologieBerlin

GENERAL DISCUSSION

VOL. 58, PT. I, 1968]

bishop. Polycarp, who was martyred at the age of 86, links the Christianity of St. Ignatius of Antioch with the Christianity of St. Irenaeus, who himself hailed from Asia Minor and became bishop rather of Lyons than in Pontus Galaticus'? after I77. From the standpoint of the old Greekworld Smyrna in the time of Polycarp was the most important center of Christianity, which thus challenged Hellenism on its home territory, an ancient Greek foundation. It is too early to discuss all the evidence,1 but the martyrdom of the Christianbishop Polycarp, whether it took place in A.D. 155/6 or in I7712 was merely the culmination of a rising

A.D.,

antagonism so clear that it must have impressed all men of Hellenic culture with the reality of the new challenge. In the second place, Smyrna was precisely a city in which the pagan Hellenic reaction to Christianity most easily manifested itself. We do not know where Gaius, one of the leading Platonists, established his seat,13but Albinus,14who succeeded Gaius, established himself at Smyrna whither Galenwent to find Albinus in A.D. 151/2 (Corpus medicorum graecorum V 4, I.I, p. 28). There were well-known expounders

of Platonism at Athens and elsewhere, but it is perhaps permissible to call Albinus the most distinguished commentator of his generation, and Aristides certainly knew Albinus. Asia in the time of Aristides had a large population of Jews, Christians, and Judaizing Hellenes, as we know from Christian sources and as inscriptions a generation later reveal more and more clearly.15 Hellenism itself takes on a polemically religious tone in opposition to Judaism and Christianity, while Judaism and Christianity undergo a remarkable Platonization, in which Philo of Alexandria played

35

a key role in the Julio-Claudian Period, Gnostics a hundred years later, and Clement of Alexandria (born perhaps at Athens around A.D. I50) at the

end of the second century. The Platonic theory of ideas goes through some very interesting developments by the time of Neoplatonism, which Wolfson calls a paganized version of a Christianizedversion of the Philonic Jewish version of Plato's theory of ideas.16 Aristides not only knew something of the Jewish-Christian attitudes in Asia, but he had visited Alexandria. The Panathenaic Discourse, accordingly, was composedin or just after the time of the great bishop Polycarp and of the celebrated Platonist Albinus. It was the period of a strong challenge to Hellenism and the period of a strong Hellenic reaction, and both the challenge and response occurred precisely in and around Smyrna where Aristides himself taught. You would not expect in a Panathenaic Discourse referencesto Polycarp and the Christians any more than to Albinus and contemporary Platonists, but contemporaryPlatonism positively and contemporaryChristianpropagandanegatively have left their mark. The Panathenaic Discourse, though never delivered at this length at Athens or anywhere else, was a serious work in support of Hellenic ideals and traditional values; dedicated to Athena, it was at the same time addressed to all Hellenes (sections 214, 227, and 275) and contained one great pecu-

liarity, a new interpretation of the story of man. THE MENACE OF BARBARISM

It is true that Pericles called Athens the School of Hellas and that Isocrates added participation in Athenian culture to the criteria of Hellenism, but Aristides does something else. In a style suggested by Plato's Menexenus he reinterprets the familiar 10Jean Colin, L'empire des Antonins et les martyrs gaulois military and political history of Greece as an de 177 (= Antiquitas, Reihe I, Band io, I964), Ch. V and educative process beginning with the historia VI. those 11 See L. Robert, Hellenica 11-12 (I960): p. 262, n. 9. legends which were regarded as fabularis, in a strict sense but expressing a untrue 12 So H. Gr6goire, Les persecutions dans l'empire romain perhaps (M6moires de l'Academie Royale de Belgique, Classe des deeper truth and reflecting the profound wisdom of Lettres ..., 2e s6rie, 46, I950), pp. 28 and Io6f. an ancient people. Likewise, when he reached the 13 J. H. Loenen, Mnemosyne, ser. IV, 10 (1957): pp. 35ff.; historical period, Aristides did not just retell the G. Moreschini, "La posizione di Apuleio e della scuola di Gaio nell'ambito del Medioplatonismo," Annali Scuola famous stories of Herodotus, Thucydides, and Normale Pisa, Lettere.., 33 (I964): pp. I7-56. Ephorus, but he retold these stories from a special 14 R. E. Witt, Albinus and the History of Middle Platopoint of view. The Christianswere claiming that all nism (Cambridge University Press, I937); J. H. Loenen, history was a preparation for the coming of Christ "Albinus' Metaphysics: an Attempt at Rehabilitation," and the spread of Christianity. Aristides shows that Mnemosyne, ser. IV, 9 (I956); pp. 219-319 and 10 (I957): all history was a preparation for the Athenian pp. 35-56; A. H. Armstrong," The Background of the Doctrine 'that the Intelligibles are not outside the In- Empire, not just for the noble and beneficial but tellect'," Entretiens Hardt 5 (I960): pp. 391-425. A new temporary hegemony of Athens which men call the in at P. Louis was edition of Albinus Paris. 16

XXI. 3*

by

published

See now L. Robert, Hellenica 11-12 (1960):

1945

Ch. XIX-

16 H. A. Wolfson, "Extradeical and Intradeical Interpretations of Platonic Ideas," Jour. Hist. of Ideas 22

(I96I):

pp. 3-32.

36

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

All history remains a struggle between the forces of the Logos and the forces of evil. Even the word daim6n (section 171 but comparesections 83 and 84) is reservedfor applicationto the forces of evil, whereas in Greek thought the daimones were usually beneficent intermediaries between gods and men. The big difference,however, is that the forces of the Logos are Athena's men, the Athenians, and the Athenians, though never called daimones,are kinsmen of the gods and beneficent intermediaries between gods and men. On the other hand, the forces of evil in the Panathenaic are the forces of disorder and barbarism, especially from the East. "Angels" in section 80 were messengersof the Barbarian. The Christians claimed to have the Logos incarnate in Christ, the eikon. Aristides finds in the Athenians the eikon and standard that men should one could point to sections 9I, II6, 122, and other follow (section 274). For him the eikon is not an passages to illustrate the active role of Athens in individual but a community.19In section 33 it is establishing models of right conduct. In fact the said that when the Athenians had received the gifts polis of the Athenians appears throughout as the from the gods, they so well imitated the donors that mediator between gods and men, at least fromabove. they themselves became representatives of the gods Now in Homily XII St. Cyril of Alexandria says to the rest of mankind. An eikonis both an image of there is only one mediator (luo-trils) between God the unseen perfectionand a visible model for others.20 and men, namely Christ the Logos.17 Among the charges brought against Jews and the and Christians were was that of setting themselves apart from Christians Furthermore, Jews reason for the rest of the or wherever mankind. They were apostates,21 and reigned, Logos, claiming their own. Plato allegedly had learned from Moses, they were notorious for their odium humani generis, and so they annexed the best in Greek civilization. as Tacitus Annals XV 44, 5 says of the Christians. It was not just among Jews that one found the Aristides, on the other hand, praises the Athenian prehistory of Christianity but in Heraclitus and koinotes(i.e. their solidarity with other cities, even Socrates, and in all who partook of the Logos.l8 It more the communitasof Cicero, De Off. I 43) and was time to reassert the claim of the Hellenes to the their philanthropy or love of man. The two virtues Logos, and Aristides did so in a remarkablediscourse are coupled in section 4 and are illustrated throughresembling a new peplos for the old Athena. The out the discourse,philanthropiaexpressly in sections note is struck right at the beginning of the oration. 7, 8, 9, 44, 45, 54, 60, 62, 63, 66, 68, 69, 74, 122, I33, He uses the word in various meanings nine times in 200, and 218, koinotes by implication in sections 25, the brief space of sections 2 and 3, and then again 45, 54, 6o, 70, 149, and 252. Gylippus in the speech at the beginning of section 4, and twice again in given by Diodorus XIII 30, 6 refers sarcastically to section 5. For Justin Martyr Christianitysaved man Athenian claims of philanthropia; of course the from the daimones and all history was a struggle virtue is not brought into prominencefirst by Aelius between the forces of the Logos and the daimones Aristides, but Aristides does emphasize this aspect led by Satan. Aristides reverses the interpretation. of Athens and illustrates it again and again. Plutarch, Pelopidas 6, 5 said that the love of man was 17 Though neither author is cited by M. P. Nilsson, the in Athenians. Any late encomiast would refer innate reader will find much that is pertinent in the latter's to the famous philanthropiaof Athens, but various "The God and the Harvard Theoarticle, Mediator," High encomiasts would differ widely in frequency of logical Review 56 (I963): pp. IOI-I20. 18 Bengt Seeberg, "Die Geschichtstheorie Justins des mention. If Aristides chose to return again and Martyrers," Zeitschrift fur Kirchengeschichte, 3te Folge, 58 again to this by no means new theme, he probably (I939): pp. i-8I calls attention to Ap. I 2, I 46, II io and did so because the old theme had achieved a new For other the Christian obsession with passages. many Athenian Empire, but for the permanent and ubiquitous Athenian Empire (of the logoi) for which men yearn (section 226) and which arose when the military and political hegemony passed away. In section 25 Attica appears as a first home of man. In section 42 Aristides claims that the gods chose the Athenians to be models for mankind and deposited in their keeping the seeds, not only of wheat and barley, but also of justice and of civilized life in general. In section 67 the old legend of the burial of the Seven against Thebes is retold as a great chapter in the moral education of mankind, and section 68 reads courage and philanthropy into her early legends as a whole. Perhaps the religiously colored section go with its emphasis on what the Battle of Marathon contributed to the ideals and development of Hellenism is the best example, but

history see also R. A. Markus, "Pleroma and Fulfillment: the Significance of History in St. Irenaeus' Opposition to Gnosticism,"

Vigiliae

Christianae

8 (I954):

pp. I93-224

and Carl Andresen, Logos und Nomos: die Polemik des Kelsos wider das Christentum (= Arbeiten zur Kirchengeschichte 30, Berlin, 1955).

19For the theme see the words KoIv6oand IroA6land their derivatives in the index. 20 Hans Willms, ElKcbv:Eine begriflsgeschichtlicheUntersuchung zum Platonismus (Miinster in Westphalia, I935). 21 E.g. Tertullian, Apol. 38: secessi de populo.

GENERAL DISCUSSION

VOL. 58, PT. I, I968]

37

interest, which some may find in the rising odium ism demandsthe attitude of free men. In Christianity boasters and frauds play their damnable game; in humani generis. The Jews sought a place of their own where there Hellenismprevailsthe lofty ethos of the responsibility would be only Jews. But Attica is a place for men which the blessingsof the past impose. Christianityis merelya degenerateand oppositeformof Hellenism,the to have as their own (section I5). in contrastto the True(Alethes)Logos. St. Paul22writes that the Jews ask for a sign and deceptiveLogos All this except for the last sentence would probthe Hellenes seek wisdom, and to both he offers Christ crucified, calling Him dynamis of God and ably represent the thought of Aristides. In section wisdom of God. Aristides may never have read the i66 he stresses the lofty ethosin the deeds of Athens. he regarded Hellenism, of which the Epistle to the Corinthians, but as we saw in the Certainly Athenians were the pure representatives, in the preceding chapter, he refers frequently to signs same that Celsus did. On the other hand, he way (symbola). The wisdom of the Athenians is praised Christianity as one more maniprobably regarded implicitly whenever the cardinal virtues are menfestation of Barbarism rather than as a degenerate tioned and explicitly in sections io8, 122 and 239. form of He Hellenism. may have heard Christians Aristides finds the dynamis and sophia of the gods Graecos29f. and 35 openly like who Contra Tatian, as as far men residing in the city of the Athenians, a for the dogmata of the expressed preference can participate. In a chapter dealing with Hellenism in opposition Barbarians against the paideiaof the Hellenes. And to Christianitya word must be said about similarities is the contrast of the AlethesLogos, which Aristides in a contemporary of Aristides, namely Celsus who too seeks to unveil, anything more than alogia? The encounter with Christianity, says Andresen, attacked the Christians on philosophical and histo have awakened in Celsus a new question, seems torical grounds in a work called The True Logos.23 the religious meaning of history.25 The religious Celsus was another Platonist with affinities to Albinus. He too lived in the time of Marcus Aurelius interpretation of history may not have been new, and seems to have written his work in the 'seventies, but a new interest in the religious interpretation appears in prose first in St. Justin's work sometime perhaps between A.D. 177 and I80. between I50 and I6I. There is no verbal echo of To explain the thought of Celsus, Andresen says, either in the extant fragments of "Christianity is the world without Logos." This Justin's Apologia Andresen Celsus admits) or in the Panathenaic (as would probably explain the thought of Aristides Aelius Aristides Oration of (where you would not too. In fact there would be much in common behind but where I have it searched anyway). Yet the historical view of Aristides and that of Celsus. expect have it Christians well raised first though it the may Although the intellectual power of late Hellenism a natural for the was development theology of under a new challenge in the Age of the Antonines in was Middle which St. trained. Platonism, Justin in his might be quite as remarkable as Andresen in in the Panathenaic Oration It next appears prose of Celsus admirablestudy infers, the originality may be less than Andresen claims, because Aristides of Aelius Aristides sometime between A.D. 165 and Then it appears for a third time, in Celsus, preceded Celsus, and others, though no one who 167. between A.D. I70 and I80. as Aristides. it well, probably preceded expressed The danger of apostasy, by which we mean The passage from Andresen,24however, deserves to be cited in full both because of its own value as a heterodoxy (e.g. Cynicism) or conversion to an clarification of Celsus and because it brings out a oriental religion, was only one aspect of barbarization. The Persian menace still seemed to have different emphasis: actuality because the Parthians remained a great Christianity is the world without Logos; Hellenism power and because many Greek communities is the world of the True (Aldthes)Logos. Christianity is established in the days of the imperium Macedonithe trap of the stupid and uneducated; in Hellenism the high ideal of Paideia fulfills itself. Christianity cum remained "enslaved" to the Parthians in the reveals the base manner in which slaves think; Hellen- time of the imperiumRomanum.To a certain degree the Arsacids and later the Sassanians courted the 22 I Corinthians I: 22-24. Greeks. The Res Gestae Divi Saporis after the 23 For the problems see Origen, Contra Celsum, translated of 260 were published in Greek as well as in with an introduction and notes by Henry Chadwick, victory Aramaic and Middle Persian.26 (Cambridge University Press, 1953), a book remarkable for the high quality of the translation, the erudition and good judgment of the exegesis. 24 Carl Andresen, Logos und Nomos: Die Polemik des Kelsos wider das Christentum (= Arbeiten zur Kirchengeschichte

XXX,

Berlin, I955), p. I83.

25 Carl Andresen, Logos und Nomos, pp. 292-372. 26 E. and A. Recherchessur les

Res Honigmann Maricq, Gestaedivi Saporis (= Memoiresde l'Acad6mieRoyale de Belgique [Lettres], 47/4, I953). See also A. Maricq, "Res Gestae divi Saporis," Syria 35 (I958): pp. 295-360.

38

OLIVER: THE CIVILIZING POWER

There can be no doubt where the sympathies of men like Aristides lay at the time of a war between the Romans and the Parthians. He visualized the Romans as champions of freedom and order; the Parthians are of course not mentioned but present to his thought when he equates the Persians with the forces of evil, destruction and despotism. Aristides' attitude toward the Roman Empire remains in the Panathenaic (section 234) essentially what it was in the Roman Oration of his youth. The Roman Empire protects Hellenism and permits the spread of Hellenic civilization in all directions. Romanizationis not itself civilization but security.27 The center and ancient core of true civilization lies at Athens. The basically Attic idiom in which MarcusAurelius wrote his Meditationswas the common language of higher education everywhere except in the law schools. The third aspect was the increasing employment of barbarians in the army. As we look back on the third, fourth, and fifth centuries after Christ, we are appalled at the barbarization of the Roman army. One can say that Augustus himself took the first step; Hadrian advanced further; even Marcus Aurelius can be considered to have established a precedent for policies which in the third century proved disastrous. But certainly Aristides displays no awareness of this particular danger. In fact the system established by Hadrian never needed to lead to the barbarization and alienation of the Roman army into mercenariesseparate from the population. It is not that Aristides failed to realize the danger at the time of the Roman Oration when he praised the Hadrianic system, which he saw as resting on the enlistment of boys from civic communities, or in the Panathenaic when he approved the Roman protection. The danger did not yet exist despite a rare precedent or two for later developments. The danger did not exist because there were plenty of inhabitants who could be attracted by more than the pay. The danger arose with Caracalla'sgrant of citizenship to all inhabitants, because the system envisaged by Hadrian would no longer function as in the past, and more and more reliance had to be placed on barbarian mercenariesboth because of a manpower shortage and because better recruits from the empire were no longer attracted by an ambition to earn Roman citizenship. 27That is not unfair to Rome. See Erich Swoboda, "Zur Frage der Romanisierung: Aen. VI 851f.," Wiener Anzeiger 1963: pp. I53-173.

[TRANS. AMER. PHIL. SOC.

V. COSMICTHEMES i. ATHENS BETWEEN THE PHYSIS OF MAN AND THE COMMON PHYSIS OF THE ALL

Having shown that with references to symbola and aldtheiaAristides operatedin the tradition of Pythagorasand of those who explained the true meaning of Homer, we may now comparehis praise of Athens with the rehabilitation of Helen by Stesichorus and Pythagorean interpreters. The Helen story was explained as revolving around the aCTrr(the true Helen) and the ESco?Aov (the mere image of Helen).1 Aristides, whose referencesare not without purpose, refers to the two Helens in the important section I02. Just as Paris never obtained the true Helen, so Xerxes never obtained the true city of the Athenians. The Persians, as they first crossed the Aegean, are said (section 83) to have sung a kind of prooemium,but after Salamis Xerxes sang a palinode (section 127). According to the rhetor Menander, De encomiis414, I65 f. some said that Helen as well as the Dioscuri and Heracles lived in communion with the gods, oUrroKoairl v 'EAv, OUTOrc Kal TOaS Kai TOV 'HpacwIa 'youcnv o'uvnroXIAlooxKovpou 'TrV Ecov,where the key word "live in IETra TEIEeOOal

communionwith" is sympoliteuesthai.Aristides also refers to the Dioscuri and Heracles in section 258, and in section 48 Aristides explains that Athens knew enough to grant Heracles divine honors because she was living in communion (sympoliteuomene) with the gods. We need not overstress this coloring, but we should not overlook it either. In section 274 Aristides concludes his praise of Athens by calling the city of the Athenians strikingly "a visible image for, and standard of, the human physis,"

TfiS 90CEcoS TrfiSa vpcorriaS

FIK6va KaCi pov

It is a horosin several senses, primarily a standard which shows what human society can do and become. It is an eik6n,a visible image of the intelligible or of a different physis, so that it serves as a model for the physis of mankind. In section 70 Aristides notes the raids of the unnatural Amazons and that at last the Athenians stopped them: "So here too the city went to the aid of the common

physis,"

ipoir&nl

r KOti9-paEft. Trf

What is "the common physis ?" Does it mean "the Hellenes" as in the famous phrase of Isocrates IV 50, "she has made the name Hellenes seem no longer that of the race but of the mind and has caused those who partake of our training to be called Hellenes rather than those who partake of the 1

M. Detienne, "La 16gende pythagoricienne d'H61lne,"

Revue de l'histoire des religions

152 (I957):

pp. 129-152;

Furio Jesi, "Aspetti Isfaci di Elena nell'apologetica pitagorica," Aegyptus 41 (196I): pp. I41-I59.

VOL. 58, PT. I, 1968]

39

GENERAL DISCUSSION

common origin" (physis)? Reiske thought so, but we need not assume this meaning in view of the orator's date and independence. It can be the cosmic physis of the world order, the great physis of cooperatingNature. Or should we say, the orderly life of human society as part of the order of the universe ? It means to Stoics the common Nature of the All. Or is it what Cicero, De Of. I 50 calls a naturalissocietas,into whichthe Logosbinds all men ? Human society may constitute a second cosmos located in the Sensible World. A group of founders or archegetaideveloped human culture. While the Jews may have thought of their own patriarchs, many Greeksand Romans assigned the credit to the Athenians, and the success of Aristides in treating this theme lies in the skill with which he interweaves Eleusinian religious myths, Platonism, the words of Isocrates, and Stoic theories of the societashumana. Justinian's Digest I I, 3 states that cum inter nos cognationemquandam natura constituit, consequens est hominemhomini insidiari nefas est. The reference to nature is a referenceto the right order of things, the basic principles of human society. Which takes us back to Cicero, De Officiis I 50: quae naturae principia sint communitatis et societatis humanae, repetendumvideturaltius. That is to say, Cicerowill seek to uncover the basic principles which nature has established for the communitas et societas humana. Cicero often uses the words communitas, communishominumusus (utilitas), and in III 2I he says that the humani generis societas is that quae maxime est secundum naturam, while in I 50, he uses the phrase naturali quadam societate.Thus a connection exists between nature and the communitas et societashumana (hominum). Cicero, De Off. I 53, furthermore,divides human society into degrees. There is an undifferentiated (illa infinita) societashominum.Within this we have a closer circle, gentis, nationis, linguae. Within this we have a still closer circle, the civitas. A still narrowercircle is that of the societaspropinquorum. He does not actually use the word "circle," but he thinks in terms of cosmic zones when he says: Artior verocolligatioest societaspropinquorum;ab illa enim immensa societatehumani generis in exiguum angustumqueconcluditur. Philo thinks of God bringing archetypal ideas together in an archetypal cosmos which was the Logos. "These archetypal ideas were also seminal powers with creative energy and the Logos differentiated itself into the seminal logoi or creative principles in things."2 Between earthly men and

God, between the Sensible and the Intelligible World, there are human intermediaries, the Patriarchs, who are manifestations of the divine Logos, true sons of God. The Patriarchs, whom Philo calls archegetai,protect and save. They have conversed with God Himself and they carry in themselves patterns of the law. In De AbrahamoXI 54 Philo refers to Abraham, Isaac and Jacob as "a royal priesthood and holy group" (paciXElovipaTrrEuaKal gevosayiov). He also says they are ostensibly men but in fact virtues-nature, learning, practicewhich men call by another name, Graces, because they also are three special gifts (xaprtaSioapieOouS). Aristides would have no part of this or any Jewish or Christian theology. It is the Athenians who are human intermediaries. Just as a certain kinship with the cosmic Nature, according to Pseudo-Longinus,3gives us our feeling for the great and the sublime in the nature around us and in the logoswhich is literature, so too we are drawn to the greatness of a world order. The Athenians who participate more directly are like the great writers and the logioi anthropoiin bringing forth the logoi and uniting the race of men with the cosmic order. The Athenians constitute the nodal point between the common nature of the All and the nature of all mankind. Being in communionwith the gods (section 48) the Athenians participate in both divine and human nature, to raise the nature of mankind toward the divine nature. In section I86 the nature of Athens is contrasted with the nature of all mankind. Discussing the dissension between the men of the Piraeus and the men of the Town, Aristides mentions the concord and amnesty which followed. He comments, "While the city fell ill by the nature of all mankind, she was cured by her own nature." The bodies of the Seven against Thebes were cast out. In section 67 Aristides refers to the Athenian action in burying the dead as "a work of this city which, as the story is told, the Athenians of that time performedin behalf of the Argives but which in a deeper sense and in the form of the benefaction was accomplished for the good of all the human T1ar SEc1pycoiaS 65 a'&iOdC Kai TCra oXq-aTir race," Tr

at 522.

of Charles P. Segal, HSCIPh 64, (I959): pp. I34-136.

UrrEpTris lpioE'coS&rraCS T'rS

avepco-TEaoIS KaTrETpaxer.

In section 220 Aristides asks:

When we do not denounce the sun and moon for the harm which they do, but admire them for the benefits they produce, shall we judge the city on the basis of her collisions with some few? Shall we not judge her rather on the basis of the cooperation she has given to all and from the standpoint of the world as a whole ? 2 W. Richardson, "The Philonic Patriarchs as N6(IoS 3 Studia Patristica 1 pp. 'EpivXoS," 515-525 "Longinus,"On the Sublime35 with the commentary (Berlin, I957):

40

OLIVER: THE CIVILIZING POWER

[TRANS.AMER. PHIL. SOC.

The last phrase KxT'i 6SprsqpcaEcos means "from the standpoint of society as a whole" but retains cosmological echoes. The famous koinotes of the Athenians used to mean a feeling for the community or common culture of the Hellenes. Aristides still may use the word koinos in that sense as in section 90 where he argues that, if Athens had not given the glorious example of success in the Battle of Marathon, "all would have been lost, persons and deeds and traditions and the things which all of this race (or 'all of this kind of training')4naturally consider their own"

the arts. This last becomes all the more significant when the reader remembers that Aristotle, De gen. et corr. II 32ga criticized Plato for not making any use of the third factor.

(r& KOtV& TfjS (pOcsos). But again in section

pages 400-40I Armstrong says:

IIo

2. PRINCIPIA (ARCHAI)

A. H. Armstrong5 in an article on "The Background of the Doctrine 'That the Intelligibles are not Outside the Intellect"' points out that Plotinus' doctrine of the unity of the Intellect (Nous) and the Intelligibles (Noeta) is not really "demiurgic." On

Aristides says that the Athenians would have been Intellect in his (Plotinus) system is not directly justified if they had told the other Greeks before responsiblefor the formationof the visible world;the Salamis, "The things which all men in common powerswhich are, Soul or Logos,though they are and T-rfS naturally consider their own (Ta KOIVaO &cvpcoTrn?cas containlogoifromthe intelligibleworld,are other than (9eos) have been relinquished by us for your and dependenton their intelligiblemodelin very much sake." Aristides, however, gives a new dimension to the same way that the Demiurgeof the Timaeusas the koinotesof the Athenians when he ties it to the interpretedby Cornfordis other than and dependent Nature of the All. upon his intelligiblemodel. Intellect is certainlycalled In conclusion,there are three physeis:the common "the true demiurge and maker" ..., but it is so as providing Soul with the logoi which are the physis of the All, the emotional and yet in various only of sensible things, not as making the universe forms degrees educatable physis of all mankind, and bedirectly. tween them a physis of reasonable and consistent men in communionwith the gods. This intermediary Armstrongpresently goes on to note that in Albinus' physis (of the Athenians) makes their city the Epitome we meet for the first time with Aristotle's medium through which the seminal logoi reach all doctrine of divine nous introduced into Platonism mankind, for while the Logos or divine Nous mani- and furthermore with a critical rethinking of that fests itself in the common Nature of the All, the doctrine on Platonic lines. This argument generally logoi, which are humanly possible participations in satisfies unless one claims that the divine nous the undifferentiated Logos, manifest themselves in seems to appear even in Plato, Timaeus 5id-e. the nature and power, first of the Athenians, then At Athens, on the other hand, the leading Plaof those who study and imitate the Athenians. tonists, Taurus and Atticus, repudiated the AristoThe cosmos of human society, what Cicero calls telianization of Platonism and combatted Peripatethe humani generis societas quae maxime est secun- tic influence within Platonism. They attached great dum naturam,ought to be part of the universal cos- importance to pronoia (divine providence). Like mos. Plato, Cratylus 386e said that all praxeis Plutarch they assigned the creation of the cosmos should be carried out in accord with nature. directly to God. The differences,not always clear to In the coming to be or genesis of the cosmos of us, should not obscure the fact that both groups, human society there are for Aristides three factors being Platonist, argued in much the same terms, so as in the genesis of the universe accordingto Plato's that the logoi and the archai (principia) would be Timaeus. The Artisans (the gods) represent one familiar to anyone with any pretense to paideia, i.e. factor, and the raw human material of all mankind, Greek culture in general. From the earliest days of Middle Platonism, three the stuff they have to mold, is another. There is a the of third the again factor, omnirecipient city principia were recognized: namely, the Demiurge; Athenians which the gods have been using as the secondly, the Paradeigma or Ideal Model; and perfect model or definition to teach men justice and thirdly, Physis or Matter. Of course, in the Timaeus 41 the Demiurge, who gives an impulse with a 4 If we agree that Isocrates IV 50 was redefining Hellenplanting of seeds, assigns the actual creation to the ism in substituting the criterion of a sharing in Athenian lesser gods. Now in the second century after Christ, paideia for a sharing in the common origin, we may (but while the Athenian School, or Atticus at least, tendneed not) infer that while Isocrates contrasted physis and ed to reducethe importanceof the secondprincipium paideia, Aristides paradoxically identified them. Physis means either physical or spiritual growth from a starting point.

5 Entretiens Hardt 5 (I960): pp. 39I-425.

VOL. 58, PT. I, 1968]

GENERAL DISCUSSION

41

and 122 of the Panathenaic, upon the disappearance of the Athenians in section I02 and elsewhere, while in sections I49-I50 the Athenians are perpetually appearing and vanishing. For number 3 we may read Attica, the ch6raof section ii. Aristides has next in mind the comparison of and with its genesis with procreationin the Timaeus5oc-d: "that demiurgic power (2) (I) the paradeigma the ch6ra,for he probably had no dogmatic commit- which becomes" (= the offspring),"that in which it ments beyond a general or neutral Middle Platonism becomes" (= the mother), and "the model in whose likeness that which becomes is born" (= the father). in the direction of Albinus. From this point of view the city of the Athenians backbest to the would be it represent Perhaps a as follows. He his of may be visualized as offspring of the Logos from recognizes thought ground division into the Intelligible and Visible Worlds. He Mother Attica. Sections 25-30 dwell on Attica as starts with Plato, Timaeus 41, where the greatest mother and nurse. But the process of procreation is not limited to god assigns tasks of creation to the lesser gods, and one generation. The offspring in its turn becomes then 52a: We must agree that there is, first, the unchanging another father.9 Also the number 2 which was an Form, ungenerating and indestructible, which neither eikon of the original number i becomes in turn a receives anything else into itself from elsewhere nor model to be imitated further. Thus the city of the itself enters into anything else anywhere, invisible and Athenians becomes a new (but human) number I otherwise imperceptible; that in fact which noesis has and begets its own offspringfrom another chora,the for its object. Ionia of sections 57-58, which Aristides in the traSecond is that which bears the same name and is like dition of Theophrastus (vide infra) calls an underthat Form; is sensible; is brought into existence; is substrate. With further genesis the Ionians lying perpetually in motion, coming to be in a certain place imitate their parent and beget another generation, and againvanishingout of it; and is to be apprehended "the children of your children," in another ch6ra, by belief involving perception. TobB 6 pcbvupov6(poi6v the of the Mediterranean receptacle (8EX6oievov) 'TE KEiVcpSEvrEpov, clorr6v, yEvvarr6v, yTrEopri1pvov is Basin. The word 5EX6o1eVovthe very word with TrEgv TriVt I TOr Kai wr&aXvEKETI1e aEi, yiyv6opvv which Timaeus 5od paraphraseschora. Plato, 8?566S pTr' aciOq'aEcoS rrEpitXTirr-rv. TrrOXAXipevov, Third, there is that which in each case we must Furthermore, Aristides remembers that Plato, distinguish as ch6ra (= country or place), not admitting Timaeus 5oa described his chora as a "mother and destruction, and providing a situation for all things that receiver" (ilTropaKaiCrrro86oxv) but insisted that come into being, but itself apprehendedwithout the it was neither earth nor air nor fire nor water and senses by a sort of bastard reasoning, and hardy credible. added a description of it as invisible but omnire(Cornford'stranslation reworded.) Aristides finds his chora, on the contrary, cipient. For number I, as reflected in the Panathenaic very visible, but it too is omnirecipient and he can Discourse, we may read perhaps the Logos re- refer to its rroSoxhiKai rrapauevia (section 46). presented by Athena8; for number 2 we may read Above all, Plato's assertion that it is neither earth the city of the Athenians and of the logoi. At least nor air nor fire nor water causes Aristides to assert there is an emphasis upon the name in sections 40 of his ch6ra that it is neither north nor south nor east nor west (section I9), because he needs to 6 H. Dorrie, "Die Frage nach dem Transzendentenim claim land, sea, air, and gleaming aether to perMittelplatonismus," Entretiens Hardt 5 (I96o): pp. I98fection for Attica, and perhaps also because Ari241, especially p. 208. stotle, De gen. et corr. 329a criticized Plato's refer7 E. R. Dodds, "Numenius and Ammonius," Entretiens ence to the elements. Hardt 5 (I960): pp. I-6i. Particularly happy is his emendaIf the reader objects to the ambivalence of tion of Numenius, fr. 25 Leemans: 6 SErreposacroroETroiT Trfv -rE t8kaV oarroU Kia T6rv K6aClOV,?ird <6> a' (lrreTa codd.) Athens as female but also male, he may find it in 6Acos. Oecop^lTrKO accord with syncretistic beliefs of the period. In 8 One should approach the cosmos visualized in the section 62 Aristides actually likens Athens to the Panathenaic from the cosmos visualized in the Hymn to ambivalent Dionysus whom in his Hymn to DionyAthena, recently studied in a good article by F. W. Lenz, "Der Athenahymnos des Aristeides," Rivista di Cultura sus he praises as male and female. In fact, he has Classica e Medioevale 5 (I963, published in I964): pp. 329also Aion in mind. by subordinating it, Albinus6 and Numenius7 increased the importance of the second principium by withdrawing demiurgic functions from the first and adding them in a sense to the second principium. Accordingly when Aristides contemplated the physical world of phenomena, he saw just two principia,

347. Zeus begets Athena out of his own head. Athena is the perfect image of her father. Both in and out of the head of Zeus she is the Logos. She causes the other gods to be functions of the one greatest god Zeus.

9 It is worth mentioning that Numenius refers to the first principium as the grandfather and to the third principium as the descendant.

42

OLIVER: THE CIVILIZING POWER

To return to the archai, one might say that Aristides uses the three principia (&pxai)and makes the city of the Athenians the second principium, i.e. the Paradeigma or Ideal Model, to which he, like Albinus and Numenius, assigns demiurgic functions (in section 57 and passim). Theophrastus, according to a writer of the sixth century after Christ,l0said: Platoappliedhimselfalsoto the phenomena,engaging inthe investigationof nature(physis); herehe choosesto maketwoprincipia,the oneunderlyingas a materialsubstratewhich he calls omnirecipient,the otheras a cause andmoverwhich he invests with the powerof the god andof the good. Aristides was familiar with the language in which many students, beginning with Aristotle and Theophrastus, had tried to explain or reject Plato's views. So with this controversy in mind, he isolated two principia of a secondary cosmos, the one underlying as a material substrate, the other a cause in the persons of logioi anthropoi. In fact the phrase "image and standard" (eiK6vaKaIopov)11applied in section 274 to the city of the Athenians comes very close to the phrase "cause and mover" (alriov Kai KtvoUv)which Theophrastus used. We could representthe three primary factors and the generations of two secondary principia in the genesis of the cosmos of human society as follows: Logos - Ch6raAttica

[TRANS. AMER. PHIL. SOC.

Hymn to Mary as chlral3and mother of God, down to the mosaics in the church of the monastery of the Chora at Constantinople where the Holy Virgin is called ch6ra4and mother of God (representedas the Logos: see fig. 2).15

Or we may prefer to speak of physis inhabiting ch6rain the Timaeus, and we may certainly claim (see sections 26-28) that the inhabitants of the choraAttica in the Panathenaic Discourse of Aristides represent the anthropeia physis in its purest form.Sincethe PanathenaicDiscoursewas recognized as a model encomium by the rhetor Menanderin the third century, it is not unlikely that St. Cyril of Alexandria, who thought of the Virgin Mary as representing the anthropeia physis in its purest form, drew on a philosophical and rhetorical tradition which passed through Aristides himself, not just his Platonizing contemporaries,when Cyril composed his encomium and called her the little ch8ra and mother of God. In one case the Logos, in the other the logoi, are passed on.

Perhaps we may say that while in the Roman OrationAristides praised the eros of Rome (a desire to beget blessings in others), in the Panathenaic Discourse he praise the dynamis of the Athenians, who are the originallogioi anthropoi,and so an archei. The word arche, meaning, as it does, "empire," "starting-point,"etc. offersrhetoricalopportunities. The archai of which Aristides speaks gradually become the Athenian Empire of the fifth century and Logioianthr6poi -Chora Ionia at last in the climax of section 227 the second Basin arche, the true domain of Athens, the area of the Logioianthropoi-- ChoraMediterranean logoi in various meanings (speech, reason, literaLogioianthr6poithird generation ture, stories that produce noble traditions). But There is a line leading from Plato's description long before he reaches these heights, he draws of the third factor as chdraand mother, through the attention to the words logos and arche by using description of Attica as ch6ra and mother in the them with quite unnecessary and hence significant Panathenaic Discourse of Aelius Aristides, probably insistence in other senses. The word archeoccurs in through the Encomium of Mary as chdrion and 13 of Egon Wellesz, The Akathistos Hymn (= Monumother of the God Logos composed by Cyril of mentaText Musicae Byzantinae, Transcripta, IX, Copenhagen, Alexandria12(A.D. 376-444), through the Acathistus p. LXXV, XV, line 8: Xaipe, eEoo dXcopflTOU Xcbpa. 1957),

This line occurs in the oldest part of the hymn, and if Wellesz, "The Akathistos: A Study in Byzantine Hymnop. 26, 7-I2 (= Diels, Doxographi Graeci, pp. 484-5): TrriScoKEv graphy," Dumbarton Oaks Papers 9-10 (1956): pp. 143-174, 6 piVTrot eE6qpaa-ros ... 9pioaiv ... lTTArcov ... evo TS rr pi (p9IEcS KaiT-rS aovarr6v ae-toropiaS' is right, the author may well have been, nay, must have o9axvopivoIS &6I.VOSi &TSUriv v Ai86o Tr&s&pX(s po*AETal been, Romanos himself in the early sixth century. These 'rroletv, Tr6ijv ITrOKEiEVOov 6 rrpoaayopel1t WaV85EXeS, TO 6 bs csTT-rov Kal KIVOiV6 TrEpl&1T- studies by Wellesz were called to my attention by Professor Paul A. Underwood. Very interesting are lines I6-17 rEtTO To OeouKal Tri Toi d&yaeo:8U6vvd.E.. 11 Among the reasons why Aristides calls Athens a horos in Stanza XVII: "Hail thou who dissolvest the word-webs Stiaxrrroaa. of the Athenians," xaIPE,-rTv 'AOrvaiov T&STrrOK&S may be the influence of Plato, Timaeus 5Id, where Plato 14 'H Xcbpa TOO &X(opfiTou, reflecting Cyril's phrase, r6 says, "If only some great horos were to appear clearly more than the Akathistos Hymn. defined in a few lines, that would best suit the occasion." XcopiovTOOdXopfiTOU, 15 For the mosaics see Paul A. Underwood, The Kariye 12 Homily XI, Patrol. Gr. LXXVII I032 D: Xaipols, i TbV iOV Voyevf ?E6v A6yov Djami 1 (New York, I966), pp. 40-41,who kindly gave me the Mapia, T6 Xcopiov ToO d&XcopprTOV, Xcopfiacao.Every educated man of the fourth century had at illustration. Harry Bober in a lecture delivered in Decemleast a second-hand acquaintance with Plato and Aelius ber, I964, at the Johns Hopkins University spoke on figures similar to that of the Christ Child in the mandorla as repAristides. St. Cyril may have deliberately substituted ch6rion for ch6ra in order to escape the pagan evocation. resenting the Logos. 10 Simplicius, In Aris. Phys. Libr. Quattuor Pr. Comm.,

FIG. I. Philosophy

and Its Three Parts.

Bibliotheque municipale de Reims, MS. 23, fol. 25.

FIG. 2. The Ch6ra and Mother of the Logos. Byzantine mosaic in the Kariye Djami at Constantinople. Courtesy of Professor Paul A. Underwood.

.i r A <

FIG. 3. Philosophy and the Liberal Arts. Miniature in the Hortus Deliciarum of Herrad of Landsberg.

VOL. 58, PT. I, I968]

GENERAL DISCUSSION

the very first sentence and in section 6; after using the word logos eight times in sections 2-4 he says, "Many as in a circle are the starting-points (archai) which the case (logos) temptingly offers," and the reader will not forget that the circle representsAion (Plato, Timaeus 37-38), also the divine Logos, the Alpha and Omega. In section 15 the picture of circles within circles has something else as one purpose but connects with the circle of section 6 and the circles (circuits) of section 244. In section 19 he says that Attica is located immediately below the acropolis of heaven and the archeof Zeus. In section 24 he comments, "One beginning (arche) of my discourse (logos)has returned to another beginning (arche),"where the image of the circle is unmistak-

43

of the world.l7 In section I72 it is explicitly stated

that Athens had the habit of victory and that i T-rOV KpElrTTvcov poTpa, the destiny of those who by

divine appointment are superior, had been granted to her as a special privilege. The destiny (moira) or fortune (tyche)of Athens could save the cities and thus the civilized world. In XXI Keil I Aristides calls the Roman emperors "our kings by plan of the gods," oiO'ev yvcb~ pacolThe Roman emperor based his legitimacy on AETS.

divine favor and proved the divine will by victories achieved under his command. Whenever a victory occurred,the Roman emperoraccepted the imperial salutation for himself and advertised his own felicity. Men,including the emperorhimself,believed able as in section 32 (end). In sections I46-I47 he in the sign, and in A.D. 69 when Otho suffered plays with the philosophical background of the several far from decisive defeats which left his main word arche, while in sections I40-I41 he plays with force still intact, he saw in them the signs that he the rhetorical background of the old antithesis, did not have the imperial destiny. Experti invicem sumus ego et fortuna. words-deeds (logoi-erga). From a cosmic point of view the Athenians are a divinely chosen people, naturally superior (kreit3. FIVE ZONES OR BODIES That through them certain blessings reach Another series of images compares the civilized tous). mankind is the implication of section 62 and of the world with a cosmos of five zones or bodies. In the term prostates (patron). In section 49 reference is center rises the Acropolis, with the city as a "body" made to the prostasia of all men, which Heracles all around it (section I5). The Acropolis is here exercised. This position as unselfish of all compared first with a tower, then with a mountain mankindis in section attributed toprotector the Athenians. 65 peak, then with the central boss of a shield with In section I94 the Athenians are credited with five circles. In section 20 Attica is described in behavior as unselfish prostatai in the Corinthian terms which may suggest the cosmos in miniature, and in section 212 the participle prostantes a preliminarydesign, perhaps, or an imitation. Atti- War, means that they unselfishly protected the Lacedaeca lies in the center of Hellas (section 15); the monians against the dynamis of the Thebans. This Athenians first established order in Hellas (sections too constitutes a parallel with the position of the 56 and 57) and even beyond (section 58). The Old good Roman emperors,whom Aristides XXI Keil 8 Dispensation of the Athenians culminates in the calls rTOiS rTCv Xcov-rpoo-aTarS,universal prostatai. Peace of Callias which drew another circle to be a In XX Keil I Aristides, telling the Hellenes that he crown upon the head of Hellas (section I56). But all had written to the emperors, says merely that he these circles, whether they suggest the circularity had written to the prostatai. of the Logos or the zones of the Cosmos, merely At one time Athenians had played a Herculean prefigure the fifth circle of sections 225-227, the role as prostataiin the affairsof men, but everything New Athenian Dispensation of the entire world.16 connected with the common fortune of mankind declines (section 168) and now Athens no longer had 4. ATHENS AND THE EMPERORS the military strength (section 222). While the The nike theme, which was treated in Chapter Athenian empire of the logoi remained, the HercuIV, can be regarded as part of the cosmic theme lean role had passed to others, namely to the Roman because it concerns the freedom and organization emperors. Of course in the theology of imperial power, the is usually represented as the delegate of 16 The emperor TrprT'TOVajcpa was currently a subject of keen debate (see H. D6rrie, Porphyrios' Symmikta Zetemata [= Jupiter,18but Aristides in the Panathenaic invests

Zetemata 20, Munich, I959], p. 9) in philosophical circles, but Aristides does not specifically call the fifth zone a fifth body. Yet Athens is both form and cause. One must not press these images too closely. They are just suggestions and allusions. On the other hand, to ignore them would be to miss the whole style of Aristides.

17 J. H. Oliver, Demokratia, the Gods, and the Free World (Baltimore, I960), Ch. V, "The Nike of the Free World." 18 Jean Beaujeu, La religion romaine a l'apogde de l'empire, I, La politique religieuse des Antonins (Paris, I955), pp. 59-80.

44

OLIVER: THE CIlV

rTTTTT

Tr

riTT'"

LIlZlN

TT'

, JrUV wh?K

s

[TRANS.AMER.PHIL.SOC.

the city of Athens with a position between Zeus and Theseus and Heracles (section 49) prefigured the the emperor, who is never explicitly mentioned. In cooperation of Roman Athens and the Antonine section 19 Athens is located immediately below the emperors.19 Phrases suggesting a parallelism between the acropolis of heaven and the throne (arche)of Zeus; the models for human life which were deposited in emperors, the junior partners, who guided the the safekeeping of the Athenians are still there, etc. military defense of the oikoumene,and the AtheniThe emperor(s) like Heracles, who labored for ans, the senior partners, who, fiyE6ovs -TrCaitFiaKxa mankind, will be initiated into the Eleusinian aopiaS c(rroT, led the poleis in civilization, are Mysteries. Lucius Verus was just initiated or being noted in the commentaryon sections 57, 226 and 227. initiated, and Marcus Aurelius had probably inti- Many a readerwill comparethis with the Isocratean mated the interest which producedhis own initiation vision of a better world to be produced for Hellenes and that of Commodus in A.D. 176. Aristides, while by the spirit of an ideal Athens and by the might of never mentioning the emperor(s), attaches impor- Philip the Heraclid. tance to the initiation of Heracles and the Dioscuri (section 258), who were to achieve immortality all 19As Beaujeu, op. cit., pp. 80-87 and 360, does not fail to three. The Dioscuri remindedthe audienceof Marcus note, Pliny in the Panegyric and Dio of Prusa, Or. I, Aurelius and Lucius Verus, like the Dioscuri of praised Trajan as Herculean, and also coins of Lucius Verus contemporary Roman coins. The cooperation of reflected the myth of Hercules.

PART II TRANSLATION 1. It is an ancient custom among the Hellenes, and, I think, even among the barbarians for the most part, to repay foster-parents with all possible gratitude. And whom anyone could consider fosterparents prior to you, oh men of Athens, provided he seems to belong in some way to the Hellenes, it is not easy to find, at least in my opinion. For of this training which has become customary and common to us all, anyone would immediately find that it is you especially who are namegivers and providers, if he studies it from the beginning. Hence it can be said that for various ones among us there are various foster-fathers, whomever fortune and coincidence might prepare as teachers in each case, but that as common foster-parents who are teachers of all, you are both alone and prior to the very teachers themselves, exactly like those whom the poets call fathers of fathers. That alone was enough for good will from all sides to be yours by natural right. 2. Not but what everyone knows that the training which I had in mind, the truly pure training that pre-eminently produces a man, the training in disciplines and in arts of discourse, had its beginning in all cases from you. In focusing attention thereon I was merely establishing my right to speak concerning it, for who is so out of touch with these things as not to know? Accordingly, it is fitting to bring here the discourse concerning these things and so to honor the city with the honor due to her. It has come about that the other expressions of gratitude are, though just, yet not in keeping with the circumstances,while this alone can be called genuine thanks for the benefaction, the thanks that in a discourse are offeredfor Discourse, for they not only establish their right by means of themselves, but bear out the impression that the name of logosfor a discourse was originally derived from the Logos which is Reason, because only this kind of thanks is reasonable. 3. But, sirs, you who are now listening to the words of my discourse and who will be with me for a while, let none of you condemn for rashness or simplicity the whole attempt because we have undertaken so great a trial without putting forward a pretense inferior to the subject and without exhibiting fear of the many difficulties which adhere to the subject. For, above all, if this is 45

worthy of censure, orations have been addressed even to the gods, and we at least have not begged to be excused from even these acts of audacity. Secondly, it has hardly escaped me that the subject requires work, is difficult to cover, and has many extensions. Without great and splendid luck it would be impossible to view all these synoptically, to distinguish them individually, and to bring them to complete expression. Many, moreover, are the professions of those who have discoursed on these matters and have borrowed your ears before! We come after them and have a harder time to discover what we shall avoid than what we shall use. Various ones have treated various aspects with elegance and detail, so that the things that have been left aside by each of them have actually been covered completely by all of them together. So it happens that for him who makes the last trial it becomes a double contest both separately against each and jointly against all. 4. Yes, but what alone has impelled me to this discourse is the very fact that because the city is so superior in so many important ways and because there is no area which she had failed to render fruitful for those who wish to honor her with praise, no one up to this day ever yet addressed himself to all phases or mustered the courage to do so. Some who in poetry sing the praises of the city's ancient history and of her partnershipwith the gods do the best they can with these; others who narrate the occasionalwars against Hellenes or Barbarianscover only parts; some recount the story of the civic constitution; others in funeral orations have celebrated some of those who died. But even among these there are those who did not enumerate the deeds in the traditional manner but turned aside, showing themselves, as it seems to me, afraid of proving unequal to the subject. The fear they conceived was not, I suppose, unpardonable, but in it they fell far short of achieving, in their entirety at least, an account of the glories belonging to the city. And, in fact, some extol her wisdom, some list her colonies, others again sing of her openness to all and her love of man; and they do so, some by making this material an ingredient of their compositions on other subjects, some by citing it merely from memory as they happen to think of it. One might

46

OLIVER: THE CIVILIZING POWER

almost say simply that all men in their own intention or within their own power have delivered their measure of homage to the city, not in proportionto what the city or the circumstances have deserved, but, as if it were a vast ocean which offered no boundaries to the eye, each admires as much as he can see. The result has been rather paradoxical: there is such a superabundanceof themes in which the city is entitled to honor and glory that, if a man mentions ever so small a part of her share, he will not completely fail. It is surely not fair, when this is the only cause of my boldness and the reason why a need arose for the discourse I now deliver, to charge this responsibility of mine with that responsibility which bears the name of blame. 5. Then, if among many great and fine advantages which have to such a degree exalted the city-and they are not just many but difficult or impossible to enumerate-if one of these had not been the blessing of her traditions of Discourse, it would not perhaps be proper to run the risk but better to leave the record of her glory just as it was. But actually, just as she has been a leader in everything else for the Hellenes, and, I think, even for mankind in general, so it is well known that she has been first too in the forms of Discourse. Hence we are not engaged in an undertaking foreign to the scene and purpose; and we have not chosen a path which leads elsewhere, but one which leads directly to the city and to her Athenians; and we do not fail to maintain the city's tradition, but we repay some one of the city's gifts in so far as it is granted to us. 6. It has been said by many on many occasions that it is not easy to find a suitable beginning, but it is I alone, I think, who really need this plea. For, as it happens, even the beginninginvolves more than is plainly visible and readily comprehensible, not only because oldest of those within memory is this city, but also because many as in a circle are the starting points which the case temptingly offers. It is, I suppose, impossible to treat them all together, and it is not easy to decide which starting point will prevail as the beginning for all the others. Various things for various reasons, at least superficially, have an apparent claim to be appropriately called first. 7. To begin with, I shall take as a basis that which I assume to be the most advantageous of all and upon which I think I would make no mistake in establishing the whole speech. Right or wrong, the plan is one in which it is possible for all to join. If I seem at some points to be conducting the oration as if it were about my own city and as if I myself participated in her blessings, this will not, I think, bring shame even to you. We shall show

[TRANS. AMER. PHIL. SOC.

then that the nature of the terrain befits the nature of the men and that it is not suitable for the land to belong to others, nor has it belonged to others; it will appear that the inhabitants, worthy of nothing less than this very land, never left it but remained where they were. Both of these theses can be judged by the spectacle of the present and by the record of the past. Those who in each generationadministered this land brought forth clear and admirablesigns of their own justice in every exercise of power. For on the one hand they displayed, in the forbearance of their behavior and in their courteous association with others, that which one could well call a love of man and they left to no others an opportunity of appearing equally urbane; while, conversely, in the badly needed aid they supplied and in the dangers they faced they had taken their place as a rampart for the Hellenes. 8. As you survey the country from the land and from the Aegean, her character is as follows. She serves as a watchtower for the land of the Hellenes, because she holds the post that comes to her as first toward the rising sun as she reaches forwardin a long projection into the sea; and it is quite clear that, by the powers above, this country has been made a bulwark of Hellas and that for her alone it is natural to have the hegemony of the Hellenes. 9. Then she produces, as it were, a symbol too of her love of man. She advances to a very great distance into the Aegean, calming the waters. She mingles with the islands to become one of the most charming sights, a continent among islands, further out in the water than some of them, first to extend, as it were, a welcoming hand to those from the sea and offering them all kinds of anchorages and harbors in a circle all around her, moreover with some shores here and some there on various arms of the sea and of the land and with crossings to the adjacent islands which are as near as the islands to each other. Hence when men sail by Attica and when they sail around it and when they traverse it afoot and when they are still on the high seas, they can choose their direction, as it were, with the wind and please themselves. 10. On all sides there is variety in the Cycladesand Sporades which lie off the coast around Attica as if the sea had deliberately placed them at the city's disposal to be her suburbs. They always seem to form a constellation and their own beauty and perfection of pattern have turned out to be the city's beauty and perfection of pattern. A poet might say that like a monumental entrance serving a palace and like stars enclosing the moon, they themselves gain more than they contribute-from the proximity, I mean. Therefore,one might say that rule over

VOL. 58, PT. I, i968]

TRANSLATION

these isles came properly to this city alone and that it was a genuine hegemony over the Hellenic isles. The hegemony of the others who moved into the sea was spurious; they were in a sense supposititious heirs who in claiming the islands did not lay hands on property of their own ancestors but exploited an irrationality of Fortune to seize it. Which fact soon drove them out again. 11. While this is the form, this the location which the country has, it is not easy to say with how much calm, delight, and comfort the travelers land who visit her for knowledge or for business, except as one might cite the travelers themselves as evidence. For, all in all, the soul is cleansed in preparation and becomes exalted and buoyant and exceedingly expectant at the sight of Athens, just as at a preliminary initiation in sacred rites. It is distinguishable even to the eye that the light there becomes more than the ordinary atmosphere, for in a deeper sense Athena, as Homer said, already removes the great mist from the eyes of the visitors while they are still approaching land. Accordingly, the sights are like a happy dream, and you might appear to be executing a joyful dance rather than completing a journey. All kinds of beauty-and what beauty it is!-on each occasion surround the ship on all sides and guide it cheerfully to Attica. 12. As the landmarks come to the eye, so too the stories which one cannot disbelieve come to mind. Zoster of Attica! The time has not quite arrived to speak about the part of the gods, but there Leto loosened her zone and gave the place its name. Traveling from the tip of Attica ever toward the East under the guidance of Athena Foresight, she lighted upon the islands and put in to Delos and now bore her divine children, Artemis and Apollo who is ancestral to the city. The islands! It was through them that the military expedition which first crossed from Asia against the Hellenes approachedto land at Marathon,whither fortunately it was forced to go by the nature of the terrain, to pay a well-deserved penalty for the injury to Hellas it intended. 13. Thus, the land, though situated where Hellas begins, is none the less in the middle of all Hellas. Wherever one leaves Attica, the most famous races of Hellas are just over the border, and as its own territory lies before a city, so all Hellas lies before Attica. Therefore, it is she alone who purely represents the Hellenes and to the barbarians remains most alien. For as different as she is in the nature of her terrain, she is equally removed in the manners of her men. There is no intervening river for her to share with another; there is no border country which, though dividing the land, produces an inter-

47

mingling. From every extremity as to a device in the center of a shield, the signs of Hellas point to this region, and in the circles which encompass her land the environs on all sides are Hellenic, some from out of the sea, some from up on the continent, surrounding, as is natural, the nation's common hearth. 14. To such a degree has she avoided the uncongenial atmosphere of barbarism that even on the opposite continent she protected herself with another Hellas, her colony, which now stands very far removed from the barbarians. It is as if the city had been appointed to oppose this species as its natural enemy. As a result she has never failed to display in her works her innocent, pure and uncorrupted spirit, and as a linguistic model for the whole Hellenic world she has introduced an unadulterated, pure and flawless idiom. 15. Her land has the same position in Hellas that her city has in the land; it lies in the center of a center, inclining toward the sea, enough to let it be known to whom the harbors belong. A third center, in succession to these, rises like a tower from the middle of the city; it is the ancient Polis, now the Acropolis, like a mountain peak, not intended to be an extremity of the city but for the rest of the city to be a body, as it were, all around it, where the high point and the center have coincided. This beauty already visible throughout is also the final mark of the city's perfect situation. For, as in the case of a shield where circles fall within circles, there is a fifth, fairest of all, which constitutes the central boss, if indeed Hellas lies in the middle of the whole earth, Attica in that of Hellas, in that of the country the polis, again in that of the polis the Polis. 16. But in leading us here the discussion has led us astray by adhering closely to whatever thoughts arose at each point. We must return again to the country and give her faithfully the honor that is her due, because in describing her character from the standpoint of land and sea, we tried to avoid in as many ways as we reasonably could both a long account and the omission of those things which it would have been too bad not to mention. 17. However, the air overhead, which she has received as her portion, with its temperate climate is so exactly right that if it were possible to speak in a manner suitable to the subject, it would be highly desirable to do so. For she is equally removed from all forms of bad weather, and while sharing in the blessings of every elementary force, she has escaped the discomforts which attach to each. It is possible to draw such inferences not only because of the seasonal fruits which here outgrow the seasons

48

OLIVER: THE CIVILIZING POWER

claiming them and continue throughout a great portion of the whole year, but also because of the deviation as with a guideline. 18. For in proportion to the distance one gets from the city by movement in this direction or in that, he meets with heat or cold in excess of what is desirable. Hence the city is surpassed in this alone, where to surpass is unpleasant and where to be surpassed is more profitable. So great is the plenty of her good fortune that among all colonies it is her offspring, the cities occupying the Ionia of the present, who seem to be most temperate in climate, as if the climate were another thing they had inherited of their family wealth. 19. Accordingly one must not say that this or that place is in the northernpart of the country and that other places are in the south, and again in respect to the two other quarters likewise. Yet without the accessory phrase "of the country" one may rule that the regions beyond her on one side are north and on the other side are south, oh yes! One may define what lies up or down as east or west. But she herself, it might be said, truly becoming a province of Athena and a proper site for the latter's works and pupils, is, as it were, a meeting ground, a kind of common terrain, where all the sectors merge, one might almost say, immediately below the acropolis of heaven and the realm of Zeus. For of all the air the earth around, there is none so far removed in its nature from what is earthly and more assimilated to celestial ether. 20. To this perfection of land, sea, and air, then, they arranged Attica, the Artisans who had these tasks of creation. Upon these blessings, which are of such enormous advantage, there follow others, as it is very easy to illustrate. There are plains which have a beautiful grace. Some lie spreading out before the city right from its walls, or rather spreading out from the Acropolis and blending with the city. Others are strung along the coast of each sea, and in the Mesogaea still others, divided by the mountains which contain them like (successive) boundary walls, appear in a form suggesting certain inlets of the sea. 21. Again there is the cheerful grace of her mountains. Who could help admiring them, when they have such an abundance of beauty that they themselves beautify the cities? For in her mountains there lies a seed of grace, the means to express gracefully man's gratitude toward the gods. This, which it is right for her to have since she is herself a work of gods, the country exhibits among the first of her possessions. And so it is through nature that she produces the grace of art. She has in them a favor of nature, the material most suitable for

[TRANS. AMER. PHIL. SOC.

achieving beauty in temples and statues of gods, so that she might be twice a leader in all this, because it was here that all these things in the law and custom of human conventions had their beginning, and because the material used for these adornments is material that the city has obtained from her own estate. 22. Ah, but I do not know what subject to select. It occurs to me to illustrate also section by section what the country has to offer. For instance, not lowland throughout nor entirely highland, it has been formed to offer the advantages of each in turn and has been given variety so that one might rightly say that its advantages are those of a complete country which preserves, as it were, a faithful image of all the inhabitable world. 23. Moreover,there are, it is true, other places one could mention where sea and land have been yoked together in the harborsand cooperate harmoniously, and where the fields and mountains wed with the aid of spring and achieve a grace; nevertheless, these things have never happened elsewhere as they do here, I think. Here also are the veins of silver to be seen which permeate like moisture all the mountainous terrain, in order that no part might be useless and that there might be nowhere unprofitable ground in Attica, but the land here unsown might surpass the good land of others. And how fitting it was that this means of traveling the road of independence and noble aspirations had been preparedfor the city! Not only this, but never damaging streams of everflowing rivers and abundant springs and a harvest of all crops, of which the cultivated fruit, here most highly perfected of all, is, as everyone knows, fairest of those anywhere. 24. But this is like praising a banquet for what is only its dessert. But I shall now discuss the country's product and special glory which is most her own and which in one form presents her whole contribution. One beginning of my discourse has now returned to another beginning. 25. Other countries glory in elephants and lions, some in horses and dogs, some in animals which frighten the children who hear about them. Your country glories in the most noble of creatures on earth, more worthy of mention than the winged ants of India. For she first produced man, and she is a first home of man; and what the whole earth is to all terrestrial creaturesis what she has proved to be to the race of men, a mother who also nurtured them all and started them growing as they should, an area set apart from every land for men to have as their own like the special estates which are set apart in sacred precincts.

VOL. 58, PT. I, I968]

TRANSLATION

26. Therefore men she produced were in all respects superior and have come furthest in developing excellence, inasmuch as the crop of men was native to her and not alien. It was not after they had finished a period of wandering, nor when, as in darkness, they were seeking a home through every land and over every sea, that they occupied this soil, nor did they do so in violation of the name it bore under the guidance of two misfortunes, after yielding to those who were stronger than they and driving out those who were weaker. On the contrary, like water rising out of springs, their race, itself from itself taking its origin, arose from the bosom of the earth, and only in this land do aliens and citizens appear clearly distinguished. 27. The rest of mankind hold their estates like seats which they have occupied in the theater. They do not keep the others away from their land because the land belongs more to them but because they preceded the others in taking the land, and they apply the name "aliens" to those who came second without realizing that all are aliens in the same sense, rather that they themselves are first aliens who differ from the naturalized aliens whom they in their turn admit, in that without having been judged worthy of citizenship but having forced their way in, they pretended it was their fatherland, using, as in a dearth of weapons, whatever they saw. You alone have the right to boast of pure birth and citizenship. 28. Though these are two distinct titles, each of the two has validity for this land on account of the other, as is meet. Some here are subject to the designation "aliens" because the others are genuine citizens, while the citizens vindicate their title by having an ancestry unadulterated with aliens from the beginning. Therefore, it is you alone against whom no one at all could enter, if the phrase is permissible, a suit for ejectment from the land, any more than against a man for ejectment from his mother's property. 29. Moreover,only those naturalized here are not ridiculous, because you who assigned the honor to the others by law were all of you citizens of the country by descent. It could well be that the majority of the others admit spurious sons, being spurious sons themselves, because in the course of time they corrupted their original stock by living together with the whole world as in a tenement house. Periodically the last of all upon moving in call the house their own. It seems to me that one could be excused for saying that the rest of mankind inhabit their cities like camps, having settled down on the sites they had occupied. Only the children of this land have in their city a real city, and she 4

49

alone of cities, or among very few, affords them justly an unchangeable city hearth. 30. Since there is a flood of topics, each demanding special attention in my speech, I choose to present next that which comes second in their development and confirms the previous argument. After producing her men, the land trained them and prepared their sustenance, performing a mother's tasks, and she did not neglect them as if they had to have a stranger for their nurse, but out of the same bosom she continuously gave the second gifts. 31. And there came here a gathering which was in truth a sacred assembly, in behalf of the whole inhabited world, and all offerings were made in rivalry as in the presence of spectators. The earth was eager to produce all, and deities contributing provided, some of them plants, others seeds, others animals, of which the productiveness was to adorn the body of man no less than the animal's own, and to provide the cover they share, which first the animals have for a year and then men for as long as it lasts. Besides these gifts there were arts and crafts which the gods revealed, introducing the use of fire in some cases, in others without fire. 32. And, in fact, these offeringsnot only give the city by their number pride in what here both grew and was revealed but present overwhelming corroboration of our first argument, and make it the clearest thing in the world that man set his foot first on this land. And it happens that the same proofs both excel in number and support each other as evidence of the truth. A first generation of men must first have experienced need, and after praying for what they needed, they must have actually received. Again it was impossible for them to receive what they needed unless they were dear to the gods, and to assume that the first deemed worthy of being created were dear to the gods is surely reasonable. Once more the argument returns to a starting-point. 33. Again, there were probably two reasons why the gods perfected the land's productiveness, first because of requirement, since the men in this country, being first as I have said, found themselves in need, and second because of the honor which was due to the best. When they had thus received the gifts from the gods, they so well imitated the donors that they themselves became representatives of the gods to the rest of mankind and first gave proof of having obtained their request according to merit by making a properuse of what they had. They did not think that they were doing all that was necessary with the treasure if they buried it, but were so far removed from conceiving fear lest others do equally as well as they, that they actually thought there

50

OLIVER: THE CIVILIZING POWER

was no better way to show by how much they surpassed the others than if they should be seen doing good to all. 34. It seems to me that later Heracles, because he made this city a model for his own life, adopted in favor of all mankind that attitude which has placed him among the gods. The clear sign of this was his friendship for Theseus which entirely surpassed not only the ties of association which they had with others but the ties that any men whatsoever had with each other. Again, in return it was this city which first honored him with divine honors and which alone preserved his sons. But the argument has lifted me like a river in flood and swept me away; it is time to work back to the point from which I strayed. 35. They now sent in a divine mission over the whole earth today's life-giving resources, a distribution, as it were, of some public fund, for which according to the story they appointed one of the pupils of Demeter. A report prevailed that his chariot had wings because he went everywhere more quickly than hope and for him nothing was hard or inaccessible, but as through the mere air, thus he traveled. It seems to me that they were the first to confirmthe saying with action and so prove that favors are in their very nature swift. For in conferring benefits they anticipated the desires of those who needed to receive benefits. A reminder and symbol of that divine mission and of the benefaction to all were the first fruits which used to come here annually from the Hellenes in former times-furthermore, the oracles of the god, in which he designates the city as mother-city of the crops and attests to both facts, that she first had the fruits and that the fruits reachedthe others fromher. She first of all cities instituted today's games and the prize as a consequenceof these benefactions,because she had the honor of being entrusted with the gifts. 36. And indeed it is true that they were, while children of gods, also pupils of gods and were ancestors from whom community life for all men has descended-models who, after such honor as this came to them first from the gods, bequeath for emulation finer things in general to their descendants. Such was their attitude toward the gods who bestowed the gifts and again that was the way they dealt with mankind in general. 37. With this subject which has ended here we have completely finished. The subjects from here on, like forks in a road, lead in two or more directions. Whether it is possible, while treating each subject in connection with what has been said, to treat it in its turn and to preserve the succession which ties the subjects together is not yet apparent.

[TRANS. AMER. PHIL. SOC.

38. It is best perhaps to complete an account first of the city's relations with the gods, and then with this behind us to discourseconcerningAthenian excellence in general; further on, what things the Athenians of each successive period accomplished both by themselves and in cooperation with others. 39. I shall go back a little. Not only in the ways I mention did the gods honor your land, but also in many other important ways. The most importantit were enough perhaps merely to mention it. Of all the cities underthe sun this is the only one for which, in attempts to seize the Acropolis as if to rule alone over the city, they contended whom one might almost call the first of the gods. Of equal importance with this was the second honor, which the gods later offered when they allowed those who at that time possessed the country to form a jury and be their judges, because they thought a verdict given in a court of his or her own favorites delightful for one and supportable for the other in either outcome. When both parties had displayed their seals or symbols, the rush of water and the olive branch, Athena won the case and proved the olive branch to be a symbol of victory. Poseidon withdrew; he did not, however, end his loving care. His and her subsequent behavior affordedno less evidence of the attention and honor which the Athenians enjoyed from both. For she granted to the city superiority in wisdom, while he granted superiority in naval battles, not only over their opponents but over their partners, indeed, I think, beyond any who at any time or place have fought and won battles at sea. But the discussion of these matters comes in a later section. 40. Upon receiving the support of their ballots, Athena named the city, since it was hers, with the name it has, and as her own property she put it into good condition, amply provided both for peace and for war. First she taught her people arts of discourse and a system of laws and showed them a civic constitution far removed from a government of force. As a result of these advantages all disciplines were discovered, and models on which to pattern ways of living enteredinto view. Next she instructed them in the use of arms, and it was they whom she first dressed in the equipment with which we now invest her. Besides, she revealed the worth of chariots drawn by race horses or by war horses, and in this land for the first time in human history a complete chariot was yoked with steeds by the attendant of this goddess and with the help of the goddess, and the art of perfect horsemanship was shown to all. 41. In addition, various dances and mystic rites and festivals came to prevail through visits from

VOL. 58, PT. I, I968]

TRANSLATION

various deities. For the gifts from the gods kept pace with the honors for the gods, who gave, and received from those to whom they gave, the proper share for each side. 42. Not only for the city did gods dispute with one another, but here in the city they actually sought adjudications of their disputes with one another; they were thereby drawing the attention of all men towards the city from all sides, and like those who teach children by example they were deliberately depositing in her keeping precedents and models of all procedure,in order that, just as it goes well with the pupils when their teachers in all subjects are best, so men too might turn out complete in respect to the development of their potential excellence by following the right models, and in order that the seeds which came to them from gods, might be the seeds, not only of wheat and barley, but also of justice and of civilized life in general. Poseidon was granted the action concerninghis son against Ares and won it in a court of all the gods; the site received therefrom its present name, which itself was a symbol both of the event that had occurred and of justice, some general attestation and guarantee, as it were, to mankind. 43. For it is not possible to find anything superior to the Areopagus, if one were looking for an unsurpassable example. But just as all the waters and exhalations which are mantic rise always from the same place, so this locality too is apparently one which "sends up," as they say of a mantic source, the clear knowledge, as close as possible to that among the gods, of what is just. From all parties the deference with which it has been honored is so great that those who lose their case are equally as satisfied as those who have prevailed, while all magistrates, councils, and the other organs of government, and, last but not least, the Demos, before the decisions of the court at this place are all mere private citizens in the way they yield. On this one site alone, I suppose, change has not fastened in the case of human institutions. It has been left as an assembly place for the gods and for those who have had the duty since that time, and all, consideringit a model of justice, honorit accordingly in awe of the gods. 44. There occurred another trial later, with the parties differing from each other in status. This too was for the jurors a strange trial, in which an unhappy man of the house of Pelops stood against the dread deities who now dwell beside the spot wherehe took refuge and made, as it were, an appeal to the city in the thought that here,if anywhere,existed the philanthropy which was not unjust and, obtaining the support of the goddess, rid himself of the furies. 4*

51

45. Well then, concerningtheir origin and nurture and the honor from the gods, and the gifts which they themselves received and distributed to the rest, an account has now been given, inferior perhaps to what actually happened, but not more inadequate than were the accounts given by our predecessors. Now, when all sorts of topics suggest themselves, it is perhaps in keeping to treat subjects of which a partial descriptionhas been included in the discussion that has occurred, namely the extent and quality of the overflowing philanthropy they showed to all, and the way in which they worked as a city for the common good of mankind. Here too I shall go back a little. 46. Just as it did not satisfy the gods to show their good will to the city in some single way, so those ancient Athenians did not deem it enough to impart to mankind the use of grain but continued methodically increasing their gift to society, as those who plant a field do more than plant seeds. A very great benefaction of theirs, very important for the community of Hellas, was the kind and consoling reception of those from everywhere who were unfortunate. 47. In brief, there is no branch of the Hellenic race which has not experienced this help from the city and has not at times been homeless, but both as cities and nations and as individuals too, more or less the most distinguished, they have come to her and taken refuge. It is quite impossible to recall them all in the first place and then to give an account commensuratewith the story, so that not only do I make no list of those who migrated privately but I make no list of those who came in groups in the course of disaster. On the other hand, it is possible to narrate cases which among those of antiquity were most highly esteemed and especially the case of Heracles, inasmuch as it was a precedent for the many later. 48. When Heracles departed from life among men, it was this city which first established today's temples and altars, just as previously she had honored him at the Mysteries, first of foreigners to be initiated. From that time on he has continued to be and to seem a god. Not only for those considered the oldest of the gods did she inaugurate honors, outstanding honors at that, beyond all who followed her example, but when the gods admitted the strangers, this city did too, living, as she did, in communion with the gods. For as soon as they were receptive, it came at once to her attention, and she revealed it in proclamations to the rest of mankind. Accordinglyshe proved that the Thebans, in whose land he was born, had little connection with him, likewise any others who as kinsmen had

52

OLIVER: THE CIVILIZING POWER

a claim upon his memory. For she alone saw what he deserved. To him, then, she has given in recognition this free gift, because of which one might justly describe all that Heracles received from the rest of mankind as so many favors of this city. For all the rest merely followed her example when they accorded him his due. 49. When Eurystheus, on the other hand, drove from the Peloponnese the sons of Heracles and added another mistake, more important and more terrible, the proclamation that not a single one of the other cities was to receive them, and made the most extreme threats, all the others, though they were indignant, found themselves unable to aid. But this city received them, she alone of all hating the threats more than she feared them, and the protection which Heracles provided for all men she preserved for his sons, a contribution, as it were, to a fund raised by friends. She had good reason. Heracles she had helped in the greatest part of his labors by means of Theseus, and she had long consideredhim an ally, ever since she had seen him thinking her own thoughts. 50. While the work she now accomplished with the sons of Heracles and in their behalf is a story which must be told in another part of the speech, she did indeed look after their interests, and her guardianship was so brilliant that their misfortune became an advantage to them. She not only dispelled their feeling that they were orphans, when she assumed for them the role of their father, but she regarded them as traditionally benefactors of mankind and honoredthem accordinglyby granting them four towns to possess of those then existing in her land and by initiating in their case a raising of children at public expense when the father was a benefactor, not unlike the custom she later adopted of raising children whose fathers had died in war. And of course she obtained for herself the reward which her pains deserved, for she found them worthy of the start she had given them. 51. The voyage they made in taking refuge here became a common experiencelater of all the exiles; rather, the majority of the earlier exiles anticipated even the Heraclidsin fleeing here. For the city made herself available to all those in need, right from the start. It seemed to all the Hellenes-and what they believed was true-that they were moored with two anchors, in that as members of separate cities they named their own fatherlands of origin, while they named this city as a fatherland common to them all, and to their first home they virtually assigned second place, while to their later home they gave precedence. For as they thought about it correctly on the basis of what they had actually

[TRANS. AMER. PHIL. SOC.

experienced, they decided that this city was more secure and more advantageous for them by as much as it was more unassailable and really sacred. This was the case of those who met disaster at Thebes and were banished together from all Boeotia. This was the case of others, the routed Thessalians who took refuge here, and the Tanagraeans who migrated when they were driven out by men who themselves had withdrawn in face of the Dorians who conquered the Peloponnese. All these refugees made up Ionia. 52. She acted in the same way toward those from both shores, both the western and the eastern. For she received with a welcome the latter as well as the former in their hour of need. Some races now who were quite outside the ranks of Hellas were fleeing to her for refuge and she took them in, the Dryopians and the Pelasgians for example, traces of whose rescue survive to this very day, for the names of places named after them attest at the same time to their residence and to their rescue. Thus of old she gave herself to all, and she continuously maintained this attitude as a rule of conduct. In all the crises of Hellenic history through which she passed she kept her gates open a little for those who as a result of wars or even through civil dissension or through some other chance were going into exile, for she ever called to them from afar to rest assured that no Hellene would be a man without a city as long as there remained the city of the Athenians, but that those in trouble would have a change of home. 53. For instance, when one of the three divisions in the Peloponnese was destroyed, that of the Messenians,she alone saved their remnants, for she received them and then looked around for places where they were to settle. And if today there are Messenians, it is because of this city. Again, when the disaster by Boeotia occurredand the city which had once made her territory available to the Hellenes for victory suffered most unexpected and undeserved destruction, none relieved her with a memory equal to her service; but while as far as the others were concerned, the breed of Plataea was extinct, this city with her characteristic nobility raised them again from their misfortune by decreeing Athenian citizenship to replace the Plataean and by preserving for the site its commemoration, as was meet for her to do who at that time was the common protectress of all. Those who had lost their estates there she reimbursed. On another occasion, moreover, when the Thebans were being maltreated by the Laconian garrison,she supportedthe Demos, and the exiles lived like Athenians during this period, until with the help of Athens they were

VOL. 58, PT. I, I968]

TRANSLATION

destined once again to recover their own land. Once again, when the Plataeans were expelled from their homes and the Thespiaeans along with them, she received them and all who belonged to them. And on another occasion the Thebans in circumstances of the most extreme misfortune, and before the latter the people of the Thracewardregion who had fared badly, all who remained of two and thirty cities, those from Corinth, Thasos, Byzantium, and everywhere else-who could enumerate them all? For it is not easy, I think, to enumerate even those from the islands alone. 54. She alone, one might almost say, has always been engaged in competition with those changes for the worse which are the fortune of all and in an effort to turn the disasters of all into benefits for them. And so she has reversed the proverb. She has shown that she does not keep out of the way of a friend who has been unfortunate, but that many even of those with whom she was previously at odds she has in their adversity adopted as friends. She has not regulated her generosity by Fortune associating with them in their prosperity and disdaining them as soon as they had trouble, but has made their occasions of misfortune occasions of good fortune, in that she gave her own blessings to the many and made them partners in things which they never even dreamed of acquiring when they were most prosperous. As a result, each at every moment of need saw one road of escape, this one leading here. And so, being most venerable among the cities of Hellas, more because of the reception she gives to those from everywhere than because of the precedence she has acquired by age, she is for the nation, as it were, a home and common hearth. And her loyal service to all she showed not only in the forces she herself sent out from herself but in the offer of land to those who were taking refuge with her from outside and in the admission of all as a part of herself. 55. One, then, is this, of the type and importance indicated, a form of benefaction, in keeping with those which had first been placed at her disposal (by the gods). Another there is which in the time of its action comes next and which in importance is not inferior. She took as her partner him who is the common exegete of the Hellenes but for her an ancestral deity, the Pythian Apollo, and then she led out to all parts of the earth the Hellenic race, establishing the protection which at the same time was itself an increase for the nation. 56. And so first she cleaned the adjacent sea, though this I mention first does not seem to be the first in rank among her achievements. And an eyesore of Hellas, as it were, she took away when she

53

displaced the troublemakers at her front door-I mean all the pirates and barbarians-and compelled them to remove as far as possible from the Hellenic shore and its ports of entry. As a result the islands which curve around her were securely settled, and it became possible to take an Aegean cruise through the most civilized waters, in some areas passing groups of two or three cities of one island as on a mainland. Such were the fine conditions she established on the sea. 57. In addition to these achievements, she colonized the islands which lie off the Peloponnese, making the regions of the West her own special concern and holding back the barbarianflood from all directions as with barriers. When she had established its protection on both sides so that Hellas was defended all around as if with closable harbors, she now crossed the sea even to foreign soil and transported to Asia the settlers who formed her many great colonies. In the thought that the earth was naturally one and that the lands beyond the confines of Hellas were not distinct, she knit the earth together until she established, if it is permissible to say so, the Asian counterpartfacing the old Hellas. In so doing, she increased by a great portion the possessions of the Hellenes and planned for the safety of all, as time showed, with great foresight. Moreover,she thus bestowed upon each of the two branches of the Hellenic family a most beautiful world of order to live in, not only because their country was spacious and favorably located, but also because she demonstrated how many and how fine are the blessings of which concord is the cause. 58. Since this country, being such as I have said, was an underlying support like a stone foundation or a living root, the colonies of the Hellenes went forth, in fact over every land now. For after they had been sent out to Ionia and had made good, there came a yearning upon them, a desire to imitate the pattern set by the mother-city. And so they divided the land of the Mediterraneanworld among them and settled upon it, extending the measure of Hellas to some other mark, as it were, until they had filled the whole basin. Even now, at both ends of our world there dwell children of your children, for some have moved all the way to Gades from Massalia, while others have taken possession of allotments along the Tanais and Lake Maeotis. Consequently I have to laugh as I hear the many other much larger cities of today vying with each other in their adornments and priding themselves on what they think are glories, when I find in my observation that by your city an orderly whole had been created on land and sea without them for all their size and importance.

54

OLIVER: THE CIVILIZING POWER

59. I wish to go back a little and show in specific cases the consistency of the policy which the city has followed in respect to the Hellenic world, and to show that it is impossible to apply a better term than the one I have just pronounced, consistency. When the children of Heracles needed assistance, it was she alone who provided it and gave them a share in all things, at once outstripping their want with the nobility of her great spirit. On the other hand, since it was fated for the Peloponnese to become Dorian, she joined the god in effecting their restoration, but when the return of the Heraclids had occurred and a revolution took place in the Peloponnese, again she received the element ejected. On this occasion the affairs of her previous suppliants were secure, while others in turn had changed into the latter's garb. 60. After she had already received any and all men and had bestowed gifts of land and a share in laws and civic life, she determined to use this surplus population in the interests of Hellas and to employ the many cities which had taken refuge with her as a nucleus for the foundation of many great cities abroad. And indeed how could the policies which she adopted for those who placed themselves in her hands have been of greater philanthropy and distinction than if she first gave them a share in her own land and citizenship, then helped to prepare them for the acquisition of other land and citizenship, feeling much the same obligation to welcome the needy to her own and to champion them in the land of others, and never failed to do what was proper in the crises of both situations? When they were weak, she relieved them of their fear and raised them out of the troubles overwhelming them; but when they had later fared better than in adversity, then and then only she mustered them and sent them forth, appointing leaders for them individually, inasmuch as she herself had become a common leader and protector of them all, and she joined with them people of her own. 61. One would find these things consistent not only in what actually was done but even in their intention. Just as she received and then restored the earlier suppliants, the Heraclids I mentioned, so she first received and then later led out to a new home those who came after them, earning in each of the two cases credit for a double instead of a single benefaction. And since the city's concern for the Hellenes appears in the way I described from first to last on all occasions, it resembles a fixed policy being maintained consistently over a long uninterrupted period. 62. Again in respect to the reception of exiles, even if this is undeniably a sign of a love felt for all,

[TRANS. AMER. PHIL. SOC.

still one just might say it was only those who experienced this fortune whom she aided. But what she did in the preparationof colonizing expeditions was a community gain of the Hellenes, not just a gain of those who went away. For actually the Hellenes received the increment of many great cities and lands and powers into their community, as a result of which they became much stronger. Accordingly I maintain that the city has a claim on the gratitude of the Hellenes more for the dispatch of expeditions from herself than for the admission of those who begged to be admitted. And in consequence,it has happenedthat only the people here have a good reputation even through their contrarities. For the same who are most ancient of all the Hellenes count also as youthful Hellenes, old but also young as men describe Dionysus. Having immigrated from nowhere but having sprung from the land itself, they received those from everywhere who needed a city. And again having received men from everywhere. they have also sent men everywhere, maintaining also here the proper course as these situations arose one after the other. Old but also young. For it is the oldest whose descendants are likely to be most numerous, and the reception of those who ask for protection devolves upon the stronger rather than any others. And again it was in keeping with the original distribution of grain to send out swarms of colonists in all directions and to settle the land. Was it not undeniably so, especially when all now had the power to work and to earn the necessities of life more easily because of resources ? 63. Next comes that part of the speech for which, I suspect, many have long been waiting, the record of her deeds in the dangers of war. They are, I fear, even more perilous for the speaker to put into words than the actual labors were for the city when she was toiling. Still it is necessary to come to grips with these also, for two reasons: first, because after having recalled sufficiently the blessings of her peace and the means by which she formed our way of life, it would, I suppose, be meet not to leave unmentioned either those exploits which she performed in different circumstances, especially when her exploits in war are more numerous than those of all the others together, and more important than all those we have in the traditions of the others; secondly, because the examination of what the city accomplished in her wars tallies with the account we have just finished of her philanthropytoward all. So once again a beginning has come to us out of an ending. 64. Now one would more or less find that the colonies also have a place in this part of our argu-

VOL. 58, PT. I, I968]

TRANSLATION

ment. Even they, I suppose, did not come into existence without great risks and struggles in which they everywhere prevailed. But I shall go back to where I stopped. 65. In truth, it is not only by the special grants with which she took care of those who came to her for refuge, protected them, and so forth, nor by the increments with which, in the ways we have said, she increased the Hellenic world, it is not only in these ways that the city has displayed to us clear samples of the excellence and greatness of spirit which mark her dealings with all. Rather, there is no risk or trial of strength she hesitated to undergo when there was a call. On the contrary, she proved herself better for her suppliants than the champion they wished her to be. 66. Let the incidents with which a little while ago we began an examination of her perfect philanthropy be for us now a starting point of her concern for others in the trials of courage. How great was the superiority of might which Eurystheus and the Peloponnesians had, when in defense of the Heraclids she resisted them, and how she reversed the situation! No city, no hero, no group at all of those among the Hellenes resisted him. This man who had such an excess of insolence that he included both the children of Heracles and the cities in the threats he was uttering, threats of what he would do to the children if they were discovered, and to the cities if they accepted them, this man she brought to the point where he himself did not obtain a burial at home. Of the power which Eurystheus had undeservedly enjoyed the city found it possible to make the well-deserved end. Perhaps all this outrageous behavior of his came at a good time, for he relied on his wealth and accepted trial. This matter was adjudicated in Attica, and by saving the suppliants she set free all the Peloponnese, which was worse off than the children of Heracles in that the latter had not been excluded from taking refuge while the former had been excluded from giving refuge: the former, through the city, obtained a freedom from fear, while the latter had no way of not doing what was ordered. 67. There is another exploit of the city earlier than these; it occurred in the middle of Boeotia, and is typical of all the other exploits of the city, a work which, as the story is told, the Athenians of that time performedin behalf of the Argives at the request of the suppliants but which in the deeper sense and in the form of the benefaction was accomplished for the good of all the human race. For when they learned that those who had met misfortune beneath the Cadmea had been thrown on the ground and left unburied, the Athenians did not

55

fear the ruthless violence of those who had deliberately committed this outrage nor did they worry as they fought for unfortunates,what kind of intentions for their own victims the latter had in case of victory. Instead, the Athenians by fighting gave to the man of conscience the hope that right would prevail over might and they felt the same indignation as if it had happened to themselves. Thus accepting the request in defense of the universal law, they gave the proper honor to the one side and to the other the punishment that was its due. 68. And again consider first that for refuge all those in need of aid would, in a manner of speaking, run to this city as fast as their legs could carry them, and would look to none of the other cities. This itself is better than a marble inscription; it is a great and vivid indication that the city was in the lead right from the beginning by a wide margin; and it is evidence of two virtues in her-and they are the noblest-courage and philanthropy-though if you wish, I mean justice instead of philanthropy. All these have become, as it were, heralds announcing her, and have from the very time of the incidents themselves proclaimed publicly that none care for justice more than the Athenians and that none are better at stopping whatever movements occur outside the limits of good behavior, but that the other cities, being in need of Athens, were mere ciphers in Hellas, while Athens, like an acropolis rising among unprotected districts, was truly the same in her performanceas in her intentions, being morestrongly fortified than those who honored justice, while more equitable than those who had power, or rather, being more exact than those who honored justice, while more powerful than those who in respect to applying force effectively, so that she surpasses both types on both scores. 69. Let these incidents, chosen from the earliest traditions, serve as samples of what I meant by a combination of courage and philanthropy. But now for the spirit they exhibited in defense of their own land in the face of aggression on each occasion! Though there is, I suppose, no one unacquainted with them, we must include on our speech also these traditions from which we have made brief selections. 70. There were the Amazons, who in their exploits went beyond the limitation of nature. With these the Athenians engaged in a cavalry battle and destroyed them totally, whereas there was no opposition to the Amazons until they reached Attica. On the contrary, they had already made the continents equal; having started from a fixed point, the Thermodon,they stretched across Asia as far as Lycia and Caria and Pamphylia as in a camp, across Europe as far as their camp which faced the

56

OLIVER: THE CIVILIZING POWER

city. But then and there all their acquisitions slipped back as when a cable breaks; the empire of the Amazons had dissolved and their raiding was finished. So here too the city went to the aid of the common Nature of the All, and now it has become incredible that the Amazons ever existed. 71. The Thracians too, I imagine, found their disaster quite enough, who still earlier learned a lesson when they had come hither with Eumolpus and their partisans among the Hellenes after making plans as if they were trying to cross the sea on foot. 72. Here, moreoveris a fact worth adding, which has been neglected by the majority of those who deliver the customary oration at the state funerals: Not only the zeal and energy of the city for public service have been so great whereverthere was need, but even privately there have appeared at times of disasters certain individuals who were willing to make them occasions for public service, and quite logically. For they saw the spirit in which their fatherland associated with the Hellenes, and they thought that they themselves should assume the same attitude toward the fatherland, when opportunity called. Consequently, as a result both of the public and of the private response the city's whole generosity is doubled. Which is more important than the fact that some of the foreignersbecame similarly disposed toward her. 73. It is said, for example, that Erechtheus during the war against Eumolpus gave his daughter to the latter in behalf of the city after an utterance of the god, and that the mother adorned her and then brought her in as if she were sending her on a religious embassy. It is said that Leos resolved to do as Erechtheus and then gave up his daughters, he too, in the famine. It is said that Codrusduring the war against the Dorians and Peloponnesians laid down his own life voluntarily in behalf of the country. Consequently, even those who do have such stories of their own tradition to relate can mention nothing which outdoes the material in your tradition, but even when it comes to such deeds the city shows the way by examples which are just as great and even more numerous, and there remains no possibility of surpassing her record either publicly or privately. Moreoverit has not happened that the city, while defeated by the others in absolutely nothing and having prevailed over all the enemies I mentioned, yet in gratitude fell behind those in her ranks who made these sacrifices.On the contrary,it will appear that even over these she has prevailed in benefactions. For in the case of Codrusshe granted to him an office for his children to have, and she honored the family both at home and abroad; in the case

[TRANS. AMER. PHIL. SOC.

of the Maidens she established sacred offerings and a sanctuary and with these honors she pronounced them worthy of a divine instead of a mortal destiny; in the case of Erechtheus she recognized his title to a place beside the gods of the Acropolis. 74. So much for these samples of the philanthropy which the ancestors displayed toward those from outside and of their good courage on their own behalf in times of stress, and again of how the notables and the many treated each other! We must in the same manner, as far as space permits, call also the rest of her history to mind, surveying both the things accomplished in behalf of others and what she endured in defense of her own land, in whatever way may suit the discourse so as not to overstep our time in treating her exploits. As the cases themselves come up, you can as you listen divide them into those that were for the community of Hellas and those that were for the city alone. 75. If the discourse concerned any other city, it would not be possible to omit exploits which, as it is, will have to be omitted; on the contrary it would have been enough to mention these exploits alone, for they are such as a speaker would have sought and as many would, if they could, give much to have as their own. But in the present situation it is equally hard to select the things one must leave out and to mention worthily those which have won their place, and no one even in a straightforward report of the record has ever yet gone through all the incidents, though concerning this one city all speakers and writers have said very much indeed, nay rather, concerning her alone they have said more almost than about all the other cities. Given the situation, it is not possible to relate particulars in a way to produce an exact understanding; on the contrary, we are obliged to leave out most particulars, in order to make use of the most important. For who would not have been delighted to present also these, which for others would be enough all by themselves ? 76. For instance, when three leagues, the most important in Hellas, were attacking the city, the one league, the Dorian, passed sentence of banishment upon itself and went away, but as for the other two, the Boeotians in hand to hand fighting were worsted, and on the same day the Euboeans in Euboea itself, so great was the city's superiority. But in orderthat I may not use up my time relating many such cases, I shall omit all the intervening material, and in respect to this very matter I shall take further advantage of the city's magnanimity and turn to the main illustrations of the argument themselves. For when the affairs of Hellas and of

VOL. 58, PT. I, x968]

TRANSLATION

the Barbarian World were being decided and a small part was fighting against a large part of the earth and it was a struggle for our survival and, at the same time, a test of our excellence, then it was that the city prevailed over both races in an unexpectedly wonderful manner, inasmuch as it was found that the one side proved a small addition to her, while the side that was larger proved inferior by more than it was larger. 77. Now it is possible to give credit for the whole achievement to one of the gods who was eager to make, as it were, a trial of the men who had joined his company, and to hold this contest, just as we ourselves hold the usual contests. But even so, this city's excellence made a very great contribution. She contributed not only quite within reason but on a scale worthy of her future destiny. She was challenging the Barbarians in order to display both herself and all the Hellenic world, to show what kind she was herself and what kind were those whom she represented. In this way she attracted the Hellenes not by offering them the wrong principle, and not like those who later crossed to Asia, by appealing to a desire for more than was just, but by resisting the Barbariansimmediately at that time and demanding that they pay the penalty for the enslavement of the Hellenes on the mainland of Ionia, whom she alone had received when they were being ruined throughout all Hellas and whom she alone had established on the land they needed. 78. As first of the Hellenes to do so up to that time Athenians made the march upcountry to Sardis in a joint expedition and sacked the place before departing, whereas until then the Hellenes in their admiration placed Sardis in a class with Babylon and the cities of India. When Darius received this excuse he could not remain still, but set about mobilizingthe empireand collecting his forces, and no labor was too much for him. His alleged intention was retaliation upon the Athenians and Eretrians, for he threw in the Eretrians in order to make it credible, I suppose. But in truth there were two motives: one was a fear and suspicion of the city which he now conceived, lest she cease to be satisfied at all; the other was a yearning and longing to increase the empire with a glorious addition, that of the Hellenic world, and to rule the earth, not within limits of its division, but with rule even over the whole. This was by no means too much for him to hope, in view of the numerous nations already enslaved, which he was ambitious to know by name, whereas to traverse them in a march without heavy armor was indeed beyond his hope. For all at that time followed the Persians to war, inasmuch as they were unable to live otherwise. Having, as I

57

said, a reason within himself consisting of his fear and his yearning, he came. That is, he decided not to try to cross personally, he had in mind to send the nations. 79. First, when the heralds were sent on a tour through Hellas by that King and his successor in quest of earth and water, they would begin with this city, and their negotiations would all be addressed to her. In the letters to Hellas, and in all the frequent orders to the sub-kings nothing but Athens was mentioned, as though it were the same to say Athens as to say Hellas. In fact, it was not just a manner of speaking but an actual situation in which, if one gained control of the Athenians, he had all the cities. All policies that these latter had to execute or plan concerning their interests as a whole the city would examine, having placed herself in front of the Hellenes right from the start. And now the war was already taking shape in two quarters from the conflict of attitudes in Persia and Athens, the one government threatening and testing, Athens resisting and prevailingimmediately in her replies. And so, from both sides came evidence that the war for Hellas was a war between Athenians and Persians, the Persians trying to seize it, the Athenians to hinder them. 80. In those days, however, deeds were surpassed by words, by which I mean the deeds of others were surpassed by words which emanated from you. A decree better than a trophy won through to everlasting memory, when it won a victory at the same time in word and deed. For in a decision of hands and hand to hand fighting it prevailed immediately, not only in the show of hands when it came up for vote as a bill but also when they laid hands on the messengers and destroyed them. As for the man who interpreted the letter, they granted him a special hearing and count of hands in order that, since he was a Hellene, he might have a distinction in the formality of the trial, but they killed him too on the grounds that it was improper to serve the Barbarians even with his voice. It was actually his special recommendation which effected his ruin, because they deemed it unpardonable for a man from a colony of Athens to act as an interpreter against the interest of Athens and of the Hellenes, for him who was by nature their enemy. And so, since they hurled into the Cleft those who had been sent, others had to report the replies to the King, and it was not granted to him to obtain his information from his own envoys. 81. The King's excitement was immediately apparent.The fetters which he commandedthe subkings to make ready at once he orderedfor a larger number than he thought the Athenians to be, so

58

OLIVER: THE CIVILIZING POWER

that none of them might go unfettered, and he indulged his anger as far as he could. Upon the multitudes he enjoined various tasks. 82. After this the heralds no longer visited Greece; the fleet which he was already dispatching would announce itself. He appointed the best of the Persians in command and assigned a multitudinous host, which surpassed on strict adherence to what the narrators individually relate by so much as to constitute the greatest fleet on record. For he did not wish to leave any excuse, either to them or to himself, for failing to execute the plans concerning which he was issuing orders. These plans were to destroy the city and to carry off to him all the race in the style he had threatened. 83. To this degree of anger and preparation the King was moved. His men, as they sailed, outroared the Aegean, deprived of sight those they met, and filled the sea with fugitives. Hence, there was no one in those days who wished to live on an island. While they were still at sea and only a short distance from their destination, they decided to offer firstfruits to the King's commands and to sing, as it were, a prelude of the war. And when it was so decided, they made a landing, imitated a fishing by dragnet from a ship, and were off with their catch of Eretrians. The race of Eretria was thus suddenly snatched away, as if abducted by some kind of demon , and the King's men moved against their second victim, in the expectation that they would now carry off the Athenians themselves in a raid and take Hellas by storm. For they little knew what kind of quarry they were after, and they failed to realize that they were not abiding by the fable, inasmuch as they were pursuing, not the animals that fled, but rather those who were themselves in the habit of pursuing. 84. Thus the Persians had started forward and when they were moving toward the mainland like some evil thing or other from the deep, all the Hellenes except one city, though they had long foreseen the invasion which they were then beholding, now sat still in utter dismay, each of them paralyzed as they looked into the future, by the nightmare of the fate of Eretria, and by the thought that they themselves were as close to ruin as the Persian expedition was to them. But not Athens! She more resembled a city organizing a religious procession than one equippingherself for a struggle. She opened all the shrines and convoked the priests of all categories and dispatched missions to the gods in the ancient way, calling upon their aid and placing herself in their trust. However, after she had first honored the divine, nothing else was left undone: as guardians of the sanctuaries and of the

[TRANS. AMER. PHIL. SOC.

town the men over fifty were left behind; the city's youth went forth. 85. At first they cast a shadow over the races in those games which offera crownas prize, because the zeal they displayed was as much more remarkableas the prizes for which they contended were more noble. Afterwards they showed themselves even better in the last laps than when they were leaving their starting gates. 86. And mark you, when they were halfway on their march, a wind, as it were, from the sea struck them, a mixed shout of horses, men, and of all the rest of the creatures in the baggage for the camp, some of whom had been transported because of usefulness and others for the sake of a Barbarian's entertainment.And when the Athenians had crossed the ridge, they saw those strange and hostile figures everywhere they looked. Bronze and iron from afar forbade them to approach, while the enemy were so contemptuous of the Athenian armament and of their efforts that, to win, the Barbarians thought it enough merely to be seen. For they believed that all would immediately despair and, in the language of prize contests, yield without acquiring the dust of a struggle. 87. This became among mankind the first public trial organizedby a city to match excellence against wealth and to match Hellenic mind against barbarian mass and material preparation, a trial decided not by the speciousness of words but by theproof of deeds and by the requirement of the moment. For they did not let the sight frighten them but used the sight to spur them on, and blenched not at the strangeness of the foe who met their eyes but rejoiced as they saw how many were those over whom they would show their superiority. In this confidence they thought that they had received from fortune an opportunity, as it were, to surpass all mankind in courage and that it was better for them to have this advantage over the great expedition than to have material things to use without stint, and they concluded that they would now be "magnificently entertained" by the Barbarians and in a manner worthy of the excellence which was theirs. For, in fact, steeds, weapons, ships, armlets, collars of twisted metal, hunting dogs, and all sorts of things were gifts of fortune at the disposition of those who proved superior,and all these things were for victory to transfer. 88. When the <men> individually as well as the generals had said this silently to themselves and expressed it aloud to each other, they began with the gods and their native paean, and soon they were advancing at a run as the field through which they dashed was unencumbered.They did not give the

VOL. 58, PT. i, i968]

TRANSLATION

Barbarians time to see what was happening, but no sooner were their ranks broken than the men were being killed, the horses captured, the ships dragged ashore, the goods collected, and the action turned into a dance of Pan. There was one man now who, though dead and riddled by them with arrows, yet stood erect and terrified the remnants of the Barbarians by seeming to be immortal. As they were being destroyed, the Barbarians, these men who had dared the great crimes and were carrying triumphal monuments in their ships, seemed to the Athenians more numerous even than they had previously. For neither the marsh nor the sea gave them a sufficiently good reception, and therefore there was for the coward no free space or avenue of escape. Then it was perceived that they were veritably a disorderly mass and a very great hindrance to each other. A goodly number was badly defeated, larger than many at first would have dared to resist, so that the streams of blood sufficed to float their ships onto the high sea. 89. So great did the glory of those men of Athens become, and so great the prestige of their victory, that they made even the locality a kind of symbol of excellence. There is surely no one who upon hearing the name of Marathonfails to be uplifted in his spirit and to greet with at least as much reverence and joy as he accords to the memory of any deed elsewhere the deed which takes its name from here. It happenedin fact that Athens was the first of the continental Greeksto run the risk and that she alone sufficed to win the victory, and that of dangers which were her own she made the rewards common to all and that she who was the nurse of Hellas did the opposite of what had become customary. For the law decrees that all those who have raised their children have the right to be maintained by them, but this city, in addition to her foster care and to the gifts she originally gave, assigned to Hellas also freedom along with salvation, in the course of risks which were her own, as if she owed it to the Hellenes to keep on helping them in everything and as if she had so promised their forebears.Hence it is possible to say with reason that while for Athens to honor Zeus, Patron of Free Men, for the deeds accomplished is only fitting, it is fitting for the other Greeks to honor Athens, and to consider the Demos of the Athenians as the Patron of Freedom for the Hellenes. 90. In the allotment of destiny by race the battle, it seems to me, was joined to the fortune of the city and belongs to none but the Athenians. For, even if it is a rather enthusiastic way to put it, the battle became for the Hellenes a mother city and starting point, as it were, of all that happened later, not only

59

of the tests they met in their wars but of all their ways of living and habits of thought and purpose, preaccomplishedto serve as a foundation or model or, in an all-embracing term, as the seed which produced the Hellenes. If at that time the city had not so excelled, all would have been lost, persons and deeds and traditions and the things which all of this race naturally consider their own. The many wonder at the vast number of the Barbarians the Athenians defeated, but to me it seems that it was over all mankind, not just over those against whom they contended that they could be said to have prevailed, though one must ask others not to take offense and then must say, prevailed not only by becoming the cause of such blessings to all but by so far surpassing in the glory of their own record the glorious record of any others. Hence if not to have an equal share is equivalent to having been made inferior, it is all mankind over whom they have prevailed. 91. Well then, had I stopped after having selected these matters alone, the argument would, I believe, have gone far enough, and nothing further would be needed to prove that the city gave of herself generously and behaved excellently in respect to those of the same race. She who was the first to produce men, the first to discover a means of livelihood, who nurtured not only her own offspring but all mankind, who as first to do so received the many, many exiles, individually and in whole groups, and then with proper organizationdispatched thousands in all directions, and who again during all the time of the battles for survival stood forth as the champion of both sections of the Hellenes, those abroad and those in Old Hellas, has surely-even as one might say of the athletes who make the long runcome the whole way and finished the course. No city, therefore, can be allowed to take precedence over her, when in an assembly of the Hellenes the roll of honor is proclaimed. For ere the others were beginning similar deeds and customs, this city had long preceded. 92. Yet the acts which reveal her true character do not let me break off but call to me and lead me further into her story, all the more so as events in this part of her story have been examined in a way to produce a more exact understanding. For, in the events which followed, the city so surpassed the performance of all that she outdid herself by as much as she formerly outdid the others. 93. Before anyone gave the first achievements a worthy tribute, she laid the second achievements there, being, as she was, in emulation with herself. After the outrageous attempt at Marathon had occurred and the Barbarians had been driven from

60

OLIVER: THE CIVILIZING POWER

Hellas like a cloud of dust, Darius did not know what he would do, but, like one stricken by a god, he immediately succumbed to the city and blamed those responsible for the expedition for having suggested the Athenians to him, and then he died, before he carried out any second evil deed. 94. But there was one who went beyond all other kings in his plans and made it impossible for anything afterwards to surprise mankind, Xerxes, son of Darius. He criticized his father severely as having made the attempt with insufficient preparation, and he underrated Athens and the Hellenes in thinking that they would not confront him anywhere. The contest in which he contended was a double contest, to surpass his father and to take vengeance on Athens with his superiority of might; and in doing what no one else had ever done he became so overweeningthat he decided to make the previous expedition look as if it were child's play. 95. In my opinion it was not just with his father, that Xerxes at that time placed himself in competition, but with the signs from Zeus also and with all that men never expected to see or hear, since he wished to show that the earth of a certainty belonged to him. For what influx of the sea or what bolt of lightning or what tremors of the earth or what descent of mist or of hail, or what unusual stars did he not treat as things of lesser import? Or what terrors on land or at sea did he not minimize to those who accompanied him? 96. First it was impossible to hear his threats without dismay; they carried to the ends of the earth and proclaimed demands for which no example could be found but his alone. For he used to claim that he was asking nothing that belonged to others but merely first fruits of land and sea, that of all these things he was the lord. There was one way of redeeming the contumacious behavior at Marathon and of averting its consequences, he would say, namely, that they yield to him in these things and join the rest of mankind in recognizing the universal master. Otherwise he would teach them a fine lesson with the help of the gods of his forefathers. For to gods and Xerxes, he said, this seemed good for the empire of Xerxes. He would come, he said, bringing everything, more ships than the Hellenic sea could hold, and with his cavalry and infantry he would cover every inch of Attica and fill the city with the sound of horses; he would burn the sanctuaries and dig up the graves and spare nothing. Besides, he threatened to give them estates on the Atlantic Ocean which would be no honor, and to make them construct a land outside the inhabited earth; he would force them, after they had been mutilated, to pour land into the sea. They

[TRANS. AMER. PHIL. SOC.

could bail out water and dig up stones, because they would still have whatever parts of their bodies were necessary for that work. 97. He did not merely threaten such unusual and outlandish punishments, worse than the worst fears, and stop there, but by his deeds he caused these threats to fade from memory, though there was something he could not do-I mean, use the city. What land of the interior or what rocky Atlantic coast did he not shake to its foundations? Of the gulfs known to mankind, those, I mean, which turn inward from the external sea, which did he leave untaxed? Not that toward Phasis, not the inner Persian Gulf, not the Red Sea, not the Hyrcanian. For did he not lead them all? Did he not ransack all the corners of the earth more minutely than Datis searched the land of Eretria ? Did he not issue orders for the expedition at the outer reaches of land and sea, gathering his own empire as in a dragnet ? What unrealistic venture was not then set in motion ? Or which of the realities was not overlooked? Or what impossibility did not occur? Did not the straits seem to him to differ from rivers only in so much as they did not permit one to drink from them? The everflowing rivers were brought into quite the same condition as the torrents;rather they were placed in the opposite condition from torrents. Whereas their streams rise when the rainwater comes from Zeus, under Xerxes all ran short. 98. Neither land nor sea was good enough for him. Not only did all elements give way to satisfy his demand but he changed them into each other. Some land had to be made, other land had to be destroyed, part of the sea had to withdraw, other parts again had to come together for the King. His new sea lasted as long as it took him to cross, and Athos has been left in place of an inscription commemorating the work. It seemed that people were moving and changing virtually everything to suit his fancy. Camels gleaming with gold and silver went the whole distance, long as it was. If he desired shade, there was a golden tree for him as shade. Consequentlyat night he shone with silver and gold, while in the daytime he produced night as often as he ordered a volley of arrows. 99. Many of those he led remained in the dark as to where their present location was. Of the tribes along the line of march there was none large enough not to be hidden. Upon becoming ambitious to learn the number of those he led-this too was destined to become possible for him-the altogether fantastic King was obliged to measure in a certain way rather than to count the expedition, and having constructed a walled enclosurefor a myriad of men, he actually numberedthem by taking their measure.

VOL. 58, PT. I, I968]

TRANSLATION

100. While he thus went about disturbing everything, and taking whatever he encountered, all the tribes, cities, and clans of Europe cowered, and all those in Asia too, and, in their great fear, they yielded like air in the face of his aggression. Athens, on the other hand, gave contrasting displays of another sort. It was impossible to marvel any more at Xerxes for his arrogance than at Athens for not marveling at anything done by him. When the great tumult burst over the entire earth and when the decision between the two continents occurredin Hellas, Athens resisted, a bulwark and barrier, as it were, because she had begun at the beginning to give samples of what she too could do. 101. First there were the letters in which the King made trial of Hellas. In these opening skirmishes Athens showed herself superior in pride and so far removed from fright at the assaults of those strange terrors, that she no longer needed a decree for them, but as if one unanimous opinion in respect to Darius already existed, namely for no one to listen to the Barbarians, she did not even grant them a hearing in the Assembly, but annihilated the messengers along with their equipment and finery, and so for the right-thinking Greeks she became the author of their reply. 102. Secondly, when it was being announcedfrom all sides that a mingling of all things was occurring and that of the Hellenes those furthest away would have an advantage, but that all would be engulfed by the war as by a wave, and that when such great astonishment at the Barbarian paralyzed Hellas that you would have thought it was the advance of some god marchingwith the rest of mankind against Hellas, Athens was no more discouragedand did not change her mind concerning the decisions she had taken, nor did she scold Hellas for the reply. No, she called the Hellenes together for the common struggle, because she was ashamed, I think, to show herself all alone to the Barbarian, as she did at Marathon. For it was not she who placed in others her hopes for salvation, but all placed in her the hopes they entertained for themselves, those at least who needed equally salvation and freedom. Both sides had their precedent in the previous crisis, and she was searching to find a plan by which she would first disconcert the Barbarian. In fact, she did surpass him by her own miracles. For she packed her people off and changed her residence, and this is the greatest thing of all: with no land anywhere-for it was all occupied-she retired to the sea, and in this act of boldness she gave a counter-performance more sensational than the canal through Mount Athos or the bridge over the Strait and superior to these in intelligence, appearing on

61

the sea and leaving on the land merely her footprint for Xerxes to behold. Hence he did not find the city when he went there; he was not able to obtain it as he expected, though he had it. Thus he found himself cornered in an inescapable and exceedingly paradoxical situation. Just as Paris, according to the poets, obtained the phantom of Helen, but could not obtain Helen herself, so did Xerxes have the terrain of the city, but never found the city herself, except, of course, that he found her nicely at Artemisium and Salamis and did not endure the sight, which affected him like that of some Gorgon in a myth, but in his terror he feared not only for the rest, but even for his own person, whereas throughout all the previous time he was unaccustomed to fear and had passed his life in causing this to others. 103. Before undertaking these arguments, I had said that both races were conspicuously defeated by the city, both the Hellenic race and the Barbarian, in that the latter failed in all its aims, while the former was never even close to her. Again just now I said that it was from shame that she brought the Hellenes together, not from need. Now one can actually see by the events that this remark was justified. For to one who examines it on every side she will appear to have so transcendenta recordthat she might properly be called not the first nor even the one chiefly responsible for the freedom of the Hellenic cities, but the sole accomplisher of everything. First, all would agree that for those so far behind in ships, arms, men, money, and all the equipment of war one sole counter-weight was left and a counter-weightgenuinely Hellenic, the ability to plan well, or they were destined to be ignominiously trampledupon like things that rise only a short distance above ground. For not only did the Hellenes not match their adversaries' number, but, if they had been given to the King and so increased his forces, the differencewould have been unnoticeable. It cannot be denied that when such was the situation and when all, both wise men and the many too, would thus have cast their ballots in the same verdict, it was this city which provided the man who gave the good advice as to what should be done both concerning themselves and concerning the others, the advice that was destined to save them. 104. Let us re-examinethe result which has followed from this and which in itself offers the proof that applies throughout. No one is so stupid or, when the situation is obvious, so contrary, that he will not agree that at that time the fortunes of the Hellenes depended on their ships, and that this part was an excellent part of their plan. For of those who went forth to Thermopylae and posted themselves

62

OLIVER: THE CIVILIZING POWER

at the approachessome did not wait, as it were, for an advancing cloud to reach them, but ignobly wrecked the plan when they were "forced" to flee and to save themselves separately as individuals while the dangers were still in the future. So unlike the Battle of Marathonwas their imitation! The others who were left could not equal the achievement of the men who fought at Marathon,but they stayed just in order to obey rather than to accomplish anything, and they were overwhelmed and killed, after having brought honor to Hellas by their noble death and having put on a great spectacle. For it was only a spectacle, whereas the Persians, whom all now received, went on through like a torrent. 105. Now this is an indication of two things: on land it was shown that the city or what those men of hers had accomplished on the previous occasion was not to be matched by any of the Hellenes, rather not to be matched even by all of them together, and their chances at sea were all that were left to the Hellenes. Further, when this was so clear that it left no one the possibility of two opinions, the city distinguished herself to such a degree in naval affairs that we would have blushed for the rest of Hellas. For, first in the number of triremes, the city achieved so brilliant a superiority that if one were to isolate the quality and strength of the Athenian contingent for comparisonwith the amount of shipping pooled together, one might think that the city's ships were those of the whole coalition, and that the ships of the whole coalition belonged to some one city among the Hellenes. Accordingly, if some god had asked the Hellenes at that time, supposing it were neither necessary nor possible for all the ships to fight, whether they would prefer to have those of all the others or those of the Athenians alone, they would have replied that no choice existed, but that the only possibility left was for the Athenians to fight for all. 106. And suppose the god himself again asked them a question. "Do you not admit that in the Athenians you have greater confidence about your future than in yourselves?" There would be no denial, I suspect. For compared with what the Athenians contributed to the coalition it was nothing, not even a fraction; rather, the contribution from the others became a fraction of the city's own. Then again the optimism and daring which the Athenians contributed were so great that their immense superiority in ships was but a small part. They are the only ones of all mankind who endured leaving their own land in order not to look on, while the land of all the rest suffered an enforced depopulation. They are the only ones who, having ex-

[TRANS. AMER. PHIL. SOC.

perienced this, not at the hands of enemies, but at their own, suffered an expulsion from their homes in order to conquer. They suffered, not in defeat at the hands of the opponents; rather what to the rest of mankind seems to be the ultimate among the misfortunes which occur in wars, this they turned into a virtue and deprived Xerxes of his hopes as far as they were concerned,having proved that, even if he occupied the land ten thousand times, even if he searched the homes, even if he pulled all the statues from their bases, he would none the more destroy the dignity of Athens or take from them the pride of being Athenians. No, endless was the task at which he failed, like that of those condemned in Hades! 107. Well then, who among the Hellenes or, for that matter, who among men will appear, to one who examines closely, to have a manliness more glorious, a courage more illustrious? They moved out of their land in order not to submit to slavery either on land or on sea, having decided that the retention of their belongings was the beginning of slavery and having regarded the loss of what they had as a starting point for future blessings. They saved these, they gave up their own country. Besides, their courage before the dangers and for the dangers was so great and one might almost say, so unthinking, or, to speak in a deeper sense, so well thought out, their courage in the danger of the struggle itself was so conspicuous, that one can say they conquered by themselves alone. For it was they who caused the turn. 108. I wish to go back a little further and make a statement in justice to the naval battle. All the other speakers extol the numbers of her ships and the courageous spirit if the city and her daring deed, but I, even if it seems a curious thing to say, claim that they have all omitted one point no less worthy of observation and admiration than any of the aforesaid, one which now I myself shall bring into view, unashamed of the truth. I hold that whenever, because of embarrassment, a speaker omits this in good will toward the city, it is much as if he omitted the battle itself in good will toward the city. For they achieved both victories in the most obvious of all ways. The men of that time were residents of Athens from far back and now recoveredit with a still more glorious title. They conquered their foes with weapons and with fairness their friends. For when they were providing such a courageous spirit in behalf of the common safety, were making so great a contribution for the use of all, and were themselves everything, and when the fortunes of Greece depended on the city, and when all the others, as in a storm, were taking refuge with

VOL. 58, PT. i, i968]

TRANSLATION

the strength of the Athenians and were mooring themselves on the excellence and felicity of the latter, and when, as I have said, the others themselves would not deny that this was the case, the Athenians showed such forbearance and greatness of spirit that they were in the lead in yielding to others the titular leadership and did not contend for it at all, not even <when>the most sluggish in temperament, whether directly or through the mouths of others, advanced a claim, and did not utter or come to the point of uttering a word and in general, as far as these questions were concerned, they were seen to resemble the voiceless. Surely in a deeper sense this finally proves full wisdom to reside in them and shows them as the best of all men, both as a nation and individually, and by any test. For if at that time they had become angry at such stupidity and had therefore stood out of the way or had entered into rivalry, what means of salvation, or what good hope remainedfor the others, or what ship of any contingent large or small would still have been available to the Hellenes for their needs ? 109. Bear with me, in Heaven's name, that I may spend a little more time on the subject so that one may see their true character and all that I mean more clearly. If they themselves at that time had asked the Hellenes for the hegemony, telling them that if they were defeated in the naval battle, they would not have the right to choose the hegemony they desired and the Barbarian would not arrange for them the chance of talking concerningthose who would exercise the hegemony among them, but they would have to follow him in his train ignominiously and become slaves and be dragged up country, perhaps not even have a place in his train, but be put away in whatever manner appealed to him and depart from the world together with their cults, their arms and their laws, telling them: 110. "We, foreseeing this, have transferred the entire city to the triremes, and if it is necessary to have dared the greatest risks, the ordinary things which all men in common naturally consider their own have been relinquished by us for your sake, or if it is necessary to be at such a point of preparation that life in defeat is unlivable, we have reached this point of view. For us alone it is imperative to win. Hence, you may have someneed of victory, but this is the point to which our affairshave advanced, and if one ought to look at the material contribution, we constitute two-thirds of the whole coalition, all by ourselves, while these people have a twentieth of the strength that comes from us." 111. If they said this and imposed conditions: "If you accept, do so on these terms. If you do not accept, consider that you will not deprive us of

63

greater benefits than you will deprive yourselves." If indeed they had also added-here I do not mention the leader who was so superior to all the rest that he as one man was worth all the rest, he who alone expounded like a prophet which were the right places and times and what were the secrets of the King and what the future would be-but if they had added to the challenge only this, "If, after all, you have decided otherwise, then another will give us rule over you gladly, and will add Median money and presents. Take into consideration which of these situations you prefer and then choose." 112. Would they have spoken words which failed to conform with justice or words such as one in the grip of the attendant circumstances could ignore, if this had been the language they were using ? Surely not, for with the sea remaining the only possibility, they were supplying so many ships of their own and were themselves the chief hope and in a position to tip the scale of salvation and were alone champions of the cause worthy of the name and had placed themselves forward as defenders of all, not only in the role of leaders but as ancestors too, and had virtually from themselves the force of which they were creating the leadership. They would have been justified even if all things were kept in common with no one taking precedence over anyone else, all contributing on an equal basis, the captains resembling each other in their natural gifts, the spirit that of a friendly group's loan, but it were necessary to make an examination and to appoint on the basis of their recordsome to act as leaders. Did not the Athenians shine forth among all like stars, or did they not rise above all in the votes to which they were entitled on the basis of their record, not just by virtue of their knowledge? 113. And yet this latter standard is, I think, the ultimate in justice in such matters. For surely it was unjust that while in the case of single triremes the captains would exercise for them these limited commands after a selection on the basis of skill, in the case of the overall commandit was not considered necessary for those who were best at this to assume the leadership for all, but even this claim seemed to them small! But when a coalition had been gathered together and it was necessary to have some definite leaders in charge of the war against the Barbarian, surely this one point was both clear and alone sufficient, was it not, that those should now have the hegemony who alone in behalf of all risked the battle against the formerexpedition of these same Barbarians? Though they were sharing the same resources with the members of the coalition, they were contributing more in the way of their own, winning thereby a victory over all.

64

OLIVER: THE CIVILIZING POWER

Yes, over all the Hellenes, and the credit they were gaining would be proportionatelyless, if having won the freedom of all, they were to assume the crown of hegemony over those merely who were present. 114. From another point of view-suppose no one opposed them in regard to this, but all withdrew on both sides, the Athenian attitude was surely to be admired for greatness of spirit. They everywhere neglected what concerned themselves, and though they had undertaken so much in the previous war and again in the present war were giving of themselves beyond the nature of men, they demanded nothing more. If they in anger had abandoned Hellas when the Hellenes were not going to give them their attention, what was there to prevent that Hellas which has never been deprived of admiration even among the Barbarians<not only from being stripped of it then) but from not surviving today even as a concept? 115. One of three possibilities was inevitable, either with all yielding for the Athenians to hold the hegemony, than which one could propose no greater exhibition of their virtue in trying to free the Hellenes at their own cost, or with no one granting them these opportunities for all then remaining to go away, or else to be split in their votes, wherein dissension and fights with each other lay, because they did not know how to deal with the Barbarians. It appears that the foresight of the Athenians prevented what would have happened if the situation had taken its natural course. 116. From another point of view, if these experiences which I have just related disturbed them inwardly, if then they kept to themselves their reasons and were silent, they gave proof of patient endurance to the last. If, on the other hand, they had no feeling at all of being unfairly treated, who can rightly be classed with those who could feel anger against none but the Barbarians? But in my opinion they brought everything into conformity with this one aim, to save both the present and the absent, the ones who were willing, the others who were not; and this alone they considered right, because if they tried on each occasion to examine everything precisely, none of the Hellenes would then have been at Salamis- for I shall add in her praise the tale of Salamis too. 117. But now they decided that for them it was enough to serve Hellas and put the affairs of the Hellenes in order. For this reason they gave up not only the hegemony but even their city itself, having placed the common interests before their own security and advantage, with the thought that they would create a really great leadership if they were to lead the way for the Hellenes toward freedomand

[TRANS. AMER. PHIL. SOC.

safety. Like those who teach children by example, they wished to make the Lacedaemonians more courageous.And for this reason they educated them in orderthat they might be encouragedand that the things which they themselves had done might be imitated. This they did also by means of the decrees. Surely they did not, as in the case of the title and place of honor on the wing, cede to others anywhere the leadership in action. How could they ? Rather, the one group were leaders in name, the other group were leaders in performance,and their role was made all the finer for them by the fact that they possessed the leadership of the leaders themselves. For all that did not meet with the approval of a certain man of Athens was invalid, so that the admiral of the Lacedaemonians commanded the admirals from the various states, but the man of Athens commanded the commander of the commanders. 118. So, comprehendingthis, the Hellenesassigned to the city the award for prowessin the naval battles and gave testimony as witnesses who were present and had seen who they were who had led the way to their salvation. In fact it turned out that the city received the first prize from the two sources. For among the cities, Athens towered; among the men one man of Athens. Thus, they furnished proof of a gentleness of character in their yielding, but recognition of true leadership was offered to them by all. And furthermore, for the rest of the war, the Hellenes now placed the city openly in command. For after this Athens was host to all their congresses and gatherings and sent out the invitations. In fact, the city became a common hall of council for the war against the Barbarian. 119. But the importance we attach to the demonstrations of an unseen reality and the fact that one argument leads to another have carried us too far. I shall return again to the deeds themselves, since I have interrupted the thoughts which I wished to treat. But let no one suppose that we are spending more time on them than is necessary and that we are resuming subjects already exhausted. On the contrary, let him consider with what pregnancy we have presented each argument of our plea and whither each argumentleads. If he looks at it in that way, he will think that many are the subjects being treated, but that each subject has been treated only once, and that all are so equally indispensable that one can omit none of them as of secondary importance, and he will know that in their order they happened to be impossible to treat otherwise, that the subject left over on each occasion belonged to the continuation and sequel. He will know this if he takes these things up again in his own mind by

VOL. 58, PT. i, I968]

TRANSLATION

himself and considers whether it were more suitable in some other way. 120. Moreover, if we were making this examination of phenomena and study of hidden causes concerning things of no value or concerning things of which the examples are everywhere, one would have reason to say that we were talking trivialities. But as it is, themes to which all the poets telling the tale have proved unequal, on which all the rhetorical talent has met with defeat and of which all express their admiration as if stunned rather than like men who have looked at each case through exact understanding, these are the themes with which we struggle, a struggle in finding the words which is almost as great as that which those men of yore sustained in performing the deeds. Hence we cannot afford to leave any area unworked and unexamined. Zeal to uncover hidden causes in the petty subjects is no more reprehensiblethan not to preserve throughout for the great subjects like this the importance that is their due. For one could call even that another way of talking trivialities. But I shall now return to the subject. 121. After the disaster at the Gates there could be no hiding the fact that it had occurredand that Greece had been perilously laid open to the Barbarians. The Gates of Thermopylae were like gates in a wall, and the Barbarians, having forced them, were pouring in, not without support from each of two groups. The one group were those who joined them willingly, the other were those who joined under compulsion as the war flowed around them, while all the rest were fleeing as before an advancing fire. 122. But Athena's men, who had already shown on many occasions at many times that they rightly bore her name and indeed enjoyed the gracious care of the goddess, and who recognized that protection for the city was protection from outside, now passed a decree to entrust the city to the goddess who keeps the city, to deposit women and children at Troezen, and themselves, stripped of all that was not essential, to make the sea their wall, by producing on one day tokens of all that one might call greatest in man, tokens of piety, endurance, prudence, philanthropy, greatness of spirit. Piety, because of the trust they had in the gods; endurance because they were separated by their patient spirit from their wives and children and from the familiar scene of the things that were dearest; philanthropy, because they endured this in behalf of the salvation of the others. And in the idealism of a great spirit, furthermore,among all mankind who is comparable to those who gave up their estates and property in defense of freedom? Then again the recognition of 5

65

the only course destined to save the whole situation! This I call the wisdom through which they surpassed all who have ever lived at any time, by decreeing loyal obedience to their commanders, the discipline that all honor in telling the story. 123. Having packed up and left in this fashion, the Athenians kept the Hellenes at Salamis, but Xerxes arrived with both arms of his forces, having among his troops the Hellenes as far as Attica along with the Barbarians.Now he sent again to Salamis, in order to receive land and water. He made the same demands as previously, thinking that if his words were delivered while the dangerswere present and in view, then the Athenians would be somewhat more inclined to lend their ears. Here he was very greatly disappointed in his hope. So far from fear or from changing their original decisions were they, that when someone dared to say that they had to submit, they killed him at once, while their wives attacked his wife and killed her too. And this became for the Hellenes a first summons to the naval battle, a summons in which both the men and the women shared. 124. Surely they did not disgrace this summons in their actions immediately afterwards, but first, while the Hellenes were discussing plans unworthy of their boldness at Artemisium and of the presence of the Athenians, and the plan to flee was already prevailing,the Atheniansthemselvesintervenedand, treating them like unwilling children, compelled them to stay and meet the enemy. They effected this by their skill in courting them, persuadingmen who at first would hardly grant them a voice; then, when no decision could be reached, unexpectedly they placed compulsions about them and arranged the naval battle, so that they were forced to be bold. Then after the Barbarians, while the meeting was still taking place, covered with their ships all the outside area, then at last the Athenians, already cut off not only by land but by sea except for as far as the triremes reached in actual fact, and beholding as in a sea of waves nothing but enemies wherever they looked, relinquished nothing to others, but as first in line, they themselves, as at Euboea, began the battle when all were hesitating, and theirs alone was the whole accomplishment. Thanks to foresight on the part of a general, they had prepared in advance whatever was destined to injure the King, so that in the ranks of their enemies they had a multitude of friendly people who would sympathize-I refer to the service performed in connection with the Ionians. On the other hand, best of all those under a witnessing sun they both dared and accomplished with their ordinary stoutness of heart, what in hand-to-hand fighting had

66

OLIVER: THE CIVILIZING POWER

to be done, in that they placed themselves opposite whoever constituted the spearhead of the enemy fleet, and they were the first to rout and destroy various ships in various places in all kinds of actions and presented the rest with the task of pursuing instead of fighting. 125. Hence it seems to me that the Hellenes won that naval battle in much the same way as they would have won at Marathonif they had been there and shared in the victory, for at Salamis the city did what was necessary by herself and the rest enjoyed the results. Then it was the whole fight for which the Lacedaemonians arrived one day too late; now, on the day of that naval battle, it was only the turning point for which the partnerswere too late. The city had made such a difference that one might reasonably have said that the Hellenes rightly owed gratitude to her not only for their freedom and the prizes which resulted from the naval battle, but even for the victory itself. For this also no less than any other gain, they took to themselves, it appears, and shared jointly in her noble offering. 126. On that occasion every shore had been strewn with wrecks, all the straits had been blocked, and the journey out of Greece toward the continent of Asia brought the King dreadful sights in very ill accord with what he had known in a life of luxury. It is worth mentioning also the finishing touch to the disasters which befell the Barbarians. For, in fact, the bywork has been made to look no less humiliating than the results of the main work. What then was it ? Three areas the Barbariansheld at first, the continent, the sea, the island before Salamis, in order that the Hellenes might be more perfectly enclosed than by a net. It seems that it constitutes a great disaster and an outrage against the law of the Medes if any of those who dared to war against the King escapes. So to deal with whoever were cast ashore from the wreckageof the naval battle, the supreme authorities of the expedition were assigned, the first men of Persia, and they occupied the island, standing by for ready victims as they thought. But when their ships failed in the first encounters and the victory lay with the Hellenes and the attempt had been frustrated, one man of Athens, a volunteer, assumed the risk, and taking those of the Athenians who were on Salamis, namely the men over fifty, he crossed to the island and slew all this group of Persians. 127. Xerxes had taken his seat upon the mainland, having adorned himself as if he were conducting some contest or other or as if he were some arbiter from heaven to judge the events, thinking that the fear he inspired would be enough for his men; and

[TRANS. AMER. PHIL. SOC.

all he did, it seems, was to wax indignant with some of his warriorsand to give honor to others. But when he saw the sea boiling with blood and foam and all full of corpses and wreckage, and others in a stronger position to inspire fear in his men and in himself, then appalled and convinced that the city was a worker of miracles, he sang a different note. He turned and went the same way back, not, however, with the same bearing because his one goal now was to reach the bridge of rafts. 128. Thus, altogether the city saved the entire Hellenic world and in the judgment of all she was shown to be a unique watchtower for the Hellenes and, I think, for the rest of the civilized world. What do I mean by the judgment of all? I refer to those for whom previously she had been the sole victor at Marathon, to those in whose opinion she later so surpassed the rest of the coalition, to those in whose opinion, she by herself constituted for both expeditions a main objective in the war, to those who at Thermopylaewere faring badly without the city, to those who at Artemisium were victorious through the aid of the city, to the oracles of the God, some of which declared she was the gift of Athena, others that the Hellenes would be destroyed if the Athenians sided with the Barbarians.Accordingly, on the basis of what the Hellenes did not suffer, and on the basis of what they were about to suffer, this city alone, both because of the things she did and the things she did not do, wins the recognition of the whole Hellenic world. Besides this, moreover, she wins it because of the general she contributed, because of the number of her triremes, because she was the first to engage in naval battles, because she found the right places to make a stand, because she kept the Hellenes in line, because she was the first to win a victory and over the largest part of their naval force too, because she destroyed the greatest number, because of the visions from Eleusis, because of the "bywork" on Psyttalia, because of the judgment implied by her enemies. For while the former assigned to the city the first prize for prowess and bade her exercise hegemony in the present situation, the King of the latter fled away. Thus, both from gods and from men, both from friend and from foe are the votes which have been given to the city. Now these rewards are hers for two reasons, first because of what the city as a community carried out so famously, secondly because of what she accomplishedthrough her general. 129. To return to the narrative, thus stood the affairs of the King, but Mardoniusremained, and he was desperate and deadly because he knew that he himself had been partly responsible for the ex-

VOL. 58, PT. I, I968]

TRANSLATION

pedition. Since his fate would be the same, he resolved after having done something bold. He received from the King the best of the infantry and with this he settled down to a siege. Yet even then the Hellenes found no need of help elsewhere,but like any other task that remainedthe city accomplished this too and completed the series as those who string leaves or flowers together complete their wreath. 130. The others pride themselves on their participation in the battle, absolutely all who attended, and at that without coming anywhere near the citizens of Athens, either in the size of their army or in their zeal. But our city again, long before this battle, won a truly private victory of her own over Mardoniusand the King, a victory such as became only the Athenians. For when the whole Hellenic world looked to her and by both sides it had been clearly discerned where the real strength lay-I mean both by the Hellenes and by the Barbariansit gave the King and Mardoniusan idea, which one may call both sensible and foolish. On the one hand it would clearly have been the best of all, if it had succeeded, but on the other, it was more than any other plan impossible. 131. What was this plan? They resolved to move the city to their own side and to leave the Hellenic cause stripped of Athens. For they not only knew the past but they saw the present being guided by the Athenians. In addition to this the oracles from Delphi, it is said, were specifically testifying that if the Athenians joined the Barbarians,the affairs of Hellas would be ruined. So it seemed to the King good to buy off the fear they inspired and to take the profit they represented into calculation and to make trial of the city. He actually sent out heralds with a message quite the opposite of their former words. On the former occasion he was demanding earth and water; this time, instead, he was offering them. Not in the same measure, but, on the one hand, with restitution of their city and of all their territory and, on the other, with the addition of the rest of Hellas as an estate by royal grant. Apart from this there was an offer of more wealth than existed among the Hellenes and a guaranteedstatus as friends and allies. By this he gave evidence both that they were the only ones he feared and that in them alone, if they were persuaded, he had more confidence than in all he had of his own. Such then was the burden of the embassy. 132. As a herald came Alexander king of Macedon. The Athenians were so far from being impressed by the offer or from thinking, even if he were offering all that he possessed, that it was worthy of them, that while they treated his ambassadorwith respect 5*

67

due to his status as proxenos, they did not even so send him back absolutely free from fear, but only if he were across the border before sundown, and they warned him in the future rather to give the Athenians a different kind of proxeny service, because another embassy like that would cost him his life. Along with this, an escort conducted him through the country, both lest anyone lay hands upon him and lest he talk with anyone. This reply in my opinion is no less worthy of admiration than the sea fight at Salamis and the trophies, and it shows a no less noble ambition to be of service in those who gave it and in him who persuaded them. There they had to use also arms and triremes and tools; here they used merely what they in themselves had, namely intelligence and language. 133. Who, then, are nobler contestants in the trial of excellence, or who among those who have ever contended displayed excellence with greater staying power? They were assailed with gold, silver, and iron, but to these metals and to all assaults they were invincible throughout, and all weapons they proved just as useless to the King as if these metals were still hidden in the earth, for they honored poverty instead of wealth, dangers instead of security, justice instead of the King's enormous gifts. 134. And while toward the promises of the King they had so hostile and unyielding an attitude, in respect to offers of the Hellenes, if accompanied by pleas from necessity, it cannot be said that they gave in or prolonged the audience beyond a word. On the contrary, when the Lacedaemonians came to them full of fear and were opposing the requests of the King's embassy with entreaties of their own and were promising to take care of the women and children and old men for the Athenians as long as the war lasted, the Athenians did not accept. Rather they pardoned them, for they thought the Lacedaemonians good men in their fear, but in their offers they were still inexperienced with Athens. In fact, they showed their greatness of spirit no less in restraining their anger than in rejecting the offers. Naturally disposed to do good, they felt that they themselves owed a reward to those who benefited the Hellenic world, but that they themselves ought not to receive from others a reward for their excellenceand that it ought not to be for selfish reasons that they cherished those who placed themselves in their trust any more than it ought to be for selfish reasons that they cherished their children and parents, but that even if it cost them much, they ought to preserve them, as was reasonablefor those to do who in their intentions were ready to act as in behalf of their own families.

68

OLIVER: THE CIVILIZING POWER

135. This very impressive performance,significant for an appraisal of excellence, shone forth in those days of war which came between the sea fight at Salamis and the Battle of Plataea. As in the cases I previously described, so again in this case it was the King and the Hellenes jointly who made the ideal apparent, as they kept applying to the Athenians alone out of all Greece, he calling upon them through Mardonius with these proposals, the Hellenes begging them throughthe Lacedaemoniansnot to do these things. For the fact that both sides, each pulling against the other, were inviting the Athenians to join them constitutes an obvious endorsement and a clear sign of belief from both sides that they knew the Athenians were better than they and their opponents by no mean margin. Though such were the hopes they had conceived at the start, they admired the Athenians even more when they left. For with the one side the Athenians would have no dealings, but the other side they received favorably when they themselves were in a position of great superiority. Accordinglyit happened, as might have been expected, that the Athenians added their just endorsement of themselves, and so three witnesses in succession were on record, their enemies, their allies, and they themselves by virtue of having been in reality like themselves in all situations. 136. Having gathered the Hellenes, who now could follow them in greater force, there they were at Plataea. To describe the strength of the armies or the battle array of the Barbariansas their army was posted throughout Boeotia or what took place before the battle is a time-consuming operation not arriving at what we seek to uncover. But again an amazing testimonial to the city occurredfrom both sides during the battle. For the Lacedaemoniansrelinquished to the Athenians the position opposite the Persians, as if it had been destined by some natural necessity that the Persians be defeated by the Athenians. But again Mardonius withdrew, choosing the Lacedaemoniansinstead, in the thought that the noble death of the Lacedaemonians was more expedient than the noble victory of the Athenians, for this was what he had found in the battles against them which served him as precedents. 137. As boxers do, they contended first for position. They were ready to engage the Persians, were ready to engage any men, they were available for everything, surpassing the Persians in excellence, the Hellenes in excellence and numbers. They decided the battle when they distinguished themselves preeminently by destroying the leaders of the enemy cavalry. And when need of a siege arose, the others were dependent upon the Athenians to such a degree that one might be ashamed to mention how

[TRANS. AMER. PHIL. SOC.

much so. Finally, some of the Barbarianswere holding Boeotia in a different way from before, namely, by lying on it; others, disarmed and disorderly as after a shipwreck, prizing night more than day, reduced from many to a few, and many in groups of a few, slunk away with many memories of their proud expedition and of the Athenians in mind. 138. With these things settled thus, all the rest of the Hellenes, as soon as they had recovered their breath, were delighted that they had come through a greater storm than they would ever have expected to survive. They crowned the city, treated her with admiration, consideredmean whatever citation they could give her, so far were they from thinking themselves able to do anything that was worthy of her. But she-it was then especially that she showed the abundance of her virtue and ability. For she accomplished so much at the head of affairs that even more outside Hellas she showed the Barbarians who it was that had done these things to them inside Hellas and from whom they had judged escape a fortunate thing at their departure. 139. Well, I see the speech is becoming long, and after such subjects have been treated, it is not easy for the speaker himself either to say anything more which will give pleasure or to find an audience in a mood to take pleasure in anything further. For it is as when another enters the ring after a champion of established fame. However, I undertook these words, these stories, less to entertain than to show the city's worth in all its aspects. Hence, I am more concernedlest I do injustice by letting the plan drop than cause discomfort by continuing to speak. 140. Then quite apart from what the words and stories symbolically reveal, one must rememberthat we are not at all obliged to limit the Panathenaic Festival itself to one day, but if it is necessary to increase the number of days, this too has been left free for the sake of a beautiful order and dignity. Accordingly, the number of words is not out of season either, at a time which is such a season for deeds. Of course we acknowledge for the athletic contest, and it applies still more to the effort inspired by the Muses, that the trial is not limited once for all but ends and begins over again virtually every day and need not be complete on any one day even in the classes of events, so that what outlasts the present meeting has by no means passed beyond the whole season of this festival. 141. Or considerthis. It was the lawgivers who extended the meetings; especially, by Zeus, in the name itself they gave it, "the sacred month," they went beyond the duration with an addition of more time, in order that we might associate with each other for a very long period. If we, instead of using

VOL. 58, PT. x, i968]

TRANSLATION

it, were to find fault with this extra time, it would be very odd indeed. Just as we are not irritated by the gymnastic games, coming upon them day after day, but think that we are getting more in the bargain as we enjoy the spectacle before us on each occasion, so it is logical to feel this way also about words, especially when they are an integral part of the festival. At any rate you will not find them stale, as you come upon those left over in each case, or less worth attending than the previous words. But in order that I may not make it longer than necessary with these same apologies, I shall now turn to the next subjects and continue. 142. When Hellas recovered control of itself and all-ships, cavalry, infantry, sub-kings and the King-had departed, first there were festal assemblies and religious processions for the gods such as have never occurred, as far as anyone remembers, either before or since, in their Greece which was free. It was no law which brought them together, no fixed event in the calendar; on the contrary, it stemmed from the situation itself that individually and by cities they rejoiced and put on garlands and thanked the gods with testimonials for the present happiness. For one thing, an altar of Zeus, Patron of Free Men, was erected on the battlefield itself, both as a thank-offeringto the god and as a memorial to those who had achieved the deeds there, constituting a general appeal to all the Hellenes to maintain concord among themselves and thus to despise the Barbarians. For another, the common sanctuary of the Hellenes at Delphi was adornedwith its noble and becoming epigrams. And the cities gained not only the glory that comes from a display of excellence but also that which comes from a display of fine installations, because the wealth of the Barbarians was distributed to those who had bested them. 143. And, here too of course it will again appear that the city excelled. In this activity she excelled as much as in the achievements of the war itself. For one thing, she adorned the Acropolis with its memorials of the deeds, and beside the beauty of nature placed as a rival the beauty in treasures of art, so that the whole Acropolis stood out as a sacred dedication, or rather as an object of worship. For another, she paid, partly at home, partly abroad, all the rest of the honors due to the gods, and thereby bested every Greek power. The town itself, enlarging also its circle in accord with the dignity of its public monuments, passed beyond its ancient limits in every direction. In brief, while this city alone became through its excellence a deserted city, she alone was built up again by excellence and occupied more than the sites previously deserted,

69

having become simultaneouslyin publicmonuments, in reputation and in adornmentboth more beautiful and larger. 144. But I have fallen into these observations which lay in the path of my speech, unwillingly, as it were, rather than with premeditation. For I pressed on, with my eyes not on them, but with a desire to show that if association with gods in processions and religious gatherings is an excellent experience for men, both most profitable in itself and supreme as a pleasure, you could rightly attribute it to this one city that this practice too flowered at that time to such a degree for the Hellenes, first in the very fact that they truly established honors for the gods-it is the gods whom we all requite as, of course, authors of our blessings, but both gods and men were responsible for the results, and as far as it was up to men at that time this city appears chiefly so-secondly because she so surpassed the Hellenes not only in the dedications themselves but in the graceful thank-offerings, for these tokens of her piety symbolize her full beauty and growth. 145. However, she did not think it enough to be grateful to the gods for what had occurred and to seek nothing further, nor did she think it enough to sit idly by her trophies as if she lacked full confidence in herself, but she judged the present means as an approach to the future and entered into competition with herself, taking a noble decision in accord with the occasion. For in this second period she deemed it right to carry on with the second task. And this was to start a counter-offensiveagainst the former assailants and so transfer the fear and danger to their own country. 146. In those operations it was the form and structure of the war which were particularly admirable. For there are two different kinds of war: in one kind one originates the action, while in the other kind one wards it off; with the one kind justice is not associated, in the other kind the additional factor of compulsion leaves less room for the play of a noble ambition, because judgment is a thing naturally distinct from compulsion.Yet he who does right under compulsion is better, I think, than the one who transgresses voluntarily. However, he is not quite the moving spirit of the whole. In the particular case of the former war, while the Barbarians were disqualified because of the foul, the Hellenes observed the rules. Hence the Hellenes had marked up a victory, but that was all. 147. So the city invented what might be called a third kind of war, one in which they themselves, exercising the freedom of first movers, but the justice of defenders, took the offensive against their former assailants. In her own behalf and in

70

OLIVER: THE CIVILIZING POWER

that of the rest of the Hellenes she planned to show the Barbarians that it was not in their power to come at any time and make the Hellenes good fighters, and that not by an accident of compulsion had their successes been achieved by the Hellenes. On the contrary, she wanted the Barbarians to think themselves in trouble because they were originators of war. "Now that the initiative has come around to the side of justice, you will soon know well what kind of men you have stirred." 148. Because of this I claim that as a display of justice and of true courage the second task performed by the city was-lest I say anything offensive-no less clear than the former. In coming to this task she assumed that there was no security and salvation for the Hellenes if she checked them and kept them at home or if either she did nothing through them or they did nothing in their own behalf, but if they could drive the Barbarians away as far as possible from Hellas, in that case she thought there would be an excellent and unimpaired tranquility for all. She calculated rightly and saw the situation as it really was. For it is more or less true that only those enjoy unimpaired tranquility who prove that they are not at all obliged to lie quiet. 149. This then was the city's reasoning, which took into view all that one could call finest in human society. In this way they made up their minds what to propose as necessary first, or what as necessary at the end. Having done so, they won the outstanding victory at Mycale, they searched the coasts of the European side for any of the aggressors who might still be hiding there, and they drove some from the Strymon, others from Sestos, others from Byzantium. They visited every corner as in a ritual cleansing and, no less frequently than those who sail as traders, they came to anchor. They emulated the fabled journey on which Triptolemus passed through the air. He went around doing good to all in common; they went around chastising those from whom it was necessary to exact a penalty, in the belief that it was profitable to the human race as a whole to subject those who committed outrage and were inhumanly overweening to condign punishment. 150. Having so resolved, they were at one and the same time sailing around Asia Minor, then suddenly up the navigable rivers; suddenly they would arrive within earshot, then suddenly be seen. They put on a marvelous display, a Pyrrhic dance, which was, in truth, a dance of war. They sprang forth so frequently and eagerly in their conduct of affairs, that the Lacedaemonians, though they went along in the first actions, later

[TRANS. AMER. PHIL. SOC.

departed, unable to keep up, as it were, with wingborne leaders. In exactly the same way those of the other Hellenes who had at first sailed out with them became dizzy and departed, but the Athenians, having the Hellenes from Asia whom the King had come leading against Hellas and against those other Hellenes, used them and they were enough. 151. As a means of war against the King the Athenians had the King's own possessions. For in fact havens and walls and camps and everything were waiting for them, and arms and ships became theirs. They left no area unacquainted with their excellence, as they fought naval battles with Phoenicians, Cilicians and Cyprianstogether in the middle of the Egyptian Sea and captured many fleets, and as they risked battles on land against the whole Persian Empire combined, destroying and capturing, not a number of individuals, but groups of nations. And now, in fact, two trophies arose for one day, when a naval battle was matched by a land battle. To such a turn of fortune did the King come that the Athenians rendered his empire and the sites more famous by their victories; certainly Eurymedon enjoys its greatest fame through them. 152. As they proved, it is not necessary to cross the ferry-crossingson a pontoon bridge bound with flaxen cables or to contend with the highest mountains as something more noble, but when men excel in courage and intelligence they prevail everywhere with the noblest means of all, I think, and with means that are purely their own because these alone belong permanently to those who have them. The other means are not private; they are there, you might almost say, for anyone to use, gifts of fortune, and if you will, of excellence, because, often available even to the inferiorat the start, they are fairly secure only for the superior. 153. Thus the Athenians exposed the whole empire for what it was, and shook it to its foundations. Those who belonged to the Persian world felt a sudden contempt; the city made all courageous by her example. They came so far, the former in their contempt, the latter in the courage she inspired, that the Libyans by Pharos rebelled, the Egyptians defected with them, and the King, though seeming to do as he liked with them in other respects, lost of Egypt no small part, the marsh land. Before this he had already captured all Egypt twice, but the advent of the triremes from Athens was like a bolt from the blue. 154. Alone among men who organized a city, the Athenians used their own land as if it belonged to others, while the land of others they considered as really their own but held by others with defective title. They lived like guardians and like guardians

VOL. 58, PT. I, I968]

TRANSLATION

who did not have a settled mode of life and did not patrol some one locality either, rather you must call them patrolling protectors of Hellenic interests in every land. They chose for enemies not the weakest but those best able to hold up a spear. For two thoughts prompted them, (I) that the Hellenes had come very close to knowing from experience all the extreme punishments which had entered into a plan and actual preparation of the Barbarians, and against which it was necessary to give aid in no small degree, (2) the future security of Hellas, until the King learned that in raising war against the city he was doing much the same as if he had picked up wood in a struggle against a great advancing fire. 155. For he was escaping no torment, but was being consumed by his own wood and he perceived that he had the country as a barrier to his own safety; and as he proceeded on his way he came to believe the third choice better than the first choice, or rather, more necessary. At first he had desired to acquire Hellas and the rest of Europe, but he gradually perceived that he had his heart set on impossibilities. His second aim was to keep the empire he already had, but the city did not permit him this. Well, now to his safety he attached greater importance, and, yielding to the city, he made once and for all his great withdrawal by land and sea, not just enough to back water, as the phrase goes, or to make a strategic retirement on land; rather he relinquished all the lower part of Asia Minor, whole regions of ten thousand stades, in total extent no less than a great empire, so that not only the islands with the Hellenes of all branches thereon were free, but also the Hellenes who dwelt on his mainland were furtheraway fromhis dominion and rule than those who dwelt in Old Hellas had previously been. Yes, he used to hold the region as far as the Peneius. But what am I saying? That is not the really amazing part! He used to hold all the region as far as Attica, until he met the men of Attica on the sea. So far beyond Delphi had he gone, navel of the earth and of Hellas. 156. But as a result of all the battles in which the city's expeditionary forces engaged he was reduced to the point where he actually agreed no longer to sail within two limits, namely the Chelidoneae to the south, the Blue Rocks to the north, and to keep away from the Aegean equally at all points for five hundred stades, so that this circle represented another crown upon the head of Hellas, and the Hellenes established their watch from the very land of the King. 157. Such then was the war the city waged against the Barbarians, the war on her own soil and that

71

in their land; such again was the peace she made. By both she showed that she had gone out, not in the pursuit of wealth and delighting in a profit, but in the search for just one thing, a secure freedom for the Hellenes from the Barbarians.And yet what nobler crowning act of peace or war could anyone name, either with Hellenes or with Barbarians,than the one with which the city at that time closed her conduct of affairs? These last, which were so great and fine, she carried through, of course, in spite of much opposition from the Hellenes and while all were, in a sense, pulling against her; the Lacedaemonians were alienated, the Boeotians were fighting against her on land, against her on the sea the Aeginetans whom one thing kept from being first in naval affairs, the city with her great victory. Besides this, the Corinthians were provoked on account of the Megariansand were waging war both on land and on sea; the Epidaurians and Sicyonians were found on the side of the Corinthians;the Naxians, Thasians, and Carystians were taking ill-advised decisions concerning the naval alliance; the Phocians were calling to her; the Lacedaemonians were calling to her. There was a remarkable round of troubles throughout Hellas so that, if to these problems alone she had been equal, and if we were able to mention merely the achievements which occurredat that time in her Hellenic policies, and if the dazzling successes of her policy in respect to the Medes did not enter into account at all, there would still be enough material to recount for ages. 158. Therefore, the city outstandingly deserves to be congratulated, not only on her strength, but also on her greatness of spirit. For consider that when the Hellenes were at war with her and in rivalry, she never relaxed her vigilance in behalf of the Hellenes, but, in behalf of the common interests, continuously fought the King on every land and sea! How stupendous was the greatness of spirit to which one must attribute this! Besides, the fact that she was torn in so many directionsand achieved all aims as if each had been her only aim gives reason to admire the courage of her resolve and the perfection of her preparation. 159. I mean, she so managed her affairs against the Barbarians,as if she were on a complete vacation from everything in Greece, but at the same time those of the Hellenes who were giving trouble had no better opportunity to exploit the occasion. These too she met and in such a way that she had to count off the events in batches of five or more, like certain other things that cannot well be counted one by one. A victory, for instance, the Athenians won over the Peloponnesians in a naval battle off Cecryphalia,a victory over the Aeginetans before

72

OLIVER: THE CIVILIZING POWER

Aegina, and over the Peloponnesiansa second time. For the Megariansthey built walls down to the sea, and they protected their freedom at the same time as their land. They won a victory over the Corinthians in defense of the Megarians,and before twelve days had passed, they won another victory as the Corinthianswere ignobly stealing the trophy. 160. Actually, I have not yet shown the greatness of these last achievements, but you shall hear, even if I am pressed for time. The additional factor will make it clear. The additional factor is that the expeditionary forces were absent from the city. The one force was engaged in the help which the Egyptians had asked, more ships almost than all the navies together among the Hellenes of that time. The other blockadedAegina. It was, in fact, precisely this latter circumstance which more than anything else gave their opponents the courage for the attack on Megara, for they thought that they themselves had a vacation from the Athenians to use for the task. If, after all, they won less than the victory they most wanted, at least they would break up another siege, that of Aegina. For Aegina was the only place fromwhich they would now come. 161. However, the Athenians made the sly trick look absurd when they eluded it to such a degree that their men beforeAegina were no more disturbed at that time than those in Egypt who had heard nothing at all about it. Instead, the remnant left at home because of its age, namely, the very old and the very young, took the field and brought aid to Megara, and in two successive battles they showed themselves superior to the finest age group of the Corinthians and Peloponnesians, so that the Corinthians and Peloponnesians now conceded it unequivocally and had nothing to say further, not even that they had inflicted these present whippings in addition without just cause. 162. In fact, it seems to me that because one of the gods was well disposed and took an active interest in the city, this was contrived like the second episode in a play. For if the Corinthiansand Peloponnesians had gone away for good after they had been defeated once, they would perhaps have had some argument later, but the fact that they were reproached by their own people, and under these reproaches went out to fight again, and in setting up a counter-trophy suffered a greater disaster than the former one, caused the Athenians to set their seal upon the victory, so that the action seems to have been decided less by fortune than on the basis of superiority,both then and previously. At any rate, the third trial they never attempted, even though they themselves force the contestants at the Isthmian Games to go on with a third trial.

[TRANS. AMER. PHIL. SOC.

163. Is this all we can say about those men of Athens? We should, if it were, be stripping them of many mighty accomplishments.They sailed around the Peloponnese, not on patrols of a blockade of the ordinary type but in such a way as to dominate the advantageous sections of the country and to win victories over their opponents with little labor, as one general after another did. And they crossed to the opposite continent where all they encountered gave way before them. Again, when the Lacedaemonians had gone to Phocis, the CrisaeanGulf was closed at once, and the Athenians went to the boundaries to meet them. Apart from this, they stood above Megaraat Geraneia, so that the Lacedaemonians were unable to do what they would need to do but, stranded in Boeotia, were at a loss how to get safely home. So completely had the city outmaneuvered them and hemmed them in. 164. Finally, they joined battle at Tanagra of Boeotia, and when both sides had proved worthy of their boldness, the Lacedaemoniansin this one encounter seemed to have obtained an advantage. How can I put it becomingly, when I hesitate to say that they were not destroyed? For, in fact, this was a decisive moment-for the Athenians to close the passage, or for the Lacedaemonians to come safely home. And I am afraid that what this engagement alone has had as a token of victory is the flight, because, except to many who had so decided even previously, the sequel showed which had been superior both at the moment of the battle and in all the situations. For there are three parties who had testified forthwith that the victory belonged to the Athenians, to wit, the Athenians, the Lacedaemonians, the Boeotians. The Lacedaemonians were delighted when they got away; the Athenians advanced right after the battle; the Boeotians did not stand their ground, but, defeated at Oenophyta, they yielded, and with them the Phocians and Locrians in a single victory. And so from these the city exacted this penalty in return for the help they had given to the Barbariansduring the common perils of Hellas. 165. It is worth while mentioning another deed of hers, since this too proclaimspowerfully the kind of men she had, or makes it clear to the eye from yet greater distance. After the earthquake which occurred in Laconia, the dwellers around about were threatening the Lacedaemonians and truly it was as if everything of the old orderin the Peloponnese had been shaken in an earthquake; but no sooner did the Lacedaemonians appeal than the Athenian Demos arrived in arms, bold with its own courage, fearful concerning their salvation as if it were its own. This both liberated the Lacedae-

VOL. 58, PT. i, 1968]

TRANSLATION

monians from the terrorsof the moment and enabled them to exact punishment again. 166. It is, then, not so much the city's exploits or her acts of daring which are to be acclaimed, as the character of her deeds; the character of deeds shows more accurately than a trophy what they were who have performed them. The expedition in defense of the Milesians, the naval battles at Samos, the curbing of the Euboean Revolt, and many other events, it is quite permissible for us to ignore. But in the end, having subdued all, the city made a lasting peace. It is that peace which is worth recalling, for she did not settle with the Hellenes in the same way as with the Barbarians, but changed. From the Barbarians she took away all the down country and the sea within the limits I have mentioned; to the Hellenes, on the other hand, she restored the lands of which she had assumed the government during the war-Megara, Troezen, Pegae, all the Achaean coast. Thereby it is clear that she made her peace while predominant. For she accepted absolutely nothing in return, but produced in one and the same token an indication of two things, both of her superiority in the war and of her innate goodness, deeming that against the Barbariansshe must fight to the limit of her ability, but against the Hellenes merely to a position of superiority. 167. Having in this way carried through the struggle against the Barbarians, again in this way having carried through that against the Hellenes, such was the peace she made with the former, such was the peace she made with the latter, having proved herself superior to both, together and separately. What is more, she alone of all cities, with risks exclusively her own, provided the advantage in which the whole nation shared; and she alone as a result of the common benefits acquired the hegemony and changed the institution. For she obtained the leadership not by means with which she had enslaved the cities, but by ways with which she had made them free. Hence, the same years brought to the Hellenes the gain of freedom and to the city the gain of her leadership. For they were the only ones who acquired rule over willing followers, and among republics this republic alone won out to be single archon, as it were, chosen from all, one who had coerced the Barbarians with arms, who had persuaded kinsmen-no, not persuaded, but been persuaded by them to rule, with her rule a symbol of justice, and not injustice. If one must make distinctions and so express it, she alone of cities, against the will of the Barbarians and at the request of the Hellenes, obtained the leadership.

73

168. Thus the Hellenes had made a great advance. There was tranquility up to a certain point and the cities enjoyed the happiness at their disposal; but, after all, in the common fortune of mankind which changes everything, the Hellenes and the city had a share. The Hellenes were not eternally grateful for the blessings they had received but came to resent the unprecedented scale of the enterprises. With those for whom she had undertaken everything, the city came into conflict showing in two ways that she did not want it so. She both restrained them while their revolt was still incipient and kept asking that their differencesbe settled by discussions, and when, after being forced to fight, she had won, she made no further demand, but released those who had contended with her for the hegemony, and she led them out of detention with no less joy than she had originally put them in upon obtaining their surrender. Actually what use could anyone make of these prisoners? 169. I am ashamed of the battles in which they were captured. In shame I pass over the naval fights at Naupactus which the Athenians won by no small margin against a much larger number, as if they had gone out for a prize that chanced their way; and other battles in the Thraceward region; and how they saved Corcyra; and those deeds at Ambracia, which were the greatest Hellenic campaigns of that time, besides being deeds performed in a noble spirit, not for any mercenaryreason; and especially the battles at the famous site of Pylos which were both naval battles fought off shore, and land battles, fought later on the island; and while this was still going on, the driving of other Lacedaemonians out of Cythera, and trophies won over the Corinthians, and many other subjects which rival these for mention and admiration. 170. The time suitable for these subjects does not extend indefinitely; rather restraint seems to me of greater felicity. Besides, as we have indicated, we set out, not to narrate the city's achievements in a work which without interpretation collects all the data, for in that case the discourse would go on and on into the next festal assembly four years hence, but to mention of the city's exploits in her wars the best known and, on the other hand, to omit nothing, as far as possible, of the blessings which the city enjoys. We reach these goals, not by recording particulars thoughout but by omitting no form of praise. 171. In the judgment of the deity these misfortunes were not enough for Hellas, but in addition the cities had to be overwhelmedon land and at sea and, while some enemies must come upon them from overseas, Hellenes also had to sail out into

74

OLIVER: THE CIVILIZING POWER

alien waters to disaster. Who among the Hellenes or who among the Barbarianscould name others who did as much then as the men from this city, who felt obliged to go to sea in defense of the freedom of the Leontines, who deemed it good to run risks in defense of that of Segesta, who had in mind to cross over against the Carthaginians in repayment for Carthaginian attacks upon the Hellenes in Sicily and who filled triremes and freighters as if sending forth an expedition from all Hellas? 172. As for the battles, she was in the habit of winning them always, and it was the city's fortune to be superiorin most situations, a destiny that had been granted to her people like a special privilege of their own. So there is less reason for us to be astonished at her <winningsea battles and> infantry battles and cavalry engagements. But that she nonetheless fought on when affairs went against her is more astonishing. Gone were the hoplites and cavalry, whose match in number and quality was not to be found. Gone, in addition, such a quantity of ships, weapons, supplies, skilled workmen and allies, what one might almost call the whole colonizing expedition which had migrated to a new site, as if Sicily were only then being settled. The Acropolis had been emptied of almost ten thousand talents; on the other hand, the Lacedaemonians, Boeotians and the rest were no longer making their incursions from the Peloponnese but from Deceleia in the heart of Attica. No less a number of her slave labor had left her than would probably amount to a whole nation, and there was immunity for any who wished to desert. Yet with such a war surrounding her, the city displayed such reserves of endurance, of strength, of ambition, as to send forth another expedition equal to the former, with generals of matching quality, and as to think herself able to lay siege, out there, to the Lacedaemonians and their allies. With what merely human spirit can one compare these acts? Whose non-prosperity can one more admire ? 173. And when the great disaster occurred-for I shall certainly not cover it with silence, but emphasize it, because this too seems to me to show the city even greater-she met the rest of her responsibilities as if she had received all of Sicily as a resource. I mean, she did not resemble a city stripped of power, but one that had just acquired more. No speaker could do justice to the calm selfrestraint and routine of life which they imposed upon themselves deliberately in order not to permit anything disgraceful. All the Hellenes took up positions around them, and the enemies they already had, then for the first time, conceived hope and were spurred on by the spectacle of changing

[TRANS. AMER. PHIL. SOC.

fortune, while new enemies came upon them from Sicily. Almost all their allies of both islands and mainland defected, and practically all became enemies, and so their encirclement was completed from all sides. Moreover, an unexpected stupidity occurred: they who had been saved from the King by the city's deeds now invoked his aid against the city. He of course acceded very willingly and shared in the war by contributions of men, ships, gold, everything. What base on land or sea did he not offer for the war? There was no one who, as a mere onlooker from outside, would not have expected the city now at last to be taken by storm and plundered, since she was involved in so universal a war with Barbarians and Hellenes. But the Athenians at once reversed the situation, as if all these factors were operatingin their favor and not against them, or as if their enemies were maneuvering for their advantage. 174. But the greatest thing of all is this. The constitution had been unlawfully changed for them and some had been deprived of their rights at home. They had no place on which to stand except Samos, as in the time of the peril from the Mede they had only Salamis. But though it was in a differentway, this generation too acted like the men of that time and, for the most part, abandoned the city. Then this generation too reestablished affairs at home, conquered their enemies abroad, marked out the Hellespont with trophies, pursuing various enemies in various directions, as if they were practicing among themselves rather than fighting naval battles against those whom they met on each occasion. That is all I have to say about the story, which, as I took into consideration, has been told before by another. 175. Finally at Cyzicus they encountered the Lacedaemonians together with their men from Hellas, and Pharnabazus with the Barbarians from Asia. They captured their ships, all but those they destroyed. As Pharnabazus was trying to repair the disaster by bringingup his cavalry against them, the Athenians, some on foot after engaging cavalry, some on shipboard, prevailed over all and everything together, navy, cavalry, archers from Sicily, the men from the Peloponnese,the financialsupport of the King, the hopes of the Lacedaemonians.The war was now fruitless for their opponents, and truly it was as if everything had been lost as the result of some shipwreck. Accordingly, the city, though overwhelmedby civil dissension, at that time never even thought of peace, while the others, starting from so many great advantages, when stricken, immediately fled to the refuge of peace. 176. Now on each occasion I have found fault with those who criticize the city of the Lacedaemo-

VOL. 58, PT. I, I968]

TRANSLATION

nians and think it right to do so in defense of your city. While they offend the Lacedaemonians, they do not, as they think, honor you. On the contrary, even if I say something that must surprise you, to me they seem to do the opposite of what they wish. For they elevate the Lacedaemonians more than they praise you, and I think that they have more thanks from the Lacedaemoniansfor their evil words than from you for their good words. It is no insult for Sparta to be ranked after this city; on the other hand, they do not honor you by proving your superiority, but by the very comparison are seen to know you ill. Hence it is not at all unlikely that you more than the Lacedaemonians find it unpleasant when these arguments are used. 177. Not but what this is the place to comparethe cities. Since I have reached this part of my oration, we must perhaps meet this obligation too, in order to show by how much the city is superior, not only in the separate events, but also in the whole. It will appear that the Lacedaemonians, deprived of three hundred men, did not hold out but gave way immediately, which brings the city of Athens greater credit than victory in the battle. For in the battle she showed herself superior to her immediate opponents, while in the circumstances where the rest gave up, she showed herselfsuperiorto just about all, as when everyone of the contestants declines to meet the champion in the games. Conversely, it will appear that when she later suffered the terrible disaster in Sicily, not only did she not lose her morale and run gratefully to peace for refuge, but so impressed her enemies that, if anyone could have persuaded the city to be at peace, they would have been glad to see it. 178. Again, when the Athenians heard that Conon was under siege at Mytilene, they did not become panic-stricken,but sailed along the Arginusae with ships, more than anyone would have guessed, yet fewer than those of their opponents, and faced the entire fleet of their enemies, as if someone else kept supplying them with triremes, while they kept making their efforts with the manpower of Caria and not with their own persons. And they gave no thought either to the number of those arrayed against them or to the fame of Callicratidas, either to a holding of islands or to the loss of Fortune who, one might almost say, had already been alienated. Not because of a storm were they defeated; they did not let that discourage them for the rest of the war, but if it suffices, as it does indeed, to look at what happened on the sea, they routed the Lacedaemonians and prevailed over all the Peloponnesians; their triremes they captured in part, in part they sank them like a bolt

75

of lightning. And so in combat with their enemies they made this enormous change from the state of siege. The greatest thing of all is that they saved a man who alone sufficed to destroy the Lacedaemonian domination. 179. As all after their defeat at sea were once more seeking peace, so it might be said that not only had the city then long been accustomed to defeat those who actually participated in the contests, but she even frightened off the others and won over all. For another thing, it will appear that when she had carried off the greatest victories of all time, she then bore disasters in a way that would make one admire the city's courage in adversity more than the deeds of those who had prevailed. Hence I for one am impelled to say that her victory in prosperity has been striking, her victory in adversity no less so, if it is true, as indeed it is, that no one has ever carried his disasters in a comparablefashion. 180. Not to be disputed, then, are two proofs of her victory in her successes, quite apart from what had been performed against her opponents themselves. What she achieved by herself in some of the things that were done without help from others is so extraordinarythat it cannot be unknown; in respect to what she achieved when they formed a coalition, all are found to be inferiorby comparison. Again in her hour of trouble she has risen above her conquerors, for they have been shown yielding to Fortune, but she resisting. Therefore, both the victories are hers: she wins by no small margin and prevails over the cities similarly, both where she succeeded and where she failed. 181. From another standpoint, she by herself has at times prevailed over leagues and city states simultaneously whereas no one has prevailed over her, no one who did not come with numerous allies. Whereas, by herself, she had been compelled to fight against all together who were making or inciting attacks, the majority of her enemies have faced merely a part of her force, while of her total strength, either rarely or never did anyone make trial. Hence, the city of the Athenians has indeed won many victories on many occasions, while, on the other hand, it is as if she herself were unconquerable. 182. The most important point of all is that no one conquered her because no one subdued her mind; on the contrary, all such reverses have become in each case unsuccessful issues of a mere campaign. On the other hand, she has at the moment of her victories enslaved the minds of her opponents; she caused Xerxes to long for an escape from his commitments, and she bent the Lacedae-

76

OLIVER: THE CIVILIZING POWER

monians, those of them who merely heard no less than those who when present at the battles had failed therein. 183. One will recognize that the situation in the cases of these two cities is not the same or even similar, either in the grandeurof their achievements or in the acts of daring or absolutely in anything which can be cited. The Lacedaemonians, having met with misfortune at Leuctra, did not recover, but in their case something as final as human death occurred. They were too proud to make peace with the Thebans, as they thought yielding to any city but that of the Athenians was beneath their dignity. But, having joined company with the rest of the Peloponnesians,they were less in a position to save others than in need of others to save them, and indeed this city gave the very greatest aid and prevented them from being carried off in one fell swoop, as by the gust of some hurricane or cyclone. 184. When this city was cheated in the naval battle at the Hellespont and stripped of her ships and of her walls, and when she subsequently suffered civil dissension within herself, and the Lacedaemonians were restraining themselves nowhere, she, through one man, deprived them of the rule of the sea and assumed the leadership in Hellenic affairs, as if she were only now coming to them from the MedianWar. 185. Further, not only did she support the losses of her wars more nobly than others their prosperity, but she so handled her troubles at home as to be a model of self-restraint for all mankind, and no one, even later, could invent anything better than was done by those Athenians. She displayed it in the change of the Constitution of the Four Hundred, which she quietly abolished, and in the War against the Thirty, which did not at all become a war against more than the Thirty after them. 186. I say in this connection that no men have produced clearer proof of self-restraint and daring simultaneously than those who, numbering only a little more than fifty, first made plans together against the empire of the Lacedaemonians, which extended over land and sea, and against the faction in the city itself, and who faced the risks of war in the thought that they had to live in freedom or else not see the sun made witness of their abasement. They struggled against the faction from the town and drew up against the Lacedaemonians and obtained the Piraeus and became to mankind an example of hope in adversity. After they had already come together as the Demos, they reached the point of shaking hands and making speeches more or less to the effect that they would wage their wars, each side in behalf of the other, not in its own behalf.

[TRANS. AMER. PHIL. SOC.

Hence it was impossible, once the civil discord had been abolishedin this way, to distinguish which was the faction of the subversives to be cursed and which the side of the patriots to be prayed for. While the city fell ill by the nature of all mankind, she was cured by her own nature, so that even this, her civil discord, brought her envy rather than disaster. 187. This much more I wish to say about those men: in their boldness they surpassed not only the Lacedaemonians, but almost those heroes at Marathon who were their ancestors. The latter, though numerically much inferior to their opponents, still did constitute a complete force and took courage therefrom,while these men, when they seized Phyle, were all together only a little more numerous than the total of the very tyrants against whom they were struggling. The heroes at Marathon,when the city was flourishing, conquered foreign barbarians, while the heroes of Phyle, when the city had fared otherwise, defeated Lacedaemonianswho had ruled over the Hellenes, and they defeated those men of their own from the town. Having defeated the enemy by courage, they conqueredtheir own kin by equity. 188. Not only by bravery at the time of their battles but by good planning after their successful deeds, by both these means they recovered their city so completely that, if one wished to give less than a complete account, it would be possible to suppress the misfortune which occurred during the war, so in keeping with their previous deeds were those they not only resolved but executed afterwards. And yet if the Lacedaemonians were so inferior to her when she had been stripped of everything, how great is the margin, must one think, by which this city surpassed them ordinarily? 189. But none of the things they did was more worthy of mention and respect than the following. The Lacedaemonianswere calling upon the Demos for payment of what they had loaned to the Thirty. Since the Thirty had entered into an agreement, the whole Demos together paid the debt in order that it might in reality render contracts inviolable. Again, how the Lacedaemonians dealt with each other we could not say, for they kept it hidden, but our city, as she disposed her affairs in this way, did so in the view of many witnesses and so became a model for the others. At least later, when the Argive people were sick with dissension she cured them by act and word. For having sent an embassy to them and remindedthem of her own behavior, she effected a reconciliation. 190. Further, they alone of all appear to have conducted similarly both their own public affairs

VOL. 58, PT. I, I968]

TRANSLATION

and the common public affairs of the Hellenes. They thought it necessary not only to save the Hellenes from their enemies, but also to reconcile them when they were sick with dissension, and showed themselves better than expectation both against the outside enemies and against the difficulties at home. 191. It is a fact that those who had come from elsewhere and as a much younger race to people who were autochthonous and older,
77

with childish dreams. She had at once retrieved her losses, whereas he no longer administeredthe affairs of the Hellenes, but merely was one of the crowd. 194. Not long afterwards the city obtained a dignified Hellenic revenge on the Corinthians,when they too turned to the city for help. From the record everyone would have inferred that no matter what harm she did them she would never acknowledge that she was exacting the penalty they deserved. But the Athenians made the same decision concerning the Corinthiansas concerning the Thebans and marched to Corinthto their aid as a man might in defense of his own country. When it grew into a big and continuous war at Corinth, they risked many battles in their defense and fortifiedthem and guarded their town in all ways. Then they completed their task very nobly as follows. In control of Acrocorinth and in a position to seize the town whenever they wished, they refused to adopt this idea or even to considerit, showing by their behavior that in waging war they acted in defense of others and were not doing anything for themselves privately. 195. Finally, they brought the Lacedaemonians to such a degree of desperation that they turned again to the King of the Persians and through him made for themselves the notorious peace, surrendering the Hellenes who lived in Asia, concerningwhom I for my part make no accusation. But suppose someone were to ask the Lacedaemonians whether they had made these concessions willingly or under duress. If they say "willingly,"it would be necessary to claim that they have committed a betrayal, and who would believe it ? If they say, "unwillingly and under compulsion," they confess themselves, I presume, inferior to the city in the whole conduct of affairs. If at least they knew how to conduct affairs, they would not deliberately undergo a disgrace of such a character. Hence in the only field of argument that remains, they themselves attest that in those days the city was superior in war, and in no small degree at that. 196. But since I have mentioned the peace, I wish to return to it for a moment. There are two conditions by which cities are judged, war and peace. Both these conditions were established for this city with the Barbarians. In war the city so distinguished herself that the greatest achievements are those which she carried out alone. Or if one were to judge by the later actions, she rose above her partners quite as much as if she bore the struggle all alone. Apart from this, her behavior on all three occasions meets with praise. In the first phase of the war she alone succeeded; in the second phase she actually bore the brunt of the battle

78

OLIVER: THE CIVILIZING POWER

against the King and carried off the prize of excellence; the achievements of the final phase are private achievements of her own, that is to say, the naval and land battles around Cyprus and Pamphylia and the long run between them. Hence, alone and first to do so, she has defeated the Barbarians; upon forming a coalition with others she was victorious over her companions no less than over her opponents; and she alone persevered. 197. Again, in the kind of peace what a difference! The peace treaty which the city made dictates to the King and reads that he must do what he is ordered. It forbids him to sail within the Chelidoneae and the Blue Rocks. "Though you pride yourself on your cavalry, you shall none the more ride to the sea, but shall," it says, "keep a day's run of this same cavalry away from the sea, and you shall obey concerning the Hellenes without distinguishing between those in Greeceand those in your own country." While that is what the peace treaty made by the city says, the other treaty bids the Hellenes who dwell in Asia to obey the King and invites him to do whatever he may wish with them, and has imposed upon the others a limitation of their rights. Does it really amount to the same thing, or is the differenceso slight ? Is it not rather quite the reverse? 198. (Let us look) once more at her relations with the Hellenes and her settlements of the wars among them. Well then, the city did no harm to Lacedaemonians whom she captured, and sent them back in peace, as if it were enough to have prevailed by excellence, whereas Lacedaemoniansat the Hellespont-it is decent to put it in this way-immediately slaughtered Athenians whom they took by guile in the naval battle. And they did so-I add nothing else-although the Lacedaemonians had an example in their own history as to how this city treated those who had met disaster. But even so they did not imitate it, so far were they from being able to originate it. 199. Moreover, while the Lacedaemonians rejected all terms and went so far as to pull down the walls, this city after having defeated all the Peloponnesians back in the days when she recovered Euboea, went no further, rather she even returned willingly the places she had taken in the war previously, Megara, Nisaea, Troezen, Achaea, Pegae. 200. It seems to me that the treatment of the captives, and in general everything like that, is a sign testifying to the city's double virtue, not as one might assert, merely to her humanity alone. For in my opinion, all who obtain such success beyond expectation or power, cling to their fortune of the moment, just as those who are unable to hunt will

[TRANS. AMER. PHIL. SOC.

not relinquish the catch made unexpectedly; and if one asked them to sell it, they would not price it at its value, but, making allowance for their own weakness, they charge more than it is worth. She, on the other hand, knowing, I think, that she was altogether superior, was never mean, because in her expectations she equated what she did not have with what she did have. For this reason, she was quicker to make restitution to her enemies than they to ask for restitution. 201. Again, whereas no one could name a Lacedaemonian who conquered this city single-handed, that is, where they were unsupported by any group at all with a common purpose, a man of Athens single-handed did deprive the Lacedaemonians of their command of the sea. He was the only human being who ever served as general simultaneously for the King and for the city, nay, rather for the Hellenes. For, after doing no injustice whatsoever to one who had trusted him, he fortified the city and liberated the Hellenes, by defeating the Lacedaemonians,island by island and city by city. 202. Moreover, the thalassocracy itself! This city acquired it as a result of the defeats she inflicted upon the Barbarians, our natural enemies; the Lacedaemonians, on the other hand, acquired it as a result of the disasters the city suffered.Well, having acquired the command, the Athenians so divided every burden that among the Hellenes themselves their organizer was called "just," alone of the Hellenes to be so called as a result of this. And the surname is proof positive, for no evidence more extrordinary than the recognition which the city at that time acquired through him need be mentioned. The Lacedaemonians, on the other hand, so disposed the Hellenes that those who had entrusted themselves to the Lacedaemoniansmade the best speeches of any men in defense of Athens at certain times when charges were being brought from several sources against her. The reason for this was not cruelty in the Lacedaemoniansnor any of the things which one of those prone to censure might aver, but merely the failure of their nature to go forth all the way to fairness. 203. Again, the Athenians held the command of the sea more than seventy years, while the Lacedaemonians did not keep it even for three Olympiads. In truth, it would have been less than three if they had not received it the year before an Olympic Festival. 204. There you have comparisons, and I for one am annoyed with those who want them. Now perhaps there are some to whom I myself seem to be acting strangely in finding fault, when I myself have finally enteredinto the same kind of arguments

VOL. 58, PT. I, 1968]

TRANSLATION

and have used the arguments for the very reasons for which I say they should not be used. Still it is from these same comparisonsthat one may best see the gratitude men think they are storing up for themselves in the city: it is not stupendous and a contest should not be made deliberately in efforts of this sort. Hence if there is anyone who thinks that these are unusable for us too, our discussion has been more or less in this very hope; and apart from these the arguments have been made without abuse and as the need occurred. Hence, the reasons why I kept avoiding comparisonsare those by which I was finally led to use them, for it was impossible otherwise to carry out my design. 205. It appears to me that the Lacedaemonians in respect to this city have fared like the Homeric Teucer in respect to Ajax. For he too, braving danger in front of the others, retires to Ajax and distinguishes himself through him and is overshadowed in the same way; likewise the Lacedaemonians, preeminent among the Hellenes, and fighting for them in their needs, are children by comparison with this city. By way of illustration: greatest of what they have to show as their accomplishmentsare those in which they have worked together with this city. In fact, they failed in what they did separately, while in what they did with the help of those from this city, they had a most brilliant success. Thus, it is through this city that they both distinguish themselves and are overshadowed again. 206. Nevertheless, I have gone so far, as I was carried away unintentionally into these subjects, that I, for my part, would wish that even the trophies I am about to relate as dedicated from time to time came to the city from others and that it were not necessary continually to add to the many examples the comment "from the Lacedaemonians." But as it is, the situation imposes this method so that the comment will be made not for the sake of the parallel examination, but in order not to pass the achievements by altogether. For there are those too, which I discarded. Apparently, something more than the ordinary course is needed. 207. Well then, they won a victory at Lechaeum and destroyed almost all the host. They seized the forts at Corinth and expelled the Lacedaemonians who were stationed therein and they tore down the walls. They entered Arcadia and penetrated as far as Laconia. They enclosed them in Phlius and erected a trophy over those who came out to fight, and again over the Mantineansand further over the Sicyonians in the plain and over their allies. They sailed along the coast as far as Byzantium and made all the Thraceward region their own; they

79

defeated the rest of the harmosts and the garrisons at Methymne and by Abydos. They so much exceeded success as even to reconcile the kings of Thrace. And when that unexpected act of wickedness in connection with the Cadmea occurred, they alone of the Hellenes lived up to the commitment assumed in the disgraceful peace and preserved the true honor and justice of the Hellenes by taking the field against the Lacedaemonians. 208. This war and this peace! Which of the two must one say is more important in a discussion of the city? The Athenians were the last of the Hellenes to accept this peace and they did not do so until they recognized that they would have to fight not only the Lacedaemoniansand at the same time the King and Seuthes and Dionysius and the Peloponnesians. For this they were prepared. But they would have to fight their own allies too. They had been so betrayed. Even under these conditions they did not persist in all their votes, but condemned those at any rate who had persuadedthem, because they deemed it contrary to their own nature and sacrilegious, in the presence of the trophies, to permit any of the Hellenes to remain subject to the King. 209. After those whose names under the circumstances I avoid mentioning actually entered into Thebes in violation of this peace, the Athenians not only as first of the Hellenes, but even as the only Hellenes, acted vigorously, laying hold of affairs as if seizing a windfall. And it was not just one type of benefaction they displayed; rather there was no type of benefaction they omitted. On the one hand, they received the exiles and contrived for them the plot which succeeded and showed them beforehand as if assigning among them parts in a drama. On the other hand, they granted to them a tax-free status, and citizenship, and a sharing in all privileges, just as to those who had moved from Corinth and Thasos and Byzantium. Next when need for military aid arose, they marched out in almost a complete levy as if they were going to participate in a procession and not in the dangers of war; they imitated their former expedition but actually rose to new heights in their spirit. For on that previous occasion they went out without having an alliance with the Thebans, whereas at this time, though the Thebans had removed the inscriptions concerning the alliance, they nevertheless did not let the folly of the latter influence them in the Thebans' hour of need, and did not turn their anger against those who righteously were facing danger rather than against unrighteous aggressors. Thus splendid were the plans they followed, fitting was the conclusion they placed upon them. For it was not a close

80

OLIVER: THE CIVILIZING POWER

victory which they won nor such as merely to frighten the Lacedaemonians. On the contrary, under a safe-conduct they expelled the garrison and the harmostsand restoredthe city to its original position. 210. While this contest they endured for the freedom of the Thebans, the next was for the very salvation of the latter. For when the Lacedaemonians, enraged at what had happened, had mobilized every ally for the attack, the Athenians opposed them in defense of Thebes, appointing against the Lacedaemoniansgenerals more frightening than Agesilaus and his staff whom the Lacedaemonians placed in line, and becoming throughout saviors of that city. One who composes an account of this period finds all sorts of deeds. I am surrounded by them. It is not only not easy to narrate them all; it is not easy to give an orderly account of all the exploits of even one general. What shall I leave out, which of them should I mention? The naval victory at Naxos? An immense achievement! Or the struggles around Corcyra? Or the efforts made in the Thracewardregion in behalf of the Hellenes there? Or those in Acarnania? Or those anywhere? 211. Or let me put all this aside and narrate the following. It is the most important thing I have and most amazing and alone worthy of the Athenians. Let me narrate what happened when the Thebans, having defeated the Lacedaemonians at Leuctra, were planning to annihilate them and the Lacedaemonians suddenly found their affairs in such a state that they needed either a god or this city, some god to hold his protecting hand over them or the Athenians to enter voluntarily into the inheritance of the dangers besetting them. In fact, right at the beginning, a herald, garlanded as in a case of good tidings, had arrived from Thebes. Soon the whole Peloponnesecame with an offerto become followers and with an invitation to hegemony, provided Sparta were destroyed; and in case the city did not accept, they threatened to join the Thebans. The Athenians, on the other hand, upon the tidings from the herald, wept as if they had heard the news of some disaster of their own; and as if he had come from the Barbarians, they sent him back greatly cheated of his expectation. They chose for themselves, instead of the willing alliance of the Peloponnesians and the friendship of the victors, the cause of the deserted Lacedaemonians, not reviving the memory of what they themselves had suffered,but conceiving the thought that it was in their own power to cancel the penalty which the Lacedaemonianswould suffer, if neglected. 212. It is particularlythis which must be admired as worthy of their nature, and which one must

[TRANS. AMER. PHIL. SOC.

consider superhuman. It was possible for them to have the Lacedaemoniansin their following on land and sea or to sit idly by as the Lacedaemonianswere hurled headlong, with allies, perioeci, slaves, all in revolt. Instead they received them on equal terms. When the mighty host of the Thebans advanced toward Lacedaemon and the rest of the Peloponnese like a blazing fire, they alone of Hellenes or Barbarians stood forth and stopped it. As a result, all so respected Athens that they appointed the city as meeting place of the whole Alliance. 213. Now I wonder where those who bring up against the city the stories of Melosand Scione have been all their lives. Is this all they ever heard of what has been done by the high-principled, consistently behaved city of the Athenians? Or would not they have shared the wish of the Athenians and wished their own fatherlands to have as much ? If they deny it, let them show the record on which they pride themselves instead. Since they could not escape the same choice if some god were offering it to them, let them cease trying their hand at arguments which are greater than those they would use in their own case. Again, is it the city or the contingent results which they denounce? If they denouncethe city, they apparentlyunderstandnothing of the most important things; rather those by which the city is recognizedhave escaped them. But if they criticize the results, considering them apparently not in conformity with the general intentions of the city, they criticize in such a way that on the grounds on which they denigrate the city's action they laud the city itself. For wickedness both in city and in individual is shown when either it or he has only a reprehensible record or when one proves the evil to be more or greater than the good. If such is the case, let this be stated also. But when you find fault with one or two things in the course of a complete examination, without realizing it you praise by what you let pass, especially if it is not at all an individual whom you are judging but a city, and at that the oldest among the Hellenic cities, which has a record of very many policieswherethe results were just as they should be. 214. But if it is necessary to reply concerning these points too, I shall not state how those who came to power afterwards dealt with these same troubles, for I, for my part, have no intention of hurting any of the Hellenes-on the contrary, the discourse is an offering to the race of the Hellenes from my store, a gift to all of them in common-and to show that others have of course perpetratedmore serious and more terrible deeds is not a defense of the city, but rather a confession appealing for pardon. I do not need to defend her in that way.

VOL. 58, PT. i, I968]

TRANSLATION

215. On the contrary, I think that the people who bring up such arguments have completely mistaken the necessary nature of affairs and are living, as it were, outside our world. For how could anyone credit them with reasoning about the realities of the situation in a pertinent manner, or grant that they can discuss rule, when they have failed to understand this first, the nature of rule ? All rule is presumably rule by the superior, and against the very law of equality. Otherwise, how is it fair or just either to collect tribute from another's land or to make laws for those who do not request it at all, or to judge their suits or to impose commands upon them or to go to war or to acquire alien property? Absolutely none of this arises from equality. 216. Hence, if one quibbles about rights and prefers to be sophistical rather than to allow for the necessary nature of affairs, he will soon just cancel all positions of rule and power on the grounds that all such are by decree of the superior. Next from sheer cleverness he will ascend right up to the gods in his examination, saying that not even these address men on a basis of equality but have preferred to be superior. But this, I think, is the talk of men with the outlook of a secluded cornerwho have seen the stars but have never seen the sun which takes away from the other lights their brilliance. 217. If it is necessary that every government and every superior authority have such advantages, and this is what rulership ordains, namely, not to submit to trial on an equal basis with the followers, then let a critic depart victorious, if he proves that among either the Hellenic powers or the barbarian kingdoms it is possible to find any state whatsoever using the vice of encroachment less than the Republic of the Athenians. For it will appear that the Republic of the Athenians in what it planned in a superior manner had used an habitual attitude of one man, its best, whereas in the policies which some criticize, it did not err in the manner natural to mankind, but followed the necessity of rule, and while it had been appointed ruler in the beginning because of ability, because of a generous leniency it willingly gave up the fear that rulership inspires and so has more or less brought the charges upon itself by its own accord. For having shown itself very unselfish and moderate toward all and in a way having made them sharers in its constitution rather than restraining them by a law of absolute authority, it had the same experience as the good among masters. From some it received no thanks for its fairness, but if it brought any compulsion to bear, it was thought to be openly using violence. 218. Again, if the Republic of the Athenians is shown to have done these things to loyal followers, 6

81

let us allow the critics who so wish their hard words. But if it appears that the Republic did these things to ingrates who apostasized and provoked it outrageously and to outright enemies, which side rightfully is to blame ? In my opinion, those who made these actions necessary. I believe that the aforesaid were carried away because they had, as it were, an assurance in which they placed their trust as they went astray, not that they would in the end prevail over the city, but that even if they were defeated, they would suffer no great harm, inasmuch as the Athenians were by nature saviors. 219. Undoubtedly so. For instance what city can surpass the decree which the Athenians adopted concerning Mytilene when they changed their original plan? What they decided on the first day was the result of the sudden turn and of the injuries they had sustained; what they decided in the change of plan on the second day was the deed of the city alone, and the trireme immediately overtook the trireme. 220. It astonishes me that, whereas in the case of individuals all accept the plea that a good deed militates in a defendant's favor, in the case of the city those fine critics do not look at her deeds to see the variety and number of good deeds by which she stands excused. When we do not denounce the sun and moon for the harm they do but admire them for the benefits they produce, shall we judge the city on the basis of her collisions with some few ? Shall we not judge her rather on the basis of the cooperation she has given to all and from the standpoint of the world as a whole? I think that not to do so would be as if one denounced the gods for the bolts of lightning and the claps of thunder and for an earthquake, without having troubled to examine their ubiquitous and universal benefactions! Well, the city expelled the Scionaeans, yes, but she saved the Hellenes both all together and individually and did so on thousands of occasions. I should like to ask those who readily find themselves good enough to make such charges, whom, they claim, she drove out like the Thebans whose expulsion she prevented, or whose walls she tore down like the walls she built for the Corinthians,or whom she annihilated like the Lacedaemoniansand the cities which stood by them that she preserved in many noble deeds of long ago and lastly in the cavalry action around Mantinea, finest of the Hellenic and, I think, even of all known cavalry actions. 221. An achievement, which is, as it were, a crowning achievement of those times, gave to all the city did both previously and now the impress of a distinct character. Dionysius, the tyrant of

82

OLIVER: THE CIVILIZING POWER

Sicily and ruler also of many Greek cities in Italy, was planning to attack Hellas, worn out by her long wars. He had for a long while courted the Barbarians who dwelt near the Hellenes and was calling in the King of the Persians. When the plot was already simmering, two Athenian generals checked the attempt. One captured, men and all, the ships that were approaching from Sicily; the other defeated the Lacedaemoniansnear Leucas and made the sea his own. 222. For she alone of cities did not bring in a tyrant, was not impressed by wealth; for security, for pleasures she did not exchange her righteousness, but as having been born to live for all, she kept herself so. And in consequence all who conceived a desire for dominion over Hellenes always found themselves at war with the city. In fact, as regards the rest of the Hellenes, some Philip ignored and with promises and gifts he persuaded others to collaborate with him, but with this city he remained at war right from the beginning, as if fulfilling some inevitable law of nature. As long as her strength lasted, she used to destroy the aggressors, while for the others she became another fatherland; like a mother in defense of her brood, she fought for all; it was she alone who preserved the posture of the true Hellas and overshadowed the then prevailing disasters. When her affairs declined, nothing stood in Philip's way; rather, it became apparent that the victories of this city were actually victories of the Hellenes and that the reverses of this city were reverses of all the Hellenes. They did not abandon her leadership for Philip until the city adopted the peace. 223. I have much to say concerninglater events, too, of strange battles, wonderful acts of daring, superhumanacts of endurance, but I see that there is no longer time. This much only shall I add before I finish with the discussion of these topics. The city has waged four distinct kinds of wars: the private wars of her own, wars in defense of the community of Hellas, wars in defense of those who one after the other appealed to her, and among these very ones who appealed to her were some by whom she had been injured and against whom she had grievances of yore. Well, then, I assert that this type of war by itself takes precedence over all the Hellenic exploits together since those whom the city saved after they had acted foolishly toward her outnumber those she rememberedfor favors they had done for her. I have in mind the occasions when she saved the Thebans from the Lacedaemonians, the Corinthians from the Thebans, the Euboeans from the Thebans-occasions on which she gave proof of a double virtue. For some she protected their cities

[TRANS. AMER. PHIL. SOC.

and their land, though they had deprived her of her own; others whom Philip had conqueredshe released under a treaty, namely, the Euboeans again, the Byzantines, the Perinthians, the Chersonites, the Chalcidians on the opposite shore to her own, thousands of others. In return for these Hellenic exploits the Hellenes, in the way they erect a statue of an individual, should have honored a city, and if so, the city of the Athenians alone deserved a statue, yes, one to be honored as an image where the spirit of Hellas would delight to reside, an object of worship to all Hellenes jointly. For what the prytaneum is to the city, this the city has been in their emergencies,to all the Hellenes jointly, having provided the subjects, ever more noble, of trophies and epigrams. 224. Moreover, a deed performed, yes, without danger but which shows as well as anything what the excellence of the Athenians really was escaped us in the preceding arguments, but perhaps it is better to give it its due now. An agreement had been made by them with the Lacedaemonians to annihilate, if they defeated the Barbarians, those who had Medized. Yet when the dangers passed, they forgot their hatred, and as the Lacedaemonians had rushed to do what had been decreed, they stopped them, for they saw by how many cities Hellas was about to be decreased. Hence, the city always contributed, not only to the common interests of the Hellenic race, but even to the interests of those who originally offended both against her and against the Hellenes, and whatever victories she won she won precisely in behalf of all. 225. Enough about this! There are things which no one up to the present has recalled in the public eulogies, as far at least as we know. I shall not stop before I mention these. In fact it seems to me like an offense against the divine order for one adorning your deeds with the art of words to pass by the memory of your part in the very development of the art of words. For this and no other is "the bloodless trophy." You, alone of men, have raised a bloodless trophy, not over Boeotians or Lacedaemonians or Corinthians either, but over all those of the same race. I say this, not as one might name Hellenes, contrasting them with barbarians-but over the common family of Mankind. And you have carried off a victory, honorable and great throughout all time, not on a par with the disputed Battle of Tanagra nor even, by Zeus, with the enormous victory at Marathon, but in truth the victory becoming to man and a perpetual one that we can call without impiety "child of Zeus." For all the cities and all the races of men have turned toward you and your way of life and your language.

VOL. 58, PT. i, I968]

TRANSLATION

226. It is not through garrisonsof occupation that the power of the city remains firm, but because all have chosen your ways deliberately and are, so far as possible, adopting the city as their mother, praying to have both their children and themselves acquire a share in the good life at your side. The Pillars of Heracles do not limit this power, nor is it bounded by the hills of Libya or by either Bosporus or by the Gates of Syria and Cilicia, but over the whole earth by some divine fortune there comes a yearning for your wisdom and your way of life, and this one idiom all have ordained to be the common language of the human race. And so through you the whole civilized world has become united by a common tongue, and one will find that even the Heniochi, both the herdsmen and those who live off the sea, and all nations not only in cities but on the countryside lay hold of the language that comes from you, clinging to it and trying their powers, just as one will find those unable to swim keep a hold on the land. 227. I claim that this especially, oh Lacedaemonians and all ye Hellenes, is the testimonial with which you and the first among you are every day up to the present still attesting her victory. The Hellenes have abandoned their ancestral idioms and would be ashamed to speak the old dialects among themselves in the presence of witnesses; all have come to this tongue of yours, men of Athens, considering it, as they do, a standard of culture. I call this the great dominion of the Athenians, not two hundred or more triremes, not Ionia, nor the Hellespont, nor the Thraceward region, which have changed rulers ten thousand times. The superiority of these modes of speech compared with all others existed at the beginning and appeared still more clearly with the passage of time, so that not only do these modes so flourish after all the others have more or less failed, but one could say that all the idioms of the others, not only of the Barbariansbut even of the Hellenes, resembled the words of inarticulate infants in comparison with the tongue in your country. Whether one hears only two or three words or, as it were, gaily enjoys himself to the full, for the rest of his life the taste for all other idioms is already lost; only this tongue, suitable for all festal gatherings, all assemblies and council halls, suffices for all occasions and places, and is equally appropriate.Two qualities, which one might almost say, are the first, it alone possesses. I mean stateliness and grace. Why certainly! For in the all around test of effort, speed, and strength who with another tongue would be able to compete on a nearly equal basis and not indeed go away defeated like a mere boy against a man, to put it gently?

83

228. And in consequence every poetic form derived from you is excellent and most fully developed, not only all that represents stateliness but all that represents grace. And if one must recall the poetry of Homer, the city has a share even in this noble offering, not only through her colony, his city, but because the languageclearly came from here. Moreover, there are all the discourses which are best among you in all the categories, and those which men from your environment composed; and it is more or less true that they who have won laurels in any field among the Hellenes, have all prevailed by means of the power of the Athenians. 229. And even as to this engagement of ours, if in any respect-now is a time for gods who are propitious-if in any respect this also traces its ancestry back to you, it is not possible to charge the words of my discourse with a usurpation of rights here. For as if she had foreseen from the beginning how much this city would rise above all the others in her accomplishments, Nature equipped her worthily with the arts of discourse so that the city herself might be adorned by her own blessings, and if any of the others had need, she might be able to give them this gift along with the others. 230. Formerly you used to save those of the Hellenes who took refuge with you. Now it is actually all men and all races whom with the fairest of benefactions you sustain, making yourselves leaders in all education and wisdom and purifying all men everywhere. For because of the initiation of the Eleusinian festival you have by the visiting pilgrims been called expounders of the sacred rites and introducers to mysteries, while throughout all time to all men you have stood as teachers and expounders of the sacred contributions for the common benefit. In return for these things you attract all with the incantations which become you, moving them not with a spell, but with the finest of enchantments, Discourse, precisely the gift which the gods gave to man alone, and which is worth all the other gifts. 231. Accordingly, while individuals would, I think, esteem after their own the other cities which they honor, in the case of the city of the Athenians the situation is reversed and all would deny that they honored your city after their own, thinking that this city was truly their own in first place, and no one would take it ill. For just as it is a fixed custom to honor the gods before one's parents as being common ancestors and benefactors of all, so it is in accord with piety to honor the common fatherland of the human race before one's own. 232. It is furthermoreright to mention the subject of the reverence she receives, how much of it there

84

OLIVER: THE CIVILIZING POWER

both is and has been for this city, from all people and at all times, on every occasion. She was deemed worthy of the first honors not only when Hellas was prospering, but even amid the loss of prosperity there is no city which has become equal to her. For while Philip, having had good fortune in the Battle of Chaeronea,immediately occupied the city of the Thebans, he did not suffer himself even to look upon the city of the Athenians immediately, but stayed in the countryside because of reverence for what is superior. I need not mention the courteous attention which Alexander always paid to her. The present empire of land and sea, which, I pray, may last forever, recognizes the Athenians as teachers and foster-parents. Not only does it treat Athens accordingly, but the honors so abound that while the city fares differently now in that she is not so busy with administrative chores, her happiness in general is almost identical with her happiness in the days when she held the command of Greece,because of revenues and precedence and the deference from all. 233. It is an absolutely supreme mark of divine favor that when the affairs of Hellas were in flower, she continually prevailed over both Hellenes and Barbarians, while those who alone seemed to surpass her fared in later times so much less honorably and less fortunately. In the case of some their cities are ruined, while all the rest are governed by the law of the ruling power and are subject to taxation and to the other obligatory contributions. She, on the other hand, was not so badly humiliated nor for so long a time, as she has from then up to this day been honored not only above those who once seemed to surpass her but even above all. For no one preens himself on being from Pella or Aegae, while there is no Hellene who would not give much to have been born an Athenian rather than a citizen of his original city. Not only do individuals in their hearts, but even cities, revere Athens. Some which were truly founded from here and with men of yours would rather say that they are descended from you than acquire the same power you had; others gather around seeking some way to attach themselves to you. 234. Again, history recordsfive empires, and may their number not increase. In the time of the oldest of these, the Assyrian, occurred the first deeds of the city's history, and the anecdotes about the gods fall in this period. In the time of the second occurred the rise of the city. The third she completely defeated. In the fourth, she alone held out and came off best of all. In the time of the empire now established, which is in all respects the best and greatest, she holds the place of honor in the whole Hellenic

[TRANS. AMER. PHIL. SOC.

world, and has so fared that one could not wish for her the old circumstancesinstead of the present. 235. How great a superabundance of titles to fame the city holds from her entire past could be realized if one were to distribute her titles and give them to various cities and countries-in the case of all the titles, this would perhaps not be possible, or rather it would be clearly impossible, but at least as many as lent themselves-to distribute them and then to stage an oratorical contest like those of poets or choruses. For, I think, it can be no easy task to select the city which wins over all. For example, if one city were to preen herself that she first gave birth to the human race,another that she first producedthe crops of agriculture, another that she gave to very many a share therein, some other that she invented laws, another festivals, another that she was once and for all located in the fairest parts of the land and sea, another that she rejoiced in the blessings of wisdom, while another listed her exploits in the wars, another the numbers of Hellenes she received in their troubles, another the colonies she sent forth, another whichever of the titles of Athens one might give to this city, in this way, I claim, it might best become clear with how many titles of superiority the city has surpassed the others. In short, Athens alone has enough for all Hellas to divide. And, furthermore, just as she so greatly surpasses by the combination of all her titles, so she in each individual title rejoices again in many proofs which lead to the same conclusion.

236. For example, in the anecdotes concerning the gods two things are at once of the first importance, her honor from the gods and her zeal for the gods. Here again, consider the honor from the gods. Should one prize more highly the sojourns among you with which they honored the community or the nurture with which they fostered those in office like their very own children? Or the trials they arranged? And again among the trials, should one prize more highly the cases where they stood trial against one another for the city or those mixed trials of heroes and gods transferred to the city before a jury of gods? 237. Again in the case of the gifts, it is just as hard to pick out the most important. Let one city contend with another also concerning these, one having the crops of Demeter, another those of Dionysus, the latter being those not only from the vine, but also from the cultivated trees in general. Let the third recount the gift of Athena, this too being double. Are not the honors from the gods enough for distribution to many cities for each to pride itself on having the very best ?

VOL. 58, PT. I, I968]

TRANSLATION

238. Again, the acts of devotion toward the gods: on the one hand, the temples, on the other, the annual sacrifices and processions. Of these some have arisen among you first, while others are still today carried out among you in an unsurpassable manner. Since those who once partake of the ineffable mysteries fare, it seems, better after the end of life, who would not say that the mysteries as one title suffice to balance against all? 239. But her intercourse with mankind has left ungranted what manner of benefaction? It has produced all kinds: in the first place, the sharing of the gift of crops; next the second sharing of a gift, that of the mysteries; thirdly, the protection in wars; fourthly, the aid ever given to all through wisdom, both for the individual families of the cities and for their communities. Furthermore, in the case of wisdom itself should we select the laws, since those the majority still use are yours, or the traditional forms of discourse? And of the traditional forms of discourse, whether those of oratory or those of dialectic, whether those of poetry, or the other style of composition, and if you will, what form of poetry? For in whatever you may name as first or last, the first prize belongs to this city. 240. Examine now the subject of her wars: on the one hand, her private struggles, on the other, those in behalf of all the rest, again her achievements on her own soil, and again, those on foreign soil, Hellenic as well as Barbarian. And will you select her courage or her philanthropy exhibited in these same wars ? For as in one stream all divisions you may make flow together again and coalesce, so the wars in the service of her suppliants and the blessings of her wisdom flow together again into the theme of her benefactions, while her own quarrels and those in behalf of her suppliants flow together into the theme of her wars. 241. Again, in the case of the wars, in behalf of themselves or the wars in behalf of others, must one choose the naval battles or the infantry battles or the cavalry battles or the battles against the walls of fortifications? For in all these respects the city was very strong. And if you will, what was the most important among her battles on the sea, or what among those on the mainland? But here, certainly, let three battles be recognized as records with which she has surpassed, if not herself, at least all the others indisputably: the infantry battle at Marathon, the naval battle at Salamis-as cavalry battle I am at a loss what to choose, but that at Mantinea will do. I stop here, for no one has ever even questioned her supremacy in battles against fortifications.

85

242. And furthermore shall we make the award on the number of her trophies or on the importance of her achievements? Or how shall we define the merit? Thus, she wins through each and all in many ways. In fact, she has fought many, many superlatively great contests in behalf of the noblest ideals, and many noble trophies have been erected by Athens and very many and very noble and superior in all ways are the traditions of this city. I shall add that she has producedmilitary and naval commandersof the greatest wisdom, keenness, and justice, and in greater number than have all the other Hellenes together. 243. To sum it up, men obtain a fullness of life in three ways, by the good supply of necessities, by the noble fruits of culture, by preparation for war. The first is common to both peace and war-for there are two situations-the second a relaxation in time of peace, the third enables them to defend what they have. Of these, accordingly, let whatever one wishes be most important. Let these be granted to three cities as their titles to fame, one each to each one. Well then, I assert that against whichever of those cities one judges this city, the victory belongs to this city. For she will appear to have produced all three and to have progressed furthest in all. So she wins with any judges and besides in all areas. Hence one could not hesitate to say that she ought to be proclaimedamong the Hellenes the first and second and third, as they do in the chariot races. Fair enough, since it was Athens, not Sicily, which originated the chariot! 244. Well, such is the case with these advantages. But again consider her size and her architecture in general. Who could find words worthy of her whole felicity and the great repute of the Athenians? On the one hand, the very circuit of the town is largest of the cities in Hellas, fairest of those anywhere! And I do not count the walls which once stretched to the sea, altogether a day's journey in length, and near the sea other circuits, counterpartsof the walls around the city. But the demes can surely be inspected, some of which have been made more noble in appearance than the cities in other lands, and the rivalry of all their beauty can be seen, that from nature and that from art, that in town and that out in the country. 245. Of the natural advantages there is here air superior to the ordinary, and such harbors that each of them alone is worth many ordinary harbors. Moreover,there is the position of the Acropolis itself and the charm of a fresh breeze, as it were, which strikes one everywhere. This too is worth noting among these same advantages: that other cities, whatever kind of sky they may have, are

86

OLIVER: THE CIVILIZING POWER

usually surpassed by their own rural areas, while, with the air of all Attica being as good and pure as it is, best and purest is that above the city. One would recognize her by the way the air above her head gleams, as it were, from afar. 246. And such are the advantages from nature, though I did not begin to list all she has. But again-among the advantages from art what should one assume to be most important or what mention first? For here temples are the largest and most beautiful of those anywhere. And as for statues, quite apart from those which dropped from heaven, there are the best works, both ancient and modern, of the best art. Besides, there are veritable treasuries of books such as appear nowhere else on earth and constitute indeed a native, home-grown glory of Athens. And as there should be with today's opportunity and way of life, there are baths, athletic grounds, and gymnasia overpowering in their magnificence and luxury. Hence, if one were to deprive the city of her heroic figures of legend like Erichthonius and Cecrops, her myths, the stories about her part in the gift of crops, her trophies both on land and sea, her literature, her men, all that through which she has passed in the course of endless time, and would look at her as at the cities of today which are so proud of themselves, she has enough to win on the basis of what meets the eye alone. 247. Again some things she has had, other things she does have. And she has neither been stripped of the record of the pre-eminenceshe used to have nor again has she been left out of the present felicity, in case one likes to have this too recalled, but alone among cities she wins over the ancient with the ancient, over the modern with the modern, and if you wish, over the ancient with the modern, over the modern with the ancient-with her own, I mean, over that of others. 248. One will see her superiority also from the following illustrations. All who have even a little something in common with the city pose as better than the rest of the Hellenes. She falls behind in no distinction which any at all pride themselves on having, yet she has no rival sharing throughout in her own titles to fame. For instance, the Argives claim to be very old among the Hellenes. Then so is the city of the Athenians. And the antiquities of the Argives are not at all in a class with those of the Athenians nor would any impartial judge say so. The Arcadians were autochthonous, yes, after the Athenians, and in the second tests they are surpassed with the discovery and gift of the crops. It is quite clear from the fact that the Hellenes bring their first fruits here but not there. Very good

[TRANS. AMER. PHIL. SOC.

are the Lacedaemoniansin respect to war, but so is the city of the Athenians, while in the second test, a noble ambition to take risks for others, honors are awarded to the Athenians. The birth of deities gives Thebes grace and honor. Of these deities, however, one revealed his gift in Attica, the other the Athenians proclaimed a god as first of the Hellenes to do so, quite apart from the adventures which Theseus shared with him. All recall the strength of the Thebans at the end. Well, this city was responsible for it. And when resistance was necessary, Athens did not hesitate. One would have reason to praise the Corinthians for justice. However, this city has not merely willed justice, but has continuously been making just awards to others. 249. Most famous of all are the games in Greece; again of these oldest are the Panathenaea, and if you wish, the Eleusinia. Then it is the gift of the city which permits the staging of all these games. I say "the gift of the city" because the gift from Athena is indeed the city's. The Samothracians pride themselves on their sacred rites, and these are the most famous of all, except the Eleusinian rites. Well yes, Delos is dedicated to the gods. But Delos belongs to this city. And to think that the open road to Delphi is an achievement of this city, that the sacred embassy, the Pythaid, is an ancestral custom of the Athenians alone! What reason for all this could one offer except the will of the gods who wish that everywhere Athens have first rank and that this city, as it were, have a hand in all the noble enterprises? 250. Moreover,among the cities of Asia there are those who pride themselves on the size of their temples, others on the architecture of their baths which are provided in excess of the need. This city has even these things to an unsurpassable degree, just as a recently founded city might. And best of all! It is you who possess the temples and the theaters for the display of distinction which the others particularly desire to show the world by means of statues. There are wonderful statues, and among these the one which you have on the Acropolis wins first place. The primacy in sculpture is yours quite apart from the fact that also the most beautiful statues anywhere in a certain sense belong to this city. For of all the most gifted, as it seems, she is a home and she is leader in all wisdom and art, so that she excels not only in her sculpture but in her sculptors too. 251. Again, I must not omit this either: of seven men who became famous for wisdom, one has come from this city, and of two excellent lawgivers one was this same man. Furthermore, to two men of yore, a vote of confidence has been given by the

VOL. 58, PT. I, I968]

TRANSLATION

gods as we have heard, namely to Lycurgus the Lacedaemonian and to Socrates from your own midst. Hence, the city shares in the pride in the common things and the pride in the finest things, and there is nothing of renown to which the name of Athens is not applied. 252. Furthermore, if one could ask which of the courts among the Hellenes was most honored and revered, all would name the court of the Areopagus. "And who adopted customs of the greatest community spirit and concern for those in need?" "The city of the Athenians," both Athenians and non-Athenians alike would have to say if they wished to tell the truth. 253. To submit complete proofs of all this would be a long task and take a long time, but here are three customs which you alone of men instituted: that of pronouncing each year at their graves a funeral oration in praise of the men themselves who died in defense of the city, that of supporting their children at public expense until maturity, and of then sending them back to their paternal estates with a complete suit of armor, that of supporting the economically weak among the citizens at public expense. Hence, honoring both strength and weakness, you have taught the proper respect in each case.

254. Moreover, whence have come decrees either more brilliant or more generous? They have been mentioned in the foregoing discussion and I pass them by, but let one of them serve me as a sample for the whole argument in connection therewith, namely, the decree passed against Arthmius of Zeleia. When in the service of the King, he carried gold to the Peloponnese, they passed a decree declaring him an enemy of the Athenian people and depriving him and his family of their rights and privileges. Surely all the decrees of the others together are inferior to this one decree of the Athenians.

255. Embassies, moreover, were most frequent. Very many were those she received, very many those she sent out. And this is important if it is accepted without arguments as applying to every situation; if it is not so accepted, it becomes more important as you add the specification. For instance, very many were those she dispatched in behalf of her petitioners from time to time. Then all the embassies she carried through on each occasion that she was persuading the Hellenes jointly not to keep warring upon each other or when she was consoling those in need! One must make omissions because the embassies were numerous, but here I shall recall just two of them. The Argives were engaged in civil dissensions, and she stopped them.

87

The Cretans were waging war on one another, and she effected a conciliation. 256. Moreover, piety, forbearance, self-respect! Who could cite a finer example of these qualities than this ? When the Corinthianshad voted not to receive at their festal assembly the festal delegation from here but had even through an embassy forbidden the city to send one, the Athenians equipped both their delegates and their hoplites and dispatched them together; but when the latter reached Eleusis, the Corinthiansarrived with a peace offer, and the Athenians, sending their delegation on, led the hoplites back. 257. Ah yes, Eleusis. Of the mysteries, some have been revered as ancient, others as indispensable, still others as familiar to very many. By any test, however, the Eleusinian Mysteries come out first. In fact, concerning the others it is not our duty to speak, but you alone of the Hellenes every year put on a festival inferior to no quadriennialfestival and receive in the Eleusinion more than others receive in their whole city. Indeed all on each occasion contend with the past to make the current festival the greatest on recordin multitude of human beings. 258. Ah yes, human beings! But Heracles and the Dioscuri! All presumably hold that these at least are gods. Well it was while they were consorting with men that the city revealed the sacred rites to these, first of strangers. Hence she is clearly the one who sanctified these heroes to whom we now offer sacred rites. 259. Again, in respect to contests! This one city even today celebrates more games than all the rest. One might almost say that all festivals are either among you alone or from you. In fact at least one of three things has occurred: in some cases the festival began with you; in others it is best performed among you; here in still others it has the most events. 260. Moreover,there are some poor souls who, not having any immediately usable asset of their own to show or any field of accomplishment to mention or anything in which to take a legitimate pride, go back to Homeric times and dispute about some hero's distinction without adducing, even so, any common deed of their own but associating themselves with one man's fame. The Phthiotes and Pylians and Ithacans, for instance, like some who, poor in land of their own, deem themselves among the rich because of one man. But this city, while she does not need to go back for that reason to Homeric times, is not deprived even of that satisfaction. On the contrary, the common poet of the Hellenes says in the catalogue of ships and cities that the commander of the Athenians reached the

88

OLIVER: THE CIVILIZING POWER

highest perfection in the "marshalling of chariots and of shield-bearingmen." And what gives greater value to the compliment and makes it so neat is this: the others whom he praises as best in respect to their physical condition or even in some other respect, if it so happens, he praises as best of the Achaeans or as best of such and such. In one case, at any rate, he says best "of men and steeds who followed the sons of Atreus," and on another occasion he says that "of those who were then at Ilion" he was supreme in archery. And his Nestor refers to some of the brilliant figures of his own time, "For I once consorted with even better men than you," and straightway counts many such, here again with a qualification that they were similar to each other and that no one of them was visibly superior. But in making mention of Menestheus,the poet has used no such qualifications, but concisely, without these remarks, he says at once, "His peer has not yet arisen on the earth." Among the things that occurred a little earlier than these he narrates concerning Erechtheus that the goddess nurtured him, the Earth herself bore him. Therefore, it is perhaps not at all unnatural that in proclaiming those whom he has selected as definitely best in each respect, he makes a differencewhen he praises one of those born in this country. He proclaims the others with a qualification either of time or of race, but when he praises as best one of those born in this country, he praises him once and for all as best of all those born anywhere on the earth. Finally, when he makes two of the Achaeans best in respect to the deeds of war, Salamis of course supplies one of the ethnics by which he identifies them. 261. Of course one impressive thing that they say about the constitution of the Lacedaemonians is that the god originally ordainedtheir laws for them. But this same god obviously made for our city its divisions into tribes and clans, when he appointed for each the proper sacrifices to offer, exactly as he determinedfor them, kings and archons and practically the whole constitution. Hence the god would be lawgiver of this city no less than of theirs. 262. I wish in a few words to remind you of her constitution, as far as I am able. For in fact all praise it, yet almost no one has searchingly detected all that lies in it. I call it both simple and not simple. For to make a distinction as far back as possible, there are three constitutions and whichever one a man prefers he assigns to this city. Kingships she has obviously been using right from the beginning, a goodly number of generations, kingships not only of the Erechtheidae, but even of those who later were deemed worthy. Again democracy! Every child knows the democracy

[TRANS. AMER. PHIL. SOC.

which has arisen among you: it is democracy in its purest form and of all the most important. And finally, everyone who has looked into the Council of the Areopagus would say, I think, that it is not possible to find a nobler ideal of aristocracy or one which better preserves the name. 263. Thus all types of constitution have taken their start from here. For as if the city were drafting formulas to serve mankind, for each group to choose what suited its own inclinations and customs, so she discovered all types and presented them in public, aiding mankind everywhere, which is the same intention she had had, according to our interpretation, with regard to the crops and in many other different activities. 264. There is a fact even more important and more conclusive. It will appear that the kings themselves were to a higher degree than all the others pleased with her equality of rights and privileges and especially, I believe, became in their sentiments of one mind with the Many, and that the People, wherever they find, in case they do, someone superior to the Many, voluntarily make him their chief and use him as a perpetual ruler but keep the same reward also for the Few, in case they perceive that a few are better than the others but rivals among themselves. Likewise it will appear that the Councilis ever looking for ways to strengthen the People, having never made a separate reckoning of its own interest but judging that it was a noble advantage and one consistent with its dignity to preside over the Many salutarily with good repute. 265. Hence no wonder the city can be famous beyond all the others not only in respect to each form of constitution but even in respect to the mixture of constitutions. For just as, on the one hand, this whole universe, I think, came together from four elements as the ancient tale says, but, on the other hand, each of these itself partakes, by its natural development, also of the rest, while separately each kind of element has received its name by its excess, so also in respect to the constitutions, even if they happen to be as distinct as possible, it is right for them in some way or other to partake of each other, if we really are going to behold a kingship that is upright and just or a government of the Few, likewise of the Many, that is upright and just. 266. One would understand if he were to study the kingships which have arisen in this city against those which have arisen anywhere else either in Hellas or on barbarian soil, again the democracy which has arisen at Athens against the democracies of the others, and finally the Council of the Areopagus against the sovereign and guiding bodies any-

VOL. 58, PT. i, I968]

TRANSLATION

where else. For if we ought to leave the others aside and speak of democracy alone, all who have shared in this form will appear in their designs and appetites to have been much more reckless and outrageous but in the dignity and splendor of their achievement not to have come anywhere near the men from this city. 267. Again there is the following which this city was the first to teach: not to give one's vote to wealth nor to be impressed by it either. She never exalted those who were superior merely because of their estates but she deemed that only protection from injury on that account was due them from her; nor did she ever in any way assign less to those who were superiorin virtue while inferiorin wealth; she, who knew that of household slaves one considers as best not the richest but the most loyal, considered it, I presume, disgraceful that the worth of those who claim to be free should be defined in terms of wealth instead of each man being considered such as he personally is. And in consequence she alone of cities did not transpose the rule and make the third by natural right the first by law, nor has she ever been seen behaving like some of those who claim to be philosophers, whom one can see speaking in this way about these matters but in action ever bowing and yielding to whoever they feel are economically stronger. But she is seen conducting to high office and trusting and deeming worthy of all honor, not those from the highest census classes but those who are most suitable in respect to their characters, in the opinion that he who would win in respect to virtue wins in the overall reckoning. She showed these qualities not least at the time she reached her greatest strength. 268. For while among the famous men at Athens in those days some were rich beyond the first houses of Hellas, but others as poor as could be, she chose for the presidency of Hellenic interests one of the latter. And in consequence he achieved glory by his assessments, the city by her decisions. 269. While there are many things that one could say about the constitution, many remarks actually have been anticipated and time is being subtracted, and it is not absolutely necessary to mention them. But one point I shall add and then finish the discussion of this topic too. 270. The best group and the group in power have coincided here, and while the posts of honor are allowed only to the most suitable, to live their lives is in the highest degree the common right of all. This is surely a mark, is it not, of a truly free city and constitution? Though it is possible to live here as one wishes, honor and power are not for those who want them but for those who have been

89

tested. And in consequence both in the struggles of war and in the discharge of duties they acted reasonably throughout; they would not go about their public tasks with an interest that was halfhearted or even less, but all in the same way vied with each other in zeal to the best of their ability. Commonthe fatherland for which they fought and toiled, and in common the battles, and no arrangement for one group merely to run the risks and for the other group to be masters in case of conquest. From these roots accordingly flowered concord and mutual trust throughout the city. If a disagreement anywhere were actually to arise, without much difficulty they would come to a mutual understanding, and for courage, if anywhere it might be needed, there was nothing to compare with them. To me it seems that not even five-game champions who win all the events prevail to such a degree in the overall test. 271. On what occasionswould any speakernot be better off in remembering the city? On military expeditions? And where would he get nobler examples? Or by using which stories of courage would he produce a better exhortation? Well, at the festal assemblies? But she herself is leader in these. Well, at the political assemblies and in the management of city affairs? And what people in its history combines more keenness and gentleness or what popular leaders in history are more worthy of admiration? Well, in the training in Discourse and other knowledge? No, even now it is here that they all congregate, and by the good fortune of the city the generations of the lovers of knowledge have not died without it being constantly necessary for those anywhere on earth who mention the forms of Discourse to mention the Athenians at the same time, and they would never cast the image from their souls, where they see the forms as in a mirror. 272. And in consequencefor all mankind the name and the soil of this city is greatly revered, because all think that nothing else is one and the same. In fact, both commoners and kings have honored her, in neither case with some small tokens but in such a way that they themselves rejoiced in the unprecedented characterof the honors they were showing. 273. Unmistakable also is the good will shown by the gods themselves and the supporting vote even through the common mantis and exegete who is ancestral to the city, as they invite her to offer in behalf of the Hellenes the sacrifices before the time of tillage and as they name her mother-city of the crops, nay more, deem her worthy to wear a crown, her crown of victory, throughout her life. "An eagle among the clouds" the gods call her in comparison with other cities.

90

OLIVER: THE CIVILIZING POWER

274. To this alone among cities, as it seems, two incongruousthings have happened. Both very many and very fine are the tributes spoken by men concerning this city, and yet no city has received less. For she has been admired above all others, yet has heard no song of praise worthy of her. Yes, formerly I used to rejoice to hear the city called "the hall of wisdom," and "the hearth of Hellas," and "the pillar of Hellas" and by all such lyrical terms. Now, on the other hand, it seems to me that all these expressions fall too short, but if ever a city were to be addressed as "legate of gods" or as "kin" thereof or as "image of the virtue and standard of the power in human nature," this city, I think, would have deserved the acclamation. 275. Because of these things, oh men of Hellas, it is reasonable not to feel either envy or shame in yielding to the city, but actually to take pride in magnifying her with all one's power. For when the

[TRANS. AMER. PHIL. SOC.

Athenians are victorious, the victory lies with you. It is impossible for all to be best among all. But as when a chief magistrate is eminent, the city sharesin his fame, so when the leading city is being honored with the honors that are her due, all share in the pride. I believe it causes the Athenians themselves no shame either, if anyone worships their Acropolis. Therefore, you too must think the city a kind of acropolis or crown of Hellas and of your race, honoring her by act and by word and sharing in her glory, but you must not think that you yourselves are being deprived. 276. It is finished; we too have wrought a work of art, the reasoned discourse of our logos instead of the peplos, an adornment for the spectacle of the Panathenaea. To give it a grace is for her, the very goddess of both the Logos which is Reason and the city.

PART III COMMENTARY In the sermo pub1. "Foster-parents," TpoqcpaS. "Fathers of fathers." Tyrtaeus apud Strabo VI 3, licus of contemporary Greek, this word meant a 3 (C. 280), aiXprriTaiwra-rTpcov fpE?T-rpcov rraTppEs. benefactor who gave grain; Louis Robert, Hellen- Artabanus in Herodotus VII 5I, 2 implies that the ica 7 (I949): ch. VII, cites inscriptions, coins, and Athenians are fathers of the fathers of the Ionians, Dio of Prusa XLVIII (ed. von Arnim, 2: p. 90), when he calls the Athenians "the fathers." The and other references may be found by consulting opposite phrase "children's children" occurred in the Bull. ep. 1960: p. 438. In early Greek poetry the oath at Plataea according to Diodorus IX the word meant someone other than the actual I0, 2. "Good will from all." Demosthenes XVIII 94 parent, someone who raised and taught a child. An appreciation of the importance of foster-parents says that Athens has earned the good will from all. in early times is offered by L. Gernet, "Fosterage For other examples see J. de Romilly, "Eunoia in et legende," Melanges Glotz (Paris, I932), pp. 385Isocrates or the Political Importance of Creating as the audience will The Athenians, hear, gave Good Will," JHS 78, (I958): pp. 92-IOI. 395. mankind both grain and paideia. Marcus Aurelius 2. "The truly pure training that pre-eminently uses tropheusfor magistriand educator(Farquharson, produces a man, the training in disciplines and in arts of discourse," Tpopiqs ... TTiSEv pa"cOaaicKai P. 437). the in to Hellenes." Consome way "Belonging X6yoiS. The usual Greek word for education and trast Demosthenes IX 31, "Philip belonging in no training was paideia, which H. I. Marrou, Histoire way to the Hellenes." Aristides means "by descent de l'educationdans l'antiquite (2nd ed., Paris, I950), or perhaps even by education" (cf. Isocrates IV 50). p. 299 explains as the treatment which one should See Aristides, The Rhodian Oration beginning ... apply to a child and which the Romans translated "to those in general who belong to the Hellenes." as humanitasbecause it was designed to produce an Kai rropi- adult man. Aulus Gellius XIII 17, I says that those "Namegivers and providers," CrrovvJiouS who use the word humanitas correctly apply it to crTaS.The phrase constitutes a pair of synonyms such as Demosthenes often used for emphasis, e.g. paideia and that it is called humanitasbecause the IV 33, -raciia Kai rroplacrai.In his own Panathenaic urge to train himself in this knowledge has been Isocrates (XII IOI) called the Lacedaemonians given to man alone. Albinus, Epitome (ed. Louis) &pXrlyoiKaila8ocu
92

OLIVER: THE CIVILIZING POWER

instruction as manifested in public speaking and writing (Plato, Phaedrus259e-26 a). Here it means grammatic (literature), dialectic (philosophy) and rhetoric. Two Athenian inscriptions, IG II2 3801 and 11551, call the head of the Stoic School at

[TRANS. AMER. PHIL. SOC.

and arts. On philosophiaand Athens see Isocrates IV 47-5I, who speaks also of logoi. "In keeping with the circumstances,"rTCV rrpayaTrrcov avriKpus. In his study of the Panegyric of Isocrates (Historia, Einzelschrift 2 [I958]: pp.

Athens "the succeedingprofessorof the logoiderived 24-26) Buchner explains the term "circumstances" from Zenon" (Trov86a8o0XovT-rV &rroZivcovoSX6ycov). which Isocrates uses in the epilogue (? 187) by the An inscription of Iasos, GIBM 925, speaks of three terms which Isocrates uses in the prooemium education in the logoi of philosophy (ev TOisKacTa (? 14), namely, the subject, the speaker's reputation piXoao
"Extensions," 'KSpovas. Philo De somniis I 8-9

ditio 12 (1956): pp. 65-86, especially pp. 72f. on

Trap?xop?v(Thucyd. II 39). Isocrates IV 52 says of Xpov 81E?T-?Eav,KOIVTVV pv

writes: "The ends pursued in the different branches of knowledgeprove to be not only hard to reach, but Plutarch but would not have been pure enough for absolutely beyond finding. That is why one man is a the style of Aristides. A. Katzenellenbogen, "The better scholar or geometricianthan another because and Representation of the Seven Liberal Arts," publ- no limit can be set to the extensions (TrrrlTra'eS) ished apud M. Clagett, G. Post and R. Reynolds enlargements (TapauvloaeS)of his subject in all (editors), Twelfth-centuryEurope and the Founda- directions" (translation of Colson and Whitaker). tions of Modern Society (University of Wisconsin Aristides of course intends to show that he is a Press, I96I), pp. 39-55 studies the twelfth-century better orator by indicating (not exhausting) all the miniature in the Hortus Deliciarum of Herrad of forms of praise (see section I70). 4. "Story of the constitution." See F. Jacoby, Landsberg (fig. 3), which illustrates the tradition in which the Athens of Aelius Aristides is described Atthis: The Local Chroniclesof Ancient Athens (Oxas the source of the mathemataand the logoi. In the ford, I949). inner circle sits Philosophia enthroned with a crown "Funeral orations": cf. Demosthenes XX I45. of three heads which represent the three parts of Extant are those of Thucydides (Pericles), Lysias, Philosophy and are identified by inscriptions as Plato (Menexenus), Demosthenes, and Hyperides. Logica, Ethica, Phisica (sic). Seven streams emanate See Josef Walz, Der lysianische Epitaphios (Philofrom Philosophia, and immediately below her are logus, Supplementband XXIX, Heft 4 [I936]). Socrates and Plato. The seven streams from "Turned aside, showing themselves afraid." Cf. Philosophia have filled the space enclosed by the Demosthenes VI II. Aristides, however, probably outer circle so that it is occupied by the Seven has in mind the absurd dialogue which Isocrates Liberal Arts each distinctly separated from the appended to his Panathenaic. other. The seven Liberal Arts are here actually "Afraid of proving unequal to the subject." Is identified by inscriptions as Astronomia, Geome- he thinking of Plato, Menexenus239 b-c ? "Her openness to all and her love of man," tria, Arithmetica, Musica, Rethorica (sic), Dialetica and at the Much interGrammatica. rT^VKlvoTriTa KCi9icavepcoTriCav. The voluntary revery top (sic), was in material collected the fifth esting century linquishing of holdings in Greek cities doubtless imafter Christ by Martianus Capella, De nuptiis pressed Ephorus: Diodorus XV 29, 7 comments, Mercurii et Philologiae, on which Remigius com- 6ia 6ETaurrrnvT-rVptXcavepcorriav the Athenians rementated. See Cora E. Lutz, "Remigius' Ideas on covered the leadership of allies. Pericles says, "We the Classificationof the Seven Liberal Arts," Tra- present our city open to all," -rTv rT yap -rrw6v KOIVtn the old problem of the differencebetween disciplines ancestors: raravra yap r

VOL. 58, PT. I, I968]

93

COMMENTARY

Trw6Av 'wapxov-rEs.Isocrates, Antidosis 300 says aitia see L. Pearson, "Prophasis and Aitia," TAPA part of Hellas recognizes that "there are none more 73 (I952): pp. 205-223. 5. "Her traditions of Discourse," T-rvA6ycov.Her yap elvac kindly and concerned for all" (o086vacS than the Athenians. logoi embraceall the various fields of legend, science, 1rpaoTrpovS o08? KOlvo"rtpous) The phrase applied at one time to the ideal which eloquence, philosophy, history, etc. The word at Demosthenes embraced for the foreign policy of first meant myths, stories, accounts which transAthens as we may infer from Aeschines III 249, mitted knowledge of the past. It came to mean a cited below in the commentary to section 252. kind of history, and with Gorgias and the writers Demosthenes saw the interests of Athens in the of the fourth century three new meanings were interests of Greece and promoted his policy as added, the logoi of scientists, the logoi of orators, primarily in the interests of Athens. Demosthenes and the logoi of philosophical debate (Georg 5' XL 32: vvi vle'TS bei p?V OOUTCS EcrrT KotVOi Kcl Pfligersdorffer,"A6yio5und die Aoyioi vOepcoTroi

TrV

Tr&vTrpi'owvraceS upvya- Demokrit," 9iNa(vepcootoidoar' ouSCTroVS X 'icS CaaTe. For various implica6EVCaai aK TIS Tr6'EcoS PP. 5-49).

Wiener Studien, 61-62

[I943-I947]:

6. "For, as it happens, even the beginning intions of the word philanthropiasee Hubert Martin, "The Concept of philanthropiain Plutarch's Lives," volves more than is plainly visible and readily com-

AJP 82 (I96I): pp. I64-I75 with bibliography, and prehensible," ovppaivEl Kai -Trfv apXiv avfiKEtvEIS Tro qpavEpoU 83 (I962): pp. 329f. Polybius II 38, 8 praises the -rTOrrAeov To an audience KcaiwrpoX)(Epo. Achaean League for its iao6rTS Kai qptXavOpco7ria: accustomed to exegesis the term phaneronkai pro-

"For by preserving no special privileges for original members, and putting all new adherents exactly on the same footing, it soon attained the aim it had set itself, being aided by two very powerful coadjutors, equality and humanity" (Paton's translation). "Some by making this material an ingredient of their compositions on other subjects." Compare Isocrates, Panath. 35. "As if it were a vast ocean which offered no

cheironindicated a literal interpretation, a surface meaning. A. Kerrigan, "The Objects of the Literal and Spiritual Senses of the New Testament according to St. Cyril of Alexandria," Studia Patristica 1 (I957): PP. 354-374 cites among expressions that

are exclusively exegetical ti ... &nrTA Kai Trp6xEipos -rTCVEiprinvcov 86uvaptS (PG 72.749 B). Aristides

alerts the audience to expect more than a literal interpretation in the description and narrative. In sections 140 and 170 Aristides reminds the audience boundaries to the eye," dca-rrEp TEXcayous &irEipou of the symbolism or spiritual exegesis in his oration. Kai rTOT'6opQ)Oipos 1 oX opilovoros (mss., 6palroU Section go presents a fine specimen of this spiritual Ovro5H. Holleck, Conjectaneacritica [Breslau, 1874], exegesis. "Oldest of those within memory is this city," pp. 3-4). Compare Albinus, Epit. X 6, "the vast ocean of the beautiful." ETvalTCOVEVIViPl,l TVrV r6XAv. Solon TrpECpUrTa&TrlV "They fell far short ... a need arose for the called Athens the oldest city of Ionia. The insistence discourse." Compare Plato, Phaedrus 247c, on the on the priority of Athens may reflect a tradition of the autochthonous origin of the Athenians or even description of the vrrEpovpavloS T'r6oS. "Responsibility ... blame." The section ends a comparison with the Logos. Aristotle, Metaph.

with a play on the two meanings of the word aiTria, A 3, 983b32 says TltcobT-rrovyap TO1TpEacpuTTrrov,

"cause" and "blame." These ideas are associated in the word as used by Herodotus and many Greek writers. The sentence seems a facetious imitation of distinctions in general such as in Prodicus of Ceus or Plato or more specifically in the speech of the Corinthiansof Thucyd. I 69, 6. Furthermore,he has

and the subject is well discussed by B. A. van Groningen, In the Grip of the Past: Essay on an Aspect

subject" (section 3). Hence he is playing not only

meaning that it has in Themistius (cited in the

Thucydidean distinction between true and false

or "starting-points" and the word Aoyos means "case," there is a deliberate pun on the language of contemporary philosophy. According to Clement,

of Greek Thought (Leyden, I953).

"Many as in a circle are the starting-points which

the case temptingly offers," iKai iroAAas C oTrEp v rrpo6EiKVCaiv.The KUKAcp r&as apXaS 6? Ayos

not "put forwarda pretext (axipfa)inferiorto the word 7rpoSEiKvuaIV here receives much the same with two meanings of the word airiac but with a atriac. In view of a tradition beginning with Hesiod's

GEL).Thoughthe wordapx&smeans"beginnings"

Good and Bad Eris, the passage sounds less stilted in Greek than in English. For aitia see B. A. van Groningen, In the Grip of the Past: Essay on an

born, The Philosophy of Clement of Alexandria

and for the distinction between true and false

Logos: "All things come from Him. For He is the

Aspect of Greek Thought (Leyden, 1953), pp. 26-43,

Strom. IV 156-7 (cited and translated by E. F. Os[Cambridge, 1957], p. 43) the Son of God is the

94

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

circle of all the powers rolled into one and united...
the Boeotians immediately lost the hegemony was their neglect of logoi and of courteous association with others (rTO t-rfs rpS &dvpdbX6ycovKal 6piXias TrovS6tlycopf'ai, where one notes the contrast with circleis an dpxp. Forthe manyformsandopportun- philanthropia). ities which subjects of general applicability and 8. "By the powers above," nrro TCOV Kperrr6vcov. credibility present and the difficulty of learning For the gods as Kpeilrroussee Wilamowitz, Der and describing them see Isocrates, Helen ii. For Glaube der Hellenen 1 (Berlin, I939): p. 19 and Ed. as the startingpoint of an encomiumsee Fraenkel's commentary on Aeschylus, Agamemnon the a&PX1 Isocrates, Helen I6. For implications of the word 60. See Iamblichus, De mysteriis, passim. 9. "She produces ... a symbol of her love of &PXilsee also B. A. van Groningen,In theGrip of the Past (Leyden, I953), pp. 74-79. The poet of the man," -rTijSpAavOpcoTricaS &rrwepEio'at3o7ov oip pEt. Odyssey I io prays to the Muse to start from some He has just said that the city was entitled to the hegemony, and now he assigns to the city philanplace or other. 7. "It will appear that the inhabitants, worthy thropia,one outstanding virtue of the ideal ruler. "A continent among islands." Compare his Adof nothing less than this very land, never left it but remained where they were." Ephorus F 119 (= dress to the Aegean Sea, 250 Jebb = 405 Dindorf. Strabo IX, 400-I) pointed out that the Boeotians "Welcominghand." The islands virtually extend were not equal to the opportunities which Boeotia a hand in the Address to the Aegean Sea, 250 Jebb offered. That the Athenians (unlike the Boeotians) = 405 Dindorf. in the sea 10. The islands which lie TreTroiKtlipval were autochthonous was of course a commonplace of Herodotus, Thucydides, Euripides, and the may be compared with T'r&v -rT oCpavc TroiKi?qtcrra of Plato, Rep. VII 529c. The same image occurs in orators, particularly the funeral oration. "Judged by the spectacle of the present and by his Address to the Aegean Sea, 250 Jebb = 405 Dinthe record of the past." Justin Martyr, The First dorf: "As the sky has been adorned with stars, so Apology 55, had said: "Everything concerning the the Aegean Sea has been adorned with islands." crucifixion was foretold symbolically; this is the In the Smyrnaicus, XV Dindorf, p. 375, Aristides greatest sign of His power and dominion, as pre- has the sea and the suburbs similarly united. "Like stars enclosing the moon." Pindar, fr. 87, dicted by the Prophet and as is shown by all that is visible." says that the gods call Delos a far-shining star of "Those who in each generation administered this the blue earth. In the famous ithyphallus (Athenaeland brought forth clear and admirable signs of us, Deipn. VI 253), which the Athenians sang to their own justice in every exercise of power," Demetrius the Besieger, they compared Demetrius Xp o'i r y&p oiKiaCreS &EiTIVX)pav vapyfi KaOiau- with the sun surrounded by stars. Bruni, Landatio arcorrv iTienKetxaS pIaroT& 'TS aTIlea LvSEyKav (v rravri FlorentinaeUrbis: "lunam a stellis circumdaripoeta "rTwrapacoX6vrt.In the passage just cited Ephorus, recte diceret quispiam" (Baron, The Crisis, p. 5I7). "Rule over these isles came properly to this city criticizing the Boeotians for a lack of culture, says, "not even those who in each generationpresidedover alone ... the hegemony of the others who moved etc. The into the sea was spurious." In discussing the unBoeotia" (prt8 TroCs&Edi Trpotcrcrauvous), of the Athenians may be another written law within the soul of a philosopher Maxifairness (7rEiKEta) echo of Ephorus as some would argue from the mus of Tyre, Or. VI 5f, says, "This alone may be speech of Nicolaus the Syracusan in Diodorus XIII regarded as law; the others are deceptive dogmas 21, 8 and 24, 4, but A. W. Gomme, A Historical which contain error and deceit," Kai po6vos&v Eltr Xoi (or iXAcos), ol KaXopiEvoi, Commentaryon Thucydides2 (Oxford, I956): p. 326 ofrroS v6pos' oit 6 assigns the speech to Timaeus. The "signs" may 066at UEvu?SKai 5irpIapTrilivat KalapaAp6M6pevai. 11. "With how much calm, delight and comfort reflect the above-cited argument of Justin Martyr, Apol. I 55, and may be compared with the pvapy?s the travelers land who visit her for' knowledge or for Kal la-ropiav XpE(av yvcopiopaof Celsusfr. 167 and with clear samples of business," T-OVE&r6pcov're KIL section 65 below. Eicaq)lpKvoujvvcv. For the last word and its fre"In the forbearance of their behavior and their quent association with pilgrims see Hesperia 21 courteous association with others," Tri'rov TrpO6ov (1952): p. 385. Dio Chrysostom XXXVIII 27 For the famous rrpaoT6n (von Arnim) says that when men travel they do so rrpa6TrTiKai'TaT60iA(atiS. Aeneas of the Athenians see Ath. Pol. 22, I9 and Dem- either for pleasure or for business (i,grropias). X to visitors Kcrra& A 10 refers Tacticus F. Hist. 2 Gr. Timocr. rraSEUvav q fq osthenes, 5I. Ephorus, 70 F II9 from Strabo IX 2, 2, says that the reason why

KaTr' MlVv T'nvaXpeiav iTrrilloOvras.

VOL. 58, PT. I, I968]

COMMENTARY

95

"Exalted and buoyant,")iETE'COpoS Kai Ko0Vprl. 14. "AnotherHellas, her colony, which now stands T-aV far removed from the barbarians,"Ionia. Xenophon, Compare Timaeus of Locri Io4e: pETrETV8uop^ovv WuIXaV... -rOVKoV9pooKai pETEbCpcov TrTTlVCV CEPO- De Vect. I 8 had said that the nearest neighbors of Trrpcov(acolnaTa), cited by H. Holleck, Conjectanea Attica were far removed from the barbarians.

"To oppose this species as its natural enemy." critica, pp. 4-5, who nevertheless would emend all above Plato's deto read Menexenus 245c speaks of the Athenian Plato, Compare 6p9iT. Koiprl iCaoPapscription of the souls approachingthe uOTrpoupavloScharacter as naturally antibarbarian, pvac?E1 rTOTOrin Phaedrus 246d-247e. papov, and in 245d he says "We live as very Helle"Athena ... removes the great mist" (cXX)uv). nes, not meixobarbaroi;hence in a pure form the Whereas Homer, E 127 and O 668, means that hatred of the opposite nature has sunk into the Athena enabled men to see reality, Aristides means city." Plato applied the word "pure" to hatred; Aristides reappliesit to the Attic dialect and genius. that Athena enables men to see dreams. 15. "The center of a center." Contrast Libanius 12. "The stories which one cannot disbelieve," XI o T-rAEyosEvao OUK VEOCTIV Strabo III 147 14: "I shall not be persuadedto comply with the t&rrTcrEiv. denouncesPosidoniusfor his gullibility concerningthe usage of most orators, who strain themselves to KTA. show that whatever particular place they are Spanish mines, oi yap a'rrTorivTC'Outco qC(praiv, "Zoster of Attica." The aition of Zoster was told praising is the center of the earth" (Downey's in this way by Hyperides in his Deliaczus,fr. 67 translation). This passage of Aristides is treated by W. H. Roscher, "Der Omphalosgedanke bei verJensen, and perhaps by Phanodemus too. "From the tip of Attica ... she lighted upon the schiedenen Volkern, besonders den semitischen," islands," aTTr' e'Tr3paaT'rcvvrCoCv, Berichteiiber die Verhandlingender sdchsischenGeaipaS T'fS'ArrTTIKiS is a deliberate evocation and alteration of Hype- sellschaft der Wissenschaftenzu Leipzig, Phil.-hist. rides, Deliacus fr. 67, &rT'aKpas T'rf 'ArTTiKfSi K1. 70 (I918), fasc. 2: pp. 61-63, who cites XenoArTro iTrT3r rfi vicaov. phon, De Vectigalibus I 6: "Indeed it would be TPl "Athena Forethought" was associated with Leto, scarcely irrational to maintain that the city of Apollo and Artemis in the cursing of the enemies of Athens lies at the centre, not of Hellas merely, but Hellenic religion, as Aeschines III I07-II2 reports of the habitable world. So true is it, that the farther the consecration of Cirrhaeto Apollo. All four re- we remove from Athens the greater the extreme of heat or cold to be encountered; or to use another appear in Aristides XXXVII Keil I8. "Marathon, whither fortunately it was forced to illustration, the traveller who desires to traverse the go by the nature of the terrain." Since Athena confines of Hellas from end to end will find that, touched at Marathon on her way to Athens (Od. whether he voyages by sea or by land, he is deVII 80), Marathon was the old approach, particul- scribing a circle, the centre of which is Athens" arly when Salamis was in hostile hands. Herodotus (Dakyns' translation). Athens is described in terms VI I02 says merely that Marathon was very well proper for the cosmic city; H. P. L'Orange begins suited to cavalry and was very near Eretria. De- his discussion of "The Cosmic City of the Ancient mosthenes IX 5I speaks of the nature of the Mace- East" (= Studies on the Iconography of Cosmic donian terrain helping the Athenians. Kingship in the Ancient World [published by In13. "The most famous races of Hellas are just stituttet for SammenlignendeKulturforskning,Serie over the border." Xenophon, De Vectigalibas I 8 A, 23, Oslo, I953], ch. I) with the words: "Explainsays that next to the Athenians are cities which ing how the ideal state is to be laid out, Plato in themselves are far removed from the barbarians. 'The Laws' (745 sq.) shows us a 'cosmic' city." Thus Aristides surpasses Xenophon on the nearest There are circles within circles. See also H. P. neighbors and transfers Xenophon's phrase to the L'Orange, "Expressions of Cosmic Kingship in the Ancient World," Numen Suppl. IV, The Sacral Ionians of his day. "It is she alone who purely represents the Kingship (Leiden, I959), pp. 481-492 with biblioHellenes." Plato, Menexenus 245c-d stresses that graphy. The word aoicr which Aristides uses is the Athenians are pure Hellenes unmixed with applied to the universe in the phrase Evcripca: cf. barbarians. In Anth. Pal. VII 45, attributed to U. Wickert, Studien zur PauluskommentarenTheoThucydides, the tomb of Euripides is said to be all dors von Mopsuestia (= Beihefte zur Zeitschr. Hellas, and his birthplace, the Hellas of Hellas, neutest. Wiss. 27, I962), pp. 9-I4. Athens. In other words, Athens represents the "The ancient Polis, now the Acropolis." Thucyof Hellenism. dides uses the term Acropolis, but the transition quintessence "The nation's common hearth." See section 275 from Polis to Acropolis in the official documents of and commentary. Athens takes place around 387 B.C.

96

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

"This beauty already visible throughout is also the final mark of the city's perfect situation," rT

rebus a marittimis urbibus Florentina superatur in quibus vinci victoria est." Sta TlTaVcovfi5rl TOITo 6 TeXEUrTaos "As if the climate were another thing they had S Kadr O Koal Opo5 inherited of their family wealth," correp &AAoTI T1rS rEEpiy?fv EuKaipias. A horos, whether adver-

tisement, standard or sacred precinct, is something

-TOVO11KOEV Reiske would insert rTOUTO peT6iArElpuTai. after otKoOEv. Holleck would insert it after aiAo Tr,

Fine, Horoi ...

which he discusses, Conjectanea,pp. 5-7. The phrase OiKOOEV approaches &o'TEp&AAo CdoaTrrpa -oT- TCOV Ti y?pas (Isocrates, Panegyricus 22), or CooCrrrp av

to see, though the word has many meanings: J. V. A. (= Hesperia, Suppl. IX, I95I);

J. H. Oliver, "Horoi as Reserved Areas," GRBS 4 (I963) pp. 141-143 with further bibliography. Reiske

thought something had fallen out of the text, but he was probably mistaken. The word horos means the Acropolis here, all Attica in section 25, and the Athenian community in section 274. eiTi"Inclining toward the sea," rp6s Oi&a'rraav KAivouaa,reminiscent of Odyssey XIII 235, &ai

aXAo rt in Demosthenes XIX I25, or coCTEp&aAoTi T-rO&vayKaicov in Julian, Discourse IV 245D. The Tr occurs also in sections 89, CaorEp &axo phrase 125, and I29, but in a different and Thucydidean

sense. For Ionia as the finest climate in the world see Herodotus I I42. For the Aegean see Aristides himKEKuIpEvri. self, Addressto the AegeanSea 248 Jebb = 402 Din"A shield where circles fall within circles." Com- dorf: "Both those who claim that Attica is located and in the very best climate and those again who make ECnKXNo pare the Homeric phrases &crarri8og and in VI II8 &oarifos 6 ipacAo0cF- the claim for Ionia presumably agree concerning &orrriSaS eCnOKXKovu Ocrn.On the omphalos motif see A. Piganiol "Le this region that on the whole it is the best." 19. "Accordinglyone must not say (&vErroi)that hdmisphairion ... Lieux Saints," Cahiers archdolothis or that place is in the northern part of the I Homeric giques 1, (I945). Pseudo-Heraclitus, that a 2 shield Questions48, says Hephaestus forged country and that other places are in the south, and circular in its shape as an image of the contour of again in respect to the two other quarterslikewise." the cosmos. Bruni, Laudatio: "Quemadmodum This extraordinary passage, in which Aristides enim in clipeo, circulis sese ad invicem includenti- stresses the unity of Attica, is inspired by Plato's bus, intimus orbis in umbelicum desinit." description of the third factor (xcopa)which he adds 17. "Temperateclimate." ComparePlato, Phaedo to the Intelligible and Visible worlds as a receptacle iiib and Timaeus 24c. For the medical writers, (viro5ooxil)of all Becoming, where earth, water, air, Plato, and Aristotle on the healthy mean see Fritz and fire merge and constantly change into one anWehrli, "Ethik und Medizin: Zur Vorgeschichteder other (Timaeus 48e-51d, prudently consulted with aristotelischen Mesonlehre,"Museum Helveticum8 the help of H. Cherniss, "A much misread Passage (195I):

pp. 36-62. See also Xenophon, De Vect. I

6, cited above under section 15, and Isocrates, Busiris 12 on Egypt as situated in the fairest part of the earth. On the eukrasia theme see E. Kienzle, Der Lobpreisvon Stddtenund Ldndernin der ilteren griechischen Dichtung (Diss. Basel, I936), pp. 14-18.

On the air over Athens compare what Aristides says about the air over the Aegean in his Addressto the Aegean Sea 248 Jebb - 402 Dindorf: "Both the least extreme in temperature and the most uniformly tolerable in all seasons is the air over the Aegean." "But also because of the deviation as with a guideline," &aXa Kali T-rnI rooaTaCrl KaOITEp iV oTa6('II {COo-rrEp OTravrl ovXrOlecjEv i8Eiv &Kn
of the Timaeus," AJP 75, (1954): pp. II3-I30)

so

that you cannot speak in fixed terms of this or that element. Aristides reflects especially Timaeus 62c63e on the heavy and the light, and he does so in terms not unlike Albinus, Epitome (ed. Louis) II.

&vE?TrfS "Yet without the accessory phrase," &A?A' TrpooreiKTS.That is, without the phrase "of the

country." In the Timaeus49e-5oa it is a question of

using the accessory -ro0 or TOrTO (irpoaXpdCbIEvot).

"One may rule that the regions beyond her on one side are north and on the other side are south, oh yes! One may define what lies up or down as east

or west," eEorTIv T'C&v EvoevaOUTT'apKTOV 6piCaaoOIai TOa TE Kai 6& Elval, EvEv pCarlppiav f5 rI, &vaTOXAaS 0SuCaS6aoV TO &vco Kai KrTC). Compare Herodotus I TroiEl Tri I42, 2: ovre yap ra &vco aTirfs Xcopia TrcbUTO

?V 'Icovill Ov0-rTa K(TCr)o,{oirT Ta wrpoS ThIV iCa ov0E Ta probably a gloss to explain the phrase KaeaTrEp because otherwise it is hard to account for TlrpOSTrV io-rrprjv}, where Stein deleted the last crTaOuO, the intrusion of d6Trsp. words as a gloss. In denying the predominance of 18. "Hence the city is surpassed in this alone, north, east, south, or west in Attica, Aristides where to surpass is unpleasant and where to be perhaps prepares the reader for a naming of the surpassed is more profitable." Bruni, Laudatio city by the predominance of Athena in section 40. Florentinae Urbis says, "Itaque in his dumtaxat In any case, Attica, nearest to the apxi of Zeus, is

VOL. 58, PT. i, I968]

COMMENTARY

the apX'ilwhere north, east, south, and west are

not yet separated. Moreover, the terms north, east, south, and west were pretty generally avoided in the foundation of a city; not only are these terms strikingly absent from Greek place names, but the Etruscans, from whom the Romans learned the art of centuriation, apparently avoided them. "Province of Athena and a proper site," fdiiv rTis'AOrlvas... Kai TrrrOVoiIKov. This is a reminiscence or correction of Plato, Critias I09C about Athena and Hephaestus receiving Attica as their lot: jiav appco Afi tv TrfvSE TTrVXCbpav OUTCro ErPIXIaTOV KcaiTrp6aOopovaperTjKali ppovioCal ITEpUcbSOiKEcaV KUiav.Contrast Herodotus VII 53, 2: roTse0oTai oo TTEpoi6ayfiv XA6oyXaai. "The acropolis of heaven (oCipavou) and the realm of Zeus" (-rTvTOUAi6S &pXfiv).The seat of the gods is the sky according to Hesiod, Theogony 128, bracketed by Jacoby but certainly ancient if not Hesiodic. Zeus like a Mycenaean king had his throne on an acropolis. The word &pXflestablishes a link with the empire of Athens in section 227 and elsewhere and with the idea of principia. "Celestial ether." Compare section 245. An excellent discussion of ether by W. K. C. Guthrie, The Greeks and their Gods (London, Methuen, I950), pp. 207-216 begins as follows: The Greek word which approaches most nearly to the English "heaven," with all its associations, is not ouranos but aither. A Greek of any period would agree that it was in the aither, if anywhere, that the gods dwelt, and that the aither itself was divine, the epithet with which Prometheus addresses it in one of the bestknown passages of Greekliterature. In ordinary parlance the aer belongs, as much as the earth itself, to the region of corruption and decay and mortality. It is the sublunary atmosphere, the air that we breathe, fog, mist, cloud, even darkness-all these can be represented by the word aer. The root meaning of aither, on the other hand, is "blazing."

97

tween the great god and the lesser gods, while it gives an unmistakable Platonic color to the passage.

"In the Mesogaea still other (plain)s, divided by the mountains which contain them like <successive> 6' Ev TroS OpEra boundary walls,"'rTv Trv petvoyaia TOIS 7TEptiXO1ucv corTTEpa\XoiS 6pfolS 8ietIrlPEvcov.

Reiske pointed out that &a7Xoiwas suspect. The

passage perhaps reflects Parmenides on the visible world, and a source of the account by Aetius of what Parmenides means (A 37): Kai TO TrrepiXov68 aoepEOV If UOTrapXEtv. Traaas (all zones) TEiXOUSSfiKqV there is a connection between v Tri pecoyaia (Arisc tides) and ?v ocp (Parmenides), between ?rEpi?-

Xouclv (Aristides) and 'rrEpixov(Aetius), then perhaps there is a connection between the suspect a7Xoti (Aristides) and ETraXXlXiouS (Parmenides), perhaps the corrupt a&Xoisshould be emended to or )ots.The plains &XX<(EraXArXX)oi are like successive zones, and the phrase (rreSia) WcrrEp ...

6piots may well have been suggested not

of Parmenides but by the only by the ?TraXXiXous phrase TriXOUS 8iKrivof Aetius' source. This passage

and the next phrase ("in a scheme suggesting certain inlets of the sea") seem to have been imitated by Leonardo Bruni in his LaudatioFlorentinae Urbis (Baron, The Crisis, p. 517): "regiones quasi circulos quosdam ad invicem clausas ac circumfusas." The confusion of Aetius and the meaning of Parmenides have been studied by L. Taran, Parmenides (Princeton Univ. Press, I965), ch. III, "The

World of Appearance." For opia as walls see Hesychius and Thucydides VI 74 (cited in GEL, s.v.). In section 22 Attica is called a faithful image of all the inhabitable world (oikoumene). 21. "Seed ...

nature ...

statues." Reiske ex-

plains: "Semen pietatis erga deos aut gratiae apud deos videtur auctor appellare templa deorum marmore e montibus exciso structa. nam a commemoratione montium delabitur ad templa." The backgroundmay be inferredfrom Cicero,De Finibus 20. "To this perfection of land, sea, and air, then, V 15, 43: Est enim natura sic generatavis hominis, they arranged Attica, the Artisans who had these ut ad omnemvirtutempercipiendamfacta videatur,ob tasks of creation," yfiS pVv6STKai0aXaTrrrsKaci&apcov eamque causam parvi virtutum simulacris, quarum EeEaavTrV 'ATrTIKiV in se habent semina, sine doctrina moventur;sunt elS TroIUr' ols TauCra?TTpErE8rlitEeEaav in The also Critias enim prima elementanaturae, quibus auctis virtutis Plato, gods oupyois. Iogd. Herodotus II 52 derives the word theoi (gods) quasi germenefficitur.And in IV 7, i8 Cicero uses from tithemi (arrange):'Oes S6Irpoccov6opacav c7pEas the same metaphor, seminibus a natura datis, in Ta wrraVTaTTp6cy- speaking of the beginnings of virtues. Here Cicero aTrr TOv TrotITOU OTIKOClCp EVTrrES

Kai TracaS vouas EIXOv.In the Timaeus Plato is thought to have derived his material from AntilaTCra applies the word demiourgosto the chief god only, ochus of Ascalon. The language and images of but the chief god assigns the details of creation to Middle Platonist discussions are reapplied to the the lesser gods (Tim. 4I). In a Panathenaic oration beginnings of Athens. Athena and Poseidon cannot be represented as Others produce through art the grace of nature; lesser gods, and the use of the word demiourgoisas Attica produces through nature the grace of art. On a plural aesthetically effaces the distinction be- the antithesis natura-gratia(whichare here paradox7

98

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

ically identified) see E. N. Kantorowicz, Harvard through concord and valor in the source (Ephorus?) Theol. Rev. 45 (1952): pp. 253-277. On the antitheof Diodorus VII 14, 2-4 on what the Pythia said to sis physis-nomos see F. Heinimann, Nomos und Lycurgus. In coupling independence (eleutheria) Physis (= SchweizerischeBeitrage zur Altertumsw. and megalopsychia Aristides may reflect their 1 [I945]). The unseeded land of Xenophon's Vect. opposites aneleutheria and smikrologia in Plato's I, 4-5 paradoxically becomes the land producing discussion of the megaloprepeiaof a philosopher.But the seed of grace. Instead of the dXapicrrovonr?pp(a) more than the megalopsychiaof philosophersthis is of orators (Euripides, Hecuba 254-255) Aristides the megalopsychia of Isocrates and Demosthenes sees a orreppa'r s XaplTos. (Gauthier, pp. 21-36, La magnanimit6 des politi22. "I do not know what subject to select." So ques). also Isocrates, Helen 29. "Of which the cultivated fruit, here most highly "What the country has to offer": T-rv trr1TrrlE6- perfected of all, is, as everyone knows, fairest TrTa, its goodness for this and that purpose. Cf. of those anywhere," Jbv 6 rravrcovi1pEpcrTaTrosEvHerodotus I, IIo.

"Not lowland throughout nor entirely highland." Bruni, Laudatio: "Nec planitiei nec montis expers." "A faithful image of all the inhabitable world." See the mundusimagery of section 20. 23. "Sea and land have been yoked together in the harbors and cooperateharmoniously."Compare discussion of the harmony of the sea and moon by the Venerable Bede, De Temporum Ratione (ed. C.W. Jones, MediaevalAcademy of America, I943), ch. XXIX "Wed with the aid of spring and achieve a grace." KalX&pisis a reference to Pindar, 'H oav cSpa Stgis = fragm. 91 Turyn, which has Schroeder fragm. 75 now received an excellent commentary from K. Friis Johansen, "Eine Dithyrambos-Auffiihrung." MeddelelserIV 2 (I959). Arkaeologisk-kunsthistoriske "Veins of silver." Cicero, De Nat. Deor. II 151, venas penitus abditas invenimus et ad usum aptas et ad ornatumdecoras. "Permeate like moisture." Compare Aeschylus, Persae 40, dpyOIpouiTrnyiv,and what Athenaeus, DeipnosophistaeVI 233e says of the Alps: dpyOpcp SIEpprl .

"In order that no part might be useless and that there might be nowhere unprofitable ground in Attica," rorwSapa pnrlv d&pyOv 'ArrTIKS EriT ArS prl8' -raTS b8uaXcopfa EIrl pTl6aii. Thus men rrpoa68ots could occupy any part of Attica. Albinus, Epitome XV (p. 89 Louis): "In order that no part of the cosmos might be without souls and beings of an order higher than mortals." "The road of independenceand nobleaspirations." For megalopsychiacompare Sandys' note on Demosthenes XVIII 68, and the whole book of R.-A. Gauthier, Magnanimiti, l'ideal de la grandeurdans la philosophiepaienne et dans la theologiechritienne (Paris, I95I) (= Bibliotheque Thomiste 28). The silver represents the external goods which a man must first have in order to be megalopsychos(Gau-

raiO' <6> (correxi, ivraOaacodd.) TCOvTravraXoOKid-

AlTroSwirEp<pavcoS. Canter,who translates, (fructuum) "quorumqui est mansuetissimus, hoc in loco crescit pulcherrime,"leaves out several words and connects with Kdalcrrosratherthan with wi1EpcbrraTos, Ev'raoea but he was probably right in his marginal note, "Oleam autem intelligit." If at the Panathenaic Festival (supposedly) Aristides chooses to praise one crop as fairest of all, it must be the olive because this is the crop of Athena. Diodorus V 73, 7 says: "To Athena men ascribe the gift to mankind of the domestication and cultivation (fjiplpcoaiv KCal9prEiav)

of the olive-tree, as well as the preparation of its fruit; for before the birth of this goddess this kind of tree was found only along with the other wild woody growths, and this goddess is the source of the care and the experiencewhich men even to this day devote to these trees" (C. H. Oldfather's translation). Athena and the olive tree appear together on Roman medallions, and even in the time of Aelius Aristides legislation had to be passed to reserve enough of the highly prized Attic oil in Attica for Athenian use (The Ruling Power, ch. VI). Johannes Hoops, "Geschichtedes Olbaums,"Sitzungsb. Heidelberg, Phil.-hist. K1. 1942/43, 3te Abh. does

not concernhimself with the artistic representations of myths, for which the reader may consult, in addition to common reference works, Goffredo Bendinelli, "La civetta di Atena e l'olivo," Riv. di filologia, N.S. 37 (I959): pp. 40-66. Therefore, the fruit fairest of those anywhere is probably not grain, as the scholiast imagined, but the olive, which is said to have been "domesticated to the highest perfection" in Attica, I believe, by Herodotus V 82. Accordingto the Father of History the Epidaurians consult Delphi after a crop failure. The priestess bids them set up cult statues of Damia and Auxesia. The Epidaurians next inquire whether the cult statues are to be of bronze or marble: i 6 lvelia Trorrcov Ea, &axa SjXou iprlIs XAa'iTs.&86oOUe6-rEpa

L'autarcie du magnanime). The OVTo &v oi 'EwiSacioptoil 'A vaicov&Xairlv aop1Bovai road of independence occurs as the road of freedom Trapiciatl, pcoTaTaS(correxi, ipcoTararaut

thier, pp. 86-104,

VOL. 58, PT. I, I968]

COMMENTARY

voEidovTras elvac. The ipoTrraS codd.) 5rl KEivaS change here postulated in the text of Herodotus was easy because every reader naturally thought of the sacred olives of Athena commemorated by Sophocles, Oedipusat Colonus694-706, etc. Plato, Menexe-

99

"Your country glories in the most noble of creatures on earth, more worthy of mention than the winged ants of India. For she first produced man, and she is a first home of man." For the parallel see

Plato, Menexenus 237d:

ntts 238a, who says that Attica first fV?yKEVTOVTCOV In that time when the whole earth was sendingup -Tupov Kai KpiltoV Kapw6ov,c Ki&'to-ra Kai apiorra and producing all sorts of beings, both beasts and plants, our land appeared barren of wild beasts and TpE9rTai TO avOpcoTElov yEvoS, does not call the clean. Of the living creatures it selected and bore man. the fairest and he continues: itself crop, grain r TOUTOEcaiXou pETa yvEcatv, rr6vov apcoyfiv, d&VTKEVThis creature surpasses all other living creatures by TrosEKyovois.Aristides gives a new application to intelligence, and it alone practices morality and worship the praise suggested by Plato. With 1i'pEpcbaToSof gods. rTEpliqavcocompare Plutarch, Pericles 15, 3: &Scopo- See also Isocrates, Areopagiticus 74. For the contrast see FGrHist III B 565 F I on the beasts of TroroJuTrrEpavos. 24. "One beginning of my discourse has returned Samos, and Herodotus III 102-112, especially to another beginning, apxh 8sE po TOU X6oyou I02-IO5 on the winged ants of India. The words "She first produced man" seem to be a reminiscence KoaTEXiXueevEiS dpXTlv Tlva 9rTpav. "Heracli-

tus," HomericQuestions47, 6 says of the circle that what was taken for an end could equally well become a beginning. In section 6 Aristides says that "the logos (= speech) shows as in a circle many archai," by which he means "beginnings," "points of departure,"but hints at philosophical or theological debates concerning archai (= principia or first things). Here also in section 24 he hints at principia and at the circularity of Becoming in Plato, Timaeus 49c, and at the circularity of the Logos. E. F. Osborne, The Philosophy of Clementof Alexandria (Cambridge,I957) says that for Clement the Logos (the second principium) was the Son of God, and he cites (p. 43): "All things come from Him: for He is the circle of all the powers rolled into one and united" (Strom. IV 56). Again because He is the circle, "the Logos is called the Alpha and Omega. In Him alone the end becomes the beginning and ends again at the original beginning without any gaps" (Strom. IV I57). Those who will object that

it is far-fetched to attribute such deliberate evocations to Aelius Aristides underrate the complexity of the orations of Aristides. One may compare the meaning of Athena in Plato, Cratylus407b.

25. "Some in horses and dogs." A reads rrrotKicl K6VEs,while other mss. read iTrTrotKuVES.Since we

should emend to inrrToKuvotherwise, it is easier to accept the reading of A. Herodotus III Io6 says that the extremities of the inhabitable world have obtained for their portion the finest things just as Hellas has obtained the best blended seasons; then he says that India has the largest quadrupeds and winged creatures except for horses: "these are surpassed by the Median horses called Nesaean horses." In VII 40, 3 Herodotus says, "Horses are called Nesaean for this reason: in the Mediancountry there is a great plain which has the nameNesaeon. This plain produces the great horses." 7*

of the melic poet cited by Hippolytus Refut. omn.

haeres. v 17, I34 Duncker-Scheidewin, v 7, 2, p. 79 Wendland: "Earth, say the Hellenes, first sent up man, producing for herself a fair gift because she wished to mother ... a civilized and godloving creature" (cited by D. M. Page, Poetae melici graeci

995). "An area set apart from every land for men to

have as their own like the special estates which are set apart in sacred precincts," Xc&p6o TiS avepcorrcov oi TCOV i8loS EK raoTrisyls 'Enp coarep ril'voS, TrEEVCV The which the commemorated Panathenaea, opot. synoecism of the twelve cities of Attica into one state by Theseus, reminded the orator of the Panionia, the common festival of the twelve cities of Ionia. The Panionia were celebrated at the Panionion, which had been set apart to be a precinct belonging to all the Ionians and which Herodotus I Kotivi, EapaiprjpEvos. Aristi148 calls a XcoposiEp6o, des likewise has in mind the Funeral Oration of Pericles (Thucyd. II 38): "Again we have provided the mind with many relaxations from toil, not only by celebrating games and sacrifices throughout the year (as also others do), but in a special way i8iai {S} or ii<(co)s with beautiful architecture, the daily sight of which drives away boredom. On account of the city's greatness all things from every land (EKTraornS yfS) come in here, and it happens that the good things from the rest of mankind are no less ours to enjoy than the good things we obtain from here." Pericles said that the blessings of the rest of mankind belonged to Athens, but Aristides says that Attica belongs to the rest of mankind. Later Ammianus Marcellinus XVII 4, I3 was to say Romae ... id est, in templo mundi totius. The word horos is here used as in the old Attic phrase "the horoi of the Pelasgians"; the usage is discussed in the author's article "Horoi," GRBS 4 (I963): pp.

100

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

200-210. The comparison of Attica with a horos and an cpopnfiT'ris qpaeog (a mother who started men growing in the right way) constitutes a word link with section 274, where Aristides calls the city EIK6va of the Athenians 5ri crecoS T-rSa&vpcowTria Kaiopov, where, characteristically, horoshas a very different meaning. Aristotle's distinction between

same land which was their mother and their father-

an sitos Tor6rroand a KOivoSTorroSand even Plato,

7, 21: aut vetere occupatione ut qui quondam in vacua

Timaeus 52a-b may have influenced this passage. Attica is an 6los X&poSfor the race of man, but a for all men. In section 19 Attica from a KOlVIlWraTrpis different point of view is called Kotv6v-rva c Xpov. 26. "Men she produced ... have come furthest

land." Isocrates,

Panegyricus 24 says that the

Athenians did not occupy the land after driving out others. 27. In referring, however contemptuously, to a claim based on prior occupancy Aristides alludes to the Stoic argument known from Cicero,De officiis I venerunt,a passage ending in a referenceto the ius humanaesocietatis. "You alone have the right to boast of pure birth and citizenship" (KaOap&v eOyvetav TEKalTrolaTElrav).

The ErOyvsiaof Athens-the word not only means in developing excellence." In Plato's Laws I 642c good birth but retains an old implication of superthe Spartan Megillussays to the Athenian Stranger: iority-was a topic of the funeral orations: Plato, wrrporTOV EyKCOTo this day, I love the soundof yourdialect,and am Menexenus 237a, 'T^rVEOyIveta aTCrrov LX 'H TcoV&E Demosthenes when that t&lcojtgEv. truth of the of current the 4, yap eOyiveia saying persuaded i 'XrirowTouXp6vov iTap& wrrclt ( an Athenianis a good man, he is exceptionallygood. It TCOVdvSpo~v is only at Athens that goodnessis an unconstrained, dvepcbwrots avcopoX6oyrrai. Hypereides, Epitaph. cmvoiaciv &cvuTrppATrrov spontaneousgrowth,a genuine"gift of God"in the full 5, f1 KOIv yivactS a[OTr6X]JO senseof the words(Taylor'stranslation). In the TrlvErOyvElav?XEI. fragmentary Erechtheus of Erechtheus other in and similar II Euripides, says first that the Athenians passages Thucydides 40, 4 are autochthonous while other cities are founded funeral orations are not really parallel. "The crop of men was native to her." See the like a transposition of pieces in a game of draughts, passage cited from Plato, Menexenus 237d in the some brought in from one place, others from another, and secondly that only at Athens are men commentary on section 25. citizens in more than name. I De re What pub. Cicero, 40 25, "Wandering." 28. "An ancestry unadulterated with aliens from calls the erraticavita of primitive man is probably not pertinent. The comment may well reflect what the beginning." This point is stressed by Isocrates, a "Hellene" said of the Holy Family to which the Panegyricus 24, Plato, Menexenus 237b and DeChristian community traced back its origin. As mosthenes LX 4. cited by Origen128, Celsussaid that MaryTrravcojivn "It is you alone against whom no one could enter ... a suit for ejectment from the land, any more oa6OTIov drTIpcoS ?yEvvFoE 'r6v 'Ilaoiv. "Nor when, as in darkness, (cwcrrrEprl CoKTrouS) than against a man for ejectment from his mother's

they were seeking a home through every land and

property." Plato, Menexenus 237e compares Attica

over every sea." The metaphor dCorrEp hr1 oxKOTOU with a real mother by contrast with a woman who

may be understood by comparison with Minucius is merely passing off a supposititious child. The Felix 8: latebrosaet lucifuga natio (the Christians). children of Attica were genuine, not spurious, nor "In violation of the name it bore," Plaaa&pEvoi T'ri (see Demosthenes LX 4) even adopted. Suit for could be brought against describes frrcowuCiav. Isocrates, Panegyricus 24 ejectment (SiKrl o*XArlS) the Athenians as "being autochthonous and having a supposititious heir. It was originally an action the right to call their city with the same names as based on ejectment so that the plaintiff might be they called their nearest and dearest" (-r&v6vopd&- allowed to enforce his claim by way of self-help. rTCOV olTrEp TOlS CXaTOTS Tro0S

?Tr V Orr6tv OiKElOT&'TOUS

namely nurse and fatherland 9XoVT-r 'TrpocsaE1'ETv),

and mother. "After yielding to those who were stronger than they." Thucydides I 2, speaking of migrations, says that each group leaves its own country under pressure from still larger groups. "Driving out those who were weaker." Lysias II 17 says that the Athenians "were not, like most, a conglomeration of men collected from everywhere who drove out others and settled upon the alien land, but being autochthonous, they possessed the

See E. Rabel,

"A'iKnrEoiArl

und Verwandtes,"

Zeitschriftder Savigny-Stiftungfiir Rechtsgeschichte, Roman. Abt., 36 (I9I5): pp. 340-390; H. J. Wolff, Traditio 4 (1946): pp. 51-52 (== Wolff, Beitrdge ...,

36-38). The contrast between genuine and spurious heirs may be found also in Demosthenes IX 30-3I, who says that whatever injustice they may have done, the Athenians and Lacedaemonians were at least genuine Hellenes, but that Philip may be compared with a supposititious heir. The ancient antithesis genuine-spurious concerned not only family property but the religious basis for rule over

VOL. 58, PT. x, I968]

COMMENTARY

the whole community: there were disputes over genuine and spurious kings before citizenship arose as the kratos was transferred to Demos. 29. "Only those naturalized here are not ridiculous." Aristides may have received or wooed Athenian citizenship. A grant of citizenship by almost any city was like an honorary degree, but Athenian citizenship, accepted by the king Philopappus, the future emperor Hadrian, the emperor Commodus, and many Greek and Roman notables, conferred recognition of a very special worth. It is quite possible that, from the reign of Hadrian on, the prestige of honorary grants from other Greek cities had declined sharply. In general see A. Billheimer,

101

domination of some component section. The first settlements of the Greeks in Egypt were "camps" (Herodotus, II I54). In Plato's Republic 420aI Adeimantus says that the ideal city resembles a camp; for Aristides all cities resemble camps except Athens, his ideal city. "The children of this land." The reading of TU should be preferred as an echo of Plato, Menexenus 239d2, oi TrioCETTrSXc.bpaSEKyOVOt.

30. "I choose to present next that which comes second in their development"

(rb6rTi poraEl 8E' rEpov).

Plato, Menexenus 237a: "It seems to me necessary, inasmuch as they have grown into good men, so also to praise them KaTraqpcaiv" (i.e. in a manner Naturalizationin Athenian Law and Practice, Diss. which traces their development). Plato, Menexenus 237c-d continues, "It is very right indeed to honor Princeton, I922; 0. W. Reinmuth, "The Ephebate and Citizenship in Attica," TAPA 79 (I948): pp. first their mother ... a second praise of her would 211-231. rightly be that she," etc. "In the course of time they corrupted their "Performing a mother's tasks, and she did not whole with the stock neglect them as if they had to have a stranger for by living together original world as in a tenement house." The tenement house their nurse (craTrrep aXXo'rpiaS"rms TrpopoOU8Sre0wvras), or multiple dwelling, ovvoiKia, was especially in but out of the same bosom she continuously gave classical times the characteristic dwelling of the the second gifts." In this passage inspired by Plato, non-citizens, who could not of course own land. Menexenus 237b-c and e, Attica is described in The reader may consult M.I. Finley, Studies in terms suitable for Ge or Tellus (cf. J. M. C. Toynbee, Land and Creditin Ancient Athens (Rutgers Univ. The Hadrianic School [Cambridge, 1934], pp. I40Press, I95I), pp. 64f. and 255f. with references to 143 with illustrations of Tellus nursing her babies). the ancient literature. Multiple dwellings abounded Plato, Menexenus 237e says: in the Piraeus. Aristides found his inspiration in Every mother produces a food suitable for her offPlato, Menexenus 245d, where a subtle contrast spring. By this it is clear whether a woman has truly between crvotKoUiaI and OiKoupEVoccurs: ou yap born issue or not. It is clear that she has not done so but TTiXoiresoU6E Kav6poto58E AIyyuwrroirT Kai Aavavoi is passing off a supposititious child, if she does not have sources of nourishment for her baby. In this respect our o86 &XAXot wiroXooi pUr?aEpv p3appapotiOVSr, v6cp 86 "EXArivE,ovvooIKOUOv niTv, &WA'acrroi "EAATrvEs,land and mother certainly furnishes evidence that she OU teioopappapol oiKOUpiEV, 0eEV KaOapOV TO paiOS has given birth to human beings. For she alone at that time, and first, produced human food, the crop of wheat T 6X EVTrTT-rKE "S 'ri TToi &odroTpias vpUoacoS.. The and barley, by which the human race is best and most is not attitude, however, only pagan. Philo, Legat. excellently nourished, because she herself had really 30.200 (cited by Wolfson, Philo 2: pp. 366f.) says: born this creature. There is a city called Jamnia, one of the most populous cities in Judea, which is inhabited by a promiscuous H. Holleck, Conjectaneacritica in Aelii Aristidis multitude, the greatest number of whom are Jews; but Panathenaicum (Breslau, 1874), pp. 7-8, when he there are also some persons of other tribes from the proposed emendation (i-rTpuvtafor &Ao-rpica5),was neighboring nations who have mischievously made their impressed by Menexenus 237b, but Aristides usually way in, who are in a manner metics among the original varies the wording. Lysias II 17 says the Athenians native citizens (aOi0yEvcal),and who do them a great "were not, like most, a conglomeration of men deal of injury and cause them a great deal of trouble, as collected from everywhere who drove out others some of the and settled they are constantly undoing (rrapacxAovrEs) upon the alien land (-r'v aX&orpiav)but, ancestral national customs of the Jews. being autochthonous, they possessed the same land and father"The rest of mankind inhabit their cities like which was both their mother (pJ-rETpa) camps, having settled down on the sites they had land." Isocrates, Panegyricus 25 says, "For us occupied," oi plEv&aiAol ras wr6oeiS OIKoUCIVbCrrwEp alone of the Hellenes is it proper to call the same ols KaTrAIapov uPIEvavTrES.The Athenian land, 'nurse, fatherland, and mother."' For Attica orTpcoTr6oTEa, Stranger in Plato's Laws IV 7I3a criticizes cities as mother and nurse see Euripides, Heraclidae without mixed constitutions as not being polities Kca 826-827, Plato, Menexenus 237c2 ('rfs -rEKouOrTls the to enslaved but settlements 0peyaorlS Kai 0uro6aSEcpvrls),Demosthenes LX 5, (wTroAcovoiKKcreIS)

102

OLIVER: THE CIVILIZING POWER

and Isocrates IV 25. The terms mother and nurse are used by Plato, Timaeus 49-52 of the factor through which the visible cosmos comes into being. For Philo of AlexandriaWisdom is the "motherand nurse of the All" (cf.H. A. Wolfson, Philo [Harvard University Press, I947] 1: pp. 266-268, who cites Ebr. 8, 3I). Cicero, Pro Flacco 26 uses the phrase parens et altrix. According to the Suda, s.v. KoupoErichthonius,who organizedthe precursorof Tp6pOs, the Panathenaic Festival, ordered that with every sacrificeto Athena a preliminarysacrificebe offered to Ge Kourotrophos.Comparealso the phrase yaia

[TRANS. AMER. PHIL. SOC.

ovras. "They were dear to the gods," OEoiAEiTs Plato, Menexenus 237c says that the country was dear to the gods oaocaa Oeoplris. Isocrates, Panegyricus 29 says they were not only dear to the gods but lovers of humanity. 33. "They so well imitated the donors that they themselves becamerepresentativesof the gods to the rest of mankind" (actrroiroTsaAolis avOpcblrois dvrl TCOVOVco KrorraTrlaav). This

may perhaps be called

recurrentimage of the eikon. "If they buried" (the treasure). Compare the parable of the talents, Matthew 25: i8. "So far from conceiving fear lest others do equally Iaoca. 31. "Animals, of which the productiveness was well." Plato, Menexenus 238a: "She did not beto adorn the body of man no less than the animal's grudge all the others this crop but distributed it to own, and to provide the cover they share." Philo, them." Isocrates, Panegyricus 29: "The city did De aeternitatemundi 66-67, in denouncing the folly not begrudge it to the others but of what she reof myths concerning earth-born men, says that ceived she gave to all." Earth would have had to producemilk and clothing. 34. "Heracles." Isocrates, Philippus 33 says that "Arts and crafts," T-rvas. As in the Hymn to Athens was partly responsible for the immortality Athena, so here Aristides divides the technai into of Heracles. On Athenian primacy in the recognition two classes accordingto whether or not they involve of Heracles see the commentary on section 48 infra. the use of fire. In Plato, Gorgias450c (with Dodds' Aristides now turns to Athenian love of the whole commentary) Socrates divides the technai into two of mankind. Heracles, the Dorian hero, represented classes according to whether or not they involve the chief protector of man in Greek mythology. Aristides does not pass over Heracles in silence but logos. 32. "These offerings not only give the city by captures him for Athens by substituting a partnertheir number pride in what here both grew and was ship of Theseus and Heracles for Heracles alone. In revealed, but present overwhelming corroboration fact Aristides reverses the usual argument that of our first argument (TmEKripia TOUwrpcb- Theseus made Heracles his model (so Plutarch, wraFPE?ykOe rou A6you)and make it the clearest thing in the Theseus6). On Theseus see Hans Herter, "Theseus world that man set his foot first on this land." der Ionier," Rh. Mus. 85 (I936): pp. I77-239, and Plato, Menexenus 237e-238a, after stating that "Theseus der Athener," Rh. Mus. 88 (I939): pp. Attica produced man, says a great corroborationof 244-326. The partnership is one inspired by the this argument (vuya 86 TaKi'plovTroOrcp T-r X Ayc) spirit of Athens, which the prose poet reads from a is that this land first producedhuman food. sign. "A first generation of men must first have ex"But ... it is time to work back." For this way perienced need, and after praying for what they of breaking off after a digression see Demosthenes needed, they must have actually received,"TrpcbTouSXVIII 211. The latter too begins a sentence with

PVvyap qpvrTaS?6?I TrpCbTTOUS Kal 8ErlefvaC , 8Erl0iVraS X&AAyap and finishes it with braveX0elvo0iv 6irt6ev ikPTqvPoo?Xouat. ure of Herodotus V 44, TroS 65 KporcoviriTas TrEpl- 35. "Some public fund," ecoplKo'rTiOS. The theoric fund of the fourth century was a dole to the BEoaSYEVOpiVOU8ErleqfivaAcoptios a9pia Tilcopiqat KaI TUXEv r Isocrates asks 8mOvrTaS. poor. See J. J. Buchanan, Theorika: A Study of Panegyricus 32

8i rTOV Kal TvEiTv. Compare the sentence struct-

f 8capeav,rapa T-CO Monetary Distribution to the Athenian Citizenry Tivas oiv XPl vIA&ovvo,ifLE?v during the Fifth and Fourth Centuries(Diss. Princeman and see Diodorus ton, SiBaKoxaAooS primitive 1954), pp. 48ff. XpEla 18, 9 with commentaryof K. Reinhardt, "Hekataios "Pupil of Demeter." Triptolemus is the greatest von Abdera und Demokrit," Hermes47 (I9I2): pp. of positive benefactors. In addition to the standard 492-5I3, and G. Pfligersdorffer, "A6yios und die articles on Triptolemussee for his mission Ch. Dugas, Xoyito a&vpcorlTo bei Demokrit," Wiener Studien "La mission de Triptoleme dans l'imagerie athdn61-62 (1943-1947, published in I948): pp. 5-49, ienne," Mdlangesd'archeologieet d'histoire62 (I950): especially pp. 21-27. Aristides speaks as if he be- pp. 7-31, who lists 112 representations of Triptolelieved not in a Hesiodic Golden Age but in the idea mus on Athenian pottery of the sixth to fourth of progress. centuries and gives some good photographs; Ch. fq [TroOUvrraacCrroivs OEoVXapETiv Evru)(v. On the

VOL. 58, PT. I, I968]

COMMENTARY

103

"In attempts to seize the Acropolis as if to rule Picard, "La Patere d'Aquileia et 1'Eleusinisme a Rome aux debuts de l'epoque imperial," Antiquite alone over the city," Kac-raAaitpavoualTT-vdcKp6rroXAv classique 20 (1951): pp. 351-381; A. Delatte, "Le cOa'rrrpEIrri iovapXia. The word IovapXia usually papyrus d'Antinoopolis relatif aux mysteres," means "tyranny." The wording is patterned on Bulletin de l'Academie Royale de Belgique, Classes Thucydides I 126, 5 (concerning Cylon): KaTcrAapE des lettres et des sciences morales et politiques, T-rvaKp6Tro7Xv cos 7Ti TupavviSl. "Poseidon ... did not end his loving care." This 5e ser., 38 (I953): pp. I94-208, a propos of P. M. P. corrects the version about Poseidon's anger (ApolloNilsson, "Royal Mysteries Antinoopolis I8;

in Egypt," Harvard Theological Review 50 (I957): pp. 65-66.

dorus III 14).

40. "Upon receiving the support of their ballots "The Graces and favors are swift," ras Xaplrra Athena named the city, since it was hers, with the TaXEiaSElvai. Holleck, Coniectanea, pp. 8-io, would name it has, and as her own property she put it fi 08ES capitalize XaplTasand has rightly cited the phrase into good condition," Aapouvca6 'ras Tyiqpous bis dat qui cito dat. Seneca, De Beneficiis II i tells TTrVETrCvvupiavTri TroAE KEa6iX 8cocnv CoS auTfs KiKaiT us how to bestow a benefit: "Let us give in the KeuaaaTOcos KTrfla icauTvrS. See Apollodorus III 14 same way as we would like to receive, but above all who says, "Athena called the city Athens after herthings, what we do, let us do gladly, speedily, and self." The surface meaning is, I think, as I have without any doubting" (ante omnia libenter, cito, translated it, but there is another meaning or sugsine ulla dubitatione),cited along with many other gestion, playful of course, namely that Athena obpagan and Christianpassages by E. Bruck, "Ethics tained Athens in the manner of a republican chief vs. Law: St. Paul, the Fathers of the Church and magistrate and thus like a republican chief magithe 'Cheerful Giver' in Roman Law," Traditio 2 strate became the city's eponymous official and proceeded to display the kingly art of the true (I944): pp. 97-I2I. 36. "Ancestors from whom community life for statesman or of the genuine king. To the particular all men has descended." For this way of looking on formula that she treated the city as her own possesforms of life as being "descended" from men, sion, Aristides has been led by Plato, Timaels 23d, compare Plato, Symposium 209 where the laws of "Athena received your city," and by Isocrates, Solon and Lycurgus are called their children. Plato, Letterto Nicocles I9, where Isocrates bids Nicocles Menexenus 24od-e says that the men who fought to administer the city cooarEpTOV TraTrpcov oTKov at Marathon are fathers not only of our bodies but railS pE KCaraoCKEUaClS TaTS 6E XaiTrpcos Kai paCCOKXl?KCS, of that freedom which we and all on this continent TrpaCEMV,KTA. The wording that Aristides chooses here and reflects is important because Athens, the enjoy. 37. "The subjects from here on, like forks in a eikon, will imitate the gods, and this section touches road, lead in two or more directions." Isocrates, a theme or note which reappears in sections I42-I43. Helen I-I5 denounces those who praise trivial sub- A readerwho wishes to explore possible connections with a "naming by predominance" may consult jects like the bumblebee or salt. He says (Helen iI) that for such compositions there is only one road, Fondation Hardt, Entretiens 5 (1957): pp. 105-I57. easy to find, to learn and to imitate, but if you take The contrast lies in section I9, where Aristides a subject which is known to all and where belief denies the predominance of north, south, east, or exists, there are many forms and opportunities west in Attica. Accordingto the scholiast on Vergil, which are hard to learn. This is a more difficult GeorgicsI 2 f., Neptune and Minervawere contendcomposition by as much as it requires more work ing for the right to give his or her name to Athens to compose a serious oration than to compose a and that Neptune gave the horse; but to line i8 the scholiast says that Neptune produced water in the joke. 39. The contest of Athena and Poseidon was rep- contest for the right to name Athens. Right names resented on the west pediment of the Parthenon. are those given by gods according to some (Plato, See also J. M. B. Toynbee, Roman Medallions (= Cratylus 39gd). Compare section 122, "Athena's Numismatic Studies 5 [New York, I944]), pp. 216men," with commentary. For the present tense of 218 and the references there given to illustrations the verb s1iSocav, a praesens pro perfecto, see in other works. Apollodorus III I4, i cites the trial Schwyzer-Debrunner, Griechische Grammatik 2 as held among the Twelve Gods, but Varro, quoted (I950): pp. 274-275. "First she taught her people arts of discourse and by St. Augustine, De Civitate Dei XVIII 9, knew the version that they were tried among the Athen- a system of laws and showed them a civic conians. See also Plato, Menexenus 237c without stitution far removed from a government of force," mention of names. T Ev Av yous TE Kail v6opcovT-ract KTaSEra6aaa wTpCTroV

104

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

infers that hoplite equipment was adopted at (logous)see section 2 and commentary.The tradition- Sparta in the first quarter of the seventh century al date for the first Athenian archon (eponymous) and somewhat later elsewhere. The evidence, thereis 752/I B.C. Aristotle, Ath. Pol. 41, carries the first fore, does not support Aristides at all, but it does civic constitution all the way back to Theseus, but not quite disprove his claim for Athens of priority in even Aristotle and the Atthis (of Androtion) never hoplite equipment, except that a claim for priority of Ion was a TroAWTira. in everything is being made without evidence. For pretendedthat the KcaTaroracal In section 235 Aristides seems to date this establish- the colonial custom of contributing a panoply of ment of the civic constitution to a time which armor at the Great Panathenaea of Athens see Incould have been for him the time of Theseus. Aris- schriften von Priene 5 and M. N. Tod, GHI 44 tides, however, attributes to Athena what Euripi- (Brea). Plato, Menexenus 238b attributes instruction des and the Atthis attribute to Theseus without in the use of arms not to Athena alone but to gods. claiming that Theseus was a manifestation of the Herodotus IV I89 attributes the dress and aegis of power of Athena. Lysias II I8 makes the same Athena to the Libyans. contrast between dynasteia and polity when he "And in this land for the first time in human first in that drove and alone says: "They period, history a complete chariot was yoked with steeds out the local institutions of arbitrary rule and by the attendant of this goddess and with the help established a republic" (rrpCTro6 Kca ipiovoi (v of the goddess, and the art of perfect horsemanship Tr Xp6vcpi<x3p 6vTrE CI '?vT'iS Ti y_ Trpc)Trc wapa aoqicivaOcroT was shown to all," Kal EVyvu r&S ~KEiVcp civic A con6 Eo0U rTS TriS Trfa8E wrapESpoS &pIaT-rXEov SuvcriarriSBrlloKpaTiav iaTrrrijcaavro). &vepcbTcov r'v 're,Eiaivirrrtmilv. stitution, as Lysias II I8 emphasizes, implies the aOiv T-r Oe8 Kai pailvE1TrrCnaT rule of law as an ideal. By discourse (logoi)Aristides With this statement compare Pseudo-Eratosthenes, here primarily means rational modes of thinking Cataterismi13: and speaking, whereas he may mean something else Charioteer:They call it this because when he saw in section 2. Erichthoniusyoke a chariotwith steeds as first among "All disciplines (ufia a'-rTa) were discovered."The mortals to do so (irpCT'rov?v &vpc7rots &ppcalEiav-ra model of this passsage was derided by Theopompus inrTrcov)..., and admired him for having made him(fr. 90 Jacoby) who spoke of demagogues establish- self a chariot closely imitating that of Helius, Zeus ing mathemata:"The mathimaof bribery, it is clear, ... He was named Erichthonius first descended from him (Cimon?) upon the ma- and when he grewup, he madethis inventionand won admirationthereby when he appearedat the festival gistrates of Athens." He celebratedthe Panathenaea, "Modelson which to pattern ways of living entered (dycovtorirlyEvo6iEvo). the chariot. driving into view," 3icov TrapacSBiyIaca erfiTAeEv.Pericles in Thucydides II 41 called Athens the school of On Erichthonius as the first to yoke steeds to a Hellas, and in section 274 Aristides will emphasize chariot see also Hyginus, AstronomicaII 13: that Athens was the eikon or visible model of everyHeniochus. Hunc nos Aurigam Latine dicimus thing proper for man. Solon, fr. i Diehl, lines 43ff., nomineErichthonium,ut Eratosthenesmonstratquem missed the opportunity of attributing the invention Iuppiter cum vidisset primum inter homines equos of all the bioi to Athena's activity at Athens, quadrigisiunxisseadmiratusest ingeniumhominis,ad though Athena's importance in the festivals of Solisinventaaccessisse,quodis princepsquadrigisinter various professions at Athens certainly suggested deos est usus. sed Erichthoniuset quadrigas,ut ante diximus, et sacrificiaMinervae,et templum in arce it. See Wilamowitz Hermes 15 (I88o): pp. 515f., Atheniensium primus instituit ... Alii ... dixerunt F. Leo, Die griechisch-romische Biographie (Leipzig, Erichthonium ... primo tempore adulescentiae ludos 190I), pp. 95-99. "It was they whom she first dressed in the equip- MinervaePanathenaeafecisse, et ipsum quadrigiscufactisintersideradiciturcollocatus. ment with which we now invest her." The claim of currisse,proquibus priority in hoplite equipment is made for the Most famous is Vergil, GeorgicsIII II3-4: "Primus Athenians also in the Hymn to Athena, but with Erichthoniuscursuset quattuor ausus iungereequos, the explanation "first in Europe." Section 26I rapidusque rotis insistere victor." Philargyrius on contains a suggestive reference to gene which were Georgics III 113: "Erichthonius: Varro in qui quadri di leva in the old hoplite army. For the so- Admirabiliuminscribitur Erichthoniumait primum called hoplite revolution see H. L. Lorimer, "The equos quattuor iunxisse ludis qui Panathenaea Hoplite Phalanx with special referenceto the Poems appellantur." Harpocration s.v. nlavaOivata cites of Archilochus and Tyrtaeus," The Annual of the Hellenicus and Androtion for the establishment of British School at Athens 42 (1947): pp. 76-I38, who the Panathenaea by Erichthonius. On the Marmor On discourse KaiITrroArEdav68vacrrTiaS rrlXAayVpvrlv.

VOL. 58, PT. I, I968]

COMMENTARY

105

Parium also it is stated Erichthonius harnessed a 43. "Just as all the waters and exhalations which chariot at the first Panathenaea and showed them are mantic rise always from the same place," coSarEp how to hold the contest (FGrHist239 A io). For the T-a i6o-ra o:aa pavTrKa KatiTrrveWcaTra aUir6oOvavicXai. see the Hellenistic inscription of The correction in L has cvicXEi above the line, and word -rrapE8pos Magnesia ad Maeandrum (SIG3 695 = F. Soko- this reading was adopted by Canter. Reiske wrote lowski, Lois sacreesde l'Asie Mineure, No. 33), line "Probo Canteri &vioXEt,exhalant, efflant, sublime 26, and the inscription of Roman date at Mytilene emittunt, quemadmodum fontium quotquotsunt fati= auras de semet ex. lines XII Dial. dici eructant." ipsi 2, 484 628), Jebb and Dindorf Schwyzer, gr. (IG but in support of the reading or 8-II cited with other examples in the Bulletin returned to iaXruEl, epigraphique I952, No. I55. On Athena and the art correction aviCXEiStrabo XVII p. 814 may be 'OT 6S TOUT'roI 6 KaAAXXtovril, of horsemanship see N. Yalouris, "Athena als cited: Trpoo-rpaycpSE8 Herrin der Pferde," Mus. Helv. 7 (I950): pp. I9-IOI, especially 58-61.

Troi 'ATrrocovoS TO iv BpayXicais

pavT-rEov EKXEAO1OTOV TO iepov Virr TCrv BpayTX6SvV cUEcUrl-rTO ETi Ep0ou TrEpcaicarvTcov, EK?XOlT0oTiaS SE Kai T5iS wroA?0a pavTlea Kpai avacrXOI Kp vrlS, TO-rE TE KplvrI 16TOTOS,?

All of section 40 should be compared with Aristides' Hymn to Athena, in which Athena appears Ko0i.ralev EiSMepiv TrEpiTTS as patroness of both infantry and cavalry and which oi MiArXoicov WrrpEo'pstS offers other points of agreement. See also F. W. EK Ai6S yevEcaecoSTOU 'AAe&avSpou.Mantic waters Lenz, "Der Athenahymnos des Aristides," Rivista existed at Branchidae, mantic exhalations at di Cultura Classica e Medioevale 5 (1963): pp. 329-347. Delphi. 41. "Gave, and received ..., the proper share for "From all parties the deference with which it has each side." This prefiguresthe proper organization been honored is so great," Kai -rocTrOTCr TETiIrlTail and cooperation of human society. TC) CuVYKEXCoprlK6rTI. W. Dindorf (DeTrap Trarvrcov 42. "Not only for the city did gods dispute with mosthenes 6 [1849]: p. 783) in his commentary on one another, but here in the city they actually Demosthenes, Against Midias 59, cites not only sought adjudications of their disputes with one this passage, but Aristides as of Jebb I, p. 183, 7, another." Plato, Menexenus237c: "The contest and lTpoESpias Kai TOU Trrapa TravTrcovavYKEXCoprlK6roT5, judging of the gods who contended concerning her and as of Jebb I, p. 519, 9,1 TrapaTrCVlyEio6vcovaiS6os and Pseudo(Attica) bear witness in support of our argument." Kai 91Xcavepcorria Kai TO CVYKEXCooprK6S, "Is this, you mean, the Athens to seek out which Aristides as of Jebb II, p. 151, I, Tr6rE TroiVV avUTO the gods left heaven? Is this the ballot urn they TTpooCeTTiov V TO TOCrOUTOV a-UyKEXCOppl'OAU?Orriov r chose when they assigned the realms?" (Hasne dei, KOS.In all these passages, Sandys thinks, Aristides dices, caelo petiere relicto? I Regnaquepartitis haec is imitating Demosthenes, Against Midias 59, fuit una deis?) asks the stranger in Seneca's rTOCOUTOVTrTSEUCE3PEia(s Ev EKa'acp T uis S &v ov i8oi TO Epigram V 3-4, ed. Prato, with the emendationand ovyKEX)ooplK6s, "we can see the pious spirit of forcommentary of Hans Herter, "Athen im Bilde der bearance so strong in each of you." The word is six R6merzeit: Zu einem Epigramm Senecas," Serta hundred years old, but the rational deferencewhich philologica Aenipontana, Innsbrucker Beitrdge zur Aristides means is the obsequium of the second Kulturwissenschaft 7-8 (I96I): pp. 347-358). century after Christ. For obsequiumsee R. Syme, "Seeds ...

of justice." The semina iustitiae of

Tacitus (Oxford, I958) 1: p. 28.

"Those who lose their case are equally as satisfied Cicero,De Finibus go back apparently to Antiochus of Ascalon, and belong to the favorite concepts of as those who have prevailed." This praise is applied Middle Platonism. They are discussed by Carl An- by Pseudo-Aristides, EiSPaocaiEa,p. I04 Dindorf dresen, "Justin und der mittlere Platonismus," = XXXV Keil 19, to the decisions of the emperor. Zeitschr. fiir die neutestamentlicheWissenschaft44 Lycurgus, Against Leocrates12 says the Areopagus so far surpasses all the other courts that even those (1952/53): pp. I57-I95, especially pp. I69-I78. "A court of all the gods." For the Twelve Gods as who lose their case admit the decision is just. "A model of justice." Its reputation for justice jurors see 0. Weinreich, "Zwolfg6tter"in Roscher's Lexikon, especially col. 834. The chief ancient refer- might be supported by Aeschines I 92 and by the ences to the trial of Ares for the killing of Halir- Areopagiticusof Isocrates. rhothius are Apollodorus III 14, 2; Pausanias I 2I, 44. "The philanthropy which was not unjust." Students of the word philanthropia, notably S. 7 and 28, 5. Comparesection 236. "The site received therefrom its present name." Tromp de Ruiter, "De vocis quae est 9(plavepowria The MarmorParium, FGrHist 239 A 4: q)' oi 8iKrl significatione atque usu," Mnemosyne 59 (I932): and H. Martin, "The Concept of 'Aivvroai EYyEvETro 'ApEiKai FToaoEi6viVrrErp 'AXtppo0iou pp. 27I-306 TOv ToaE5c18CvoS, Kai 6 TO-rOS Philanthropia in Plutarch's Lives," AJP 82 (I96I): rKXiWerl "ApEloS TrayoS, KTX.

106

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

pp. I64-I75, start with Aeschylus, Prometheus Bound. Martin (p. i66) has already compared the philanthropiaof the ancient Athenians (incidentally extolled by Plutarch, Cimon IO, 6-7) with that of Prometheus, but the differencelies therein that the philanthropy of Prometheuswas unjust. So was the enormous philanthropia of Xerxes in section I33. Aristides reflects Panaetius (Cicero,De Of. I xiv). "Rid himself of the Furies." The trial of Orestes is the famous subject of Aeschylus, Eumenides. See particularly G. Hafner, ludicium Orestis (= II3. Winkelmannsprogram,Berlin, 1958); also A. Cambitoglu and A. D. Trendall, Apulian Red-figured Vase Painters of the Plain Style (= Archaeological Institute of America, Monograph 10, I962), pp. 16-17, on the bell-kraterin Berlin (8). 45. "The philanthropy they showed to all, and the way in which they worked as a city for the

"Cometo her and taken refuge." Xenophon, Hell. VI 5, 45 makes Procles of Phlius say: "For my part, men of Athens, I have hitherto on hearsay admired and envied this great state, whither, I was told, every one who was wronged or stood in terror of aught needed only to betake himself and he would obtain assistance. Today I no longer hear, I am present myself and see these famous citizens of Lacedaemon here, and by their side their trustiest friends, who have come to you and ask you in their day of need to give them help" (Dakyns' translation). 48. "It was this city which first established today's temples and altars" (for Heracles). So also in the Hymn to Heracles, XL Keil ii. According to Diodorus IV 39 the Athenians were the first of all to honor Heracleswith sacrificesas a god. In Euripides,

community.

&Acov T-rOv Kal TOis brrivqXuas an-rrl E-rTa gods," d&Xaa

Trravra(5ob8). This shows how 8bXE'rai-r y&p aei r&a

les I336f. Theseus had said, X6&plv ao.... r.Tlv6' &wT-

Heracles 1323-1337, Theseus invites the hero to

Athens with a promise of temples and sacrifices, Triv when he dies. Pausanias I 32, 4 says that the Marais the theme which Aristides in section 2 calls thonians claim to have been the first of the Hellenes Kolvo6TTraKai TpiCavepcoTriav. 46. "Continuedmethodically increasing their gift to recognize Heracles officially as a god. to society ... a very great benefaction of theirs, "Just as previously she had honored him at the of for the society," Mysteries, first of foreigners" (to be admitted). See very important development V TE 669 wTrpoilEaoav tiAoT-riTav,coarrtpoi ra the speech of Calliasin Xenophon, Hell. VI 3, 6. avOovrTs 1 "He has continued to be and to seem a god." TroyV 6 Kai EOEpyEacicv, KOIVOTrrTTI orEpplaTa, PeyiorrT KTrA.Demosthenes III 26 spoke of increasing the Arrian, Anabasis V 26, 5 represents Alexander as commonwealth (TOKOIVOV aviEtv), likewise Xeno- saying that Heracles "reached so great a height of I The Hell. 4, 13. phon, metaphor is from working glory as from being a man to become a god, or to the soil to increase growth, but it also implies the seem to become one" (yEvoOai fl 8OKEIV). "When the gods admitted the strangers, this city public spirit of a philotimia in the concrete sense, that is, a benefaction not to an individual but to a did too, living as she did in communion with the common good" (esi Tr KoIVOvETroXAiTrEavro). This

"The kind and consoling reception of those from OEcOVEVEKptVEv, Co00rp ov'proAXT?EvUOpjpVTOIS EOwiS. everywhere who were unfortunate," 1rT-CV Troav- For the participlesee ch. V and MarcusAurelius X i. Kal rrapaouieia. On the deification of a mortal by action of the gods raX6oev uTcruxoOvvrcov iurroSox The word *rro6ox suggested to any educated man see U. Wilcken, Sitzungsb. Berlin 1938: pp.3I3f. the third factor of Plato, Timaeus 48e-55c, the Communion with the gods suggests the role of factor which is described as a kind receiver like a intermediaries.Athens is the syndesmosof the world. "She has given in recognition this free gift," Elval yevEaEcos irrro8ox)v aOCriv olov nurse, crTIrjlS to receive is said which and Tr^VXc&ptv.In Euripides, Heracall, TalrrT v &rTo6S6cbKEi 'TiOirlv (49a5-6), Aristides understood the above-cited comparison &bcyco. "For all the rest merely followed her example." with a nurse; at the first move the nurse kindly receivesthe new-borninfant and stops it from crying. Diodorus IV 39 says that Athens here gave an ex47. "Both cities and nations," KalTrortS Kal gevrl. ample first to all Hellenes and afterwardsto all men These are not necessarily mutually exclusive. The throughout the civilized world. 49. "Most extreme threats." So also Diodorus IV phrase in the fourth century B.C. indicated all the states of the Hellenic world (IG IV2 i, 68); in the 57, 3. "This city received them, she alone of all," i TrroA6X ChristianPeriod it meant all the communities of the -rT v Trarvrcov.In the debate with Roman Empire (Roman Oration 3I). Dio of Prusa 6E Crrre6iSarop6OV XXXVIII ii (von Arnim) speaks of demoi and the Tegeates before the Battle of Plataea the AthenE eAauvorsp6OrEpoV ethne,while Constantius II (AJP 83 [I962]: p. 248) ians say: 'HpaKAEiSas... rTOrUOS ... ,oOVvotI -rroavrcov both speaks of populi and nationes and contrasts tivovs vr6 inro6&'EAAivcov communities with individuals. pIvoi T'iv E*puaos 3ppltvKaTEi,OoEv (Herodotus IX

VOL. 58, PT. i, I968]

107

COMMENTARY

In reply to a recent attempt 27, 2). Diodorus IV 57, 4 says: pO6vo TCV aXXcov (I944): pp. 201-237. of settlement far down see Carl ETrEiKEiav the date 'AOrvcaotSita T-rvEpvUTOv aCTroTs TrpocaEE- to bring II "The Economic the See also cavrro Roebuck, Development of Ionia," Apollodorus 8, Tro0s'HpaKAiSas. Heraclidaeof Euripides, and the speech of Procles Class. Phil. 48 (I953): pp. 9-I6. See also Roebuck,

of Phlius in Xenophon, Hell. VI 5, 49. But compare Ionian Tradeand Colonization(New York, I959). With sections 51-52 compare Bruni, Laudatio, Diodorus XIV 6, 2 on the Argives receiving the Athenian exiles despite the Spartan threats in the passage cited above, p. xx, n. 3. 52. "The Dryopians and the Pelasgians, traces of 404-403. "Protection," TrpoarTaciav.See also Hymn to whose rescue survive to this day, for the names of Heracles, XL Keil I4.

places named after them attest ... to their residence

I54, 204; Hyperides, Epitaph., peroration; Aristotle,

yiyv6oEvoi EuOus&T6o rraXaiouo.When Aristides bor-

"Heracles" and "Theseus." See B. B. Shefton, and to their rescue." The Pelargikon is expressly "Heraklesand Theseus on a Red-figuredLouterion," mentioned by Herodotus V 64; Thucydides II 17; IG I2 76 - Tod 74, line 55; Aristophanes, Birds Hesperia 31 (I962): pp. 330-368 for archaeological material and Hans Herter, "Theseus der Athener," 832; Ath. Pol. 19. Moreover. Herodotus VI I37-I40 Rh. Mus. 88 (I939): pp. 244-326 for literary refer- mentions Pelasgians in Athens and cites a story from Hecataeus which connects the Pelasgians with the ences. 50. "Granted them four towns." Diodorus IV old Pelargikon around the Acropolis. The place 57, 4 says Tricorythus, one of the so-called Tetra- name which recalls the Dryopians may have been the sanctuary of Artemis Kolainis (PausaniasI 3I, 5 polis. "A raising of children at public expense when the and IV 34, 5). "Thus of old ... for those who as a result of wars father was a benefactor." Examples are the cases of Harmodius and Aristogeiton (IG I2 77 = AJP 75 or even through civil dissension or through some 8' EK [I954]: p. I72) and Cephisodorus in a decree of other chance were going into exile," OUTrco 1 KarTa orTacv line ... TCOV Cov TraCXaou TOTS 5 ?K WTroATo For p. B.C. 422, 35). I96/5 (Hesperia {I [I936]: the custom see Plato, Menexenus 249a; Thucyd. II KaT' aAXXrvrtva (pevyouvciTurxTv.Thucydides I 2, 6: ... Kai TroAi'Tai a 46; Isocrates, On the Peace 82; Aeschines III I53- oi TrroAEpp F aoraa'i Err'TTOVTreS rows from an older writer, he paraphrasesand does Politics II 8, 5 (I268a); Diogenes Laertius I 55. 51. "Moored with two anchors." This is what not copy. 53. "If today there are Messenians, it is because Solon said of the Athenians according to Plutarch, Solon 19, on which see Felix Stahelin, "Der solo- of this city." See Isocrates, Phil. 34. nische Rat der Vierhundert," Hermes 68 (I933):

pp. 343-345. The metaphor occurs again in section io8. Aristides interprets the famous phrase in quite a new sense. "Those who met disaster at Thebes." The Seven against Thebes. "Tanagraeans." Herodotus V 57 and 6I on the Tanagraeanorigin of the genos of the Gephyraeans. "All these refugees made up Ionia." This is a reference to the version, perhaps launched in the time of Pisistratus (see commentary to section 5), publicized by Pherecydes and certainly not contradicted by Thucydides I, that Athens was the metropolis of the cities of the Ionian coast, a version which explained older legends connecting the cities with other parts of Greece by assuming that the founders had first taken refuge in Athens before going out on one great expedition (certainly untrue) to colonize Ionia. The tradition is discussed particularly by U. von Wilamowitz-Moellendorff,"Qber die Ionische Wanderung," Sitzungsb. Berlin 1906: pp. 59-79 (= Kleine Schriften 5 I: pp. I52-I76),

"Plataea ... Athenian citizenship to replace the Plataean." See Thucydides III 55, 3 (rroXITrias pE?T-

XaPEV), Demosthenes LIX 104-106 (pETE'8oTeTrfi Lysias XXIII 2, Isocrates, Panathenaic WToAXiTiaS),

94, and G. Mathieu, "La Reorganisation du corps civique athenien a la fin du Ve siecle," REG 40 (I927): pp. 65-II6,

who points out with reference

to the Plataic of Isocrates that it was not full citizenship. E. Kirsten, RE 20 (I950) coll. 2308f.,

describes them as citizens de iure, privileged metics de facto. "Once again when the Plataeans were expelled from their homes and the Thespiaeans along with them." Xenophon, Hell. VI 3, i and the speech of Callias in Xenophon, Hell. VI 3, 5. "People of the Thraceward region ...

two and

thirty cities," Demosthenes IX 26. "Corinth, Thasos, Byzantium," Demosthenes, Against Leptines 59, with the discussion by J. Pouilloux, Recherchessur l'histoire et les cultes de Thasos 1 (= Etudes Thasiennes 3 I954): pp. I93204.

54. "Proverb."Hear Alcibiades in Thucyd. VI I6, and later but not better, Th. Lenschau, "Die Griinam und der Bund Klio 36 Ioniens Panionien," 4. CompareAristides XX Keil I8. dung

108

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

Athens as Pronoia against Tyche. See Sophocles, the Corinthians later (Thucyd. I I3, 5). Plutarch, ca T'a -r T5r)(TxKporaTr Theseus7 mentions that Heraclescleaned the pirates Oed. Rex. 977 (&vepco-rroS S' oa-riv o08Ev6oS rrpovota cacxfs); the prooem of Dio- out of land and sea. Aristides, however, has in mind dorus Siculus; Plutarch, Pericles 4, 6. Athena chiefly Isocrates XII 43, who says that the Cyclades Pronoia has been mentioned in section 12, while after the time of Minos were occupied by Carians Tyche will reappear in section I58. Demetrius of and that the Athenians drove them out and settled Phalerum wrote a work on Tyche, fTEpiTXTns. the needy Hellenes there without taking anything Demosthenes XVIII 253-254 contrasts the good for themselves. One of the aims of international Tyche of Athens with the cruel Tyche of all the cooperation in the fourth century B.C. was the others, and in XVIII 178 he contrasts the desper- clean sea (I.G. IV2, i, 68, line 38). ation of Thebes with the foresight of Athens. "Eye-sore of Hellas." The famous phrase (PlutPlutarch, Timoleon 19, I contrasts pronoia and arch, Pericles 8; Aristotle, Rhet. I4IIa I5) about aretewith tyche. Artabanos in Herodotus VII 10 6 2 Aegina, "the eye-sore of the Piraeus," is adapted to contraststycheand bouleuma.The contrast of divine another and better situation. 57. When Philo, Leg. ad Gaium, 21, 147 calls Pronoia and Tyche may be found in the Middle 'EA&Saa'EAacalr roAcaT5 rrapauPlatonists, Maximus of Tyre (Or. 5, 4) and Atticus Augustus 6 Triv CEV EVTOl d&vayKatOTaTotIS TrIl aiocas, Trlv86 pa&ppapov (in Eusebius, Praep. Ev. XV 4) as G. Soury, I he de Col &apEXXrlvicaS, was, think, reapplying to Aperfus de philosophie religieuse chez Maxime in an encomium the Alexander of and C. Andresen, Augustus praise Tyr, These, Paris, I942, 24-32 have the same well of Alexandria. Aristides noted. have p. und Nomos may 273 (Berlin, 1955), Logos in mind. encomium of Alexandria ii fr. road." "One Bacchylides (Snell): p[ia ppo"She colonized the islands which lie off the roicriv ECTV ?ErTUvXxia 6865. See O. Becker, "Das Bild des Weges," Hermes,Einzelschriften, 4 (I957). Peloponnese, making the regions of the West her "Most venerable among the cities of Hellas," a own special concern (otKIovupivrlv) and holding back reflectionof Solon fr. 4 (Diehl), "the oldest of Ionian the barbarian flood from all directions as with states." Aristides of course surpasses Solon in the barriers" (Trpopo6ois).Compare Isocrates, Philipextent of the compliment. pus 122, Trp6oTOUS p3cppappovs ... lTpopaX7orOai. For 55. "Him who is common exegete of the Hellenes the phrase "making the regions of the West her own but for her an ancestral deity, the Pythian Apollo." special concern"Herodotus IV I48 may be compared, where Theras is said to have sailed with colCompare Plato, Repuzblic,IV, 427c: ov0i xprlaon6oa 6 onists to an island in orderto join with the islanders -rC V1 oiCros 8firrou yap ErlnyTrTi&aX' TwTarpiCp &?A& K6pTa 06ESTrEpiTa -rTlaxra wrraClV avepcbTrols TraTpitoS rlyrl- in a synoecism, oiuSai8coseAXv caOiTros s TrS V pcactp rfiS y Eri

irTOo6ciopa0 Kaomejpvos~i*-

OIKIltievEVOs.

The

three

islands,

Cephallenia,

yETral.For Apollo as exegete and mantis see Aeschy- Zacynthus, and Ithaca, are here claimed as Athenian lus, Eumenides,595 (Murray).In a speech delivered colonies, because they formed in the historiafabulaat Cyzicus Aelius Aristides (Or. XXVII Keil, 5) ris the realm of the Attic hero Cephalus(see Rapp's plays on the phrase "exegete and mantis" by calling article in Roscher's Lexikon 2 [I894] coll. Io94f.). Cephalus participated in the famous expedition Apollo oiKlarfisKcailaprvus. against the Taphians or Teleboans and received as Manya one, I believe,even of those who dwellamong his share these islands, one of which afterwards the Hyperboreans,has alreadyheardof the oracleconowed its name to him. From Cephalus, too, on cerningCyzicusand of Him who confirmedits happiness Ithaca the family of Laertes was said to be descendfor the city, namely Him, who is exegete to all other cities but to this city actuallyfounder.For He founded ed. The ancient "claim" of Athens to Cephallenia the othercitiesthroughthe oecistswhomHe dispatched gave Hadrian an excuse to hand over the island and to each destination,but He himselfwithout intermedi- its revenues to Athens (Dio Cassius 69, i6, 2). ary has becomeoecist for this city. So Cyzicusis indeed Furthermore, Herodotus VIII 62, 2 makes Theblessed, in that it began from such a beginningand mistocles say "to Siris in Italy, which is still ours traces its history back to such an oecistand confirmer. from of old." Compare Herodotus I 4, 4 on the Asia their own. For a city as oiKTac Persians mantis for and of oracle the making Apollo exegete Against all other cities is set the oracle of Apollo oecist and of the emperor see L. Robert, Hellenica II (I946) I45f. The emperor Claudius, whose maternal martys for Cyzicus. 56. "She cleaned the adjacent sea" with reference grandfather was Mark Antony and whose brother shortly thereafter to the barbarian and piratical was Germanicus,writes to Alexandria, iav TroiTrcO TrrorxTavrT &P9OTEpoi (Jews and Alexandrians) element. Minos presumably cleaned the pirates out so did and I of the sea, Thucydides 4 conjectures, Tfis IJ-rTax Trp6o &XAXiXous rrpa6rrlros Kaci liXaveOpowiacS

VOL. 58, PT. I, I968]

COMMENTARY

Lfjv EX?ArflT?rE, Kaci-yco rrp6volav TTrS'rr6ocoSTroilcor avo-raTcoxKaecaIrEpxKwrpoy6vcovOiKEiacSipi pil TilV vTrapXoucrlj (CPJ I53). Other references to a city

as oikeia of the emperors are cited by A. M. Wood-

ward, Numismatic Chronicle, ser. VII, 3 (1963), p. 6. A Late Roman inscription, ILS 1265 in honor of

Amnicius Probus, reads: Veneti atque Histri peculiares eius patrono praestantissimo. See also the speech of Agelaus of Naupactus in Polybius V 104, 5. "In the thought that the earth was naturally one and that the lands beyond the confines of Hellas were not distinct, she knit the earth together,"

109

by W. Jaeger, Early Christianityand GreekPaideia (Harvard Univ. Press, I96I), pp. I3-I4 and 113-II4.

58. "An underlying support," rTTOKEI,IpV7S. C. J. Classen, SprachlicheDeutung als Triebkraftplatonischen und sokratischenPhilosophierens (= Zetemata 22, Munich, I959), ch. V. "Die Umdeutungen

von VTrro6EaiS und SaipfpEclS." The Hellenes according to Aristides had an arche (beginning) and a real base; the Christians according to Celsus had no real

base (cf. Carl Andresen, Logos und Nomos [Berlin, I955], Part II).

auvaTTourovaTriv yfiv cos piav oiacIv Tri ICat Kaci-ra The passage reTTjS'EA?axos ou KEXCopicypva.c errEpav

"Like a stone foundation or a living root," coarrep KpiTyriSoso piLris.Pindar, fr. 194 Snell, says, KEKp6TrlTai XpuvoaoKprrlTi iEpaialv aoiBcai. "Root" is a

Euripides, Medea 210: 'EAXXS'eiSav-rTiropov. For

colonies, they made it easy "to imitate (pilpiacaeial)

flects the Stoic argument about three types of reflection of a famous phrase of Pindar, Pyth. IV unity as we have it from Sextus Empiricus, Adv. I5, who calls Cyrene "a root of cities." But the Math. IX 78 = SVF II 1013, with differentiation comparisonwith Ge, rra&vrcov E'8oS &cpayES aoiiE(Hebetween those EKcuvaITTropVCcov and those EKStEo- siod, Theog. 117), enters also. The word KprlrTiS and -rcrcov and with the conception of a cosmos held the idea of "root" are combined in the opening together like a plant by an inner physis (cf. Karl sentence of Clement's Paedagogus.Plotinus III 3, 7 Reinhardt, Poseidonios [Munich, I92I], pp. 345(Henry-Schwyzer)compares an archewith a root. the carries the out "For after they had been sent out to Ionia and world, 347). Athens, unifying of the In certain had made good, there came a yearning upon them design Demiurge(s). cosmological theories man was created to bind together the two to imitate the pattern set by the mother-city," Trot K pri parts of the universe, the Intelligible and the yap WTrEppEieTo' KpaTo cai Epcos Epi7TrWTE1 tpjiiio''C-aa Visible (see U. Wickert, Studien zum Pauluskom- Oal -rTv pi-rTp6oroXAv.Isocrates, Panegyricus 35-36 mentarTheodorsvon Mopsuestia(- Zeitschr.neutest. says that Athenian leaders became military comWiss. Beiheft 27, I962), p. 18. manders of colonizing expeditions and succeeded in "The Asian counterpart," Tro 'rriTfiS 'Acias a&vri- conquering the barbarians (KpraTrilav-rs Tro0SpapEiolov Tr'eirEiT, 'EAAXXSi ri traXaia. Compare Pa3pous),and for those who later wanted to found wrrpcopov, the colonization of Asia see J. M. Cook, Cambridge our city." Plotinus III 3, 7, comparingan archewith Ancient History, rev. ed., 2 (I96I): ch. XXXVIII. a root, speaks of it producing eidola of itself. G. "Each of the two branches," aP9poT?pcpTCryEVEt.

Asia and Italy, as Reiske recognizedby comparison with the phrase "at both ends of the earth" in section 58. Pausanias I 29, 5 says that the Athenians led with Iolaus a first expedition to Sardinia, and then the Athenians sent a second expedition to Ionia.

"Concord."Hans Kramer, Quid valeat 6povoia in litteris graecis (Diss., G6ttingen, I915), has collected a wealth of material from classical literature and inscriptions; on p. 44 he says that the orators of the fourth century used it to mean "concordiamomnium gentium Graecarum adversus hostes externos se convertentium." The Concord of the Hellenes, a slogan also of the second century after Christ, is commemorated on coins of Asia (referencesin D. Magie, Roman Rule in Asia Minor [Princeton Univ. Press, I950], pp. 638-639 and I499-I50I) and in priesthoods of Old Greece (Hesperia 10 [1941]: p. 71; IG II2 3623; IG VII 25Io and 3426). On the history

of homonoia (Concord) see further R. Andreotti, Historia 5 (I956): pp. 282-302,

and the works cited

Pfligersdorffer, "A6ylo5 und die A6yioi avOpco-rrot bei Demokrit," Wiener Studien 61-62 (1943-1947): pp. 21-27, discusses the notion that civilization arose

through imitation of logioi anthropoi. "Extending the measure of Hellas to some other mark, as it were, until they had filled the whole cos <ETr'>6Ao (Mediterranean) basin," cEKTEvov-rES Ti pTrpov To oTrav TO ri S 'EAX68os ECOAS ETrf11ipoCoacv

Instead of cbaorrior cbaoTr'manuscripts 6EX6OPEvov.

read C;a)crep,which would have been a familiar combination. By itself it was a plausible reading, but in the context it makes no sense. The correct reading is suggested by the Middle Platonist Albinus, Epitome (ed. Louis) IV 8: p. I56 Hermann: avcaqppovTr Erri Tas spuaiKaSEVVOias dCS CE 'i"iETpa rtvva

It is significant that Albinus, cbpioauva,KpiVOpEV. Epitome IX, calls the Idea a metron. The word 8EX6oEvov suggests a receptacle like a basin, and the Greek expansion is presently defined by Gades and Lake Maeotis as the furthest limits. Aristides is thinking in terms which go back to the receptacle and cosmos of the Timaeus 49-50 and passim.

110

OLIVER: THE CIVILIZING POWER

"At both ends of the earth there dwell children of your children, for some have moved all the way to Gades from Massalia." There is no reference to a Greekcommunity at Gades (= Cadiz)in the rest of our extant sources, but in the Roman Period many Greeks settled in all the coastal towns of Spain, so there is nothing surprisingin the presence of Greeks in Spain's foremost commercialcity. Aristides does not pretend that the community dates from the days of the Phocaean thalassocracy. It is a community which may date from any period after 206 B.C.when Gadesjoined the Romans. It is, however, interesting that the Greekcommunity of Gades is visualized as of Massaliote rather than Italiote, Sicilian or Eastern origin. The question arises whether this interesting comment goes back to an earlier literary source. Asclepiades of Myrlea or Posidonius or someone else may have inspired this comment. Did Aristides here with his sweep from Gades to the Tanais and Lake Maeotis reply to the proud statement of Augustus, Res Gestae 26, that he had pacified the provinces from Gades to the mouth of the Elbe? Or was Augustus replying to a Greek predecessor of Aristides? For the expression "childrenof your children"compare Herodotus VII ga where Mardoniussays of the Greeks "we hold their children after having subdued them, namely those who have settled in our continent and are called Ionians and Aeolians and Dorians." T. Pekary, Mitteilungendes DeutschenArchdologischen Instituts in Istanbul 15 (I965): p. I22, publishes an inscription of the time of Commodus, wherein Miletusis describedas mother of cities in many parts of the oikoumene. "Allotmentsalong the Tanais and Lake Maeotis." See M. Rostovtzeff, "South Russia in the Prehistoric and Classical Period," AHR 26 (I92I): pp. 203-224 and H. Bengtson, Gr. Geschichte2(Munich, I960), p. 95f. Strabo VII 4, 5 (= C. 3I0) mentions the emporium of Tanais. "I have to laugh." Herodotus IV 36, 2.

[TRANS. AMER. PHIL. SOC.

means a nobility in helping others to bear bad fortune. See R. A. Gauthier, Magnanimite:l'ideal de la grandeur dans la philosophie paienne et dans la theologiechretienne(Paris, I95I). 60. "Bestowed gifts of land and a share in laws and civic life," PE-raSoioaa XcbpasKalv6ocovKai-rro?lIn V Herodotus TEraS. 57, Thucydides I 26, and Solon a in civic life may imply share Plutarch, 24, lands and laws. The tricolon is rhetorical. "To use this surplus population in the interest of Hellas," rmepT-riS'EXA8aosXpfioial T-r Tr?EovrKTriIraTi.For XpfiaOatcompareHerodotus II Io8 where

Sesostris "used"the people whom he captured to construct canals, etc. "Of greater philanthropy and distinction," (ptiavepcOT-rrEpov ... Xaiprrpo6rpov. For the distinction of

Athenian policy see the third speech of Pericles in Thucydides II 64, 5. "She ... never failed to do what was proper in the crises of both situations," Kai -r&rrprrovra&caTEpoiSTrot KatpoTSiTfiprlaEv. Her actions were guided

not by passion but by reason (logos). Contrast the specious arguments (prophaseis alogous) of those whose behavior was guided not by reason but by passions, whom Polybius III 15, 9 calls "those who disregard that which is proper because they are prepossessed by passion" (oi Sia TraSrrpoEyKaOlmivaS acOTOIS6ptUas 6Xtycopo0ivTrsTO Ka6c1KovroS). See

also Gorgias, Epitaph, fr. 6 Diels-Kranz, TOCrOV a KOI6TaTOVV6pov, rO8ov iv Kai EIOTaTOV volUilovTrrEs

TC tovrn Kai AEyEI Kal aIYCaV.

"Then and then only she mustered them and sent them forth, appointing leaders for them individually, inasmuch as she herself had become a common leader and protector of them all, and she joined with them people of her own," oOrrcosfi8r 61eK6O(7atKal WTpoT7rWI.Trev, 'a&orois qptorraTE? lyEp?6vaS

aa, CSrorEp acrrh oaunrrcvTrcov fiyecva Kal9OXaalyFy6VEI KOtVi,Kai Etbuv OiKoOEV Twapal[Eyvaca. Isocrates

Panegyricus 35 said that the Athenians sent out to the cities leaders (fiyeovaS) who took those most "The many other much larger cities of today." in need of a livelihood and who, having become their Rome, Alexandria, Antioch, Carthage come im- military commanders and having conquered with them the barbarians, founded many cities on each mediately to mind. 59. "Consistency" (ouvvXeia)suggests fi0os which continent. Whereas Isocrates uses the story of the the ancients derived from e0oS(see commentary on colonization of Ionia for a propagandistic purpose, the consistently behaved city of the Athenians in i.e., he praises the Panhellenism of the Athenians section 213), but also the sameness of the soul (cf. to encourage the Hellenes to unite around Athens Ph. Merlan, From Platonism to Neoplatonism [The for the invasion of Asia Minor,Aristides praises the Hague, 1953], ch. II). On consistency see also foresight, the philanthropiaand brilliant success of section 6I. the Athenians in order to show at the end that the here Athenians are, as it were, an image of the gods. "Nobility of her great spirit," peuyaAoyuXia, seems to mean something different from Pseudo- Aristides may reflect also the version of Thucydides Aristotle's definition of megalopsychiaas the ability I 2, 6 on the colonization of Ionia as having two to bear good fortune and bad fortune well. It stages (migration to Attica and emigration) and as

VOL. 58, PT. I, I968]

COMMENTARY

having a double origin, partly non-Athenian and partly Athenian. Isocrates says nothing about Athenian emigrants. Nor does Isocrates explain the leaders (iyEP6oves),which E. Buchner in his com-

111

Cyrene (IX) says &AX'aO'rS &yilpaos | Ai&v 6 TraXalyevril, I vo cov a&ia Kal y?pcov. Herodotus II I45

points out that Dionysus was the youngest of the gods, in saying that among the Hellenes Heracles, Einzelschrift 2 Dionysus and Pan were consideredyoungest, where[I958]: p. 49) mentary (Historia, thinks are a transference to Athens of what Thucy- as among the Egyptians Dionysus alone of these dides I 4 says about the thalassocracy of Minos. It three was thought to belong to a youngest generis true that Isocrates goes on to say they colonized ation. The influence of Plato's Symposium on the all the islands, and that Thucydides attributes to Hymn to Dionysus has been noted also by Wilfried the sons of Minos the colonization of some of the Uerschels, Der Dionysoshymnos des Ailios Aristeides Cyclades. It might be more exact to say that Iso- (Diss. Bonn, I962), pp. 8if. and 113f., n. 246, who crates exaggerated the historia fabularis of the says that in Symposium I78c Phaedrus calls Dionycolonization of the Ionian islands in the West and sus "oldest," and that Agathon "in Entgegnung auf of Ionia in the East by adding the Thucydidean die Phaidrosrede" calls him "youngest of gods." account of the colonization of the Cyclades by Uerschelsleaves the question open whetherAristides Minosand his sons, or rather that Isocrates selected called Dionysus "oldest" on purely hymnodic the most suitable legends with or without borrowing grounds or because of Plato's Symposium.Uerschels from Thucydides' account of an hits the nail on the head by saying that the age of the word 'yEo6ovEs unsuitable legend. Dionysus is part of the androgynousgod's ambivaThe of lence accordingto Aristides. Smyrna too became old 61. "Consistent," ouvvxfV. consistency and young (Aristides XX Keil I9). See also Fr. Athenian policy is extolled by Isocrates XII I96r the Achaean toward of The Matz, "AtovuaiaKi TeAXE'," Abhandlungen Mainz, policy consistency I98. Hellenes is extolled by Polybius II 42. The con- I963, Nr. 5, pp. I420-I427, with references to sistency (cauvEXela)of Athenian policy appears in Nilsson and others. section 59, also in section 60 on their unfailing habit "Maintainingalso here the proper course as these KaV of doing the right thing. See the commentary on situations arose one after the other," acjblovrEs section 213, where Athens will be called fa KTr' 'OoS TOiTOISTO 'rpoafiKov ?EEfTS.The comment reflects a desire to show that the Athenians are truly Athena's Trr67As.

"The city's concernforthe Hellenes," i rf'roescoS TS

irrrp -rCv 'EAXivcov irp6voia. Those interested in

the deliberate coloring with philosophical terms may compare the pronoia or providentia of God, the second god, of OE6S, particularly the E'rroupavios Albinus. 62. "Oldbut also young as men describeDionysus." TOv Al6vuvov ypaThe manuscripts read KacOrrEp

men. According to one etymology (see Democritus of Abdera, 68 B 2 Diels-Kranz) Athena was called Tritogeneiabecause the name impliedgoodplanning, perfect speech, and ability to do just the right thing in every situation. Other reflections of the last occur in sections 60 and 253. In Thucydides I 43, 4 the Corinthians appeal to the Athenians to do -Ta rrpooiKKovra. Demosthenes VI 8 says the Athen-

ahead of time. and the scholiast too had this text. Further- ians recognize TrravO' & TrpoOriKEi pouonlv, For is "Old but also it the oldest whose the to end of at the more, young. Dionysus (XLI Hymn "oldest of the descendants are to be most calls the orator numerous," Kai likely gods Dionysus Keil) and youngest." F. W. Lenz, "Der Dionysoshymnos yTp TCOVTrpEoaprTaT-rV iTriwT-rovTElval TOvS arroThis is the kind of argument used by des Aristeides," Rivista di culturaclassica e medioe- yovous EiKOS. vale 3 (I96I): pp. 153-166 (= Aristidesstudien 8) Thucydides VI 55 to prove that Hippias was the shows that in Aristides' Hymn to Dionysus there oldest of the sons of Pisistratus: TraTESs yap auctr ... are echoes of Agathon's speech in Plato's Symposium pO6vvwpaivovTai TCOVv yEvopEvot yvrlaicov ?a6s8EApv iv TOY The des Redners und Werke Leben also A. ElKos TrrpEopUcTaTov TTpcoTovyqifai. Hug, yap (so Aristeides [Diss. Freiburg in Switzerland, I912], particles Kaiyap indicate that Aristides is adding a p. 55), and he argues that Aristides has transferred second explanation of the phrase "old but also to Dionysus what Agathon said of Eros. It could, young. "Andthe receptionof those who ask for protection however, be the other way around: Agathon has transferred to Eros what another has said about devolves upon the stronger rather than any others," roS 60oDionysus, while Aristides in the Hymn to Dionysus Kai p&AXov rTIVCOVOXAAovKai rTO5XE?aea TO gives the patronage of paideia back to Dionysus, pEvoug T-rV KpEITTrvooVE?CT. In R, above the word with, of course, allusions to the Symposium, where KpEtrTTOvovthe scholiast has written iaXuporEpcov, Agathon called Eros the youngest but not the which catches the surface meaning perfectly as a oldest of the gods. It is Aion of whom Synesius of synonym for "younger." The orator varies the

112

OLIVER: THE CIVILIZING POWER

terms: "oldest" is a rather precise superlative;

[TRANS. AMER. PHIL. SOC.

GEL. s.v. TrEpietil III 2b. The hybris of Eurystheus

KpElTTrr6oov,which suggests superiority of several

is mentioned by Isocrates, Philippus 34.

(section 202).

70 Ti, KOIVilq(pcE and commentary).

nes XXI 17, TOCrOUTOV as cited by the aorco TTEplfiv,

sections 44 and I33).

"This man himself," TrorroV... aro6v. Holleck, sorts (including the divine), is an ambiguous comparative and leaves the audience with the surprise ConiectaneaI3f. was right in shifting the comma to of two meanings. Dindorf and other editors have so a position before -roUrrovand in identifying TroUrov punctuated as to assign the phrase Kai IaiNov 1 with Eurystheus. ItvCOv &XXcov "Relied on his wealth,"Trosy)ap rrrtpxouvaiapprlwrongly to the preceding clause, while Canter omitted the phrase in his translation. Com- craS.Not power, but the wealth or resources on pare Sallust Bel. Jug. XIV I6, vos implorarem,patres which tyrannical power rested and by which venal conscripti, quibus pro magnitudine imperi ius et jurors could be corrupted. For wealth as a basis of the tyrant's power, see Aeschylus, Ag. 1638 and iniurias omnis curaeesse decet. 63. "Herdeeds in the dangers of war," al peraTrcov Fraenkel's commentary. KIV8uvcovrrpalEts. That this was indeed a favorite The background is the Heracleidaeof Euripides, theme at Athens is attested by the sarcasm of but the story is also one of those selected by Procles Tacitus, Annals II 53 on the visit of Germanicus of Phlius (speech in Xenophon, Hell. VI 5, 47), and to Athens in A.D. i8: excepereGraeciquaesitissimis it occurs in the funeral orations and Isocrates, honoribus,veterasuorumfacta dictaquepraeferentes, Paneg. 54-60, Panath. I94 ('rraeev &trpoaiKEv quo plus dignitatis adulatio haberet.For the role of aOTcT),also Herodotus IX 27. praxeis see W. Siegfried, Studien zur geschichtlichen 67. This exploit, mentioned by Herodotus IX 27, Anschauungdes Polybios (Diss. Leipzig, I928), pp. Procles of Phlius (in Xenophon, Hell. VI 5, 46), and Diodorus IV 65, 9 ("the Athenians who excelled all 33-57, and of course Xenophon's Agesilaus. 65. "Clearsamples of the excellence and greatness others in goodness"), was the proud theme of the of spirit which mark her dealings with all," TriSEIS Suppliants of Euripides and of the lost Eleusinians IrrTlasTapETriSK}alvEycaXovuxia5:vapyi 8EiyCIaTa. of Aeschylus. It constituted a traditional theme of Diodorus XV 63, 2 (doubtless from Ephorus) men- funeral orations among which Lysias II 7-10 offers tions the demos of the Athenians as great-spirited a good example. Isocrates, Panegyric 54-60 menand generousto all, pieycNA6yuXos covKal(piX&vpcorros.tions it and says that Adrastus asked the city to aid 66. "A little while ago we began an examination rTaTK
"No city, no hero, no group (y?vos) at all." different the meaning of anthr6peiaphysis in AristiCompareAeschylus, PrometheusBound 56I, TiSy?q; des and in Thucydides! 68. "Philanthropy, though if you wish ... TryEvos; riva (pcoAeioaa'v | -r6v8EXalvois ?v TreTpii votaiv XPeial6poevov; justice." For the justice of Athens see Lysias II IO "Who had such an excess of insolence," cr TOCOU- and I4, Demosthenes LX ii. Athens transcends the -roV old antithesis of philanthropy and justice (compare 'lpijv (sc. Tfis Ppecos),in imitation of Demosthe-

VOL. 58, PT. i, I968]

COMMENTARY

"While more powerful than those who
the number of words and syllables: a phrase of five words and nine syllables is followed by one word of five syllables, then another phrase of five words and

nine syllables is followed by one word of six syllables. This pattern influences the pattern of the next schema, which begins with the same phrase of five words and nine syllables. This time the phrase is followed by one of twelve syllables and six words, dS TOVrTU SIKaiouA6yov, ----cKpipo3r?OpaV - I ---. The problem is not only to find the

113

and Pamphylia as in a camp, across Europe as far as their camp which faced the city," &dA' itclcoKe.Cav

fi86r TCrS i"rreipous, co-rrrep&rr6 oCrl iou TOUOEppcbSov-ros 6ppcbEval, TViv p?v 'Aaciav Expi AuKiQaKai Kapias Kai nTacpuXiaSTrapaTEivoUcraicoorTrp ?VcrparTOTrESc,r'lv 8' EupcbwTTv aXpi TOUCrTpaTOTreSou TOUwrp6s TrlVwro6v. Plutarch, Theseus 27, says that

the Amazons camped almost in the city, and in describing the fighting he says, following the Atthis of Clidemus,that their right wing was pushed back as far as their camp (6xpl TOUcrrpaTOTrrESo).Herodotus IX, 27, 4 says expressly that the Amazons invaded Attica from the Thermodon River, which appears as a starting point in Strabo XI 5, 4 (C. 505); also Lysias II 4 says they dwelt by the Thermodon. Reiske thought of emending the phrase cboc?rp?v aTpacroTrScp,to cborEpdioaparTOTrScpor but emendation is probably cbo-rrp vi oTrpaTrorrEScp,

unnecessary. The phrase "as in a camp" is to be sense but to do so within the pattern. If one restores understoodprimarilyas a referenceto the distinction as the made in section 29 between the civic life of Athewith Holleck -rTv '8 nians and the mere camps of the rest of mankind. first member, the second member ?Tri rTO platcrati -- -This is the first big conflict between the truly civi5vvaTrcorTpavls TrS, ----would approximate the right rhythm in a phrase lized and the camping raiders, between Greek city and barbarianempire. Secondly Aristides is making of fifteen syllables and six words. a playful referenceto early ideas of geography. The 69. "We must include ... also these traditions." It must be shown formally that the Athenians have later geographersscorned the quadrant maps of the a (pre-eminent) place among the old, wise, and early historians with rivers as dividing lines and inspired ethne, whose legends reflect an ancient with the continents equal in size: see J. L. Myres, nomos and are among the spiritual treasures of the Herodotus,Father of History (Oxford, I953), ch. III, past. The point of view is well described by Carl "The World of Herodotus." Geographerswho make Andresen, Logosund Nomos, Die Polemik des Kelsos Asia equal to Europe are derided by Herodotus IV wider das Christentum(= Arbeiten zur Kirchenge- 36, 2, who, moreover,in IV 38 and 39 uses the words schichte 30, Berlin, I955). Celsus attacked Christianity as a world without Logos and Nomos.

70. "Amazons." For Athenian funeral orations (e.g., Plato, Menexenus239b) and for other orations in praise of Athens (e.g. Isocrates XII 68-70) or of Theseus, the defeat of the Amazons was an important illustration of the excellence of the Athenians. Also for non-Athenians the Amazons were an old theme, which received a new interest after the historians of Alexander's expedition discovered them again. In addition to the older studies see now W. W. Tarn, Alexander the Great (Cambridge1948) 2; pp. 328f., and Dietrich von Bothmer, Amazonsin GreekArt (Oxford Monographs on Classical Philo-

and twice TrapaTETaralin reference to KarTaTEivoucO

maps. Strabo I 2, 28 cites from Ephorus (F 30 Jacoby), who, Strabo says, asserted 6TOTCO AelOoa& varoAW&v &vrr' rTTrV E0voSrrapraTrivEv XEItEpIVCVv P?Xp The BvaUCov<(XEipUptvvov>). Ethiopians of Ephorus

were supposed to extend right across Asia and Africa on the southern side of the map, whereas the Amazons are represented as extending across Asia and Europe to a certain parallel. Also the words and 6picbjievacin Aristides carry an echo. EiltcbKEcav In Herodotus II 33-34 the rivers Nile and Danube were supposed to extend right across Africa and

Europe on opposite sides: they start from the same

logy, I957). Aristides gives a new interpretation to

limits (EK-TrV 'ICcov iErpcov 6oparcai)and equal each other (Eitaouo'ai). The rivers start from the same

much used particularly by Stoics. "They had already made the continents equal; having started from a fixed point, the Thermodon, they stretched across Asia as far as Lycia and Caria

unequal con inents unnaturally equal. Finally it may do no harm to explain that Aristides separates the names of Lycia and Pamphylia with that of Caria, not because of a weakness in geography but

the old theme of the Amazons vs. nature; nature is at first the nature of woman but at the end unexpectedly the koine physis, a philosophical term

line and equal each other flowing through two equal continents, but the Amazons, who start from the same river and reach the same line, make two

114

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

"The Maidens"were worshippedat the Leokorion. in order to avoid a stylistically false evocation of See name of a Roman He is also the province. reflecting particularly FGrHist IIIb 325 Phanodemos F 8 XII with II and Strabo 3, 2i, 70, 114) commentary. For Leos' daughters see also Ephorus (FGrHist who mention Mysia, Caria and Lydia for the Ama- Diodorus XVII 15, 2 where Phocion recalls their zons. example of death for the fatherland. 74. "Those for the community of Hellas and those "The empire of the Amazons had dissolved and their raiding was finished," IEXX-rAUTo 'AliaoLaiv fi for the city alone," T-rTr KOIVXKCaiTra itia. For this 'E&PX) Kai 6 p6los. Some went out on raids use of the latter adjective see A. W. Gomme, A abroad while others stayed at home and ruled, but Historical Commentaryon Thucydides1: p. 4I4. For after their defeat no raider survived as such and the thought see Isocrates IV 52. 75. "No one even in a straightforward report of those who stayed at home were overthrown (
-riMsoCvuopas.

This is of course spoken

exact understanding," 8ietival KaO'
sarcastically like Odyssey V 379, 'AAX'ov8' coSoa Akribeia, of which H. Herter, "Die Treffkunst des and Herodotus VII Arztes in hippokratischerund platonischer Sicht," fo7Mrra6v6ao?eaat KaKo6rrTOS, 6oa OCuiv... Mivco SudhoffsArchivfur Geschichteder Medizin und der 2: 'W votriol, niippEo?oeE I69, The BaCKpjacra. invasion of Eumol- Naturwissenschaften 47 (I963): pp. 244-290 gives rEpy6epirlvicov of the funeral orations; Plato, an account, is the ability to interpret the unseen is another theme pus Menexenus 239b, Demosthenes LX 8, right after from the seen and thus to arrive at an exact undermention of the Amazons. See also Isocrates Paneg. standing (Iliupersis, fr. V in Allen's Homer III). The 68, Archid. 42, Areop. 75, and Panath. I93.

72-73. For this argument Aristides may be in-

debted to Lycurgus, Against Leocrates 98-Io1,

who

quotes a long passage from the Erechtheus of Euripides. Aristides refers to those who spoke at state funeralsbecausehe has Isocrates IV 74 in mind. "In the case of Codrus she granted to him an office for his children to have, and she honored the family both at home and abroad." This refers to the Ionian priesthood called "kingship" (Strabo XIV i, 3 = p. 633). A. Momigliano, "I1 re degli Ioni nella provincia romana di Asia," Atti del III Congresso nazionale di studi romani 1 (I934): pp. 429-434.

adverb &dKplpc6s is the opposite of the adverb 6rr?cos.

"We are obliged to leave out most particulars" Isocrates IV 66 says he TrapoAnlrrev). ('r&7TreToTa can treat only the most important. Plutarch, Alexander i asks his readers not to complain if he leaves most things out (TX-rrXE iTa):

"For we are

not writing historiasbut lives." 76. "Three leagues," Evul, namely Dorians, Boeotians and Euboeans (Herodotus V 74-78, especially 75, where the Corinthiansare said to have

realized the injustice and desisted). "Then it was that the city prevailed over both races in an unexpectedly wonderful manner, inas-

VOL. 58, PT. I, I9681

COMMENTARY

that the one side much as it was found (?86OKE) while a addition to the side that small her, proved was larger proved inferior by more than it was 6 v Trpooi6rKTlv pnKpav aCOrfis&rro7avlarger," TO f 60acp -rrov. As Reiske saw, 8E Xrr?Eov Ofjval O6 XETpov "both races" means here "both the Hellenes and the Barbarians" who have just been mentioned. Reiske should have cited Isocrates, Panegyric7I-72, where it is said that the Persians thought themselves irresistible because of their numbers and the allies of Athens thought themselves superior to her in fine quality but Athens prevailed over both, KpaTcriav-rE, cs cKxaTpcov TrpoCfiK.Heap&poTrpcov rodotus VII I39, 5 implies that Athens was the small addition which tipped the scales in favor of Hellas, but Aristides with an argument borrowed from Thucydides I 73-74, where the Athenians claim to have supplied two-thirds of the fleet against Xerxes, inverts the famous metaphor and makes Hellas the small addition to Athens. The phrase "small addition" occurs also in Demosthenes II 14 but in another connection. See also Aristides XLII Dindorf p. 783. 77. "Now it is possible to give credit for the whole achievement to one of the gods," e"eCrtpiv oi0vKax eryv'rva alToaaaoealTo0Irrovs Epyou, as in fact Isocrates IV 84 (eEcovrtva)had done. The variation lies in the word ai-rtaaacoal.

Treating the war as a

blessing Aristides gives a new meaning to the terminology in which the Schuldfrage was often debated. The cause (atria) of each great war of the past was much discussed by Herodotus and others. Herodotus II 120, 5 advanced the opinion that the Trojan War was caused by a deity (Satloviou) who wished to show that great crimes are visited with great punishments from the gods. Aristides adapts for the case of the Persian Wars the cause which Herodotus, the historian of the Persian Wars, gives for the case of the Trojan War. Instead of a divinely planned exhibition of total destruction for great crimes Aristides will present an exhibition of total victory for great excellence. In so adapting for the greater glory of Athens a Herodotean argument Aristides expands the reference to a deity with a phrase probably suggested by Plato, Phaedrus 246e-247c on the procession of the souls in eleven companies under the supreme command of Zeus and the subordinate command of ten other deities of the Twelve Gods (Hestia remaining at home). A Greek audience listening to Aristides, would naturally recall the old hellenioi (or eleutherioi)theoi, particularly Zeus and Athena. See for instance my discussion Demokratia,the Gods,and the Free World,ch. I and IV. The god was making "a trial of those who had joined his company," Kpi'iv Tlva ... rTCv09' arr6v 8*

115

where the accusative avrov reflects &vpcbrrwcov, the voluntary adherence of the souls in Plato, Phaedrus 247A, ETErrai rTKal8uvapIE8e 6 aeiE^eXcov vos. Demaratus, who in Herodotus VII 209, 4 told Xerxes that the Spartans were best, must have been mistaken. In Herodotus VII I96 Xerxes holds a contest to determine which horses are best and the Greek horses lose. For the trial of Hellas see Lysias Olympiacus 7 K<(p>(v)oUvrnvTri] 'EAxaSa as emended by A. Wilhelm, AiyuTrTIaK&,I [= Sitzungsb. Wien 224, I, I946] 27). "A very great contribution," oOK

a)XIO-roVpepos.

CompareHerodotus I I46, oOiKXTaXiioTrrl oTpa. "She was challenging (Klvoiuaa) the Barbarians." Athens, stirring them up, is playfully representedas KIV1CaEcoS PXfi, and is compared with the god to whom one could "give credit for the whole achievement" (see above). Is this not the theme of Athens the eikon? TIrv &apXjv.Hero"The wrong principle," &SIKov dotus V 97 describes the dispatch of twenty Athenian ships on this occasion as an &pX)nKaK-ov.There

is probablya play here on the word &pxil,which meant also the first Athenian empire, which the allies alleged was unjust. "Appealing to a desire for more than was just,"

0 1TrAEToVOS. SPC- TOi Compare Herodotus V 32, pcoTra

oX)(v 'Tis 'E?Aa8os ruipavvosyevEcreat.The vice of was a common charge. encroachment(-rrAeovE{ia) 78. "Sardis." Herodotus V 97-103.

"When Darius received this excuse," Xaca3dv86 -ra*rrrvrrp6oacnav. Plato, Menexenus240a, rrpocpaatL6pEvo5. LOIEVOS. "He could not remain still." Xerxes in Herodotus VII 8a says, "We have never yet become quiet since we took the hegemony from the Medes." Darius' "alleged intention (irp6oxr'Xa)was retaliation upon the Athenians and the Eretrians." In Thucydides VI 35, 6 Hermocrates says that the expedition of Datis went ostensibly against Athens, -rI 6v6OaTImrl cosEr' 'AOlvas 'Et, and he implies that it really went against Hellas. Plutarch, Aristides 5 says that Datis went ostensibly (X6ycp)to punish the Athenians but really (Epycp)to subdue the Hellenes. Herodotus VII 138 says that Xerxes' alleged intention (oivopa) was an expedition against Athens and Sparta; in Herodotus VII I57, the messengers of the Hellenes say that Xerxes' alleged intention (Trp6oarxja)is an expedition against Athens, but in VI 44 it is said that Mardonius' was against Eretria alleged intention (rrp6oorXpa) and Athens, and in VI 94: a&pa5EP3ouv6jOevoS 6 AaPEiOSTaTcSrs5 EX)6'vos T'TSTrpoQpactosKa'TraoTp<(pEOIat aciTc y?fv TEKaliV6cop. rijs 'EX?aSoSTro;s i 66vSroas

Aristides alludes to statements of Herodotus, or

116

OLIVER: THE CIVILIZING POWER

rather he tacitly replaces them with another statement in the same vein but with a different interpretation. If Herodotus had really meant to praise Athens, he could have said something like this. "Lest she cease to be satisfied at all," i &paa oOsiv &aroXpfjv r&icboi,.Compare Herodotus I 66, Kac 86i

api oCnkrt &riXpa 'fiCavXv &yv,

on the Lace-

[TRANS. AMER. PHIL. SOC.

around the phrase EvXEpov vopcp(unaccented in a famous passage of Aeschines I 5 and in Heraclides, Pol. 8 [FHG II 214]), but characteristicallyhe gives it a quite new application. For the praise of thought, speech and hands see Cicero, De Nat. Deorum II I47-I5I

with Pease's commentary. For Athena as

the intelligence of hands see F. Buffi6re,Les mythes

daemonians. "His yearning and longing to increase the empire." Though Diodorus X I9, 5 contains something very similar, Beecke, p. II is right in pointing,

d'Homere et la pensee grecque (Paris, 1956), p. 280.

and the rhetoricaltradition as the source. 79. The heralds' tour. Herodotus VI 48 and VII

U oOaveiv woXhoisTrV SiaK6OV'cov Trileetir1 8' iv YocpTrot05

not to Ephorus, but to Plato, Menexenus I39c-I40a

The story of the interpreter (untrue if Herodotus VII 32 is right) comes from Plutarch, Themistocles 6, 2, or Plutarch's source. The irony is a labored imitation of passages like Thucydides I, I33, lTpo-

in a quite different situation. Compare Christian of of the heralds tour the mentions Habicht, "Falsche Urkundenzur GeschichteAthens I3I-I33 only Darius. Diodorus XI 2, 3 and Plutarch, Themisto- im Zeitalter der Perserkriege," Hermes 89 (I96I): cles 6 mention the heralds of Xerxes. HerodotusVII pp. I-35. 32 says that the heralds of Xerxes did not go to "They hurled into the Cleft those who had been sent." Herodotus VII 133 reports this and that the Athens or Sparta. "It was not just a manner of speaking but an Spartans threw the other heralds into a well. Not actual situation in which, if one gained control until section 131 does Aristides use the word of the Athenians, he had all the cities," TrroaSEXEIV "heralds," which here would reveal an act of Hermocrates in Thucydides VI 33, 2 impiety. -rS r6TdAEts. "Others had to report (&vayyETAai).... It was Athenians were coming primarily that the says against Syracuse well realizing that if they obtained not granted (bcys?vaOai)to him to obtain informaSyracuse, they would easily have all the rest. The tion from his own envoys." Herodotus I 78, 2 uses Sy?V'ETro argument of Hermocrates against Athenian im- similarlanguageof a differentsituation: oOK perialism is here as in Isocrates IV 68 (cf. Lysias KpoiacpdrrayyEiRat.Nicolaus the Syracusan in a II 21) turned into an argumentin defense of Athen- speech asking mercy for the Athenian captives ian imperialism.In HerodotusVII 209,4 Demaratus (Diodorus XIII 21, 3) says, "From the vast armatells Xerxes that if he conquers the Spartans, no ment no ship, no man returnedso that there survived not even the messenger to report to (the Athenother ethnos will resist him. "Her replies."This is praise of Athenian "speech" ians) their disaster" (6o-rS lxri 'r6v tyyAoivTra -riv avu(ipopavTrrpliAXipefvat). to be followed by praise of Athenian "hands." aOcroTs The story of the heralds reappearsin the oration 80. "For in a decision of hands and hand-to-hand fighting it prevailed immediately, not only in the On the Four and has been discussed by A. Haas, show of hands when it came up for a vote as a bill Quibusfontibus Aelius Aristides in componendadebut also when they laid hands on the messengers clamationequae inscribiturTTp6sTA6&rcova arrrp rcov and destroyed them," 'OeOsyap tv XEplv(cor- i-L t&povusus sit, (Diss., Greifswald,1884), pp. 2If.

81. "The fetters which he commanded the subrexi, XEpotvcodd.) KOploviv, o0 T-rXEporoviq pOvov, ro KQITcraj iapOepai TO &S vopos (unaccented), XAWac kings to make ready at once he orderedfor a larger

eyy,Aous. The phrase ?v XEpoivwould make no EvXEpaiand 0o,io sense, but ThucydidesV 3, 2 EJeOS aOrriKa?v XEpoivare two of the many parallels that

could be cited in support of my emendation. Word play is usually quite untranslatable; I have had to render the succinctly ambiguous phrase (v Xepaiv twice to cover both meanings. The key to the passage is a play on the word vojos, both v6posin the sense of a law passed by show of hands and vo6os, which means "a lynching." The latter XEipcov

number than he thought the Athenians to be." The fetters are implied (as Beecke, Die historischenAn-

gaben ...,

p. 12 notes) by Herodotus VI 94, who

says that the King sent Datis and Artaphrenes to enslave the Athenians and Eretrians and to bring them into his sight, rather than by Plato, Menexenus 240c.

Greek-English Lexicon; it may be studied in the

82. "After this the heralds no longer visited Greece."This is contradicted by Herodotus VII 32, who records that Xerxes sent heralds everywhere except to Athens and Lacedaemon in order to demand earth and water.

Aristides imitates the play on words revolving

...

phrase is not correctly accented or explained in the article of A. Wilhelm, Glotta 24 (I936): pp. I33-I44.

"The fleet ... would announce itself," aOrO&yyeov T6v ar6Xov. Herodotus I 79, 2 says that

VOL. 58, PT. I, I968]

COMMENTARY

117

Cyrus came announcing himself to Croesus, aOUT- Herodotus VII 187 mentions "kitchen women and concubines and eunuchs," also beasts of burden and a6yyEos KpoiacpEXr1X5OEE. "The greatest fleet on record." Herodotus VII 20, Indian hunting dogs. Moreover,Herodotus I 17, in 2 says this of the expedition assembled by Darius describing a barbarian (Lydian) army, uses the and Xerxes. words o'rTpaTEVETO65 iTrt oavpiyycov Tr Kai TrrrKTi83. "Madea landing, imitated a fishing by dragnet ScovKai aCAouyUvaiKTriourEKaci&vprl(ou. That is, from a ship, and were off with their catch of Ere- they marched accompanied by music of flute, lyre, and oboe of high and deep note (so How and Wells, trians," 'EpETrpiSEtrIpa3xv-r5 'XOVrTO (povTES, aayllvilv

vauTiKrv. The Athenian Trva pullTcraxev6voi

in

Plato's Laws III 698 says: "The troops of Datis joined hands and so swept the whole territory as with a net." Not so in Herodotus. "As if abducted by some kind of demon ."The manuscriptsread cooTTrEpi Trap'aAAov

though Aulus Gellius I ii understood Herodotus as

referring to female and male musicians). As a contemporary of Aristides, Aulus Gellius is worth citing: "Alyattes autem, rex terrae Lydiae, more atqueluxu barbaricopraeditus, cum bellum Milesiis faceret, ut Herodotus in historiis tradit, concinentes TtVOS T-OV KpeITTOvcovapTraceEv (or avapTraoe0v), habuit fistulatores et fidicines, atque feminas etiam which Canter translated "tanquam ab aliquo malo tibicinas in exercitu atque in procinctu habuit, genio fuissent abacti," but since Trapain dependence lascivientiumdelicias conviviorum." 87. "Excellence against wealth and ... mass." upon ap-raaoevcannot have this meaning (ab), we a emend to corrEp EK rrapaxou rTvOSa&vapTraatoev,

So with more restraint Plato, Menexenus 240d6. "Steeds, weapons, ships, armlets, collars of in twisted metal, hunting dogs." For this kind of the structure compare cOcrrEpK 0EoUTrrAiTYEiS

play on the phrase TrapaAoS o-rpaoT6(= navy). For

section 93. For the background see Hans Herter, enumeration compare Demosthenes XVIII 299: "B6se Damonen im frfihgriechischenVolksglauben," "weapons, cities, strategic areas, harbors, ships, Rheinisches Jahrbuch fiir Volkskunde 1 (I950): pp. steeds." For armlets and collars of twisted metal see II2-I43 with literature there cited; F. De Ruyt, Herodotus, especially IX 80 on the Persian wealth "Demoni nell'arte greca," Atti della Pontificia Ac- collected at Plataea, but also III 20 on the gifts of cademia di Archeologia (Serie III), Rendiconti 33 Cambyses to the king of the Ethiopians. For the importance which the Persians attached to hunting (I960-I961): pp. 93-IO6. 84. "Like some evil thing or other from the deep." dogs see Herodotus I I92, 4 (with Rawlinson's The manuscript reading coaTrEp &aoou TIVOSTOU discussion). Large numbers of these valuable dogs is protected by Demosthenes IX 29: are said to have accompanied the army of Xerxes TrrEXOyoUS KCKOU f KCTaPoAXh TrEpio8os TVrupETOvU q a&TouT-lvO (Herodotus VII 187). CoTrEp

KaKou.Otherwise one might be tempted to read instead of &a7ourtlvOS. something like Baicpovos "All the Hellenes except one city ... now sat still in utter dismay ... but not Athens." This is

based upon what the Athenian Stranger says in Plato's Laws III 698d-e. Aristides correctsPlato who speaks of fear in the Athenians. The one city which was not paralyzed by fear was, alas, that of the Lacedaemonians according to the Athenian Stranger.

"Gifts of fortune" are mentioned also in section 152 (see commentary). 88. "There was one man now who, though dead and riddled by them with arrows, yet stood erect," etc. The corpse of Callimachus according to the story told in Polemon'spair of orations on Cynegirus and Callimachus. See also Anth. Pal. XVI 6, cited by a scholiast. Beecke p. i6 thinks that Aristides describes the scene in the Painted Porch at Athens. "Triumphal monuments in their ships." Beecke points to the tradition representedby the epigrams

"Calling upon the aid (of the gods) and placing herself in their trust." Contrast Herodotus VI 105- to Nemesis, AP XVI 221, 222 and 263. 89. "As much ... as ... any deed elsewhere," io6, who speaks of an appeal to human allies. Aristides exploits the victory as evidence in support coarrep&7AoTi: cf. Thucydides I 142, 9 and VI I8, 6. of the ancient Hellenic religion. The phrase occurs in a different sense in section i8; 85. The speed of the Athenians in going out to and it occurs also in sections 125 and I29. Marathonis emphasized by Lysias II 23 and 26 and "While for Athens to honor Zeus, Patron of Free Isocrates IV Men, for the deeds accomplishedis only fitting, it is especially by 87. 86. "All the rest of the creatures in the baggage fitting for the other Greeksto honor Athens, and to for the camp (-rTv a?Xcov?<poAKiov TCRorpaToTrScp,), consider the Demos of the Athenians as the Patron some of whom had been transported because of use- of Freedom for the Hellenes." In Demokratia ... fulness and others for the sake of a barbarian's (Johns Hopkins Press, I960), p. I65f., the writer entertainment." In describing the army of Xerxes has tentatively connected this statement with the

118

OLIVER: THE CIVILIZING POWER

impression conveyed by the paintings in the Stoa of Zeus at Athens which presented parallel scenes of Zeus Eleutheriusenthronedand Demos enthroned. Euripides or whoever wrote the Rhesus makes the chorus call the Thracian king the Eleutherius Zeus of the Trojans (Rhesus357-360). Aristides reapplies the phrase of the Athenian poet, so that the Demos of Athens becomes the Zeus Eleutherius of the Hellenes. How much more suitable a comparison for a Greekdemos than for a barbariandespot! 90. "In the allotment of destiny ... the battle, it

seems to me, was joined to the fortune of the city," sOK 8 ~oi oauyxK pco6 vai T q pX*l. TI xrX ) TiSnr6XEcos

[TRANS. AMER. PHIL. SOC.

section 58, "foundation or root." The Platonic or Isocratean theme of the Trap&SEyIpaoccurs in section 274, "image and standard." Pindar (fr. 77) said that at Artemisium the sons of the Athenians established the glorious foundation of freedom (<pavvav KpTyrri'XAsv&epias).Aristides, transferring

to the Battle of Marathonwhat Pindar said of the Battle of Artemisium, reaffirmswith an important variation the tribute with which Pindar honoredthe Athenians. It is typical of Aristides to "surpass"the author of a famous phrase by reapplying it to a more suitable occasion. Other meanings of the help to suggest that the participle irpoTroeAEeeoaa Battle of Marathonwas a rrpoiraSltia. "If at that time the city had not so excelled." In Herodotus IX 27, 6-7 the Athenians claim the hegemony on the basis of the Battle of Marathon. This was the greatest proof of the arete of the Athenians, and imperial rule was often justified by superiority. See J. de Romilly, Thucydide et

Tacitus, Ann. VI 22: Sed mihi haec et talia audienti in incertoiudicium est fatone res mortaliumet necessitate immutabilian forte volvantur.On the problem of destiny in human affairs see particularly Willy Theiler, "Tacitus und die antike Schicksalslehre," Phylloboliafiir Peter Von der Miihll (Basel, I946), pp. 35-90, with a wealth of citations. Proclus III 274,10 says of the Timaeus: Edapcpv-nv~v66tEE(6nrlx- l'imperialisme athenien (Paris, I947), pp. 205-211 'r6 altrTo6v, iglpT'rrIi- and the passages there cited. KIVOUaaV Tcov) T'r'vwrpOCaEX&S "The things which all of this race naturally VTiv-ris &(avo0S rrpovoias.Aristides means that the Battle of Marathonwas assigned to the Athenians, consider their own," Tr& TriSp*aecos.Here the KOIVa not by chance, but by divine providentia,but at the word physis probably means the race of Hellenes same time he refers to tyche. Yet tyche here is not as in Isocrates IV 50. Contrast the phrase TrOKOIV& a pvicos of section IIo. "chance" but the Good Tych6 of Athens, extolled 'riS dvepcowTreiS 92. "The events in this part of her story have by Demosthenes XVIII 253-255, a kind of guardian been examined in a way to produce a more exact spirit. The individual chooses his own lot (lxfipos) and of X the in Plato Republic 614-62I, Er, understanding" (xtKpipo-rEpov '-rTaorai).For the myth see section 75 and commentary. Laws X 904, but the foolish do not wait to examine adverb &dKplpcos what accompanies this or that lot. The remark of For iSgracaSas philosophical examination see the Aristides is both a compliment to Athens and a commentary on section 120. In section 137 Aristides uses 93. "Like one stricken by a god." As Aeschylus, learned arrpor86Kt-rTOV. of the Athenian role at Plataea. Persae 907-I076 represented Xerxes, so Aristides the word ovuyArlp6co Darius. With the same poetic justification (see ch. For the same word see MarcusAurelius VI 39. "The battle became for the Hellenes a mother city III supra). 94. "Xerxes ... criticized his father severely as and starting point, as it were, of all that happened later,... preaccomplishedto serve as a foundation or having made the attempt with insufficient preparKal &popI.1 TCOV ation." In Herodotus VII 9 y Mardoniussays "Let model," iKEiv.... CorTrp ptiTrp6&roAis ... &vdrl rra&vrcov ToTs'EMXAolav, yivero Kprlrrl- nothing be left to chance." OoarEpov See Isocrates c 8os qf TrapaCSiylpaos "Thinking (Athens and the Hellenes) would not TpoT-rEECareCaa. IV 61 for an historical event as a starting point confront him anywhere." Mardoniusin Herodotus (&qoppii).See the parallel phrase &pXi Kai rnlTp6rro- VII 9 y asks Xerxes who would dare confront him. "To surpass his father and to take vengeance on Xis in Plutarch, Quaest. Conviv. 2, I (Mor. 7i8e). As a mother city gave its colonies their reli- Athens." See the speech of Xerxes in Herodotus gious, social, and political norms, so the Battle VII 8. 95. Herodotus VII I9, 34, 37, 43, and 57 and VIII of Marathon gave the Hellenes the ideals which guided them in the defense of freedom. This is in- 12-13 on omens which Xerxes ignored. "That the earth of a certainty belonged to him." spired primarily by Plato, Menexenus 240d-e who scholiast of D comments that Isocrates worded the Marathon became leaders The that fighters says and teachers (fyE6ovesKacl5t6&oxaAoi)of the Hel- the thought more delightfully, KaeoCrp TrpoST66 Afa lenes and that the Hellenes becamepupils of the men -ra 6vra SiaveliCa'xevos Kai -r4 pxvAil wrapaxcopfiaas The of Marathon (pacl-rTaciT-rOMapaexovi yEv6pEVOI).

Pindaric theme of the KpTlTriS occurs already in

-rot o0pavoi,

auvrcp 8E TrV yfv. Photius thought

the scholion good enough to cite.

COMMENTARY

VOL. 58, PT. I, I968]

96. "They carried to the ends of the earth," darryov Eis yXaTcra yis. In Herodotus VII I40, 2 the

Pythian priestess tells the Athenian to flee to the ends of the earth (qEuy'EoyXaTra yairls). The phrase in Hesiod occurs Eioxacra yairl Theog.732. "Proclaimed demands," TrpouAEyov. Herodotus IX 34 twice says, TrpoE-TEivaro(-

"presented as a

119

98. "He changed them into each other." Isocrates IV 89 says Xerxes sailed through the continent

with his fleet and marched over the sea. Xerxes is

described as the very antithesis of the man who lives according to nature. He changes Nature. He is the great disturber of Nature. "A golden tree." Herodotus VII 27 and Xeno-

demand") when he tells the story of the outrageous phon, Hell. VII I, 38. demands of Melampous. "Night." Herodotus VII 226. "He was the lord." Aeschines Socraticus, Alcibia99. "To measure ... rather than to count." des fr. I (Krauss), preserved by Aristides XLVI Herodotus VII 59-60. Dindorf 292f. See also Roman Oration o1 and 100. "They yielded like air in the face of his commentary. aggression," IrposTTlv KivrIMvEKEV.For Aristides "Yield to him in these things," EiTraUra auyXcopl- physis, which means nature, also means rightly caiev. Herodotus IX 35, as he tells of the out- constituted human society. Xerxes is not only the rageous demands made by Tisamenus, says that the great disturber of Nature but the great disturber Spartans yielded to him in these demands too, of rightly constituted human society. The conflict avyXcoprlcdavTrcv 56 Kai TraT-a TrOv wrrapTrl-rov. The between Europe and Asia is here a conflict between account of outrageous demands in Herodotus IX the right and the wrong organization of human 33-36 exerts some influence. society. For the background of this theme see the "For to gods and Xerxes, he said, this seemed penetrating study of G. Pugliese Carratelli,"Europa good for the empire of Xerxes," OUTCOyap OeoTsTE ed Asia nella storia del mondo antico," Parola del Kai

sOKEIV UrrEp TrVV vpEEri

Eip0ou Tpay&aTcov. Just

Passato, 40 (I955): pp. I-I9.

101. The annihilation of the messengers or so the phrase "affairs of the King" means "king- heralds is recorded in Herodotus VII 133-137, dom" (GEL s.v. TrpayIa III and Powell, Lexicon to especially I33. Plutarch, Themistocles 6 brings also as the phrase 6rln6caiaTrpayoiCTa means "republic,"

Herodotus).

"He threatened to give them estates on the Atlantic ocean." This piece of rhetoric may have been suggested by Herodotus VII 23, where in describing the digging of a canal across the peninsula of Athos, which sugHerodotus, using the word acra&iEvol, gests a distribution of estates, says that the barbarians divided up the locality by nations. 97. "For did he not lead them all? Did he not ransack (6rlpEuvilaaTro)all the corners of the earth?" Herodotus I 19, 2 says merely that Xerxes

the heralds of Xerxes to Athens (cf. Aeschines III 132). 102. "She was searching to find a plan by which she would first disconcert the Barbarian" (v-TEKTr7XiElT-rvpappapov). Compare Diodorus XI 2, 4 on

Xerxes "hoping by the greatness of his works first to disconcert (rrpoKa'TaTrXfrEaai) the Hellenes." Aristides has just mentioned that Athens achieved a superiority over the Barbarian with her proud spirit (ppoviuari) but that the Barbarian had im-

pressed the rest of the Hellenes (-roaacTrrsKaTEXOiu-

ransacked every locality of Asia (XC)pov-rravTra TOUpIappapou). Contrast Polybius V Epeu- cOlSEKTrATjEcoS vov rTTSriTrEipou). Herodotus I 21 similarly asks

rhetorical questions: "For what nation did Xerxes not lead out of Asia against Hellas? What manner of stream apart from the great rivers did not fail as its water was used for drinking?" Aristides improves the rhetoric of Herodotus: The great rivers went dry; only the straits still had water. And Aristides adds a rhetorical climax. First Herodotus VII 43 records that the Scamanderran dry, then in VII 58, 3 the Melas runs dry, in VII I09 a lake is emptied by the animals alone, etc. While Aristides takes his start from Herodotus, his own rhetoric has a very different spirit because he, I think, is using

io who says that Philip at Chaeronea accomplished less by arms than by clemency and generosity (Sat for by Kai piXavepcorria TrV rTp6o-rrov), T'rSEwrTI1KEia

returning the prisoners without a ransom he

struck down the pride of the Athenians with his greatness of spirit (r6 'AOrivaicov(p6ovra KaTaCrArl1aILEvoSTr I oEyaXoauxia). In the source of Diodorus XI ii it is the Lacedaemonians who have succeeded in disconcerting the Persians by their display of excellence at Thermopylae. The kataplexis theme is here reworked by Aristides for the Athenians.

"Gave a counter-performance."The term occurs in Xenophon, Agesilaus I I2. "He was not able to obtain (the city) as he exreligious symbolism (compare Plutarch, On the Mysteries of Isis and Osiris rather than Aeschylus) pected." In Euripides, Heraclidae 374, the chorus and treating Xerxes and Datis as manifestations of says, "If you come to the city, you will not obtain Evil. what you expect."

120

OLIVER: THE CIVILIZING POWER

"The phantom of Helen, as the poets say." The poets are "Hesiod" (scholiast to Lycophron, Alex. 822), Stesichorus and Euripides. The phantom achieved fame with the Palinodia of Stesichorus (cf. Plato, Rep. IX 586c). See Poetae melici graeci (ed. Page) 192 and the discussions of M. Detienne, "La LUgendepythagoricienne d'H6lene," Revue de l'histoire des religions 152 (1957): pp. 129-152 and

G. Vallet, Rhegion et Zancle (- Bibliotheque des coles Fran9aises d'Athenes et de Rome, I89

[Paris, 1958]), pp. 273-277. On Xerxes pursuing a

phantom one may compare the warning of Artabanus in Herodotus VII 49, 4, TO& wrp6o'co&xiKiArTTOpIVOS. ToiJevos.

"Feared ... for his own person." Herodotus VII

57 implies that Xerxes will be "runningfor his life." 103. "Before undertaking these arguments, I had said that both races were conspicuously defeated by the city," above in section 76. "Again just now," in section 102. "She might properly be called not the first nor even the one chiefly responsible for the freedom of the Hellenic cities, but the sole accomplisher of everything." Contrast Thucydides VI 83, 2, who makes Euphemus say, "We do not use fine words to the effect that we alone destroyed the Barbarian and so deserve to rule or that we ran risks for the freedom of these (Hellenes) rather than for that of all including ourselves." "They were destined to be ignominiouslytrampled CovNra0fivai. Aeschines III upon," xpfivat &TdrrlcoS 164 says that accordingto Demosthenessince Darius III had come to the coast, Alexander was going to be trampled upon (avnrOTa-rfleo aeai).Accordingto Herodotus VII I73, 3 the Macedonianadvised the Greeks not to await Xerxes at Tempe and be trampled upon (KacTraTrrameval). "Wise men and the Many too." Aristotle, Nicom. Eth. I 4 (Io95a) says "The Many and the charientes,"

[TRANS. AMER. PHIL. SOC.

the good advice." Compare the speech of the Athenians at Sparta in Thucydides I 74. "Concerning the others," namely, the Ionians, to whom he returns in section 124. 104. The Athenians in Thucydides I 74 say that at that time the fortunes of Hellas depended on the ships. The rest of section I04 is suggested probably

by Ephorus and by the digression of Herodotus VII 139 with its praise of Athens and its reference to compulsions.Herodotusnever mentions the military purpose of the stand at Thermopylae, because it is the spirit and the legend rather than the practical result which interest him. Also the famous epigram, "Oh stranger, report to the Lacedaemonians that we lie here obedient to their commands,"emphasizes the heroic discipline. It was a unique display of "excellence," not the fierce bravery of barbarians but the calm acceptance of death for an ideal. Although Herodotus and the Greeks of that period were more deeply moved by the superb display of Hellenic excellence, it does not follow that the sacrifice served no practical purpose. Indeed, it probably made possible the escape of the fleet before the Persians reached the Euripus, but this, even if he had realized it, would not have served the purpose of Aristides. "Save themselves separately as individuals." This idioteiacontrasts with Athenian koinotes,but similar language occurs in Diodorus XI 9 and in Justin II II,

5.

"Overwhelmed," KCaTaxccocrvTes:Herodotus VII 225.

"Like a torrent." Diomedes is compared with a torrent in Iliad V 87-88. Philip is comparedwith a torrent by Demosthenes XVIII I53. 105. "The Athenian contingent." The greatest number of ships is one of the three claims made by the Athenians in Thucydides I 74. "Accordingly,if some god had asked," o-rr'el TIS

the latter being the wise men (sophoi).Cicero,Phil. Ecovf prEro... rrarEIpov ... V8aro &v, KTr. This I 29: laus recte factorum magnorumque in rem and the first sentence of section IO6may have been publicam fama meritorum; quae cum optimi cuius- inspired by the style of Isocrates VII 93, cOrr'EilTI que tur etiam multitudinis testimonio comproba- fCl&s pcoT-ricEVEl SeOaipEe'&v, KTA. tur. Also Tusc. Disp. III 2, 3. 106. "Theoptimismanddaring(EOvux[iav Kair6XA"All ... would thus have cast their ballots in the which the Athenians contributed" itav) correspond same verdict," rravrrcov &vrTaOTKa Taorr6ylgpi- to the wrpoeiviua which was one of the &OKVOr&Tr Lopvcov {fI eenvcov }. Reading with ReiskeKoraTralrr6 three claims made by the Athenians in Thucydides for Ka'r'acrT and deleting with Reiske the probable I 74, i and which was paraphrased in 74, 2 as we regardthe participle4rrltoplovcov TrpoeuCiaTroAi-roAIirlporTaTl. gloss i eOEpvcov, as standing for a present optative and as having the "They ... endured leaving their own land." For meaning which Aristotle, Ath. Pol. 68iand 69 gives the paradox see Demosthenes XVIII 204. to it in his description of Athenian dicasteries. They 107. "The retention of their belongings was the would have so voted, one after the other, if they had beginning of slavery." Aristides reappliesto another been asked. situation what Pericles said in Thucydides I I4I, I "It was this city who provided the man who gave and 143, 5.

VOL. 58, PT. I, I968]

COMMENTARY

108. "They conquered their foes with weapons and with fairness their friends." In referenceto the same Battle of Salamis Lycurgus, Against Leocrates 70, says: "Alone they prevailed over both sides, not only over the enemy but over their allies, in a proper way over each, that is, by benefiting the one group and by conquering the other group in battle." Herodotus VIII 2-3 is much more restrained. See also Isocrates IV 72.

"Mooring themselves on the excellence and felicity" of the Athenians. The image of the two anchors of the Athenians goes back, to judge from Plutarch, Solon 19, to a lost poem in which Solon referredto the two councils (see F. Stahelin, Hermes

121

"Life in defeat is unlivable." Compare Demosthenes XVIII 205: "They did not ask even to live unless it would be possible to do so in freedom." "Two-thirds of the whole coalition." The claim that the Athenians contributed two-thirds begins, not with Aeschylus or Herodotus, but, as far as our evidence reaches, with the Athenian orator in Thucydides I, 74, 6, who says "nearly two-thirds." Demosthenes XVIII 238 says that out of a total of 300 ships, 200 were Athenian. Isocrates II I07 says

that the Athenians had twice as many triremes as the others put together. See Beecke p. 32 on how the panegyrists of Athens arrived at this claim. "A twentieth of the strength that comes from 68 (1933): pp. 343-345). It was the Athenians who us." Aristides borrows an argument from the according to Solon were moored on two anchors. speech of Epaminondas to the Thebans (Diodorus XV 78). The same image occurs in section 5I. 111. "Imposed conditions" like Gelon in Herod... did not T'lV contend," "Yielding cuyXcopi-aPcI ...

3,

Herodotus VIII qyE?oviav, Kai ,pi
says that before the Battle of Artemisium (not

Salamis)

OUK &VT''rEVOV&W' dKOV.

otus VII 158, 5 and I6o, 2.

"Times," Kacpois.To find the right opportunities

(Kaipovs) is the part of logos (Isocrates, Against the

"Not even <when) the most sluggish in tempera- Sophists 17). To see the right opportunities (Kalpovs) ment, whether directly or through the mouths of is the part of phronesis(Pseudo-Aristotle,On Virtues others, advanced a claim," rp8e <(fiviK>a(scripsi, & codd.) K&voi vcoOp6orarotTrilVq(Oiv eITwovKav vrrp aTcorv ETEpol. The Lacedaemonians were statuarii milites (po6vIol orXirrai) who stood firm, but for

and Vices I25oa). Beecke, pp. 26f. says that the

parallel passage in Aristides, On the Four (II 232, 3ff.) shows that Plutarch, Themistocles14, 3 is the source. naval warfare the sluggishness which the Corin"Another will give us rule over you gladly." thians accused in the famous speech of Thucydides Compare Demosthenes XVIII 202, who refers to I 69-7I was a great disadvantage. three cases, the Thebans, the Lacedaemonians 109. "If they ... had asked the Hellenes for the earlier, and the king of the Persians. 112. "The sea remaining the only possibility." hegemony." Aristides recalls Herodotus VII 158162 on Gelon's demand that he be given the hege- Everything in the war depended upon the ships, as mony, but recallsprimarilythe statement in Herod- Themistocles told Eurybiadesin HerodotusVIII 62. "Not only in the role of leaders but as ancestors otus VIII 3 (before the Battle of Artemisium). See also the speech of Agelaus of Naupactus in Polybius too." Compare section 90 and commentary, also V I04, II. section I, but especially section 36 where the AtheIn sections o19-IIo Aristides corrects the rhe- nians are called "ancestors from whom community torical faults of Herodotus VIII I-5. He does so by life for all men has descended" and are said to shifting the treatment of Athenian willingness to do "bequeath for emulation finer things in general." "A friendly group's loan," Epavos,J. Vondeling, without the leadership at sea to the occasion of the Battle of Salamis where it was even more noble. Eranos, Diss., Groningen, I96I, describes the inHe does so also by stressing the virtue of Athens, stitution. whereas Herodotus expatiated, infelicitously from "Like stars." It is unnecessary to read any but a rhetorical standpoint, on bribes. The speech of the surface meaning; yet the stars are guides for Themistocles in Herodotus VIII 5, 2 shows the men. Gregoryof Nyssa, On Virginity (ed. Cavernos), statesman's cleverness and unscrupulousness; the p. 339, Io-I3 calls the spiritual man a Kavcbvand Trol Ku3EpviTajisot speech which Aristides says the Athenians could cKoiros for our life KaetaTrEp -rTv but did not illustrates the wisdom and have, deliver, &orEpcov. d&EtpavEiS 113. "The ultimate in justice." The general backconscientiousness of the Athenians. 110. "The ordinary things which all men in com- ground is that of Plato's Republic, especially VI mon naturally consider their own,"-r& KOIVa TTrS 488-489 on the pilot. &vepcoTrEias puacls "Hegemony." CompareIsocrates IV 21 and 99. qpucEcos. The phrase fi &vepcoTrEia 114. "What was there to prevent that Hellas occurs again in section 274. The phrase T-r KolvoaTrS which has never been deprived of admiration even (puaEcosoccurs in a different sense in section 90.

122

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

among the Barbarians Knot only from being stripped of it then> but from not surviving today even as a concept ?" -ri i v 'v v'acp <-roOTOT' oi po6vov&q)atpEerivat> -rij oiiS' 'v -rois cappa'pots CarErajTEi rES &K' ov'8'6'vopaviiv ?EIrrEa'E7Xa8oS-r0OeavpaLEaoait of TOvimmediately after Reiske noted the loss oat. pEacp,but the omission is surely more extensive. The

E. F. Osborn, The Philosophy of Clement of Alexandria (Cambridge, 1957), ch. 3, "The Logos," and, on -"demonstrations" of unseen realities, Th. Camelot, Foi et gnose: Introduction d l'itude de la connaissance mystique chez Clement d'Alexandrie (= Ltudes de theologie et d'histoire et de la spiritualit6 3 I945), pp. 60-64. See also the apodeiktike' historia adverb vOivsuggests the loss of a preceding -rO'TE, (= apodeictic narrative) of Polybius II 37, 3 and while the phrase &?X o0i8(0) suggests the loss of a 42, 2 with Walbank's commentary. Walbank depreceding phrase o*i povov, which is suggested also scribes apodeictic narrative as "supported by full by a possible reflection in the imitative Pseudo- reasons tracing cause and effect." This was the 76O6vopaA E1'Trr- particular strength of Posidonius, to whom Strabo Aristides, Or. XXXV Keil 35, roVT-ro II io2 refers as TC-parO8ElKTtr(cpKialWt?Xocr69cp. The Tat p6vov -roi y'vous. In Odyssey IV 7IO Penelope Ev 6vot' aOrroi are "demonstrations" those of sections asks i 'va pr ?&rniyrat; y8' a&vpcbTrotoiat 9og-ii8. Florus I 6, ii: laborat annalium fides, ut Veios fuisse Demosthenes XVIII 211 breaks off in this way with a sentence beginning ~a?Udya'p and finishing with credamtis. oijv &Trr6OEv Ev 3riv IotAoi.tai. 115. "The foresight of the Athenians." For the words 'rravEAeETv 120. "This examination of phenomena and study Athena Pronoia see section 12. of hidden causes," Trlv iSE'Taatv Tav-rTIv 116. "To save both the present and the absent." Kal arTrov8ilv. For the Athenians as saviors see sections 53' 54' 89, What Dionysius of Halicarnassus, Letter to Porpeius 123, 218 and 230. 7 admired in Theopompus (FGrHist II5 T 20) was: 117. "Educated them," fryov EiS-rT -rrp6aOeEv, To KaOe'gx'aohv -rrpat-~vp' p6vov -rTaTaVEpa T0o15 vi yEav, EEv a play on the word &ycil by which the famous rro?Xoi6psvKala h' i8E-ratlEtVKal T'asa5paVEIS -rTcvTrpa8C'ovKal TCovrrpaa&v-rcovavTras Kai Tra alT-rias Spartan system of education was known. "The leadership of the leaders themselves." A ,rr&OITfl5syvXTixS& i.t# frta TroS 'rroXWoT5 EI8Evat, Kcal reminiscence of a famous phrase "leaders of leaders" ravrra iKKaAv1-rrTrEv -rTa livoriptia TTls TE 8oKo5ia1as which Thucydides V 66, 3-4 used of Spartan kings &(pE-TijKali TrjS a&yvoovpE'vrjs KiaKias.Josephus, Ant. is reapplied here to Athenians, as in the Roman mIud.VIII 56 says "Let us not, dressing the historia Oration 88 to the Roman government. Beecke with persuasive charms to beguile and please, avoid the exetasis" (examination of what lies beneath the compares Diodorus XI 12, 4-5. 118. "Athens was host to all their congresses surface). and gatherings:" an interpretation of Herodotus "Talking trivialities," VI.KpoXoyTo-eat.In the VII I39, 5: ol 'ErrEy8ipavTe5. Panegyric at Cyzicus (XXVII Keil 44) Aristides "Common ball of council," KotvOvPoVXwTijptov. applies the phrase ptKpokoyEToeat TCOviaTac-raov Trr8ppt Plutarch, Cimon Io, 7 says that Cimon appointed to the petty rivalries of cities in his time. On tIKpohis house as a common hall (-rrpv-ravEiov &mrro&iLa 7oyia (== minutiloquium) see J. H. Waszink, comxowv0v)for his fellow-citizens. See also section 274 mentary to Tertullian, De Anima 6, 7. Aristotle, and commentary. Metaphysics 995a8-Io: Ka'1 o'l It'v -TravTa&KptI3AS, 8(,6v'vaaaaJvvEi119. "But the importance we attach to the demon- ToIS i Xvwerrei -rTo&Kpti- i' 8ta -rot strations of an unseen reality and the fact that one PEIV f Sta TT?vItKpAoyiav. "Men who have looked at each case through exact argument leads to another," 'A7X'a yap Tl'rrepE In ras dTrOSBItEIS E.Kaa-ragopaK=TES. a'rrov8' iaIa A'yos X6ycp -rrapa8ts6oi*. understanding," ol St' dcXip6Efas Iamblichus, De vita pythagorica (ed. Deubner) 82 a discussion of the eternal forms, the medium and describes the philosophy course of the akousmatikoi the temporary ~acrra Plato, Timaeus 52c5-6 says as "lessons without demonstrations and argument" Trcp,8SE' 6irn PorjO's6 8i' &lpttEIas&ATr&I"s 6v-rcAS ?o6yos. a The above cited xcai (aKxovaptaTa ava-rr6EtKTrc &vEv?iyov o-rt ov-rcos passage from Aristotle Metaphysics rrpaicrrov), and in 147 he uses the phrase VtTv E81 995a shows that St' &xKpti8k1Simplies "making cona-nrov8iiv, "his zeal for the Truth." Em- nections." Pseudo-Heraclitus, Homeric Questions (ed. -rht&?'OeS v 'v rTOSETrEOaV pedocles B I7 (Diels-Kranz) line 2, ?M6yov?o6yov Buffiere) 6, 5: -rTv 0Tn0?XE?lpgvqT igoXETa1v'cov, "drawing one argument

from another."

7r&-aaaorr6Aristotle, Meta ph. io63b io, Trraso6yoS Ka'ai gttS, "all reasoning and demonstration." The apodeixis (demonstration) meant the scientific proof of the Aristotelian syllogism rather than the rhetorical proof of the Aristotelian enthymeme. Compare

&?-estav&iptp&s8taept'laas,and 7, I: "Apollodorus,

a brilliant interpreter of any historia (= surface story), has given, in a way to achieve an exact understanding, the demonstration concerning these Katl matters" (1hKPIj3CoTIat 8' TrEp'tTOroTCV roiTTov 6& ). 'A-rro?ao8ApcP,imEpi-rracravio-ropiav a&v8pi8EtvBE

COMMENTARY

VOL. 58, PT. i, I968]

"A struggle in finding the words which is almost as great as that which those men of yore sustained in performing the deeds." Aeschines III 241 says: "If Ctesiphonwill have the nerve to invite Demosthenes into your court to speak and the latter will come up and laud himself, the hearing of what you have suffered becomes more grievous than the sufferings themselves

(-rCOv pycov). Demosthenes

XVIII I60 replies: "It is disgracefulif when I have undergone the real labors (-ra?pya) in your behalf, you will be unable to endure even the words thereof."

"Hence we cannot afford to leave any area unworked and unexamined," oOS6v o0v apyov ou0' ave-rEaorov EiKoS TrapaATxrEiv. Plato, Phaedrus 235 B:

"the outstanding feature of the discourse is just this, that it has not overlooked any important aspect of the subject, so making it impossible for anyone else to outdo what he has said with a fuller or more satisfactory oration (Hackforth's translation). "Zeal to uncover hidden causes in the petty subThe orator uses the jects," erriTroiSpuKpolsrTrouSil. word a third time and varies the meaning again. For the thought see Aristotle, RhetoricIII 7, 2 and compare Isocrates, Helen 5.

(cf. 31

123 [I962]:

pp. 3IO-315),

Christian

Habicht,

"Falsche Urkunden zur Geschichte Athens im Zeitalter der Perserkriege," Hermes 89 (I96I): pp. 1-35,

and others (see the Bull. ep.). For our passage the most important parallelis probably Plutarch, Them. Io, 4-5 (cf. Herodotus VIII 40-4I and Thucydides I

73), but see infra, commentary on the reference to

presbytai in section 126.

"Tokens of all that one might call greatest in

man," TrraVTcovocr TIS ElTrol pEylora

...

acrOpoXa. Aristides

KQT' &vOpOrTrous

reworks, restricts

and

reapplies the encomiastic theme of Isocrates XIV 58 on the land of Plataea "in which very great signs of excellence

(pjiyilo-a crlETa

TS'riapETfs) have been

left, of your own and of those who shared the struggle with you." The five virtues of Athens are piety

(EV'ao3Eia),endurance (KxaprEpia), prudence

and great((ppovril), philanthropy ((ptavepcoTrria), ness of spirit (ipyaXotWuxia). These virtues, separately and in pairs, are illustrated again and again in the oration. In Euripides, frag. 284 there are five cardinal virtues, namely EOyAcocacia, courage, wisdom, justice, moderation. In the list of Athenian virtues given by Aristides philanthropy ((pitavepcoare someTria)and greatness of spirit (piEyaXAouXiya) thing more than justice and moderation which they

121. The section ends with a paradox. For the displace. The four tests in the SoKIpaCioa pT)rl6pcovin Medizerswhose cities were not burned, the Persian fourth-century Athens, according to Aeschines I army was a flood which engulfed them willy nilly. 28-32, were piety first, endurance second, moderaIn using the expressions "poured in" (EicaEXEovro)tion, and prudence. and "flowing around" (TrrEpippovTros) Aristides has "The things that were dearest." This and other in mind the metaphor of Aeschylus, Seven Against comments resemble what Polybius II 6i, 8-II says Thebes 64, Kupa XEpaaTovorpacroi. For the Greeks in praise of the Megalopolitans,who gave up their who would not submit the Persian army was an own city in defense of the Achaeans. advancing conflagration (xiInov 7rOp).The participle "Philanthropy, because they endured this in ?Tri6v may be paralleled in Herodotus VII I45, behalf of the salvation of the others." Merejustice, "EA.Xi. Comparison the cardinal virtue replaced in the case of Athens 6Etivv E't1i6VrrV6poicos Trraea of an army with a blazing fire ((pAoy6S)occurs in by philanthropy, would not have required this section 214. Comparison of war with a flood (Kipa) altruism. occurs in section

I02.

122. "Athena's men." Plato, Phaedrits 246e and

"And in the idealism of a great spirit, ... among

all mankind who is comparable to those who gave 252C-253c describes the souls as traveling in eleven up their estates and property in defense of freecompanies each headed by a god to whom the souls dom?" Megalopsychiahere clearly appears as the seek to assimilate themselves. Athena is the founder ability to rise entirely above merely practical conof Athens (section 40) and a city takes its true siderations and to make a choice on the basis of character from its founder as one may see from honor alone. Compare Aristotle, Eudemian Ethics Julian who in the Misopogon347A (Hertlein p. 447) 1233a, 'Trei o0v rrEpiT'rp1S atpeaiv Kai XpTcnv Kai T-rV attributes the character of the Antiochenes to aXAcov ayaecov TCOVEriVTipVapio-rri EaTrisi6Elat1i5

Antiochus and in Epistle 51 Hertlein (p. 556) = Epistle III Bidez (p. I70) conflates the Alexandrians

pEyaXoh0vuia

Kai ou TrEpi T-r XpTlo'tia,

...

"Loyal obedience to their commanders, the discipline that all honor in telling the story," KaiTrqJ

with Alexander. "Decree." The tradition about the decree of OTrO TraVTCov Ev TroS X6Oyois TPloPEvrTJS roIS apXouaiv Themistocles has been studied in the light of new EOTrEleEiaS.Pericles in Thucyd. II 37, 3 extols evidence by M. Jameson, "A Decree of Themistocles Athenians for obedience to those men who on each from Troizen," Hesperia 29 (I960): pp. 198-224 occasion are in command, and to the laws.

124

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

123. "Packed up and left," &rrooaKxuaoiEvo1. 126. "Bywork," -rrapEpyov. Something aside from Demosthenes IX main Timaeus 38d-e: 6 the task. Contrast 61. Plato, Compare "The Hellenes as far as Attica." For this type of XoyoS Tr&pepyoS ov Tr70ov &v epyov Jv EVEKa AyETrat phrase see Ad. Wilhelm, Attische Urkunden I (= TrapaCXot,and Euripides, Hercules Furens I340 rwaSitzungsb. Wien 165, 6, I9II), pp. Io-II.

"When someone dared to say that they had to submit, they killed him at once, while their wives attacked his wife and killed her too." The stoning of Cyrsilus and his wife is reported by Demosthenes XVIII 204. The story is analyzed by Christian Habicht, "Falsche Urkundenzur GeschichteAthens im Zeitalter der Perserkriege," Hermes 89 (I96I): pp. 21-23.

124. "Placed compulsions about them." Aristides transfers to the Athenians what Herodotus VIII 75-76 relates about Themistocles personally. "Except for as far as the triremes reached,"

pEpya kp.OvKIaKcV. The bywork of Nitocris parti-

cularly impressed Herodotus I I86. "It constitutes a great disaster and an outrage against the law of the Medes if any of those who

dared to war against the King escapes." Isocrates, Euagoras63. "Taking those of the Athenians who were on -TOi Salamis, namely the men over fifty," AapcbOv aUTrCv ev The AtheEcxaAatviTOOiSTrrpEoaipraS. ovras

nian fighting men were divided, of course, into izniores (Pi-vrFts)

and seniores (lTpeapcTCat).The

line is drawn between them at the age of fifty or forty-five (cf. A. W. Gomme, A Historical CommentIn VII ai oaov 62, 4 rrap' ary on Thucydides2 [Oxford, I956] pp. 37f.). Now TrptirpEisEwreTXov. Thucyd. Nicias said the Syracusan land was hostile except where did Aristides get the information that the for as far as the infantry reached, TrTArv &v6 Athenian presbytaior older soldiers were on Salamis, OCaov since it is not mentionedby Herodotusor Thucydides 'rel6Tos fipv ?wrTExl). Ev acixrrr Kal KU- or in the extant orations of Attic orators? M.Jame"As in a sea of waves," ccTrrEp paai. The advancingTrojans are comparedwith the son, "A Decree of Themistocles from Troizen," waves of a stormy sea in Iliad XIII 795-80I. The Hesperia 29 (I960): pp. 202 and 214, suggests that occurs in Euripides, I.T. the decree of Themistocles, which according to TroXEhicov phrase KXSbcova 316. For the metaphors here suggested compare D. Demosthenes XIX 303 Aeschines had read out to van Nes, Die maritime Bildersprachedes Aischylos the Athenians, was available to Aristides in an Atthis or in a copy of Craterus, Trq(pitop,-cov (Groningen, I963), pp. 30-6I on sea and waves. "Thanksto foresight on the part of a general,they Euvaycoyn,or in a text of Aeschines,but the answer had preparedin advance whatever was destined to is difficult, as Chr. Habicht, Hermes 89 (I96I): pp. injure the King." See Herodotus VIII I9-22. 1-35, shows. "Placed themselves opposite" (the Phoenicians). 127. Fear of Xerxes for his own person: Aeschines XI 6 with reference to Diodorus III Beecke, p. 35 I8, I32. and I9, says that Aristides here has the version of 128. CompareThucydides I 74, the speech of the Athenians in the assembly at Sparta. For the Ephorus in mind. 125. "One day too late." As Beecke, p. 15 re- emphasis on the oecumene compare G. Pugliese Carratelli, "Europa ed Asia nella storia del mondo cognized, the source is Plato, Laws III 698e. He means "allies," but the "Partners," aoVTrEETiS.

Greek for "allies" etymologically would emphasize "fighting." Hence, Aristides ironically substitutes a word used at Athens for those who were banded together in orderto create a fleet, with no etymological referenceto actual fighting. "No less than any other gain," cocrrEp&A?oT-. This phrase recurs in sections I8, 89, and I29. See Thucydides I I8, 2 with Gomme's commentary. "Shared jointly in her noble offering," -TjSi loTiniaS KOt iv ETacaX6voTS.The source of Diodorus XI

5 gave credit for the victory to Sparta; Aristides of Athens to replies. The noble ambition (
(Paris, I940), p. 278.

antico," La Parola del Passato 40 (1955): pp. I-I9. "Oracles."CompareHerodotus VIII 14I.

"Visionsfrom Eleusis." HerodotusVIII 65 and84. 129. "Since his fate would be the same, (Mardonius) resolved after having

done something bold," TrfiS ' ac0rfS P<E(>vfio-<>()at (povfoaKal codd.) T-r,X5S?yvco rt Kal Tro7iiraas. The

passage is based on Herodotus VIII Ioo, i, but there is something wrongin the text. Reiske guessed that a word like Treipaoe0ahad fallen out after Tro,icas5. To us, on the other hand, the trouble

seems to lie in the words povis Kal,which look like a corruptionof an infinitive, pEpvfiogai.The thought resembles what Thucydides I 20, 2 (povuAX6voi 8E Trpiv Xur1pe0fijvati spcaavrvTSTr KKaiKlV8UV ai)t) and

VI 57, 2-3 said about Harmodius and Aristogeiton.

&rroCompare also Iliad XXII 304-5, Pixt... K?,AECOS niya poiaS TI-.Herodotus VIII Ioo, I oi|pirlv d&Aaa

VOL. 58, PT. I, i968]

COMMENTARY

125

TOvPiov irrEp Ey?a- the boundaries on the same day ... and they sent had said aOirovKaAXoS TeAE-rrfioat an escort with Melesippus lest he meet with anyXcovalcopre6vTra. "But like any other task that remained the city one." 133. "Assailed with gold, silver and iron." accomplished this too and completed the series as those who string leaves or flowerstogether complete Compare Ennius, Annales 209 on M'. Curius Dentheir wreath." a&X' canTEp &aXo -rT XoIrrv Kal tatus, quemnemoferro potuit superarenec auro, and -r TE TOUTOTrpoaErEipyacmaTOrl rro6XSKalcSIEiXeOE PEXpi Iliad VI I47, XaXK6OSTE XpvO6S TE 0TOAiKjirTT6 oT&E?avous ajVEipowres. ri6Srpos.Herodotus VIII 5, 3 uses the phrase rAXrlyevTfS TEAEvUTf, CoCrEpoi TOiS &ak6o For cA)TrEp Ti, which occurs also in sections I8, T?rEg Spoiai. "They honored poverty instead of wealth." 89, and 125, see Thucydides I I8, 2 with Gomme's oi Tro0sorcppavousavvEipov- Compare Livy, Praef. 12 on Rome. commentary. For ClcoyrEp "The King's enormous gifts," literally "the King's TEs see Aristotle, Rhetoric I409a = III 9, 2 on the enormousphilanthr6pia."The philanthrdpiacommon MAiS Eipopiivrl.Contexti successits is a common expression of Ammianus Marcellinus e.g. XXI 9, I. among kings is not a just philanthropia, but one With 81EsfXAscompareThucydidesIII 26, 4: hrwEX- antithetical to the philanthropia of Athens, which Oov TrCTwoAXMa T'rEVOVTEs, "they carried through to the orator implicitly equates with justice in sections the end with their destruction of nearly everything 44 and 68. 134. The story is a tendentious reworking of they saw" (Gomme, who cites I 70, 7, I 120, 5 and Herodotus VIII 142 and I44 in the periodic style of V Ioo also). 130. "Where the real strength lay," oi TCOVrpayc- a sentence like that of Demosthenes IX 27. "As long as the war lasted." Herodotus VIII 142, 4. Ecri -ra KVIpia. Compare Herodotus VIII CTorrcov and Lexicon to Herodotus s.v. Powell's I36, 2-3, "They pardoned them." Herodotus VIII I44. "Good men in their fear." A playful reference to 4. Tpfniypa 131. "The oracles from Delphi, it is said, were the theme of fear as a contribution to discipline: cf. specificallytestifying that if the Athenians joined the E. De Strycker, "Vrees als principe van staatsBarbarians, the cause of Hellas would be ruined." burgerlijke tucht in de democratie volgens Thucymentions oracles with- dides en volgens Plato," Handelingen der ZuidnederHerodotus VIII I33-I36

out citing any, but in VIII I4I he says that the

landse Maatschappij voor Taal- en Letterkundeen

Spartans knew of oracles which indicated that the

Geschiedenis 9 (I955): pp. 5I-64. Dorians could be driven from the Peloponnese by a "Inexperienced with Athens." Brasidas tells the Toronaeans that they were afraid from inexperience coalition of Medes and Athenians. "On the former occasion," heralds were demand- with Sparta (Thucyd. IV 114, 5). 135. "For an appraisal of excellence," eis &aperis ing earth and water. To this Aristides alluded in section 80 where he avoided the word "heralds," 6oyov,as in Roman Oration 41 and in Demosthenes XXIX I42. In an edict published by G. E. Bean, which was the main point of Herodotus VII I33. "With restitution ... and with the addition of Wiener Anzeiger 99 (1962): pp. 4-6 Q. Veranius says the rest of Hellas as an estate by royal grant." Ess lpiAavepcoTrouo6yov. Herodotus VIII I40 a, 2 reports as follows the order "Between the seafight at Salamis and the Battle of Xerxes to Mardonius: "Give them back their of Plataea." This is where Herodotus placed the land; let them take in addition other land, whatever embassy of Alexander, but Demosthenes VI ii and XVIII 202-203 dated it for rhetorical effect before they wish." 132. The embassy of Alexander of Macedon is the Battle of Salamis. described by Herodotus VIII I40-I43 and by "The Athenians added their just endorsement Artemidorus (P. Oxy. 2469) and recalled also by (T-rv&diav wrpooocral ti iqpov) of themselves, and Demosthenes VI ii and XVIII 202-203. For what so three witnesses in succession were on record, proxeny service really was see A. Wilhelm, "Proxe- their enemies, their allies, and they themselves." nie und Euergesie," Attische Urkunden5 (Sitzungsb. There is some special significance to a triple vote, Wien 220, 5, I942): pp. Ii-86. for aouiyrlqposTfiiEv I KoalaCi KTpi-rcov;asks Socrates "The escort conducted him through the country in Plato's Gorgias 5ooai, but this is also a playful both lest anyone lay hands upon him and lest he reference to a contemporary custom of pIapTuprTlrKa

talk with anyone." This statement does not appear in either Artemidorus, Demosthenes; it is an Thucydides II I2, 2: the back without a hearing

Diodorus, Herodotus, or elaboration suggested by Athenians sent Melesippus and "bade him be outside

Kai rTITrTIKaClrTpiCapaTa (for the phrase see Carie II

78). Compare the contemporary inscription at

Olympia, SIG3 1073, line 17, -raoirs iapTupicasewriTl6eiov. The Athenians voted in favor of themselves by endorsing their ancestors, i.e. by remaining

126

OLIVER: THE CIVILIZING POWER

faithful to a traditional ideal of help for those in need, an ideal of resistance to overweeningpride. While the King and the Hellenes attested to the value of the living Athenians, the living Athenians attested their belief in an old Athenian ideal. Demosthenes XVIII 248-251 argues that he himself, the Demos and even Aeschines have born witness for him, and in XVIII 215 he says that the Thebans gave the Athenians three encomia on one day. 136. "Who now could follow them in greater force" than at Artemisium and Salamis, where the contribution of the other Hellenes was hardly a fraction of what the Athenians contributed. Plato, Menexerns 241C had claimed Plataea as a joint victory of Lacedaemoniansand Athenians; Aristides goes all the way and claims it as Athenian. Aeschylus, Persae 817, had recognizedit as a victory of the Dorian spear. For the best account see Herodotus IX 41-88.

"To describe the strength of the armies or the battle array of the Barbarians ...

and what took

[TRANS. AMER. PHIL. SOC.

but are not for a poet or philosopher.Aristides feels that the spoude or deeper truth sets himself, Isocrates, Demosthenes, Plato, and the poets apart from historici, who adhere to surface phenomena. Aristotle,

Poetics I45Ib6-7,

uses the adjective

spoudaios when he wishes to say that poetry is a thing more concerned with a deeper truth and hidden causes than historia is, Kaoi pXooMpc&rETpov Kai oarrou8atiOTpov wroirlalsi-ropiaS oa-riv.

"The Lacedaemoniansrelinquished to the Athenians the position opposite the Persians ... but again Mardonius withdrew." This comes from Plutarch, Aristides 16, as Beecke, pp. 4I-42, noted. "As if it had been destined by some natural necessity (doaTrEp avxyKBlTlvi Kcll p0iaei oauyKeKXrpcolpvov) that the Persians be defeated by the Athenians." In section 90 (see commentary)Aristides says that the Battle of Marathon was destined (aovyirpcoOeijvl) for the city with the assignment of its fortune. 137. "As boxers do they contended first for position," CoorEpoOv ol 1rrUKTat Ep Tqp S oardaecSTrpc'rov

place beforethe battle is a time-consumingoperation iycoviaavro. Cf. AeschinesIII, 206: CdoTrrEp 6paTrrTroCS C iAXoilS8alycavllo0voug. (liaTplpi') not arriving at what we seek to uncover" Tr*KTcaSTrepi TTS acraoECOS Demosthenes VI 4: (-rfisoTroufiso0K61pKvOUvlivl). "Destroying the leaders of the enemy cavalry." ev ols &KT?rEpoit 8aTpipeTrEKaOiTrEp & arrou8SaLeTe, Herodotus IX 20-24, Diodorus XI 30, 2-5 and KCaTpots ?X?I. Demosthenes VIII 2 Plutarch, Aristides 14.

TaUT' &Icivov

"A need of siege arose." Herodotus IX 70 and contrasts the spoudewith the time-wasting of most speeches. Perhaps the nearest parallel, curiously, is Plutarch, Aristides 19. from pragmatikehistoria, Polybius I 57, 3: "The 138. "They crownedthe city." Aristides transfers causes or the modes of their daily ambuscades, to Athens the honor accorded to Themistocles counter-ambuscades,attempts, and assaults were so (HerodotusVIII 124 and Plutarch, ThemistoclesI7), numerous that no writer could properly describe just as he assigns to the city the epithet that bethem (ovrr' &v 6 yp&icov i4apltOo0iEvos ipiKoTro), longed to Aristides the Just (section 202). while at the same time the narrative would be most "At the head of affairs," v -roTsTrpdaypcal. For tedious as well as unprofitable to the reader" the phrase compare Thucydides III 28, I and (Paton's translation). Both Aristides (section I37) Demosthenes IX 56. and Polybius comparethe two adversariesto boxers 139. "To entertain," uyvXaycoyasX&plv.Plato, II In I uses for Phaedrus 26Ia has Socrates describe rhetoric as a 4, maneuvering position. Polybius in the meaning yvXaycoyia TlS, but he has just said of Phaedrus the phrase p6vcosov TiS EiPIKOITO o058 iKav6s TOT6E "only in this way could one get at the truth." The iav prtlIKavos
VOL. 58, PT. I, I968]

COMMENTARY

raA'Eov meant "to relate without forgetting anyund thing important," as T. Krischer, "'ETUrUoS &XSyerlS," Philologus 109 (I965): pp. I61-I74 has shown. Compare section I70. 140. "Then quite apart from what the words and stories symbolically reveal, one must remember that we are not at all obliged to limit the Panathenaic Festival itself to one day, but if it is necessary to increase the number of days, this too has been left free for the sake of a beautiful order and dignity," Kai aTTr'auTro TOV CUU3PO'ouT-rCV ETIElTa EVe1IU1TETOV oU68 o-r X6ycov TTrVT-rv fTavarivaicov av-rcov ?opTTrv iIETpEIV,a&X', ei yE Kai rTOrTO lilv i1eUpas Clas &cVayKKrl

127

with gymnastic games see W. Jaeger, Paideia III (OxfordUniv. Press, 1944), p. 74, with referenceto Xenophanes and Isocrates, PanathenaicI. 141. For the organization of the Panathenaic Festival see L. Deubner, Attische Feste (Berlin, I932),

pp. 22-35.

Davison, (I958):

For its early

see J. A.

history

"Notes on the Panathenaea," pp. 23-42

and

82

(I962):

JHS 78

pp. I4I-I42

(compare, however, section 249 infra plus comment-

ary). "Day after day," 6p' TilEpa <(u?pav>. Reiske pointed out that the reading of the mss., 9p' TpEpal

(alone),would not be Attic. Haplographyis possible.

For cumulative phrases like 9p'Ti,Epa ]uilpav see E. Kai 'TOrrAiOosTrOvfsepcpv KO6agOU 8i -rrpocrOeTva, Canter translates: Kai aveTTal. Schwyzer,Gr.Gram.2 (Munich,1950): p. I56C.They CaEliv6TrlTOS xapiv

"Iam illud ex ipso debemus orationis argumento are more common in poetry than in prose, but colligere, ne ipsas quidem Minervae ferias uno die Aristides himself (section 163) says rrpaTrryOS T-ri necessario absolvi, verum plures etiam, si hoc quo- crrpacrryc. Another possibility would be <(c>)rllpai. "Especially when they (sc. logoi) are an integral que dicendum est, decoris gratia adiici." Reiske comments:

"TOo,aipoXov-rvTv A6ycov est titulus,

inscriptio, nomen orationis. Apellatur enim Panathenaica." On the contrary the symbolon of the logoi is the role of the logoi in uncovering a hidden truth which superficial observers or simple people by themselves would miss. The word belongs in the sphere of literary and religious exegesis. The noun symbolon and the adverb symbolikos were much used by Philo, e.g. De somniis I 6, 38, 74, 79, 89, 90,

Tri7TravlIyupart of the festival," Kai TauTra ye TcOV This phrase, which means pEi cayKe?KXrpco)pEvcov. literally "they are included in the same kleros (allotment, inheritance, assignment) as the festival,"

raises problems. Aristides probably thought that the words (of hymns and epic recitations) went back to the first organization of the festival, or to the reorganization around 560 B.C., or to the time of Hipparchus, son of Pisistratus, and he seems to to indicate imply that words (of prose orations) are an integral 92, I02, ii8, 127, I34, I44, I46, I60, etc., a figurative sense as contrasted with a literal ex- part either for this reason or because there had planation. According to St. Isidore of Seville (P. L. always been a prose address of some sort on the LXXXIII 579) there are three ways of under- occasion of the festal gathering. It is not at all standing the lex divina, namely historiceand tropo- unlikely that certain communications and patriotic logice and mystice, and he defines mystice as iuxta appeals were reserved particularlyfor this, the main spiritualem intelligentiam. Plutarch, Consolatio ad annual gathering of Athenians in earliest times. It uxorem (ed. Sieveking) Io, 6IIa joins 6 TraTpios may be that the Epitaphia, which in the fifth TrEpiTOVAlovvcrov century became a separate festival, arose as part A6yoS Kai Tar pUoTiKa auippoAa TCOV 6pyiaocrcov, and the noun symbolon is used again of the Panathenaea. But the real meaning probably and again by Pseudo-Iamblichus On Mysteries. is that the Panathenaea were intimately connected Aristides seems to me to say that one may turn with the ancient traditions (logoi) of Athens and aside from the symbolonof the words, i.e. the insight with recitations. He has merely changed the meanthey give into the deeper truth implied in section ing of logoi. I39, and concentrateon a second thought (EveuvrlTEOv "Stale," EcoAoit.See Philostratus, VS II 8, p. 85 The phrase KOC6aUX&plviKai means aTrops3XErTEov).

with which aoEpvoTrTa aEpVOT-rrroS, AEyc'Kaiax6plvin

Kayser = 21O Wright.

142. "An altar of Zeus, Patron of Free Men

Kai 6orl XapiTrcv (Ai6s 'EX7euOepou),was erected on the battlefield section 227 and Kai 6or0lcElv6rroTTOS in be section 228 compared, is itself." See Herodotus IX 8i, Thucydides II 71, may rrpooTrrnKEv one of those with which Aristides binds separate Anth. Pal. VI 50 (epigram attributed to Simonides), Plutarch, Aristides 19-2I (with another version of parts of the oration together.

"The number of words is not out of season either,

at a time which is such a season for deeds" (erga). The old antithesis logoi-erga needs no comment, except that the Funeral Orations of Pericles and Soc-

the epigram and with the statement that it was engraved on the altar), also De MalignitateHerodoti

42, Pausanias IX 2, 5.

"To maintain concordamong themselves and thus rates in Thucydides II and Plato's Menexenus to despise the Barbarians." Compare Isocrates, stressed it. For the contrast of intellectual culture Philippus 88.

128

OLIVER: THE CIVILIZING POWERA

R PHIL. SOC. (TRANS. AMER.

"And the cities gained not only the glory that eOiev xcKi Ka'>EiTros eEoisE1XciiScd ciavawpoaotu7hEtv comes from a display of excellence but also that xcii auv1rrc eEpCIa'ia edSov Kx6?MJaO-rov Kcii ipllCiaiv Tr6v which comes from a display of fine installations," aVVaIICbTQTa-rOV Fciua&ovai KaCIi piov iTrpS apiapTrov ' Kay BT% KaIi StaIPEPOVTCOS cii T~1Toi5h'E oiI T6v &pETiS .6vov &J Kai -rTv &i Kci%CI -TrTV ~q6 p, xTov~, -r, Sci OKC orw TroCTCov Tril KacaaviOl( x6iopov wrapi;Pkaov.In his Letter to r&vcivrica TrrEpu_v. "It is the gods whom we all requite as, of course, Nicocles ig Isocrates tells him to rule as a true king, ai-rhov o1xKEt 'rilv -rr6?7.v OtoicoS C1o-Ep Trov TriTrp,ov olKov authors of our blessings," Toros reyaPpeom,s c&S 6' xcai PaCi?Xtmco&, TQT15 XI.atl-pC'OS -rcTiSjAV KcTaiOKEIEcds Siyrjnrou,rv &ycyoaev &arEivs &ia5PpI.6pa. Plato, -rr -rTOTV cKplpaos 'iv' E0oxKipfs &pIu xcii 8lCapi(i- Laws II 653c-d says: Oeoi &S olwTipavrE wrpa&SEcnv Athens had, as it were, led the cities with the ex- a'vepcb1Tcov9TriITFOVOVTrrEpvxS y)vos5, avca'rrA\ciO"rE cellence of genuine kingship, and Aristides next aiCrroiS TGCv TC)v 'rr6vcov'TadcavroT-r&s AOPTrGAV &.olpa&s Te pova1nyfTrtp mentions the distinction gained by Athens bv avCrrciis (TOTS 0E015}, xaii Moi*aaS'A-rr6AAcova' tv' works and in of her the arcTi-Trpa'EEiv xciiAiovvaov avvEopTaaras e'aoaav, 9-ravopecSvTaii, beauty Ev TcCii5 xe$v. The of art. See also the commentary above on secgOpTciiSI.isre 6s -rerpoq"as yEvopEvcvs editors of Plato have rightly deleted T01s eEoiSabsent tion 40. "The wealth ... to those who had bested them." from the passage as cited by Clement of Alexandria. Herodotus IX 8i. While Plato speaks of the gods requiting men by 143. In the Funeral Oration, Pericles argues that giving them festivals, Aristides makes men requite Athens is superior in all respects. This argument in the gods with festivals. "Both gods and men were responsible for the defense of Athenian hegemony is adopted by Aristides. results, and as far as it was up to men at that time The two clauses (C and D) introduced by the this city appears chiefly so." Contrast the speech of words "for one thing" and "for another" are parallel Themistocles in Herodotus VIII 109, 3: "It is not to the two clauses (A and B) so introduced in section we who achieved these things, but the gods and 142. The arrangement, however, is chiastic: B heroes." Correcting Themistocles, Aristides repversus C, and A versus D. resents the Athenians as the real heroes, like the The daimones whom Diotima in Plato, Symposium "As an object of worship," &vr' &yd6cqacrroS. phrase seems to reflect Aeschylus, Eumenides 920, 202d-203a describes as intermediaries between gods who called Athens an agalma, meaning a place and men. However, it is also true that Herodotus where the gods loved to dwell. It may reflect also himself (VII I39, 5) said that after the gods the Plato, PhaedriLs 252d, olov &yaAica. The word Athenians were chiefly responsible. For a penetratagalma, which occurs also in section 223, engages the ing discussion of how Herodotus viewed the relation attention of F. M. Cornford, Plato's Cosmology between divine and human efforts see A. Maddalena, Interpretazioni erodotee (= Univ. di Padova, Pub(London I937) 99-IO2. della Facolt'a di Lettere e Filosofia, 21 more desertblicazioni than the sites "Occupied previously ed." Thucyd. 1, 93, 2. In general consult J. Travlos, 1942), ch. IV. 145. "Entered into competition with herself." See I.u Tlo7Eo5opt 'EAiNigisr'v 'Aeriv&jV,(Athens, 1960), Menexenus 247a, Cicero, Ad Qu. fr. I I, 3; Plato, PP. 47-74. 144. "But I have fallen into these observations... Pliny, Ep. VI 33, i and VIII 24, 8. second task." Compare it p'ev "Second period ... as M&K\ vTarcxiaci were," unwillingly, y&ap CbaTrp aI&v EvknrEFaov. Compare Demosthenes XVIII 256 Mother Attica in section 30. where an apology is offered, E5 'osoi:orovu %i6yovs "To start a counter-offensive." The encomium , and XVIII 211, where De- which an Athenian historian, Xenophon, Agesilaos i, EllrriTTEiLvavciyv&loai.ci mosthenes breaks off a digression with the apology, 8, gave to a Spartan king is here transferred to the civaTOisTrrpoy6'voi Athenians. irpaiy 5Ma?& E'VTrFacbv FISTr& y&ap v:jc)V Eao-rva Tcov JrjqpOia6rrowv vrrpciX- 146. "There are two different kinds of war." This 7rapkprjgvitTCO an assurance that he will now re- was stated by Dio Chrysostom XXXVIII 27 (von 8NvrcOv,and with to turn the subject. Amim) who says that the first kind is for freedom when others try to enslave you and the "Association with gods in processions and religious (AEVOEEpici) as you try to enslave is an kind for both second for rule (&px1) excellent experience men, gatherings most profitable in itself and supreme as a pleasure," others. Aristides in section I47 will reverse the Ts 7%vcaT-Er?aTaTOP YCAaT-rov (VepCbTrotsxKai To acXJTo position of freedom as he plays with this famous is a This xCiiVixG$V Kcii 6Vidcai. ?j8ovij, eE passage of Dio Chrysostom and speaks of the Vv wTp6ao8ot reference to Plato, Laws IV 7i6d: &irmvrcovK6uMI- ,,freedom" of the aggressor and the absence of in the victim. olIica 7M6ycav a-rov cia deArkouLcTarov cds -r'4 vv &ycaiO initiative (&pxit)

VOL. 58, PT. i, I968]

COMMENTARY

129

147. The theme of the three kinds of war is quiet." In Thucydides I I24, 2 the Corinthians say directly inspired, I suspect, by Plato, Phaedrus something like this in denouncing Athens: EKwroXiov 244-245a on the three kinds of madness. Plato, ... Elpinvrnlx&Qhov3E3atoirral. And in I 120, 3-4 Phaedrus 245c-e goes on to discuss the soul as the Corinthians comment, "he who hesitates to go with the statement that an apxil to war because of the pleasureof peace wouldsoonest apXi1KivfiaEcos (principuum) is ay?vlrTov and does not have an be deprived of the delight for which precisely he external cause (irl' q iv6o). This suggests to hesitates." Dio Chrysostom, De regno I 27 says: Aristides a description of the Athenian apxi, which "They who are best preparedfor war have the best means leadership in war or, if you will, empire, as chance of living in peace." 149. "Took into view all that one could call finest the moving spirit of the whole and a spirit that moves with justice. The first kind of war, says in human society," &cTavTra EXcoV6oca av TIS Eiwrol Aristides, is a war that you yourself begin (Tr gpv, in the second you have justice av apxrlT-SEt PXfils);

on your side but you are not the moving spirit of the whole (oui uIlv aTrou ysErT TravcbSEtriiV yiyvETat). He has in mind not only Dio Chrysostom (see commentary on section 146) but Plato's assertion E &PXfiwyap avayKrl rwavTOytyv6oevov yiyvEoaai. in a sense Aristides here twice uses the word &vayKri different from Plato's use but in a verbal echo perhaps. Compare also section 77, OVKalKov

r7v

and commentary.Again it was apxlv TrapacXoEuvrl, Dio Chrysostom XXXVIII 17 who called war madness. Croesusin Herodotus I 87, 4 insists that war is folly. In Thucydides II 6I Pericles calls a certain type of war folly. Readers dissatisfied with my interpretation may investigate other avenues with the help of D. Loenen, Polemos: Een studie over oorlogin de Griekseoudheid(Amsterdam,I953). "Exercising the freedom of first movers, but the IEV 'Tr TcOV&pX(6vjustice of defenders," ?AeuOepiaq TrOV,s8Kaotoo0v 8E Tr v a&iuvogvcovxpwcovous. "The

freedom of first movers" is a more felicitous phrase than "the free choice of aggressors" would have been. Several ideas meet here, namely that the rise was another war for of the Athenian empire (@pXTi) were natural rulers of Athenians that the freedom, free Hellenes, and that in a new and third type of war the Athenians combined justice and the role of a principuum (&apX). Contrast section I98: the

Lacedaemonianscould not originate. "To show the Barbarians that it was not in their power to come at any time and make the Hellenes Margood fighters" (Trolev &TyaeovSTO0ST"EAXrvas).

donius in Herodotus VII 9 y tells Xerxes that if the Hellenes actually did do battle with the Persians, "they would soon learn that we are the best of men in respect to the works of war." "You will soon know well what kind of men you have stirred." Artabanus tells Mardonius that he will die in Greece "after having learned against what kind of men you are persuading the King to march" (Herodotus VII Io0 ).

148. "Only those enjoy unimpaired tranquility who prove that they are not at all obliged to lie

9

KiA?ao-raIv da&vpc'Trou 9ip?ci. It is the nature of man

to form a community. The social goals are security and tranquility. The finest things in men as individuals are defined as the cardinal virtues in section 122. In section 274 Aristides says that the city de-

serves the acclamation "visible image of the virtue and standard of the potential in human nature" (Tfis if any city does. p0eaecosTis &vepcowrria5) at "Victory Mycale": Herodotus IX 96-IOI;

Thucyd. I 89, 2. "They drove (fiAacav) some from the Strymon, others from Sestos, others from Byzantium; they visited every corner as in a ritual cleansing" (co-rrEpayoS Kacaipovr7s).

Plato, Menexenus 24Id

says that they cleaned and drove out of the sea all the barbarian infestation (&vaiKcarpaij?evoi Kai EX&caavres5Trav-rTO StryP3apapov EKTri OeaAcrrrrT).

mon, Sestos, and Byzantium are all mentioned by Thucydides (I 98, 89, and 94) but not in the same order. They are all mentioned by Diodorus (XI 60, 37, and 44), but again not in the same order. "No less frequently than those who sail as traders, they came to anchor." In any discussion of human society on a larger basis the theme of commercehas a prominent place. Since Aristides is trying to interpret the Athenian activity from the standpoint of the growth of civilization, he alludes to this theme. "Triptolemus" in the winged chariot may symbolize the daimon that is Athens, carrying out a beneficent mission in accord with divine will. See commentary on section 55. "He went around doing good to all in common." The words EsiT' KOIVOV &arovras put the emphasis

on human society as a whole and make Triptolemus Kai(pqiavepcorrica. the prototype of Athenian KoltvoTrr "Chastising."The Athenians are here represented more or less as punitive angels, carrying out the divine will. On Philo's punitive angels who give men "secondary boons" see H. A. Wolfson, Philo I 381384. TOV "The human race as a whole," TCyKotvC? yEVetl

dvpcbTrcov.The "concern for humanity and love of man" (section 4) is an outstanding characteristic of Athens as Aristides frequently suggests.

130

OLIVER: THE CIVILIZING POWER

150. "They sprang forth so frequently and eagerly in their conduct of affairs that the Lacedaemonians, though they went along in the first actions, later departed, unable to keep up, as it were, with wingborne leaders" (coo-rrEprrTnvois 3Koxouteivo, 8uvareference to wings the pEvot).If I am not mistaken, the Homeric dereflects It has a double origin. "swift as a the Phaeacians of the of ships scription reflects also VII but it a or 36), thought" (Od. wing the Platonic myth of the ascent of the souls in the form of winged chariots (Phaedrus248a), a thought for which the suggestive reference to the winged chariot of Triptolemus in section I49 prepares our minds. In the Phaedrus 246e-247a the gods lead the host in eleven companies of those who wish to 6 &E i ~eAcov-rEKal8uvvdefollow and can (rrE-rai l 8 a speaks of "the in Herodotus Xerxes VII vos). to victories. Sails "us and following" leading" god are compared with wings by Maximus of Tyre, Or. ioria. VI 3b, -revaoal -r s rrripuyascoa-rrEp "The Athenians, having the Hellenes from Asia whom the King had come leading against Hellas and against those other Hellenes, used them and they were enough." In the speech at Camarina Hermocrates in Thucydides VI 77 had referred to the Hellenes of the Athenian Empire as Ionians and Hellespontines and islanders who changed but always were enslaved to some master, either the Mede or someone else. Euphemus then justified the Athenian "enslavement" of the Ionians on the grounds that they had come with the Mede against Athens, their mother city (Thucydides VI 82, 4). If as referring, I am right in understanding xKEIVOUS not to the Athenians themselves, but to the Dorians who became dizzy and departed. Aristides chooses what seems to him a more effective argument than the damning admission by Euphemus. 151. "Havens and walls and camps," 6poit Kcai KalXapaKdcjara,a tricolon reflecting DemosT-reXr Kai ra&ppoi. KaiT-rX)(T thenes VI 23, XapaKboiaraa "Phoenicians, Cilicians and Cyprians." Diodorus XI 60, 5: "Fleet from Phoenicia, Cyprus and Cilicia." "Two trophies arose for one day, when a naval battle was matched (rraptaccbl)by a land battle." This comment is, I think, inspired not by Plutarch's source,Callisthenes,but by Plutarch himself, Cimon I2, 3: "Cimon, like a skilled athlete at the games, having in one day carried off two victories wherein he surpassed that of Salamis by sea and that of

[TRANS. AMER. PHIL. SOC.

best to consult W. Peek, "Die Kampfe am Eurymedon," HSCIP, Suppl. 1 (I940): pp. 97-II6.

152. "To cross the ferry crossings on a pontoon

For the bridge" (IAvoSEicp aoXESiarOUS-rropOpoius).

pontoon bridge bound with flaxen cables see Herodotus VII 36 and Aeschylus, Persae 69, Xivo8cracp caXESia -rropepov a&pelas I AOapavriSos 'EMas.

Aristides cites the first two words of Aeschylus directly and the third word with a variation. "To contend with the highest mountains." For the canal at Mount Athos see Herodotus VII I44. "When men excel in courage and intelligence, they prevail everywhere with the noblest means of all ...

and with means that are purely their own

because these alone belong permanently to those who have them (6ova yap -rOV XO6vrcov68&a Trous

o-ri). The other means are not private; they are there, you might almost say, for anyone to use, gifts Traaivco of fortune" (r&a8' &XXaKOtva-rrp6KeiTal

eIrrEv XrOxlsGScpa).Gifts of fortune are mentioned also in section 87. Isocrates, Helen 44: ilTicararTo J acXXaseOruvXiaTaXa(COS aas, IUET-roarrrrL pv yap T&aS T-rv 6'

EyvEiav

&Ei 'roIs aovrols

rrapapevouvaav.

Courage, intelligence, and wealth form a tricolon of distinction. The comment on wealth may reflect 86 Triuov Plutarch, De liberiseducandis5 D: TrXoU-ros ,OVpXv iTC)rc pUv, &XXax KTflUa, reiSl TCrV T1r(XTrS

'roI5 AcKISdqEXe"rTO, VEYKE,Kal 6

TTOX-

Ti oOUK 'rrfo'ao'a1 pouva rrpoaj--

, TOlS OTOX1TXOrTO5SoKoTOs &
poUXAopvoiS PcoAdavria

TO~EUEIV,KaKOIpyolS OiK7TaiS

KaOi ovKKOPavrats, Kal T6O plyiorov r6clot5 pIT-rTI. Trrovwlpo

OTI Kal

roTs

"And if you will, of excellence (&p6'ris),because, often available even to the inferiorat the start, they are fairly secure only for the superior."Plutarch, De liberis educandis5 E says, "Paideia alone of our possessions is immortal and divine." For the insecurity of gifts of fortune Herodotus VII I90 gives an illustration. Wealth was sometimes divided into new wealth (gifts of fortune) and old wealth (gifts of arete'to an heir). The passage reflects ancient literature comparing the new rich unfavorably with the old aristocracy, whose wealth seemed more legitimate orwho despite theirinferiorityof fortuneseemed superior. The variatio contributed by Aristides is that gifts of fortune turn out to be gifts of arete(excellence of character here rather than of birth), not because they have been obtained by arete but because they are retained by means of arete. Contrast Solon, 4 Diehl 9-12, cited by Plutarch, Solon 3. 153. For the revolt in Egypt and the arrival of Plataea by land" (7r6pv ... TO 6' ... -rrapehAxl?Oc rTp6raiov) (Clough's translation) or by Ephorus Athenian triremes see Thucydides I 104. 154. "Alone among men who organized a city, (see Diodorus XI 6i, 7). Aristides wishes to say something more epigrammatic.For recent discussion the Athenians used their own land as if it belonged of the order in which the two battles occurredit is to others, while the land of others they considered

131

COMMENTARY

VOL. 58, PT. I, I968]

"The Boeotians." Thucydides I Io8, 2-3. as really their own but held by others with defective "On the sea the Aeginetans." Thucydides I I05, 2. title." Contrast Thucydides I 70, 6-8 (speech of the "The Corinthians were provoked on account of Corinthians who say that the Athenians use their to the as if their Megarians." Thucydides I I03, 4: "It was persons (alcblcrra)belong persons chiefly from this that the Corinthiansfirst conceived others). their violent hatred of the Athenians." weakest." for not the What chose enemies "They "Epidaurians."Thucydides I Io5, I. Xenophon, Agesilaus VI I, says about a Spartan "Sicyonians." Thucydides I Io8, 4. king Aristides says about the Athenians. "Naxians." Thucydides I 98, 4. 155. "Perceived that he had the country as a barrier to his own safety," T-rTv xcdpav -rE?T?iXtiopa "Thasians." Thucydides I IO10-1I. Demosthenes IV 5 iaO?-rTO. "Carystians."Thucydides I 98, 3. -riSiaUTOOU acoTrlpiaS X(Xov "The Lacedaemonians were calling to her." was hard says that Philip had the conviction that it war the Athenians who had him to for Thucydides I I02, I: 'TrrKacoEaavTo. wage upon 158. "When the Hellenes were at war with her his own which commanded fortresses so many and in rivalry she never relaxed her vigilance in TOCaOIT' TriS E'iTrEtXic7aaTa country ('AOivaiols t?XOUCo aurroiuXbopas)while he was without allies. There behalf of the Hellenes." Xenophon (Ages. VII, 7) is probably a verbal echo with deliberate variation claims that Agesilaus, even when fighting against the Hellenes, did not neglect the common interest of of meaning. "At first he had desired to acquire Hellas and the Hellas.The praisewhichXenophongives to a Spartan rest of Europe ... now to his safety (-riTvccoTrpiav) king is transferredby Aristides to the Athenians. 159. "To count off the events in batches of five he attached greater importance." Aristides says of Xerxes what Aeschines III 132 had said of Darius (ac'U?rEvrT)or more." Proteus counted his seals in III (wv ou TTEpiTOUKiplOSTIval Siaycovi'TraC, &7c' batches of five (Odyssey IV 412, TrEIiwraCarae). oCcbcaTos acoTrpias). Characterisf8ril TrEpi'-rS rTOU

tically Aristides vindicates for the Athenians the tribute which the Athenian orator Aeschines had applied to the Macedonians,who were the enemies of Athens. Furthermore,while Aeschines III 134 says that Athens no longer struggled for hegemony but for its own land, Aristides more or less says this about the Persian king. 156. The Blue Rocks and Phaselis were mentioned as limits in the so-called Peace of Callias of 449 B.C. probably by Ephorus (cf. Diodorus XII 4, 5), also by Plutarch, Cimon i3, 4, Lycurgus, Against Leocrates 73 and especially Demosthenes XIX 273. Aristides clearly understands the Blue Rocks as being those near the Thracian Bosporus. The fivehundred stades are an interpretation of what Demosthenes (and Ephorus?) called a day's ride by horse (cf. Historia 6 [I957]: pp. 254f.). In fact

"Off Cecryphalia ...

Aegina ...

Megarians ...

Corinthians."Thucydides I I05. 160. Though Thucydides I I05 and especially Lysias II 49 relate the situation, Aristides has adapted the motivation from the speech of the Mytilenaeans in Thucyd. III I3 concerning a different situation. 161. Though Thucydides I I05 and especially Lysias II 50 give Aristides the historical basis, nevertheless in the comment about the success of the Athenians in blocking the strategy of their adversaries he reflects what Thucyd. III I6 said about another occasion. 162. Thucydides I Io6. 163. "Sailed around the Peloponnese." Thucyd. I io8. "Boeotia." The account is more soberly given in Thucydides I I07. For instance, Thucydides says: Or E80e 8' aOroTsiv BotcoroTsirrEpItEIvaCoCl CoKEacrOait BiaorropE'ovri. Aristides re&acpaMoTa-raTa Tpo6rcp

Aristides himself says "a day's ride by horse" in section I97 when he mentions the Peace again. All the evidence is cited by H. Bengtson, Die Vertrige words this as follows: Gorre?xp ?XeiVAaKeSaiLoviouS Ev BIcoTroIS der griechisch-rimischenWelt von 700 bis 338 v. Chr. 0 TI Xpilaov'Ta, aX' drTropeiv S-rTCOTraS (Munich, I962),

no. I52.

Beecke

54-58

names

Demosthenes and Lycurgus and, in second place, Plutarch, as the chief sources for Aristides. 157. "The Lacedaemonians were alienated." Thucydides I 92. On the chronology of the events mentioned in this passage see A. W. Gomme, A Historical Commentaryon Thucydides 1 (Oxford, 1945): pp. 389-413; B. D. Meritt, H. T. Wade-Gery, M. McGregor, Athenian Tribute Lists 3 (Princeton,

Amer. School at Athens, I950). 9*

oTrotacoOilaov-rat.Thucydides comments that the

Athenians inferred that the Lacedaemonians were at a loss (&rropEiv). 164. "Battle at Tanagra." Thucydides I IO8says the Lacedaemoniansand their allies won at Tanagra. Plato, Menexenus 242a-b says that the Athenians were fighting for the freedom of the Boeotians and that the Battle of Tanagra was a draw. Aristides, who knows the Lacedaemoniansreally won, claims it as a moral victory for the Athenians.

132

OLIVER: THE CIVILIZING POWER

"Superiorboth at the moment of the battle and in all the situations," lTapa T-rIv pn)rlv Kpi-rrovu Kai ({apa } Troit6Xoi. Reiske's emendation,the deletion

of the second Trapa,is supported by the parallel in section 177: Iva H.p6vov 'vTroTS ycolv 8ac KpE-rTCOV fl TroiXS Trroaxivcapev dX&haKai TOTs6XoIS.

"Help given to the Barbarian." Beecke, p. 24 cites Herodotus IX 17 for the Phocians and VII 132 for the Boeotians and Locrians. 165. "Earthquake." Thucydides I I02, and

[TRANS. AMER. PHIL. SOC.

168. "There was tranquillity," iv flovXia. See Thucydides I 12 on the connection of tranquillity and prosperity. "In the common fortune of mankind (-rTi 8 KOltvlS TXrl &viepcbrrcov) ... the Hellenes and the city

had a share." While Demosthenes XVIII 254 says that the city has received its share

TfrS TCOVa&Xov

and further in XVIII 274 Demos&vepcTrcov TriUXTS

thenes mentions -rfv drarvrcov ... avOpepbrcov TXrlv KOtVlV, Aristides conflates the two passages and

applies the thought of Demosthenes to another situation. See also Herodotus I 207, 2, where Croesus says that the wheel of fortune does not permit the same men to be happy at all times. In Thucydides II 64, 3 Pericles recognizes that Athens too like everything else in nature may some day be Menexenus 242d: wrrp6s?v T-r6p69uXov pXpI viKrnS diminished. "The Hellenes were not eternally grateful." Plato, 6ElvTro?lEEiV.It is not "clear" that Athens in 446/5 B.C. gave back Megara, Troezen, Pegae, all the Menexenus244b-c, makes the charge of ingratitude. Achaean coast "while predominant," though Plato 169. "The naval fights at Naupactus:" Thucyd. implies as much. On the contrary, when she thought II 83-92. she was predominant in 425, she demanded back "Other battles in the Thraceward region:" Nisaea, Pegae, Troezen, and Achaia (ThucydidesIV Thucyd. I 61-65 and II 70. 21, 3). The Peace of 446/5 is no. I56 in H. Bengtson, "Corcyra:"Thucyd. I 48-55. Die Vertrageder griechisch-romischen Welt von 700 "The deeds at Ambracia:" Thucyd. III 105-II4. Plutarch, Cimon 16-17.

166. "Expedition in defense of the Milesians." Plutarch, Pericles 24-27 and Thucyd. I 115-117. "Curbingof the Euboean Revolt." Thucyd. I II4. "Megara," etc. The facts are from Thucyd. I II5 but interpretedwith the help of a theme fromPlato,

bis 338 v.C. (Munich, I962).

167. "She with risks exclusively her own provided the advantage in which the whole nation shared," ' i8io15 KiV<18VOisKOlTV aT'vc

Ti TC' yEVEi T^rV cbEeitav

Aristides turns into an argumentin favor TriopiaTro. of the Athenian Empire the argument used by the Mytilenaean ambassadors at Olympia against the Athenian Empire (Thucydides III 14: 'a&S Y6iovpv

"The battles at ... Pylos:" Thucyd. IV 8-14 and 29-40.

"Cythera:" Thucyd. IV 53-54, who dates it "in the same summer." "Trophies won over the Corinthians:" Thucyd. IV 42-45.

170. "We set out, not to narratethe city's achievements in a work which without interpretation col-

rTO Ki{v8uvovTCrV O'cop'raTcovTrapapacxXopvouS, KOIVilv lects all the data," oi avyypacfis SE T-rVEK TOU KaT-opecoCai dopEAtav rOraai Sxoaov- wTpoele6iea &perlyleairTOrCa clj Tre&payplva

Epyov yiMjs rr 6Ai. Contrast Polybius I I3, 7 on the events (Trp&4egS) he before his ovi surveys story opens: yap iarop?Tv Orip acrrcovTrpoTrtOeOa,pvino0vat 8 KE?<paatcoScoS Trpo-

ras). The service that the Mytilenaeans merely offered is really the service which the Athenians according to Aristides had actually rendered. A parallel less close may be found in the speech of the atpoiie6a. In section 75 Aristideshas alreadypointed Athenian ambassadorsin Thucydides I 74 (KIvSuvvE- out that he is not composing historia. The laws of am ... cbdEAfal at 0ps). historical composition would require a treatment "She obtained the leadership not by means with of all events and would deny "philosophical"interwhich she had enslaved the cities but by ways with pretations to the author. The rrE-rrpayveva of Aelius which she had set them free," or yap g c&vKaCTESouAristides correspond to the wrpaxtis,which Ennius AcbaTro TraS troEiS

... &hA' e Cv TrroirlaEXveuONpas.called facta. Plutarch, Alexander I asks his readers

The Mytilenaeans in Thucydides III 10, 3 say

not to complain if he leaves out most events: "For

TCOV we are not writing historias but lives." Oi'K 7Trr pivroi ?y v6O1eoa KaTa6OUvACcTI jiICppaXOt err' dAc?' 171. "Who felt obliged to go to sea in defense of 'Aeqvaiois, kSMeuOEpcbaCrlmrr'TOU 'EhXiXvcov MfiSou Tros"E?Xriaiv.See also Lysias II 54-57, etc. the freedomof the Leontines." This comes, not from

So Isocrates VII 17, "Willingfollowers," Ko6vrcov.

VIII 30 and XVI 27, Demosthenes III 24. But

compare Thucydides I 96, I: "the allies being willing on account of their hatred of Pausanias." "At the request of the Hellenes." Yes, but compare Thucydides I 95, I.

Thucydides III 86, 3-4 or VI 19, but from Plato,

Menexenus 243a imrp TrfSAovrivcov XEueeEpiaS ... t?Trruacav.

"Who deemed it good to run risks in defense of that of Segesta." Thucydides VI 6-19 is not directly reflected.

VOL. 58, PT. I, 1968]

COMMENTARY

"Against the Carthaginian."Thucydides VI 15, 2 mentions a very different reason. "In repayment for Carthaginianattacks upon the Hellenes in Sicily." The text has come down in two

133

has a very great name among all men for not yielding to her misfortunes." 181. "Faced merely a part of her force." Pericles in Thucyd. II 39, 3 says "No enemy yet has met

versions. One version reads &ve' cov ?KEiVOiTrpOTEpov ETri T-roS "EAXrlva (so A and probably the ancestor of U); the other version inserts the verb 'TE'rTrcjaav before the phrase 1rriTro0S "Erlaivas.Reiske pointed

with our combined force ...

he proposed the omission of

-ov0is

When they meet any-

where in battle with a part of us, they boast, if they have overcome some of us, that they have repelled us all, and in case of defeat they claim to have been beaten should not be followed by Erri out that E'1TrEerlTav by our total forces." 182. "No one conquered her, because no one was so that one or the other -ro1S"EXArlvas phrase subdued her mind," cauTrrsPV ou6EiS EKpaTCrlaEv other of the healing passage ways suspect. Among TrrE?T?erjav,which

seems to have been erased in the codex Novi Collegii. Now that A presents a text complete without this word, this solution appears supported adequately by manuscript tradition. 172. "The whole colonizing expedition." Thucydides VII 73 and 77 suggests the phrase. "Yet with such a war surroundingher," a phrase used by Thucydides IV 55 not of Athens but of Sparta after the loss of Pylos and Cythera, to explain the demoralizationof the Lacedaemonians. 173. "The calm self-restraint." Not according to Thucydides VIII I. "All the Hellenes took up positions around them," Thucydides VIII 2. "Aid" of the King. Thucydides VIII 17-18, 37, 58.

174. "The constitution had been changed." Thucydides VIII. "Though it was in a different way," TrEpov8ir Trvc ... rporrov. Reiske's translation seems to be correct: "Eandem hi ipsi quoque in fortunam incidissent, sed alia quapiam atqueilli ratione." "Which as I took into considerationhas been told before by another," namely by Thucydides VII. Herodotus VI 55 says, "Since these things have been told by others, we shall omit them." Plato, Menexenus 239b-c makes a similar excuse in refer-

ence to Eumolpus, the Amazons, the Argive suppliants, and the Heraclidae, stories told by "poets." 175. "Cyzicus." The account seems to be based on Ephorus (Diodorus XVI 49-53) more than on Xenophon, Hell. I 6, 1-27, but it has been worked up rhetorically by the orator himself. 176. Comparisonwith Sparta. For the importance of comparisons see F. Focke, "Synkrisis," Hermes 58 (I923): pp. 327-368, especially 348-35I. 177. "The Lacedaemonians ... did not hold out": Thucyd. IV 55.

178. "When the Athenians heard that Conon was under siege at Mytilene,"they raised a new fleet and won the great victory at the Arginusae, a famous story recordedby Xenophon, Hell. I 6, 24-34. 179. "The city's courage in adversity." Pericles in Thucyd. II 64, 3 says "Realize that she (the city)

yap

aUTTrfsT-rV yvborlqv TrapEa?riloaTo. In

Thucydides II 87, 3 the PeloponnesianCommanders say: "Our spirit (yvcbOri)was not then beaten, crushed, but has some answer yet within its power" (Gomme'stranslation). What is said in Thucydides about the Peloponnesians is here transferredto the Athenians. Plato, Menexenus 240a, describing how the warlike tribes of Asia were conquered by the first three Persian kings, says the minds (yvico,a) of all men had been enslaved (EoouAXcoevai). See also Menexenus 243d: "Even now we are still unconquered." Polybius III 9, 3 says that Hamilcar Barca was not defeated in his spirit. "All such reverses have become in each case unsuccessful issues of a mere campaign," corpaTtas TOoJroTa drvruXrpaT-a. This probably y?yove rw&vracx

reflects another phrase from the speech by the Peloponnesian Commanders (Thucyd. II 87, 3), "the issue of the unfortunate experience" (Trij ye with which they sought to uvjpCopas rcy arropavTi-r),

reduce the impressionof the severe defeat at sea. 185. "Not only did she support the losses of her wars more nobly than others their prosperity."Thucydides VIII 24, 4 praises particularlythe Lacedaemonians, secondly, the Chians for the way they supported their prosperity. The speech of Nicias in Thucydides VII 77 may serve as one example of nobility in calamity. "No one, even later, could invent anything better." ComparePlato, Menexenus243e. "The War against the Thirty, which did not at all become a war against more than the Thirty." See Xenophon, Hell. II 4, 43 186. "Numbering only a little more than fifty." Xenophon, Hell. II 4, 2 and Plutarch, Gloria Ath. 345D say that Thrasybulus occupied Phyle with seventy men; Pausanias I 29, 3 gives the number as sixty. "The sun made witness of their abasement." The phrase may have been borrowed from the last oration of Lycurgus against Lysicles (cf. Diodorus XVI 88, 2), but the passage also reflects Demosthenes XVIII 205. Compare Euripides, Heraclidae 200-201,

and Xenophon's praise of the better people

134

OLIVER: THE CIVILIZING POWER

at Corinth, Hell. IV 4, 6. But the really important thing is that Aristides here reflects what Isocrates XII 255 says about a mere 2,000 Spartans who considered themselves unworthy to live unless they could become masters of the Peloponnesian cities. The contrast freedom-slaveryis very skillfully made. "Drew up (&dvrerr avro) against the Lacedae-

[TRANS. AMER. PHIL. SOC.

in secrecy hoplite tactics), whereas our city had revealed the invention to others, and it is a fact that they did so because they concernedthemselves with nothing except with what pertains to war, while our city wins a greater victory in the other ways then in this. Not only do these things show

their inequality but" ... Those who have come monians." Xenophon, Hell. II 4, 34: TrrcpeT&darvo. from elsewhere, much younger, are of course the v EivoT is Wrr6cov. Lacedaemonians. Reiske noted that the Greek (roTs "Hope in adversity," rTCOV

A scholiast points to the speech of the Corinthians sentence as we have it is incomplete. He thought in Thucydides I 70, Kal iv To SE8ivoTs C'XTTriSEs. that something had fallen out after TrpEcapOurpous, Aristides characteristically varies a famous phrase. but he did not limit the corruptionto one place. He For the reconciliation see the factual account of made too many corrections. Also he followed the Xenophon, Hell. II 4, 39-43. See also the rhetorical scholiast, who was only guessing, in interpreting to mean "taught to receive strangers." accounts of Lysias II 64 and Plato, Menexenus243e- KaTa8eti&orlM Rather Aristides means the invention of hoplite 244b. "While the city fell ill by the nature of all man- equipment and of hoplite tactics, which was one kind, she was cured by her own nature." Plato, of the things Athena imparted to the Athenians Menexenus 243e referred to the city falling ill (section 40) and which they passed on to others. (voofjal) with stasis and in 244a he says that what This interpretationwould fit both clauses introduced cured them was their real kinship which produces, by -r, infinitive constructions, and it would not be not theoretically but actually, a firm group loyalty necessary to assume more than one corruption, an (
190. "They thought it necessary not only to save the Hellenes from their enemies, but also to reconcile them when they were sick with dissension." Plato, Menexenus 23gag-b3 speaks of fighting for freedom both against Hellenes in behalf of Hellenes and against barbarians in behalf of all the Hellenes; in 242d Plato treats war between Hellenes as stasis and in 243e refers to the stasis at Athens as a sickness. 191. "It is a fact that those who had come from elsewhere and as a much younger race to people who were autochthonousand older,
chance of being in possession of the sense, even

though we may not recover the exact wording which the artist Aristides would adopt. As a supplement with an Isocratean parallel, accordingly, we present the phrase Kp0p6rlv

-rTVTCrV6TrAcoV XAET-rv

aoxtlav, wherein the first word has been added to

supply a contrast to the openness of the Athenians,

who revealed to others (&ripois)their invention. For this word, KpO?PSnv,we have a loose but good parallel in the Funeral Oration of Pericles, Thucyd. II 39, I: Aitaq)poiLEv 6i Kcl Tras rTCVWTroEpIstKlov p1eAEvavricov TroiaSe Trtv Tr yap w6SikvKOIVTV TraS TCOV &rrkpyoiiv rrap^XOev, Kai oOK oT-1VOrT 6EvlXaOaiaiS

COMMENTARY

VOL. 58, PT. i, 1968]

i laeOtriarTOs i eE4acaTos, iSc6V cXPEXTrE?irI. TroXEiiCAov

Trlva

6 PTI Kp(pu9v

av 'Tr Tcr)V

192. "Boys and girls in the flowerof their youth," oi Ev TflKia. TrTi

In the Charmides I54b Plato has

135

Athenians, oi ToaiTla' oiKovuPevTsI 'EArlvi8os yiis Tcov5E(the Heraclidae) Trpouicrrloavp6voi, and when Eurysthenes sneers (Heraclidae Io36-7) TrotOUrcov evcov I rpo-orriT-E.In Josephus BJ II 207 the new

Socrates say that he is nothing but a blank rule emperor Claudius announces that he will be a when it comes to judging those who are handsome: TrpocaTrras,not a -rTpavvos. For the Athenians as "It is roughly so that all those in the flower of their rrpoorrat of the Hellenes see also Lysias II 57, Isocrates IV I03. For the Rhodians as prostatai of youth seem to me handsome." 193. "Absolutely unique," 'va

... Kai TrpCTroV. those who sailed the sea compare Polybius IV 47,

I.

195. "The notorious peace." For the King's Peace For similar phrases see L. Robert, Etudesepigraphide des of l'Ecole et 386 see H. Bengtson, Die Vertrdge der griechischques philologiques(= Bibliotheque Hautes Etudes 272 [I938)]: pp. I08-II2. "War ... in defense of the Thebans." In both section 193 and section I94 Aristides vies with

romischen Welt (Munich, I962), No. 242. Isocrates in many places (e.g. IV 176 and I79), denounces the peace and so does Demosthenes. 197. "In the kind of peace what a difference." Demosthenes XV 29 compares the Peace of Callias (Bengtson, Vertriage ... No. I52) and the King's Peace (Bengtson, Vertrage ... No. 242).

395 B.c. and to Corinth in the summer of 394 B.C.,

monians." The source is Plato, Menexenus 242cd. It is true that the Athenians did not slaughter the Lacedaemonians captured on Sphacteria but certainly not because it was enough to have prevailed with excellence. Thucydides IV 41, i gives the

Demosthenes XVIII 96, who recalls that the Athenians nobly "went out to Haliartus and again a few days later to Corinth," without bearing a grudge against the Thebans and Corinthiansin their hour of need. They went to Haliartus in the autumn of but Xenophon, Hell. III 5 and IV 3 did not exploit the incidents for the glory of Athens. Comparealso Isocrates Philippus 43. "Though this city had not found more bitter enemies." So also Isocrates, Philippus 43 in telling the story. "Reminders." Whereas Demosthenes XVIII 68 says that the Athenians had to fight because of the virropvrwiaTa(reminders of their ancestors' excellence), Aristides says that valiant Athenians did fight despite the ivronivriara(reminders of past disasters). "Childish dreams." For the contrast between see the passages cited reality and dream(6vap-uTrap) Wiss. Gottingen1918: Gesell. Nachr. E. Hermann, by

198. "The city did no harm to the Lacedae-

main reason, namely to use them for bargaining

purposes. The philanthr6pia which Aristides implies in the case of Athens was an encomiastic theme of Xenophon's Agesilaus for the praise of a Spartan king, a theme incidentally absent in the Hellenica: see H. R. Breitenbach, Historiographische Anschauungsformen Xenophons (Diss. Basel, I950), ch. III, "Panhellenismus und Philanthropie." "By guile in the naval battle" of Aegospotami. See Xenophon, Hellenica II I, I5-32 for the story. "Even so they did not imitate (the lesson which pp. 284-286; H. Frisk, Eranos 48 (I950): pp. 131- Athens gave in virtue), so far were they from being I35: and J. H. Oliver in the commentary to the able to originate it." Isocrates XII ioi speaks of the Lacedaemonians as originators and teachers of Roman Oration 69. 194. For the war at Corinth see commentary on wickedness and of the Athenians as pupils who have been deceived. Isocrates XIV i8 "Thebans who were I93. in war that so far from imitating your gentleness that," etc. waging "Showing by their behavior and were not 199. "Megara, Nisaea, Troezen, Achaia, Pegae." others in defense of doing they acted See section i66 and commentary. for themselves privately," Epycp 8EiavTrE anything In Thucydides IV 17, 4 the Lacedaemonians, 200. OT- TO TcOV r TpooraTcOV TroAXEiJO0tV, ovX ac'TroTSliax Demosthenes IX 23 says: Kairot rrpo- calling upon the Athenians to restore the prisoners -T TrpaTTOVTEs. taken at Pylos, warned the Athenians not to act ETTrKai Tpia Trcv 'EARlTO'rrat pEV VjPEiSPISOpinKOVTr' like those who have a sudden stroke of luck and VCov EyEVEoCE, TrpooTcTrat 6? TplaKOVe' EVOS 60ovra Aa
136

OLIVER: THE CIVILIZING POWER

very argument of the Lacedaemonians in Thucydides is turned to the credit of Athens. Furthermore, the Lacedaemonians assert that a spirit of encroachment, a desire for more and more, arises out of an unexpected piece of luck. The double virtue of Athens appears in the alleged absence of this spirit and in the presence of the alleged generosity. 201. "A man of Athens, single-handed," Conon, praised by Demosthenes XX 68-74. For the power of the individual as a motif see Walbank'sCommentary on Polybius I 35 with citation of Diodorus XXIII 15, 5 (9v65p6vov &v6p6sTrlKXtKacrnT-rV6Xov 9yEvETo Vierapooil) and of Ennius (unus homo nobis

cunctandorestituitrem).

"Served ... for the King and for the city, nay rather for the Hellenes." Isocrates XII IO4-105

said that the Lacedaemonians had betrayed both the Hellenes and the King. 202. The Athenian "Empire"began of coursewith the policy of Themistocles, who, as Thucydides I 93, 4 says, "first dared to assert that they must hold to the sea." Pericles (in Thucydides I 143, 4), Lysias, Olymp. 5, Isocrates, On the Peace IOI, IIo

[TRANS. AMER. PHIL. SOC.

203. "Commandof the sea for more than seventy

F ... TiV years," TrAXov ?p85oiiKovrTaETTlKIaT'ccXOV

&pX1v.This is based primarily on Isocrates XII 56, who assigns barely ten years to the Spartans, and then says flpSeT8 TrEvreKcai iKOvTa Cc uvEXCs KCITETpV&iv. Aristides has obtained the figure aoXC)(OpVV seventy years from Lysias II 55 or Demosthenes IX 23 and 25 or Plato, Epistle VII 302b or Isocrates IV io6. In Lycurgus, Against Leocrates 72 the figure"seventy" is Taylor's emendationof "ninety." Andocides III 88 has "eighty-five." "The Lacedaemonians did not keep it even for three Olympiads." From the Battle of Aegospotami in 405 B.C. to the Battle of Cnidos in 394 B.C. Natu-

rally Aristides passes in silence over the 400 years of Spartan hegemony according to Ephorus or Diodorus VII 14, 7, in order to concentrate on the thalassocracy. 204. "Comparisons."See commentary on section I76.

"Hence if there is anyone who thinks that these are unusable for us too, our discussion has been more or less in this very hope," Coor' E TrS&aioTKCal fttv &pprlra rarU' Elvat,oXe686vr Trorro Xaplv EiprlTat.

and II5, all emphasize the importance of thalassoc- Reiske paraphrases: "Quapropter si qui sit qui racy. See also John L. Myres, Herodotus,Father of disputationem hanc a nobis omittendam fuisse History (Oxford, 1953), p. 163, on the list of sea putet, ille sciat nos ideo eam interposuisse, ut powers preserved by Eusebius, and Jacqueline de studium illorum hominum vanum esse appareret et Romilly, Thucydideet l'imperialismeathdnien(Paris, ut ab eo alii sibi temperarent." "Without abuse." Isocrates XII I29 makes the I947), pp. 62-66. According to Herodotus III 122 Polycrates was the first thalassocrat of the "human" same distinction. "It was impossible otherwise to carry out my age. "The reason for this was not cruelty in the Lace- design." Isocrates XII 96 expresses distaste but daemoniansnor any of the things which one of those recognizes the need of comparing the Lacedaeprone to censure might aver, but merely the failure monians unfavorably. of their nature to go forth all the way to fairness," 205. "Teucer:" Iliad VIII 271-272. 8' &V TCV OaK a 207. "They won a victory at Lechaeum." The oi8' pra aiTIlov TiS 8cos cbp6'TlS <pailr TO P11 destruction of the mora, the victory of Callias and eiceO6TrovwTiTmp&v 1iKVvE1eaOl T&OS pae6is M.aX Tro icOU. See above on section 66. The in sentence &Xpi Iphicrates 392 B.C., is described by Xenophon, be with one and 2A Hell. recounted Hell. IV 5, 9-I8 as a IV 5, 7 may compared by Ephorus (FGrHist F II9 - Strabo IX 2, 2) on why the Thebans lost bitter blow to the Lacedaemonians. the hegemony: aclTov 6 dclvalTOX6ycov Kai 6OpiXia "They seized the forts at Corinth and expelled rfiSrp6S vepGcbTrouS 6Xtycopfocatl,Ip6vns ' rite?Xri-le the Lacedaemonians who were stationed therein vat TrjS KaTra TTr6oXEo&peTfs. Diodorus XIV 6, 2 and they tore down the walls." Xenophon, Hell. IV mentions the "cruelty" (cbp6n'rs)of the Lacedae- 5, I9 mentions the capture of the forts by Iphicrates monians, while the "fairness" (tirleiKeia)of a good but not the dismantling of the walls. hegemonis extolled by Nicolaus the Syracusan in "They entered Arcadia." Xenophon, Hell. IV Diodorus XIII 21, 8 and 24, 4. Perhaps Aristides 4, I6 tells of raids into Arcadia by Iphicrates and has adapted what Ephorus had to say about the his peltasts, but he does not say that they penetrated impermanenceof the Theban hegemony to the case to Laconia. of Sparta. Some sort of backgroundin Ephorus may "They enclosed them in Phlius." Xenophon, Hell. be but a not reflection of what IV assumed, surely 4, 15 records this as a success of Iphicrates. said about the fall of the "Over the Mantineans." Xenophon, Hell. IV Ephorus Spartan hegeif Diodorus comes lists VII from this among the victories of the peltasts I4, mony, 4, I7 7 (or I3, 8) under Iphicrates. Ephorus rather than Theopompus.

VOL. 58, PT. I, I968]

137

COMMENTARY

"They sailed along the coast as far as Byzantium and made all the Thraceward region their own." The expedition of Thrasybulus in 390/89 is recorded by Xenophon, Hell. IV 8, 25-27. "Methymne." Xenophon, Hell. IV 8, 28-29.

"By Abydos." The defeat of the rest of the harmosts in this area in 389/8 is attributed to

Scione is recordedby Thucydides V ii6, 4 and V 32. The adult males were put to the sword, the women and children were sold into slavery. In the Melian Debate which occupies most of V 84-II4,

Thucy-

dides uses some very telling general arguments in defense of Athens, but at the same time Thucydides emphasizes the importance and the gratuity of

Iphicrates by Xenophon, Hell. IV 8, 3I-39.

what Athens did. Isocrates,

4, I9-20. The herald according to Xenophon tells the

TOiIO0osTOU'TO, uX1fiS passage Aristotle says, b66EOcrrT

Panegyric IOO-IO2,

defended Athens by arguing that Melos and Scione Hell. IV 26 says that Thrasybulus in 390/89 rec- had made war on Athens and in the Panathenaic70 onciled Medocusand Seuthes. (and 89) he argued that these were small unimpor"That unexpected act of wickedness in connection tant places and then he went on to denounce the with the Cadmea."The Spartanseizureof the Cadmea greater crimes perpetratedby Sparta. Among those of Thebes duringthe Festival of the Thesmophoriain who brought up Melos and Scione against the Athenians was the Spartan Gylippus in the speech 383 B.C. is narrated by Xenophon, Hell. V 2, 25-36. attributed to him by Diodorus XIII 30, 4-6. Aris208. "This peace:" the King's Peace of 386. 209. "The Thebans' hour of need." The Athenians tides, in referringto the wish of the Athenians, has defend Thebes against Sparta. A similar note was in mind Thucydides V 91, 2, "wishing to bring you struck by Procles of Phlius (Xenophon, Hell. VI under our rule without trouble and wishing you to 5, 46) when he reminded the Athenians that in their be saved in a way profitable to both parties." He hour of need in 404 B.c. the Spartans had defended also refers to the Athenian statement (Thucyd. V the Athenians against the Thebans. I05, 2) that the law of nature is that men exercise 211. "When the Thebans, having defeated the rule wherever they have the force to do so, "we do Lacedaemonians at Leuctra, were planning to this, well knowing that you and others upon finding S Ev yourselves in the same position of power would do annihilate them," Trreir6OelpatioiAcaKESatpOViov the same thing as we." Demos?eEAETV irrev6ouv. AEVnKTpoIS KpaTriaavTrES had ?ETEISi XVIII thenes, OrlpaTot "The high-principled, consistently behaved city expressed it, 98 of the Athenians," ri, KaT' ' os Trro6;t.Aristotle, ?V ?'TTEXEiPOVV. KpaTfilOaVTES AEnKTPOIS&VEAETV "A herald, garlanded."The story of the garlanded NicomacheanEthics II 3, 4 and EudemianEthics II In the latter herald from Thebes is found in Xenophon, Hell. VI 2, I (- I220b) derived fieo from WEos. "Reconcile the kings of Thrace." Xenophon,

Athenians that now is the time for them to take revenge on the Lacedaemonians.The statement that all now abandoned the Lacedaemonians (after the Battle of Leuctra) diverges from the account in Xenophon who in Hell. VI 5, 33 speaks of the ambassadors from the Lacedaemonians and their remaining allies, but it may have been suggested to Aristides by the speech of the Theban ambassadors in Xenophon III 5, ii-I6, twenty-three years earlier. Xenophon VI 5, 37-48 particularly stresses the speech of the Phliasian ambassadorProcles, who appealed to the Athenians to remain true to their noble traditions of generosity, to forget their injuries and to requite the Lacedaemonians for services rendered both to Athens, and to Hellas by now assuming risks in their defense. Xenophon in VI 5, 49 goes on to report that the Athenians voted to accept the risk by taking the field -rrav6SrEi and that wishing to do something noble, they showed extraordinary eagerness and discipline on their expedition to the Peloponnese. 212. "They received them on equal terms." Xenophon, Hellenica VII I, I4.

213. "Melos and Scione." The fate of Melos and

KaTa

E7TrlTaKTIKoVAoyov

buvalEvrl

OcKOOUOEiv TC-r

Aoyc,pwrol-rrlS.Also Plutarch, De liberis educandis 2F-3A (Mor. 443C and 55IE-F), derived ethosfrom ethos.The i0os of Athens was mentioned by Demos-

thenes, Against Leptines ii and 13-14, also Second Philippic 8. The phrase of Aristides T-r KoaT'feos that Tro6El, implies a consistency of action (Trp&aEiS)

is far more than a mere assertion of virtues. For the contrast ovo6paTa-rferl see Aeschines III 247-248:

"It is a reproach for you to be likened not to your ancestors but to the unmanliness of Demosthenes. How then might one avoid this terrible disgrace? By guarding now, when they are untrustworthy in their actual behavior, against those who assert an exclusive claim to the epithets 'public-spirited'and 'generous'and try thereby to prejudiceyour feelings

Tra in their favor" (Eav TOjS TrpoKaTcOrakCapP3avovTas o6vra KOtVaKCi qyliavOpcowTarTCVOvoIpaTrcov,rTTriTOUS W. Suss, Ethos, Studien zitr TroiS OeEcr,pq)uvXAtriO).

dlteren griechischen Rhetorik (Leipzig and Berlin, I9IO) has collected much material on rhetorical theory how to base arguments on the qeos of the person or persons concerned. The best treatment of HTO: however,is that of F. Zucker,ANHOOTIOI qiOos,

138

OLIVER: THE CIVILIZING POWER

eine semasiologischeUntersuchungaus der antiken Rhetorikund Ethik (== Sitzungsb. Akad. Wiss. Berlin, K1. fur Sprachen, Literatur und Kunst, 1952, Nr. 4). Perhaps the best encomium of Athens as "high-principled,consistently behaved" comes from Isocrates, Panath. I96-I97, who says: "And yet (our ancestors) did not forsake their true selves av-rorv) after they had achieved (oOK?o-rrClaav successes of such magnitude (Marathon) nor did they experience the same misadventure as those who, owing to the exercise of good and wise judgment, have attained great wealth and good reputation, but who, owing to excess of good fortune, have grown overweening,lost their senses, and have been brought down to meaner circumstances than those which they enjoyed before. On the contrary, they escaped all such aberrationsand remainedsteadfast in the characterwhich they had (ev?iElvav TroSfi'eClv oT5IXOv)because of the excellence of their government, taking more pride in their state of soul and in the quality of their minds than in the battles which had been fought, and being more admired by the rest of the world because of this self-controland moderation than because of the bravery displayed in their perils." See also Demosthenes III 25. The consistency of Athens has been acclaimed by Aristides in sections 59-62. The ethosreflects reason (logos),and for a contrast between prophaseisalogoi (pretexts devoid of reason) and alethinaiaitiai based on reason see Polybius III 15, 9. "Again is it the city or the contingent results

[TRANS. AMER. PHIL. SOC.

the greatest or most important things are also the Platonic "ideas," which the city of the Athenians, EKCV KCaiopos (section TriS pcaEooSTriSavOpcoTrrEaS

275), presents in visible form. "The evil to be more or greater than the good."

Compare Euripides, Hippolytus 471.

"Oldest among the Hellenic cities," lrpEaPv-TrrrTs TCOV Solon (4 Diehl) calls Attica wrrpeapv'E?MrviScov. rTarriv... yctav 'IaoviaS. The legend that Theseus

established the first republic at Athens prevailed in the fourth century after the publication of the Atthis of Androtion (see E. Ruschenbusch,"rTlrpiosTToAi-

T-ria," Historia

7 [I958]: pp. 398-424),

so that

Athens as a republic takes precedence even over Sparta, where Lycurgus was of later date. "Which has a record of very many policies where the results were just as they should be," if rrAio-ra Ta 8Eovrcaavjp.axvra. Isocrates, Panegyric rrr6apxX

Ioo began his discussion of the charge concerning Melos and Scione with a reminder that Athens had been 'rrAEiorcwv &yaOcov... airTa.

214. "The discourse is an offering to the race of the Hellenes from my store, a gift to all of them in common," avT-rat T-r yEvel TCOV'EAAivcovo X6yo5 9iAoT-ria Kotvfi.A philotimia is a munus, a gift to a

community from a rich man presumably actuated by public spirit, a noble ambition to cheer others (see L. Robert, Les Gladiateursdans l'orient grec [Paris, I940], p. 278). A Christian inscription of Eumeneia in Phrygia, the subject of a masterly interpretationby L. Robert, Hellenica 11-12 (I960): which they denounce ?" T-rIroiwv rr6-rpovTrfSrT6oecoS pp. 414-439, commemorates a certain Gaius who &avrcov i TrCV pavTp KaTtlyopoUCiv.This passage is had little wealth but practice in composing verses, based primarily on Demosthenes XVIII I92-I95, from which he helped his friends cS 8ivapIS loi, whereDemosthenes in an entirely differentsituation because the prosperity of others brought joy to his defends himself against the charge that he was re- heart. The Christianinscriptionconstitutes a parallel sponsible for the avupjdvTaand where he emphasizes for Aristides' use of the word philotimia as an exthe intention (rrpoaipEals)as the really important penditure of talent (instead of money) to bring consideration.Aristides is probably the first to apply strength, joy, or comfort to others. In one sense the the argument of Demosthenes to the case of the discourse is dedicated to Athena, in another sense Melians and Scionaeans. One might compare this to the race of the Hellenes. P. Veyne, "Les honneurs passage with Origen'sexplanation of the blameless- posthumes de Flavia Domitilla," Latomus21 (I962): ness of God in creating the creature who by free pp. 49-98, especially pp. 5I -nd 65-67, discusses will became the devil (Comm. in Ioann. II 13 [IV dedications inscribed rTOS0eoisiKa!T-rlrrO6Ai (IG VII p. 69, i8f.]: Kle' o yap 8iaCpoX6soTaIvOVKac-ri 0Eo 572) or to various gods "and the Demos." IG VII 6E aoUpipPllKe SritoupyTrla slapo6Acpdevai,yevnrTOS 2234, cited by Veyne, bears the inscription: rivE KTI-roOV o18evoS Oeoi vaov 'Ap-rip8l IcoTeip? TrOV iov, COv, 6oros wrapg TOUOeov0U epaao-rcv Kiri Tr -TrwOEI Note Origen'suse of the wordOrvpiprJTlKE). In section i XK*ACXIEKXaCIKOSEK TCOV 6icoiV &VEOriKE. crrtIKrio,ria.

"If they denounce the city, they apparently Aristides addresses the public as "men of Athens," understand nothing of the most important things," but in section 275 his audience has become "men s OKe,TCV pyio-rcov -rrmo-racra.The most of Hellas." o6v, couE, "To show that others have ... perpetrated ... important things are what Demosthenes XVIII I93 calls the Koax Kaitrfis rr6XcoS&ata Trp&ylpa-ra. De- more terrible deeds is not a defense (drrroXoyia) ... mosthenes furthermoreclaims to have done every- but rather a confession appealing for pardon" thing possible KOrr'&vOpc&irrvov Aoyiti6v. However,

(61oXioyia oaX&ovei oavyyvcodnrv KaTrcapEyocaa). In

VOL. 58, PT. I, 1968]

139

COMMENTARY

defense of Athens Isocrates, Panath. 70 and 89 attributed still greater crimes to Sparta, but Isocrates did supply a more positive inspiration for this passage in the Busiris 36-47, especially 44-45,

for the actual massacre of all the Athenians and the

VEtS,CoSKai TCOVa?Acov TlVE5T-r'ra TarErTrerotlKaal, P(aV. ai pappraVOvUCIv eUIo-rT'rrv rTS evpia(Kco< KaTaOpUyl

Athens.

9(OecoS avayKaiaCs(cf. Diodorus IX IO, 3, I05, 2, &TrrO On Greek theo'rrrT-CVTrpaypi6crcov avayKaLo6iEvo0).

(6t' aio Troi orrloraaEvoS).Diodorus XV 36, 5 says KEi(Timotheus) rTaSiTrTo-ras TCOV TTEpiTOSJTOTTOUJS

enslavement of their women and children, Xenophon Hell. II 2, 19 says that the Lacedaemonians saved them (cf. Isocrates, On the Peace 78 and Io5). ETrei -rv yE X6yov, Ov auviypayaS, 'OUK rro7oyioav The cavalry action by Mantinea in 362 B.C. was vrrEpBovaipitos &a' opoXAoyiavTCOVErriKaAoupJivcovdescribed by Xenophon, Hell. VII 5, I6-I7 and ... oi yap aTroTXiet acTrrv TCOV ai-rTcv dAY'&Tropai- depicted by Euphranor in the Stoa of Zeus at 221. "One captured, men and all, the ships that 216-217. "The necessary nature of affairs," -rT were approachingfrom Sicily." Xenophon, Hell. VI 2, 35 says that "the ships from Syracuse were all rTC)vTpaypaTrov (puac, a phrase used by Hippias rather fatuously in Plato's Protagoras 337d. The captured, men and all," by Iphicrates. "The other defeated the Lacedaemonians near physis of affairs was for the Athenians of Thucydidean speeches the necessity of a situation (e.g. V Leucas (ErriAEUK&aS) and made the sea his own" ories of the nature of rule see J. de Romilly, Thucydide et l'imperialismeathenien (Paris, I947), p. 250259 and the references there cited. 217. "Encroachment."Athens, as Thucydides IV 21, 2, IV 4I, 4 and VI 24, 4 says, did reveal the spirit of encroachment, but the encroachment of Athens seemed less after the Spartan hegemony founded by Lysander (Xenophon, Hell. VI, 3, 7, Diodorus XIV 33 and especially Isocrates IV iio-

wT6oEcov vovs I5lEOTTOIolCTapEVoS, ?ViKT)aE vauioIaXia TroUSAaKE65ajioviouS Trrpi AEUKVa81.

222. "She alone ...

did not bring in a tyrant."

This is not the charge actually made against Athens in the Letter of Philip 7, which has come down as XII among the orations of Demosthenes. Aristides is thinking of Dionysius, Jason and Philip himself. "For the others she became another fatherland."

Aeschines III 134 called Athens the common refuge of the Hellenes. 132). "The fear that rulership inspires," rTOTfS apPX)iS "She alone preserved the posture of the true For the 686otK6s. participle 6SE8oKoscompareThucy- Hellas," po6vrl6 -TOa(ToippoovT-rS'EXAxSosstETrprlc?E.

dides I 36. The Athenians who spoke at the Congress at Sparta in Thucydides I 75-77 emphasized fear as the chief reason why they advanced their empire, admitted that justice had nothing to do with the matter, and claimed that they were less unfair to their followers than anyone else. "It received no thanks for its fairness." Compare Thucydides I 77. The word means 218. "Apostasized,"&rrooTavraS. also "rebelled,"but the passage ending with a reference to the Athenians as "saviors"carriesa religious overtone. "Saviors." Comparesections 53, 54, 89, ii6, 123 and 230.

219. Thucydides III 2-50 for the facts but not for the absurd exculpation. The memory of their injuries made them angry and the crisis or sudden turn of affairsgave them an opportunity for revenge. Thucydides III 36, 2 says that their first decision was made under the influence of anger. 220. For the preponderance of benefits over injuries see the speech of Euphemus in Thucydides VI 87, 3, where, however, the tone is defiant and the point is not driven home or, shall we say, labored. The Thebans and the Corinthians and the Lacedaemonianswere the chief Greekcities who destroyed the power of Athens. While the two former called

The posture of the true Hellas was courage in defense of freedom. The metaphor is drawn from the

tradition of sculpture and painting, but Demosthenes LX 23 had said of those who fell at Chaeronea that the freedom of all Hellas was preserved in the hearts of these men and that their cpETri'was a

breath of life within the old Hellas. Compare the Hymn to Athena of Aristides II p. I5 Dindorf,

where Athena in occupying as her own the KE?Opaas of cities, i.e. their capitolia, is said to have been preserving the symbolonof her birth (from the head of Zeus). Athena in the posture which really symbolized the meaning of her birth (cf. Plato, Cratylus 407b) could be seen in representations of the Capitoline Triad on coins, pediment, and reliefs, where Minervatouches her head with her right hand and looks at Jupiter. This so very republican judgment of Aristides deserves to be noticed as part of the civic tradition even in the second century after Christ. For anyone interpreting the history of

Athens the fundamental cleavage between the view of Isocrates and the view of Demosthenes had to be faced. Was the struggle against Philip, as Demosthenes saw it, a struggle of civic life against enslavement by a despot, of a republic against a tyrant ?

Or was a beneficent leadership by a despot possible, as Isocrates XII implied ? Aristides and the Hellenes

140

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

now side with Demosthenes. Compare section i86 and rememberthat in the Roman Orationhe visualized the empire as a league of republics. 223. "In return for these Hellenic exploits the Hellenes, in the way they erect a statue of an individual, should have honored a city, and if so, the city of the Athenians alone deserved a statue, yes, one to be honored as an image where the spirit of Hellas would delight to reside, an object of worship

to Plutarch, Themistocles20, Themistocles stopped the Lacedaemonians, and, in so doing, mentioned Hellas and the numberof cities, but Aelius Aristides, adhering closely to what in Plutarch's account actually happened, deviates in respect to motivation and purpose from Plutarch's interpretation. Xenophon, Hell. VI 3, 20 represents the Lacedaemonians in 369 B.C. as appealing to the Athenians on the grounds that when the allies had defeated Athens to all Hellenes jointly," &ve' J)v iEXpfiv ConrrEp i6cb- and the Thebans wished to expel the Athenians, ' vaicov they (the Lacedaemonians)had prevented them. TOv 'r6TEcos EKova TrolirlCaaclOc, TirA5 Ti l lpav oT$arepicyaXpa KOIVOV 225. "The child of Zeus" was Athena Nike in TrS rTpoo'iKE i6vrl Kai of IX the Isocrates eikones of 'EAaX&os. 57 speaks Euripides, Ion I529, but Helen the ideal in Isocrates men who performed Hellenic deeds being erected X 53. The phrase is from Hector's wish, Iliad XIII beside the agalmaof Zeus, and in IX 73 he contrasts 825, and here representsthe best and most desirable eikonesof bodies with eikonesof deeds. In Aeschylus, victory. Eumenides920 the chorus calls Athens an agalmaof "For all the cities and all the races of men have the Hellenic daimones,by which they mean a place turned toward you and your way of life and your where the gods and spirits of Hellas delighted to language." Pope Leo I, Sermo 82, i (PL LIV 422reside. Himerius (Or. V 30) calls Athens a&Ko6E6v 423) says of the religious hegemony of the Romans: On the word agalma,which Isti sunt qui te ad hanc gloriamprovexerunt,ut gens PETr' ovpavovEvSicxiTarTa. occursalso in section I43, see F. M. Cornford,Plato's sancta, populus electus, civitas sacerdotaliset regia, per sacrambeatiPetri sedemcaput orbisefecta, latius Cosmology (London, 1937), pp. 99-I02. It usually means cult statue, and as such, the word is con- praesideresreligionedivina quamdominationeterrena. trasted in section 143 with dedications, and here 226. "The power of the city," fi 8uvaisiisTrS rr6with ordinary portraits (eikones).The agalma,how- A?coS.This is exactly the phrase of the Funeral ever, is at the same time an eikon, and so this Oration in Thucydides II 41, 2, with which Pericles passage constitutes a bridge leading to section 274. proves the greatness of Athens. In the Periclean Statues of cities did exist: see P. Veyne, Latomus21 oration of Thucydides II the dynamis of the city, assured by garrisonsin the other cities, is the gpycov (I962): pp. 70f. The divine spirit resides, however, in an imago vera, a living image, as Agrippina said: a&?ieaa that remains when you strip away the non in effigies mutas divinum spiritum transfusum: X6ycov Ev-rp rrap6vriK6jOro0and really look at it. se imaginemveram,caelestisanguine ortam(Tacitus, The Thucydidean gpycova&XiSqla was the hard core Annals IV 52, 4).

224. "An agreementhad been made by them with

of real achievements when you stripped away the words of those who like poets aimed at giving a

momentary pleasure with fine language that exaggerated. But Aristides, when he says "the dynamis of the city," does not mean the erga as Pericles did, but the very opposite, the logoi. When you strip away the ergaof the so-called Athenian Empire and come to the hard core of the city's power, you find "To annihilate ... those who had Medized," it is the power of the city's logoi. This then is the aVE?,ETv TOiS InSioaavrcas. Herodotus VII 132, 2 climax for which the repetition of the word logosin says TouTrous (sc. those who had given themselves to sections 2 and 3 first prepareda mood or a question, the Mede) 8EKa-TEUcat TCr v AEXpoitaiOeC. How and which the paradoxonof section 8o and certain other Wells, without citing the interpretation of Aelius comments were supposed to continue. cannot mean "One will find that even the Heniochi, both the Aristides, argue well that "SEKa'rOEuia merely to exact a tithe from" but that "the meaning herdsmen and those who live off the sea, and all is surely the total destruction of the cities." See nations not only in cities but on the countryside further H. W. Parke, "Consecration to Apollo," lay hold of the language that comes from you, the Lacedaemonians." Herodotus VII 132, 2 refers,

not to the Athenians and Lacedaemonians, but to "those who had assumed a war against the Barbarians," as swearing an oath, but Plutarch, Themistocles 20 suggests that the Lacedaemonians had sponsored it.

Hermathena 72 (I948): pp. 82-114, who interprets 8sKaOrEuivhere and in the apocryphal oath of

clinging to it and trying their powers, just as one

will find those unable to swim keep a hold on the Plataea as meaning "ritual destruction." TroS'Hvi6Xovs,Kai-roiSvopuaS land," 16ois8' &vKaci Kai -rravra oaa "They stopped them, for they saw by how many Kai Tros rro TiS Oacatr s icovTras, cities Hellas was about to be decreased."According eovrlKai Karawrrr6oES Kai KaraoXcbpasTrfS Trap'ivpCv

COMMENTARY

VOL. 58, PT. i, I968]

141


the coast and those in the interior, see M. Kiessling

p. I07 saw, the Heniochi. The meeting of

KcxiO6ar oaEv6ri Trap' utcov apiTorr Kai 'rEXEco-rTrri, TTrTOS Kali 6Crq Xcapicov wTpOETTrlKEV.The word

R.E. 8 (I913): coll. 259-280.

For their connections

TrSy?is are part of the simile and therefore belong see further A. Maricq, Recherchessur les Res Gestae clause. By "the language which Divi Saporis (= Acad. Roy. de Belgique, Memoires in the Kaa-Trrep comes from you" Aristides does not mean Attic 47, 4, 1953), pp. 63-80. The Heniochi are mentioned Greek but the koine', which arose in the fifth also in the anonymous Periplus Ponti Ezixini, ed. century B.C.as the spoken language of the ports of A. Diller, The Tradition of the Minor GreekGeogthe Athenian Empire but which did not come to raphers(= Philological Monographof the American the surface, as it were, in written documents until Philological Assoc. 14, I952), p. 126 (with discussion the end of the fourth century B.C. when it became on pp. I07-I09). the written Greek of many old cities and of Hellen227. "The Hellenes have abandoned their ancesistic kingdoms. See L. Radermacher, Koine (= tral idioms and would be ashamed to speak the old Sitzungsb. Wien 224, Abh. 5, I947). The koine, the dialects among themselves in the presence of witinternational language of trade and commerce, nesses." IG IV 934B = SEG XI 408 (decree of the could be called "the language that came from you" Panachaic synedrion), SIG3795A (Delphian decree), because it had an Attic base with Ionic accretions, SIG3852 (Theraninscription) will serve to illustrate but Aristides deliberately effaces the difference what Aristides means. The substitution of Attic (or between koine and Attic and subsumes both under koine) for dialect in public documents began as this term. The word a&vea&rTecEaai may be said to early as the fourth century B.C. (Tod, GHI 132, answer the word ovv&rrToucain section 57. The Arcadia), but some examples of dialect in inscripword ilvi6Xoussurely does not mean "charioteers" tions still remain in the time of MarcusAurelius. "I call this the great dominion of the Athenians." in this connection, though it may serve as a link with Erichthonius (section 40), nor "cochers" as One may compare what Pope Leo I in the passage Boulanger,p. 367 translated it. In Aristotle, Politics cited for section 225 said of Rome: latius praesideres VIII 4, 1338b22, the Heniochi are mentioned among religionedivina quamdominationeterrena. "This tongue suitable for all festal gatherings." particularly savage barbarians who dwelt around the Black Sea. Lucan II 590 called them feroces, The second century after Christ saw the triumph of Valerius Flaccus VI 43 truces. In Josephus, Bell. Atticism, a movement which began around 200 B.C. Iltd. II 366 Agrippa, seeking to dissuade the Jews and is studied by W. Schmid, Der Atticismus in from revolting, asks them if they are richerthan the seinen Hauptvertretern,I-IV (Stuttgart, I896). "Stateliness and grace," cE?v6oTrTrca Kai xaptv. Gauls, stronger than the Germans,more intelligent than the Greeks, all of whom obey Rome, and then Cicero, De Of. I 134 says that a man's language he says, "Need I speak of the Heniochi, the Colch- should change according to the subject: si seriis ians, the race of the Taurians, the people of the severitatemadhibeat,si iocosis, leporem.In section 2I Bosphorus, the nations bordering on the Euxine Aristides has noted the cheerfulness and grace and Lake Maeotis? These peoples who formerly ((pcaSpoTTrrra KaiXaplv)of the mountains of Attica. recognized no master, not even one from their own "Why certainly," &?Aaxilv ... YE. This is more ranks, are now in subjection to three thousand or less the usage which Denniston, The GreekPartsoldiers, while forty battleships bring peace to that icles, p. 346, classifies as dc&Xx vltv 5, to mark the once unnavigated and savage sea" (Thackeray's transition froma statement to the calling of evidence translation). The Heniochi, located between Trape- in support of it. "A mere boy against a man." Heraclitus, fr. 79 zus and Georgia, stand for the barbarians at the northeastern limit of the Greco-Roman world. In Diels-Kranz. 228. "And in consequence every poetic form Tacitus, Annals XIII 37, 4 the "Insochi," who are described as gens ante alias socia Romanis and who derived from you is excellent and most fully develin A.D. 58 invaded the avia Armeniae, are not the oped, not only all that represents stateliness but all Moschi, but as O. B. Caspari, Classical Review 25 that represents grace," Kai yap TroITrraa rroirlats (I9II):

Trajan and Anchialus, king of the Heniochi, is mentioned by Dio Cassius LXVIII 19, 2. while the

palaces of Anchialus are located by Appian, Periplus Ponti Eutxini 7, 3. On the genuineness of this latter work see A. G. Roos, "De Arriani periplo Ponti Euxini,"

Mnemosyne

54 (I926):

pp. IOI-II7.

For

the two branches of the Heniochi, namely those on

semnotesmay mean either "stateliness" or "dignity," and Aristides doubtless remembered Isocrates, Panath. 242, to the effect that the arrogance of the Spartans partook of dignity (aEinv6'TrlTroS ErT??XEV)

and that such men seemed more high-minded than

those who stood for equality ('ro\sS TriS iac6rOTOS

142

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

That is, the phrase TroS Tijs oIa6TrTroSserious and light verse occurs in Eunapius, Lives, TrpoEoTcoras). which Isocrates implied the p. 491 Boissonade, where Eunapius says of the Kai ANXoS Athenians, may have suggested to Aristides the sophist Prohaeresius, Troiqiv -rE Sarrraaav which Kai6orl XapiTcovrpoo-rrl- SiaKTlca KCai lrrcaivo0al variation oarl oaElvo6Tros oCov wrotl'Ecos5 XaprTES, TrpoEowTcTas, with

who thus attributes semnotesto the Athenians and also charites, a collective word which in one sense constitutes the antithesis of arrogance. The two words semnotes and charites are also good literary terms. Plato, epigram I4 (Diehl I, p. 90) reads: "The Graces (Charites)eager to obtain some precinct which would not fail found it in the soul of Aristophanes."Hence, the poetry of Aristophanes exemplified grace. However, there is no sharp contrast between comedy and semnotes, because the Vita Aristophanis i credits Aristophanes with developing comedy into something more useful and more serious (chresim6teronkai semnoteron).Plato, Laws VII 815-816 divides choral dancing (and singing) into the good which representssemnotesand the bad which represents phaulotes.Aristotle, Poetics I448b describes poetry as having, after Homer, divergedin two directionsaccordingto the character of the writers: "The more serious representednoble acts and the acts of men who are noble, but the less ambitious writers representedthe acts of men without particular moral worth" (ol pv yap aCElv6orpoI KEV,

perhaps means "he cultivated every kind of poetry, especially lyric poetry and light verse." To return to for "represent" is Aristides, the word TrpoeorrlKev because notable, Herodotus, Plato, and Aristotle use another verb, Il1iico, which has a different was used in the same nuance. The word wpootrriKev sense by the Dionysiac Artists, the actors, as one sees from the reply of Memmiusin I46 B.C.,IG VII 2413f., improved by G. Klaffenbach, Symbolae ad

historiam collegiorumartificum Bacchiorum (Diss., TOU AioBerlin, I914), p. 26: ovyXcopco 0iuv EVEKEv voovU Ka[i TAOV oO 6AMcovQe]GOvKaciTOU TiTrISEUjalTOS

rrpoeariKa'rE(a list of privileges follows) Kaecoa Polybius XII 8, 6 speaks of "a true TrpoeKOAEirT.

representative of history" (rrpocrrdTT iorropiaS Aietv6S).

"And if one must recall the poetry of Homer." Pericles in Thucyd. II 41, 4 said that Athens did not need a Homer. "His city," Smyrna (Reiske) is an Athenian colony also for Lucian, Imag. 15, who praises the Attic charis of the language of Panthea, the lady ol from Smyrna. See also Aristides XVII Keil 5. TC V ToioTVcoV, T-r KOaX& ptCpouvTrorrpaeis Kal'r&i The one path, 65 ErrEXo-repol rTa T&oVpacOAcov). "Discourses,"Aoyoi.These include here dialogues, semnotes,leads in its full development to tragedy orations, histories, and other prose works. "Men from your environment," oi Trap' ipcov. according to Aristotle. Hence, Aristides probably has tragedy in mind when he says "all that re- ComparePericles in Thucyd. II 41, , Trap'ficov. In Ti presents stateliness" whether or not he had Aris- section 251 Aristides says CcoiKpri1r rap' COIJV. totle's Poetics in mind. But in the reference to "Power." Compare again Thucydides II 41, 2. charites(= facetiae, elegantia,urbanitas)he is not, I 229. "If in any respect this also traces its ancestry think, personally correctingAristotle for a criticism back to you," e168 6i TI ... KaciTOTrr'els OSas &vcaiwhich did less than justice to comedy; rather he has pEt.The comparison of a speech or logos with an Panaetius, OnDuty in mind, if indeed Panaetius lies offspringoccursin Plato, Phaedrus278a-b. Compare behind Cicero'sremark (De Of. I I04): Duplex om- also Diotima's speech in the Symposium209. nino est iocandi genus, unum illiberale, petulans, 230. "Makingyourselves leaders in all education alterum and wisdom and purifying all men everywhere," flagitiosum, obscenum, elegans, urbanum, Plautus non modo KaOiaopioas rcrr&oTl5 ingeniosum,facetum. Quo genere fyeI6vels TOaiSEiaS yEvoU6evotKai nosteret Atticorumantiquacomoedia,sed etiamphilo- rrvTraSarrarcvTacxo KaeaipovreS.Plato, Phaedo II4C sophorumSocraticorumlibri refertisunt. The second speaks of those who have cleansed themselves with kind of jest, the elegant, urbane and witty, philosophy. The language of Aristides alluded is that which superior works of comedy, irony, and cautiously to the Mysteries, which began with satire exemplify, although in view of the complexity katharsia and proceeded with didaskalia or inof the philosophical and rhetorical tradition you struction. dare not assume that it was Panaetius himself whose "Teachers and expounders of the sacred contricriticism Aristides immediately recalled. Horace too butions for the common benefit," T-rCv 6is T6O oov traced wit back to the Attic Old Comedy: Sermones Eclapopcov iepcov ryiyrlTai Kai 68i68&caXol.Plutarch, I 4 beginning Eupolis atque CratinusAristophanes- Theseus 25 (ed. Ziegler): E7raTrpiS6asS6 ... v6pOco eval Koci 6(cCov KcaiiEpCv rliTyrT(S. que poetae, on which one may now consult the ex- i8SacKo&AovuS cellent article of W. J. N. Rudd, "Libertas and "You attract all with the incantations (rrcpScaIs), which become you, moving them not with a spell, Facetus," Mnemosyne, ser. IV, 10 (I957): pp. 3I9A later reflection of of the into but with the finest of enchantments (papCpKcov), division 336. poetry

143

COMMENTARY

VOL. 58, PT. 1, I968]

Discourse (-rco6Ayc), precisely the gift which the

gods gave to man alone." The Charmidesof Plato provides the background of the enchantment or medicine. The gift which the gods gave to man alone appears in Plato, Menexenus 237d: "Man, a creature who both surpasses all the others in intelligence (ovvEoae)and who alone practices justice and the worship of gods." It is Isocrates IV 48 who calls the logosthe gift which the gods gave to man alone. Consult H. Fuchs, "Zu den Annalen des Ennius," Museum Helveticum 12 (1955): pp.

201-205,

who

points to the early Stoic distinction between the logos of men and the bia of beasts, and to Hesiod, Works 279 who said that justice was given to men alone. See also F. Solmsen, "The Gift of Speech in Homer and Hesiod," TAPA 85 (1954): pp. I-I5.

Aulus Gellius XIII 17, I says that those who use the word huimanitascorrectly apply it to paideia and that it is called humanitasbecause the urge to train himself in this knowledgeis given to man alone among all living creatures. Maximusof Tyre, Or. VI

The others "fared in later times ... less fortun-

ately." Demosthenes XVIII 65 points out that the other Greeks in the end fared worse than Athens. Aristides points out that even the Macedonians (and Alexandrians) in the end fared worse than Athens. "The rest ... subject to taxation" in contrast to

Athens which was a civitas libera. "Pella or Aegae." CompareDemosthenes XVIII 68. "Some which were truly founded from here ... would rather say they are descendedfromyou than," etc. An inscription, Didyma II 164, mentions as a title of Miletus "enjoying the dignity of the noble Attic origin" (see L. Robert, Centennial Volume of the AmericanNumismaticSociety [New York, I958], p. 582, n. 7, and Bull. ep. I96I, 582). Inschriftenvon Priene 5 (shortly before 326/5 B.C.,) calls for the

dispatch of a suit of armorto the Great Panathenaea at Athens in memory of the original kinship and friendship. 234. On the first four empires see J. W. Swain, 4a: A6yos 86 avepcorrov tiSov. Aristotle, Politics r Lcjxov. "The Theory of the Four Empires; Opposition z253a9-io: Aoyov Ep6vov &vOpco-roSXEITV 232. "Philip, having had good fortune in the History under the Roman Empire," Cl. Phil. 35 Battle of Chaeronea ... did not suffer himself even

to look upon the city of the Athenians immediately" (Ei?u0i). Demosthenes

XVIII

I8 notes the good

fortune which the Thebans had in the Battle of Leuctra. Reiske deleted the word Ee'us, which occurs in the preceding phrase also. The only evidence that Philip ever came to Athens is in the Vita Hadriani where Hadrian is said to have been initiated exemplo Philippi (see W. den Boer, "Religion and Literature in Hadrian's Policy," Mnemosyne,

(I940): pp.

I-2I.

For the fifth see Aristides, Roman

Oration 9I. On all five see also A. A. T. Ehrhardt, Politische Metaphysik von Solon bis Augustin (Tiubingen, I959) 1: pp. 253-255. "In the time of the ... Assyrian occurred the

first deeds of the city's history and the anecdotes of the gods." See especially Robert Drews, "Assyria in ClassicalUniversal Histories," Historia 14 (I965): pp. I29-I42.

"Second": empire of the Medes. "Third": empire of the Persians. "Fourth": empire of the Macedonians. In an "She alone held out and came off best of all." error for that this was Philpi. takenly, if even Demosthenes XVIII 254 and 65. defensible adverb be case the Compare may any not wish for her the old circumstances "One could never Athens. came to Philip "The city fares differently now inasmuch as," instead of the present." ContrastAeschines III 178. 235. The catalogue of the things on which other r5 T'w6TrsTrparrTElTr&vuv OCov ... pIKpoU6EIv rTpco cities pride themselves is stylistically close to the 7Tr' KxEivcV-v V Kaipcv. StylisTrcapaTrrr7Xla ... tically similar to Isocrates, Philippus 5I, 'ApyEiovs catalogue of beauties in works of art as given by ... roaoGTrov6i Lucian, Imagines. Aristides proves the perfect ... wrrapanrrlaccoi... prrpT&rovraS y ETv, KrX. felicity of Athens; Lucian praises the perfect beauty Sltaippouaov OCOv KETVOI... Co0T' oXiyou of Panthea. "The deference from all," TO TrraparTavTcrov ovy-

ser. IV, 8 (I955): pp. 128f.), though J. H. Oliver, Gnomon 32 (I960): pp. 503 argued, perhaps mis-

See the note on the similar phrase in KEXCOpr1K6Tos.

"She first produced the crops of agriculture ...

gave to very many a share therein." Plato, Menexenus 237e and Demosthenes LX 5 say that the crops were first produced in Attica. Nicolaus the Syra6-rE .... 6 r&avrcov 0EovliorraT'rov' V yap favor," 68 6 &e cusan says of the Athenians (Diodorus XIII 26, 3 similar to Philippus 52: Isocrates, Stylistically divine As for o6'rav .... SEv6oraTov rrvTrcov yap perhaps from Ephorus): "These men are the first favor see Plato, RepublicX 613a and other passages who imparted to the Hellenes a knowledge of food on the 6ogoicooSOECo,where it is stated that the good from agriculture." See also Ch. II above, the section 43. 233. "It is an absolutely supreme mark of divine

manis neverneglectedby the gods.

Amphictyonic Decree lines 15-16.

144

OLIVER: THE CIVILIZING POWER

"She invented laws." Nicolaus the Syracusan says of the Athenians (DiodorusXIII 26, 3): "These men invented laws, through which humanity exchanged a wild and unjust life for a civilized living together in justice." See also line 15 of the Amphictyonic Decree. See also Lysias II I8-19, where demokratiaimplies the rule of law. 236. "Sojourns among you," particularly that of Demeter in the Hymn to Demeter,and that of Dionysus with Icarius (e.g. in ApollodorusIII I4, 7). "The nurture with which they fostered those in office like their own children." Erechtheus was nurtured by Athena according to Iliad II 547-548, and Triptolemus was the pupil of Demeter. On the trials before a jury of gods see 0. Weinreich in Roscher's Lexikon 5 (I937), s.v. "Zwolfgotter," coll. 833-835, with references to Apollodorus III 179-180 and others, also H. Herter, Serta philologica Aenipontana (= Innsbrucker Beitrdge zur Kulturwissenschaft,7-8, I96I), p. 349. "Trial against one another." Athena against Poseidon in ApollodorusIII, I79. "Mixed trials of heroes and gods transferred to the city before a jury of gods." This refers to the trial of Orestes (Aeschylus, Eumenides)and to the trial of Ares for the killing of Halirrothios (Apollodorus III, i80). See also Demosthenes, XXIII, 66. 237. "The gift of Athena, this too being double." The olive, of course, and perhaps wisdom as one scholion has it, or the sum total of the logoi. 238. "While others are still today carried out among you in an unsurpassable manner." The two most brilliant festivals of Roman Athens were the Mysteriesand the Panathenaic Festival. The Sacred Gerusia instituted around A.D. 176 under the sponsorship of Marcus Aurelius may have been founded in order to support the Panathenaic Festival (see Oliver, Historia 7 [1958]: pp. 476f.). The institution of the panegyriarch may have been established to permit an especially brilliant celebration of the Mysteries every four years (see Hesperia 27: p. 42, n. 8), and in general the festival is known to have been supported by an endowment

[TRANS. AMER.PHIL. SOC.

239. "The sharing of the gift of crops." The text has been transmitted in a way to produce five consecutive short syllables, f ' TOv Kap1TcovpTraSoai hTrrira. The transposition

pETarooitsT-rc Kcaprrov

eliminates this defect alien to the style of Aristides and perhapsbetter suits the series of phrases which increase in length. "The laws, since what the majority still use are yours." Of course a common Greek law tended to grow especially at the time of the First Athenian Confederacywith its notable development of commerce,and, since the Athenians were dominant, they imposed certain forms and developed others. On the common Greek law see L. Mitteis, Reichsrechtund Volksrechtin den istlichen Provinzen des romischen Kaiserreichs (Leipzig, 1891); U. E. Paoli, "L'auto-

nomia del diritto commercialenella Greciaclassica," Rivista del diritto commercialee del diritto generale delle obbligazioni 33 (I935): pp. 36-54.

One may

compare the laws of Alexandria where the influence of Athenian law is quite remarkable. On this see particularly Graeca Halensis, Dikaiomata ...

(Ber-

lin, I913); also R. Taubenschlag, The Law of GrecoRoman Egypt in the Light of the Papyri ... (2nd ed.,

Warsaw, I955). On Athenian law in addition to the older works of Beauchet and Lipsius see H. J. Wolff,"Die Grundlagendes griechischenEherechts," Tijdschrift voor Rechtsgeshiedenis 20 (I952): pp. I-

29, and Beitrdgezur Rechtsgeschichte Altgriechenlands ...

(Weimar, 1961), pp. 155-242, a study of mar-

riage law and family organization in ancientAthens, originally published in English in Traditio2 (I944): pp. 43 ff. Above all, the Romans could be said to use Athenian laws because Roman Law starts traditionally with the Twelve Tables drawn up after study of Greek or Athenian laws, as Dionysius of Halicarnassus X 57 and especially Livy III 33, 5 (Athenas ierant) report. "The first prize belongs to this city." In rhetoric either Demosthenes or Isocrates would gain the first prize; in dialectic, Plato; in one form of poetry, Aeschylus or Sophocles, in the other, Aristophanes; and in "the other (= prose) type of composition" (Hesperia 21 [1952]: pp. 38I-399). Thucydides would gain the first prize. Note the "Those who once partake of the ineffable myster- cautious phrase which avoids the word historia. ies fare, it seems, better after the end of life," TrdS 6' Some like Aristotle, Poetics I45Ib, would exclude jv Troi5pETraaoo'xo Kal pI?Ta TThv Thucydides from simple historia. The work of appi'Touv TE'XErTa, TOOp3iouT"rXFE.T Ta Tp6paTrayiyvEaOea SoKl. Thucydides was neither dialectic nor historia but v pE'-riTco In the Homeric Hymn to Demeter it is said, "Blessed something similar to both. is he ... who has seen these mysteries" and then 241. "Mantinea." The courage of the Athenian contrasts the end of life for the uninitiate who has cavalry at Mantinea in 362 B.C. is enthusiastino part, 'S S' &drEXns iEpcov s T-r' &tpopos, oCrroe'6oiot cally recorded by Xenophon, Hell. VII 5, i6-17: cov i alxav EX1i90poIEv6os wEp Orr6l6opcpfiEp6EvTI (lines

481-482). See P. Boyance, "Sur les Mysteresd'Ileusis," REG 75 (1962): pp. 474-480.

ivraOea Bi' roTrcov ai -rfTv &pE-rfvTriSoOKav ayaaOeirl; ot KCairTor -rrAesiovaS 6pcovtrs rToIs Tro6epJiouS, KTlx.

VOL. 58, PT. i, I, I968]

COMMENTARY

145

"Battles against fortifications." For the Athenian Athenian authors represented alien plumage. Apart reputationforbattles against fortificationssee Herod- from the new Library of Hadrian and Library of Flavius Pantaenus there were old libraries in all the otus IX 70, I-2 and IX I02, 3, and especially I SuvaToi 2 I02, philosophical schools and in some sanctuaries, and Thucydides (T'ElXOpaXEivE66Kouv the Library of Ptolemy. note. Gomme's with elvac) "As there should be with today's opportunity 243. "Menobtain a fullness of life in three ways." f ris rwapovcirseouvoiasKal The three ways in which human society flourishes and way of life," ola 86 should be compared with the three ways the life of SitalriS. For the meaning of eouvoia (power to an individual is supported according to Cicero, De realize potentialities) compare the Roman Oration Nat. Deorlum II 134, cum tribus rebus animantium

vita teneatur,cibo, potione,spiritu. The ideas of both may have come from Posidonius. See Plutarch,

Kai wrcraS EjppocOvas rC TETpaTrTai 97, EiS85 K6OCTIOV (sc. 1) oiKouJEvrl) o'v Eovaica. Reiske translates,

"qualia nimirum sunt ea, quae agendi libertatem et vitae rationem, qua nunc utimur, decent." "First, and second, and third." Euripides as "Baths, athletic grounds and gymnasia." See J. 'AOrivcov cited by Plutarch, Alcibiades II, 3. CompareC. M. Travlos, o7XEo6o00iiKfi 'EttS ItsTCOV (Athens, Bowra, "Euripides' Epinician for Alcibiades," I960), pp. 93-I24, and in general J. Delorme, Historia 9 (I960): pp. 68-79. Contrast the Delphic Gymnasicn ... and R. Ginouves, Balaneutike ... Oracle about the men of Aegium or, in other ver- (= Bibl. Ath. Rome I90 [I960], and 200 [I962]). 247. "Overthe ancient with the modern, over the sions, Megara; Parke and Wormell, "The Delphic Pericles I6. 7.

Oracle (Oxford, I956), Response No. I,

OUTr'ev X6oyc

OvT eV aplI6Kco.

244. "The very circuit." The Themistoclean Wall enclosed only part of the area occupied by Roman Athens, which extended out beyond the old line in directions away from the sea. Hadrian added a large section but no wall. See U. Kahrstedt, "Die Stadt Athen in der Kaiserzeit," Mitteilungendes Deutschen

modern with the ancient," Tra lEv TraXataTroi Katra Kaiva Trols TracaiolT. For the juxtaposition voTs,-8 of old and new see Isocrates IV 8: T'a TrerrwaXnaa

KaiVCoS8sIEXsiv Kci TEpi TrCV VECoorTiyEYEV?iivcOV

&p)(aicoSEiTrrTv.

248. "TheArgives" accordingto Pausanias I 14, 2 were the chief rivals of the Athenians in gifts from the gods. "The Arcadians were autochthonous." Herodotus Archdologischen Instituts 3 (1950): pp. 51-67, and John Travlos, 1no-EoSo1Ko 'EXllSI TrOV 'AOrlvCAv VIII 73; Pausanias V I. "While in the second test, a noble ambition to (Athens I960), pp. 93-I24. "The walls which once stretched to the sea." The take risks for others, honors are awarded to the ?v 9
245. "The air above her head gleams, as it were, from afar." Aristides suggests that the air above the Acropolis is really aither (see section 19 and commentary). For the acropolis of a city as its head see Aristides, Hymn to Athena7 and HerodotusVI 82, 2. The air over Athens was of a remarkableclarity and

section 125.

"The strength of the Thebans at the end," TriS GrpaicoovpScbrlis.The Theban resistance TeXeurTaias

to Philip II rather than the Battle of Leuctra (so the scholiast). "Praise the Corinthians for justice." Plutarch, Timoleon 23.

"Has not merely willed justice but has continu246. "A native, home grownglory," KO6capo oiKEToS. ously been making just awards to all the others,"

radiance as late as I940.

The antithesis would be KOCo" &O cTXXorploS, ErreioaK- oU pspoXArlyrat p6vov TC biKaia &IX&a Kal ppapcx3ouvc as in the fable of the jackdaw. TroisoXois StlayEyovev.ContrastDemosthenes III 27, TOSor iTrinrTaoToS For the background see my commentary on the Eo6v6' fimTvKai T'a fUTrEp' aCrrcv Caa?aoS ?XEIVKai & acov SiKoalappa3pEsvev. Roman Oration 57 and Io7, Trans. Amer. Philos. TaC TCOV Soc. 43 (1953): p. 95I. Whereas in the Roman 249. "Oldest are the Panathenaea, and, if you

Oration 57 Aristides had described the Athenians wish, the Eleusinia." The scholiast cites Aristotle as as being stripped of the alien plumage of an empire, making the Eleusinia first in his anagraphe.On the here Athens is compared favorably with cities like Panathenaea see commentary to section 141 above. Alexandria and Rome, where famous libraries of J. A. Davison, "Notes on the Panathenaea," JHS 10

146

OLIVER: THE CIVILIZING POWER

68 (1958): p. 24 is mistaken in saying that the essential word &pXac6TEpaof the scholion appears only in Dindorf's manuscript D (= Laurentianus LX, 7). It appears in my A, T and R, but above all in the MarcianusGraecus423, as I verified in I964: 6 T'rcvTavao6rvaicov -rTOvpIKpov AEyEr TauTra y&p

[TRANS. AMER. PHIL. SOC.

Herodotus passim. Bruno Snell, "Zur Geschichte vom Gastmahl der Sieben Weisen," Thesaurismata, Festschrift fiir Ida Kapp (Munich, I954), pp. io6-

III, points to an early poem, and of course in the Hellenistic Period the subject was much elaborated. For the canon of the lawgivers and the developdpXXal6T(pa) rr'i 'EpiXeovfou roU 'AvpIKTrovO(S) ment of prooemia to law codes see F. E. Adcock, "LiteraryTraditionand Early GreekCode-Makers," yEvO6Eva iTrrTCr9p6vcptro 'AoarepiovroUiyiyavto(5), The Cambridge Historical Journal 2 (I927): pp. 95On the Ta& irroirCIae. p(v) p(E)y(a)X(a)lTEaiatrpa-ro(S) Panathenaeasee also G. R. Edwards, "Panathenaics o09. The gods gave a vote of confidenceto Lycurgus of Hellenistic and Roman Times," Hesperia 26 accordingto Herodotus I 65-66, to Socrates according to Plato, Apology 2I. (I957): pp. 320-349. A few years later Pausanias 252. "And who adopted customs of the greatest VIII 2 was to declare that the Panathenaea had not been established at Athens earlier than the Lycaea community spirit and concern for those in need?" Kal in Arcadia. fiOtai (T, U, but ge01a A) 8 TrivES KOIVOTr(TOIS The is "Then it is the gift of the city which permits the SrlpoTIKcoT6&roIs reading qeoai proiXpfiaavro; staging of ... games. I say 'the gift of the city,' be- tected by Aeschines III 248: 'rouSTrpoKaTaraCpaTCO 6voparcov, &rrira Koiva KQaiplA&vXVpcoTra cause the gift from Athena is the city's," TrrElTa VOVTaQS Kail rrv'ravTS aroois fi -rfs rr6XECOS 8Sopea auOyKporeT,orou5 ovraS -roTsfOcaei, which reflects the elvat-Ka=ETAEyco yap o0iv TrfS r6AXcoST^rV Trapa rfiS'Atva&s. oeaticontrast, "being (fiEoi) vs. seeming."For" mere

The olive (as the scholiast correctly identifies the gift) produces the oil used by the athletes, the elaiothesia being the important liturgy. It can be called the gift of the city because, to paraphrase lines I6-I7 of the Amphictyonic Decree, cited in ch. II, Athens received it privately and chose to make it public. "The Samothracians." See Samothrace(= LX in the Bollingen series) particularly 1 (I958), "The Ancient Literary Sources"edited and translated by N. Lewis. "The open road to Delphi is an achievement of this city." This was the exaggeratedclaim of Aeschines III

107-II2.

"The Pythaid is an ancestral custom of the Athenians alone." See H. W. Parke and D.E.W. Wormell, The Delphic Oracle (Oxford, I956), pp.

names" of virtues (6v6oaTaAeschines) the emperor Constantius II (AJP 83 [1962]: p. 248) uses the

word cognomina.The phraseology is paralleled also

byAth. Pol. i6, 30 on Pisistratus: pJytiorov8SE &Vrrcov TO 6rlpOTIKOV ElvaCKaillpX&vfv [rTOVTlraitvou]vpvcov

When Isocrates VII i6 refers to Solon as OpoTwrov.

8rlportKcbrTaTOSyev6oi?vog, he means

that

Solon

showed himself interested in the misfortunes of his fellow-citizens and made a constitution is onK&v r eVpoIIEV oUrT SrlooTIKcorTcpav (better for all the citir6X OurE pI?QaovovpqEpouvav. XenoT-rli, zens)

phon, Mem. I 2, 60, when he says that Socrates means "good was clearly SrlohTIKo' Kai piAa?vepcorros,

to the poor and helpful to all men." In section 4 Aristides mentions the city's openness to all and her love of man, -rhv KOlvoT6'rTalKo(i lqAavepcortiav.

253. "A funeral oration in praise of the men 250. "The others" erect statues at Athens not themselves who died in defense of the city." See because of Heracles (so the scholiast) but because Thucydides II 34 and 46 with Gomme's commentpost-Hadrianic Athens is the center of Hellas inas- ary; also J. Th. Kakrides, Der thukydideischeEpitamuch as it is the seat of the Panhellenion. See also phios (Zetemata 26 [I96I]). "That of supporting their children at public exPlutarch, Demetrius 8 with commentary of R. H. 8 pense until maturity, and of then sending them back Simpson, Historia (I959): p. 408. "The one which you have on the Acropolis." He to their paternal estates with a complete suit of means the Athena of Phidias in the Parthenon to armor." See commentary on section 50. 254. "Arthmius of Zeleia." Demosthenes IX 42judge from Pausanias I 24, 5-7, and from Plutarch, Pericles I2, 2 on the controversyabout the thousand- 43. In general see Christian Habicht, "Falsche Urtalent statues and temples. Dio of Prusa XII 25-26 kunden zur Geschichte Athens im Zeitalter der claims that the finest statue of all is that of Zeus at Perserkriege," Hermes 89 (I96I): pp. I-35. 255. "Embassies." Compare the importance Olympia. 251. "Of seven men who became famous for wis- which Polybius II 39, 4-6 attaches in his encomium dom." The most famous extant discussions of the of the Achaean League to the embassy which went Seven Sages arePlato, Protagoras343-347a, Diodorus to Magna Graecia and effected a union among the IX I-I5, Plutarch, Banquetof the SevenSages, and Greek cities. 262f.

VOL. 58, PT. I, 1968]

COMMENTARY

256. "The Corinthians had voted not to receive ...

the festal delegation from here." From em-

147

them," 6io Toivvv &picrrousTr&Trpos TOVWrr6Epov rav 'Axat-iv, ZaXapilviov8fi wov ?AyEtiTV ETi6iS T As Canter recognized, he means ErcovCOcov. TrOv pov

bassies Aristides makes a smooth transition to the festal delegation. The scholiasts AR to Demosthenes Achilles and Ajax, son of Telamonof Salamis. Homer III 20 (p. 55I Dindorf) have preserved the story described Ajax as second best in Odyssey XI also: (Demosthenes) "gave them a suitable ex- 469-470, Aiavr6s 0' s &ppiacroS S T| r-lvE186srE6SEpa Aavacov pIe''a&pipoovallEiXcova. IliadXIII ample, for he recalls to their minds wars and suc- rTCOV Xacov cesses achieved without toil and trouble, so that they 324-5 describesAchilles and Ajax as best in the two may make the same decisions in the present situa- kinds of close combat. Salamis had been Athenian tion too. Having conceived resentment against the since the time of Solon. Furthermore,many AtheniAthenians, the Corinthiansin inviting all the Hel- ans belonged to a pseudo-genosof Salaminiansin the lenes to the Isthmian Games-it was a festival open fourth century: see W. S. Ferguson, Hesperia 7 to all-omitted the Athenians. The latter, being (1938): pp. I-74 and M. P. Nilsson, AJP 59 (1938): T-rvrro6XEov god-fearingpeople, sent their sacrificewith an escort pp. 385-393. For the phrase -r rrpos6 of hoplites, that if (the Corinthians)accepted it, (the see Thucyd. II 17, 4 and Lysias, Olympiacus7, who hoplites) might return under the truce. This is ex- says that the Lacedaemonians were leaders of the actly what has happened. For once they had seen Hellenes because of their native excellence and their the military force, the Corinthians accepted. (The knowledge of the works of war. Herodotus I 65, 5 Athenians) did in fact successfully conclude this says T-rElSrOv wr6TXov. affair without toil of battle." 261. "The god originally ordained their laws for" "Eleusis." This word acts as a bridge to the next the Lacedaemonians. This is asserted by both section. Cleiniasand Megillusin Plato's Laws I 624a. It may 257. "Mysteries." L. Deubner, Attische Feste be inferred also from Tyrtaeus, fr. 3a-b (see J. H. (Berlin, I932), pp. 69-92; Hesperia 11 (I942): pp.

Oliver, Demokratia ...

[Baltimore, I960], p. 38).

The god was Apollo. 65-72. "Multitude of human beings," rroWvavepcowria. "This same god ... made for our city its division Philostratus, Vit. Apoll. IV 17, says that at the time into tribes and clans (y?vi,)." For the names of the of the Mysteries Athens was the most populous city ten tribes Cleisthenesturned to the Oracleof Delphi of Greece. (Ath. Pol. 21, 6), but the clans belonged to the pre258. For the initiation of Heracles and the Dio- Cleisthenean city of the four tribes and in a new scuri see the speech of Calliasin Xenophon, Hell. VI form to the post-Sullan city (see Ch. II supra). 3, 6, and from the second century after Christ the Roman Athens appears to have consulted the god epigram of the hierophantis, IG II2 3575 (= III 900). concerning the clans. 260. "This city, while she does not need to go "Hence the god would be a lawgiver of this city back to Homeric times, is not deprived even of that no less than of theirs." Cicero,De rep. I 2 attributes satisfaction." The Corinthiansdid not like it when to Cato the Censor a contrast between the conSimonides of Ceos (fr. 50) wrote that Ilion had no stitutions of Greek cities and that of Rome. The complaint against the Corinthians. Corinth had no Roman constitution was the superior product of Homeric titles to fame. ages while the constitutions of Greekcities were the "The highest perfection 'in the marshalling of inferior works of individuals like Lycurgus and chariots and of shield-bearing men."' Iliad II 552 Solon according to Cato. This is not the way Ariswas cited also by the Athenian envoy to Gelon in tides visualized it. Herodotus VII I6I, 3, as an Athenian title to 262. "Simple and not simple" constitutions, i.e. hegemony. Then one of the herms in the Agora, polities. The simple polities are as Isocrates, Panath. cited by Aeschines, Against Ctesiphon I85 and by 132 says, three in number, namely oligarchy, Plutarch, Cimon 7, 6 says of Menestheus that democracy, and monarchy. The word oligarchy had Homer called him an "outstanding marshaller of unfortunate connotations; Aristides replaces it with battle." aristocracy. The not simple polity is the mixed con"The best 'of men and steeds who followed the stitution. Isocrates, Panath. devotes sections 127sons of Atreus."' In citing Iliad II 554, Aristides I50 to the subject of constitutions. imitates the speech of the Athenian ambassador to "Kingships ... not only of the Erechtheidae, but Gelon in Herodotus VII I6I, 3. even of those who later were deemed worthy." This "Finally, when he makes two of the Achaeans best is merely a paraphrase of Plato, Menexenus 238d: in respect to the deeds of war, Salamis of course PaaolAfS 1:v yap &si ltiv Eifiv-o'rroi 68 -rOTT Xv EK supplies one of the ethnics by which he identifies y?vovu, ToTi 8i aolperof. 10*

148

OLIVER: THE CIVILIZING POWER

263. For the three constitutions see J. de Romilly, "Le Classementdes constitutions jusqu'h Aristote," REG 72 (I959): pp. 81-99. For the mixture see K.

von Fritz, The Theory of the Mixed Constitutionin Antiquity (Columbia Univ. Press, I954). 264. "The kings ... pleased with her equality of

rights and privileges."The whole section is wordedto contrast with what Aristotle, Politics II I270b23-26 said about Sparta. The Spartan kings were satisfied only because of their own privileged position. "Someone superior to the Many." This seems a reminiscence of the position occupied by Pericles, a statement vague enough to include Herodes Atticus. "The same reward also for the Few." The background is that of oligarchic theory of the Classical Period, but vague enough to include the enemies of Herodes Atticus. "TheCouncilis ever looking for ways to strengthen the People," ofP ouA TOvSqilov orrcoSpeitcoKa&di.The Council,here mentioned, -rTacrio03 cKOlrouoC' is not the CleistheneanCouncilof the Five Hundred, but the Council of the Areopagus. The phrase "to strengthen the demos" resembles the old theme aOiEiv)of Xenophon, Hell. I 4, 13 (in (r6 KOIVOV referenceto Alcibiades) and of Demosthenes III 26. Polybius V 88, 6 and Hellenistic inscriptions cited in Holleaux, ttudes d'epigraphieet d'histoiregrecques and I (Paris, I938): p. 448, n. 2, speak of Erracnriarl in No. P. Gavius Balbus but Ephesos TaOtetiv, 3, 48 is praised for having strengthened (aofiocavTa) both the city and the province. 265. "The mixture of constitutions," The simple forms antedated the mixed constitution. Cleisthenes according to Plutarch, Pericles 3, 2 established the mixed constitution. "For just as, on the one hand, this whole universe, I think, came together from four elements, as the ancient tale says, but, on the other hand, each of these itself partakes, by its natural development, also of the rest, while separately each kind of element has received its name by its excess," oltiat ovvorrl IJv iK coamEp yap 6 TrraorrocriK6O(S1oS

[TRANS. AMER. PHIL. SOC.

thing permanent. That is, water may be vaporized or solidified, etc. Aristides has already, I think, reflected Timaeus49 in the striking passage of section 19.

267. "This city was the first to teach not to give one's vote to wealth nor to be impressed by it either." The philosophers, Socrates and Plato, so taught, but it is an attitude for which the Athenian Stranger in Plato's Laws III 696a, particularly praises the Spartans. In Epistle VIII 355a-b Plato advised: "First of all, men of Syracuse, accept such laws as you see clearly will not turn your thoughts and desires to money-getting and riches. There are three things, soul and body and money. Put in the place of highest honor the excellence of the soul; put next, that of the body, subject, however, to that of the soul; and in the third and last place put the honor paid to money, making it a slave to the body and to the soul" (Post's translation). See also Plato, Laws IX 87oa-b. "She alone of cities did not transpose the rule and make the third by natural right (
is well illustrated by an Athenian inscription erected by T. Flavius Glaucus of Marathon, poet, rhetor, and philosopher,in honor of Q. Statius Themistocles (Hesperia, Suppl. 8 [I949], p. 247); the distinction of the latter's family is indicated by the significant tricolon "descendant of philosophers and consulars and Asiarchs," wherein the distinction of culture comes first, that of political life second and that of wealth third. See Plato, RepublicIX 583a. 268. "He achieved glory by his assessments." For the glory of Aristides the Just see Plutarch,Aristides 24-25. See further B. D. Meritt, H. T. Wade-Gery,

and M. F. McGregor, The Athenian Tribute Lists III (Amer. School Class. Studies, I950), pp. 234-243.

270. "The best group and the group in powerhave coincided here." This encomiastic motif is drawn rE-lapcov, Cd 6 rraciatS ?6oyos, acrTO '
VOL- 58, PT. i, i968]

COMMENTARY

1499

is the starting but, even so, the passage may reflect Plato, Phaedo TO~T[&v aUTO e&aV, F o 64a-b on philosophers as dead. point for Pseudo-Plato, Epinomis 984-985 and for 272. "Both commoners and kings have honored the Middle Platonism. See particularly Paere des her." The list of dedications among which those of Places, "La porte' religieuse de l'Epinomis," REG 50 Hadrian and the Stoa of Attalus are conspicuous, (I937): pp. 32I-328; Guy Soury, La De'monologiede would be a long one from Alexander the Great on. Plutarque: Essai sur les ide'esreligienses et les mythes Perhaps the foreigners who undertook the archon- d' un platonicien e'clectiq-ue (Th'ese,Paris, 1942); J. Danielou, Platonisme et the'ologiemystique: Doctrine ship and liturgies may be in his mind also. 273. "The common mantis and exegete who is spirituelle de Saint Gregoire de Nysse ( IStudes E ancestral to the city." Apollo Patr6oos is Apollo publiees ... Faculte de Th6ologie S. J. de LyonPythios. Compare section 12 and AJP 87 (1966): Fourviere) 2 (I944): PP. 143-172, chapter on "La cite des anges." In Aeschylus, PrometheusBound p. 495. 274. (She) "has heard no song of praise worthy of 14 Hephaestus refers to the 8aipov Prometheus as a her." Plato, Phaedrus 247C says: "Of that place avyyevfi 8E6v. The kinship of man through the beyond the heavens none of our earthly poets has preexisting human soul to gods is an old Platonic belief (Protagoras 322a, Laws X 899d, etc.) yet sung and none shall sing worthily" (Hackforth's "Image of the virtue and standard of the power translation). "The hall (-rrpv-rTavEov) of wisdom and the hearth in human nature,"TfJS(P1aEcoSTrj&S EiY6ova a5vepoTriTEca of Hellas." Athenaeus VI 65, p. 254 B, Kc 6pov. Man is naturally a TroALTiK6vUj$ov.Like (cEcriTav) mentions the city of the Athenians flv 6 y'v TTheAoSthe republic within man (Plato, Rep. IX 59ie: 8' 'EXX'a- 'AAN'exTrop3ATro)v )E, EbITOV,Trp'OSTfllv iV a'VTC- -1ToXEOTlQicV TrlSc'E A'aoo aVEK11pVE, -TPUTv-VEaOV 8o 8OS 6 bVEvIA8raTroT OEE6,Troprros (fr. 281 Jacoby), but TEEav)Athens is the model for the whole of humanin V 12, p. 187 D, Athenaeus attributes both ity; and it is an image of the unseen city. Maximus phrases," cT-ria of Hellas" and "hall of Hellas," to of Tyre, XXXVI init., refers to Plato's Republic as the Pythian Apollo. Also Hippias in Plato's Prota- an eik6on: Xcoy(pa'Tnl -iro?iSvfl'ipciEpi StaAEy6iEVOEV hall of "the Hellas." TCi) calls Athens ava-TrTa'TTEi Aelian, T1KOosaV8paCTaiV goras 337d A6ycp, Ka8arrTEP Ev VH IV 6: "Oracle in behalf of the Athenians that Sp&pa-rTi, TE The -rrOECOS'Kla -rrolTEidas&yaOeij EsiK6va. when the Lacedaemonians wished to annihilate two nouns EiKCOV and &pos somewhat resemble ?6oyos (aqxaviocai)the city of the Athenians, they asked the and 'poS in Aristotle, Eudemian Ethics I222b, Twal 8Ea 1 6pov &trrop3?god, and he replied -rv Koivo'va-riav -rTc'E\Xa'8oSpix Ti~ 8' 6 6peo6 7oyoS Kat Trpo% and KivETv." H. W. Parke, Hermathena 72 (1948): p. noVTarS ?EyEIV TO jIEOOVVO`TEpOV roMaKE1TTEOV, in what Tamblichussays, Vita 104 considers the oracle spurious and suggests that apaoEasand aTro.iTo .TlatS subsequent myth-makers tried to provide a contrary pythagorica 66, &aiov cEavTovTlyEiTo 515aaxKEacai Ti Ka'iexTropicture to that of Athens as the object of Apollo's Kai iKpaveOavElvK(ai oPoioJCTaKal K'cT' pEoEVV as in site On B.C. and aYv pih.inaiv oJTrcoS coS ToiS vengeance 404 Kotvi ~a-ria oUpaviots, EMTrvXCAS TrpOs Tov <JocaavoroavtTov 8atioviov tio6vov5icopyavcoijiEvov, beginning of all development see Pseudo-Heraclitus, B&ToiS a?XoilS aYvepbTro1 Homeric Questions 41, 1o (ed. Buffi'ere with Buffiere's &YcyTr)TTOv USvTrE?6'43avEv EIS 5 'rr&vc'OV discussion on p. 151): KO1VOV icxi i8pai'6. acTov a(popoaY Kali -ra Trap' aviTovJ XapicaTilpia at' TEK(at VTO&E1YPa.IaTCOV -rTTOV &TvEQ)1SVaTo 86iopeOjaTOXETOV Elval T'fV )'flV COA1TrE EIKOVCAV (.PE?Eioaeal Ka'a cT-riav -rTivaX -riTs Trov oAcv

8rbipiovpyf'as. Compare

K'alEI'(KPIVcOV o-eai, pi. 8vvape'voS TC-Ov iTrpCATCoV &pXE-

For manTnTOW cA&v cs &;rje&osa5V-TnaI3a'vEo~a%i. Plato, Timaeus 52a8-bI. "All these expressions fall too short." Isocrates kind, which cannot perceive the original and true XVI 27 says that those who called Athens capital archetypes, it suffices to look at the city of the of Hellas and habitually used such terms of sur- Athenians. The development of the term eikodnhas been traced by Hans Willms, EiKcbv:Eine begrifispassing praise were speaking the truth. kin or of thereof," OERSvv-rrapXovil geschichtliche Untersuchung zum Platonismus: I Teil: "Legate gods are intermediaries be- "Philon von Alexandreia mit einer Einleitung fiber The who auyyev?j. angels tween God and men are called God's legates (07rapXoi) Platon und die Zwischenzeit" (Miinster in Westby Philo, Somn. I 22, 140. The pagan Greek authors phalia, I935). The starting point seems to be Plato, call their intermediaries5afhiovE.Plato, Symp. 202dTimaeuts 29b where the visible cosmos is said to be Diotima defines the role of the an where EtKCovof the invisible 7Tapa8Eiyp.a,and particul8attio6viov 203a, Tr& as ipplrjvEiovKaibta-TropepEuoV a'VepCOeEOiS Trrap' arly Plato, Republic VI 505-5II, where the sun in Ta TrOWv the visible world is represented as the EiKcovof the p'Ev TrCovKai avOpco'Twot 8aEIa -Ta'S Os$v, arCapa'e r v 'E Good which comes first in the invisible world. Then K Ov TarTTaCs SEIS TE KCai 4p03as TaOv OYiCXa, TOW $oorE in the Middle Platonism Ei'C)Vappears, not so much eotaicov, Ev Eiacc) 8E 'ovval(po-rEpcov vYavirArjpoI,

150

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

as an imitation of the invisible ideal, but as a model, visible or even invisible. In using the term 6pos, which means "standard," "limit," or "definition," Aristides was following some Aristotelian critic or Middle Platonist interpreter of Plato's thought, because the Greek term opos, in which the ancients felt a connection with 6paco, something to look at and orient oneself by, was probably the term which lay behind the word limes which Chalcidius, De Natura CCCV (ed. Waszink, p. 306, 12) uses, a passage translated by J. C. M. van Winden, Calcidius on Matter: his Doctrine and Sources (Leyden,

a finis aequi iuris. Finally the term 6pos is not so unlike the name Horus of whom Plutarch, De Iside

all, a limit (limes) after which comes everything beginning from that limit." On the other hand, van Winden connects the statement of Chalcidius with

of art, the ... discourse ... instead of the peplos, an adornment," epyao-rat Kai fiiv, 6 6oyos&vriTOro

1959), p. 137: "Now a principle (initium) is, first of

Aristotle, Met. IoI3a I7-19 and insists that limes

is the translation of wrrpas,because Aristotle, Met. I022a 12 says f v yap &pXiwTrrpaS Tt. There are two terms opos and Tripca,both Aristotelian if you will, but opos seems to have been adopted in the Middle Platonic circle to which in a sense Aristides belongs. The word 6pos occurs strikingly also in Simplicius who (In Aristot. De Anima 427aio) calls the soul an intermediate 6pos and 6pit6OpEvov.The Middle Platonist Albinus, Epitome (ed. Louis) IX, calls the Idea a "measure" (pvrpov)in relation to matter, and in IV 8 (p. I56

et Osiride 54 says: Tr6vT)pov, 6v f 'lcns EdK6vaTOU K6apIou alotyr6v 6vra yevvq. And Philo, voTl-roVi

Legum Alleg. I 43 calls Wisdom &pXfvKaCEIK6va

elK6va Kai 6paCtv Eeo0. For the Roman Period see

now F. W. Eltester, Eikon im Neuen Testament (Beiheftezur Zeitsch. neutest. Wiss. 23 [I958]). 275. The Athenian Funeral Oration, to which the Panathenaic Oration of Aelius Aristides is typologically indebted, contained in addition to the praise of the city a consolation and an appeal to pride. 276. "It is finished; we too have wrought a work In Thucydides II 46 Pericles conK6oOpos. nrrirAou, cludes,etpTal KaCi tloit 76ycp, rXA. Solon,frag. I Diehl, in a poem cited by Plutarch, Solon 8, calls it a kosmos of words when he offers the Athenians a poem instead of a discourse (Kx6aIov hrTcovcSiv &vr'&yoin a poem cited Pindar, Snell, puqseeovo). frag. I94 by Aelius Aristides (p. I59 Keil), says "A golden foundation has been laid ... come, let us build now a kosmos of words" (rrotKixov KOC6ovaciOS6evaA6ycov). Democritus, B 2I Diels-Kranz in a fragment

cited by Dio of Prusa LIII, says "he artfully made a kosmosof all sorts of words." The peplos, woven by Athenian girls and beautihrliTd&S pvCaK&svvoiaS fully embroidered with scenes from the GigantoHermann) he says &vaciqpovreS W obpipCIva,KpiVOIJEV.In VI 6 machy, was severely traditional in the stories it told. os 'hrri repa rtv& Albinus speaks of the middle as 6 Koiv6s6pos. Plato The purpose of the Panathenaic Procession, in says that the idea is something an artisan looks at which the festival culminated, was to bring the new when he goes to work: 6 8r1ptovpy6s &<xrr{pov TO0 peplos for the wooden statue of Athena on the orrco wrold (Republic Acropolis, probably to be a vestment or cover, but, OKEIov0Swrp6 T-v 168av pAITrrov X 596b). Christian writers have similar phrases according to Ch. Kardara, "nTvKitv6 86ios KalTravanoted by M. Harl, "Le guetteur et la cible: les deux OrvaCiKiTrrrXos,"'ApXaioAoylKi'E9"riepiS,1960 sens de skopos dans la langue religieuse des Chrd- (published in I965): pp. I85-202, to be a hanging tiens," REG 74 (I96I): pp. 450-468, to which may curtain which separated the holy area from the be added the phrase which Constantius II applies to rest. a man like Themistius: oiry&p r6v piov dcxr6Ep Kav6"Togive it a graceis for her, the very goddessof

va SETKalioKOTr6v &rraOl 6jMolS(Din-TpoKEiC0alTOTiS dorf's edition of Themistius, p. 25). Dionysius of

Halicarnassus,De Demosthenei speaks of the varied Tacistyle of which Thucydides was opoSKaiKavcdv. tus, Annals III 27 calls the code of the Twelve Tables

both the Logos which is Reason and the city." AthenagivesTelemachus"a grace"at the assembly of the Ithacans (Od. II 12). The play on the logos

(discourse)and the Logos (Reason)bringsus back to the prooemium(section3).

PART IV TEXT 150D

AND APPARATUS

THANAeHNAIKO2

1 N6pos CTriTroI "EAqahra wraataoS,otlaic Papcov roTIs TrrTXio0ro, Tpo4peUaC Xapiv

KaiT'rV p3apETriVElV

T'Ta-

rav, 6o"rlbuvaTri. OUarTvas ' av T'rrpoqTaSTrpoTupouS Upcov &yot TIS, co a&vpEs 'ASrivaooi, SOKOOV ye 65' ro5 eiS "EArvas TeXEiV,oU pa6iov eUpeTv,cS ye pI0 pCaiVEl Tra. pia(io-ra piv yap Kai TfiS vEvopl'ail[VS TauTrrai TppoqpiSKai KOltVSUOpaSEuSJs av eUpoI TIrS iTOV[ovOUg e eTortv EtErtv Eo Kail wroptrrTas KOTCCOV Ei apXS crE S iSi,xa 1Ev A2XouSahXoiS lvat TrpoqpEaS, o0s Cv il Tr)(T Kai 6 CNUII'TuVTTC Xpovos EKaroTOiswTapacrKeuaacl, KOlVOOS8E a' TravTrcovTpoQpeas Uiias EIva Kai Trp6 ye aUTCov ETI TOOV TpO(P9ov,

Kal o6VOUS oo-rrep os

eiprlK6cn Kci TrpoKaTe-rirp6o'i Tras aKoas ETrepXO6ESIa, 1 OTCOXpro'6Epyov O TI puvXaO66pEeSa IIeiov EXOVTErs pE$OaEUJpE1V.aAXXA)v yap &AAa KEKOcrpljK6ToCV Kai 81sEe1nXuS6oTrcvra Trcam Clr apewiEva Traa1 Kai IE'rrXiKai 'TOva&yva yiyvEoaSa oaupp3aivei StiroUv pcorTat rTCopEr Kaorov TCa vras EY eYXpoUVTr, Kai XcopiS wpTpOS Kai KOIVWi rTps arrav-ras. Ou pI'v &cAA' aO0r6ye TOUT'o6 ErT Kal TO p6VOVTrE- 4 PoI TrOVXoyov, OTt oVTrco woXXols KaoiIey&- 152D TrOOlIKOS Kal TO6TOV AoIS TfjS TrT6WOECO oOSEiva rois UTTEpexoUrvc's, pouXopEvoIS E?U9Pp?ETV dpyov TrapE1KuiaS,oU6EiS TrCO tXpip TraoSE 'rTS fp IPpa eiS rravrTaKaC9TKEVEaIUTOV ouS' eC&pprlcav. &AW'oi plv TroOa&VCOXpovovs Ev TroS 7ToflpacTiv

c8ouvC1 Kal Ta rTpOS TOjrS SEOUS KOIVa Tri

ol TIroITaiT Si' &Kai 1iova TrTaEI, KaI TrauT' &TrOTO0 wapEiKovros, oi sE TrjS ETrl TraTelpaSTrraTTpcovKaCXoCICY wTavTcov vuiv Elval KaTa pCtaiV. TCOV KatpCOVTWO0Ho.1S T'rv EOvolav rfpKEIwapa Trpos 'EXXArvasKtai paptpapous 2 ou [lrv (&?A'ol pMeT.covTO SiKatov ETrotouiJrlvKai TrEpi acuirfis &a9TyoUijvat PEl?ptall[voOS' ETEpoi 68 T-rv Tro0lX$9& T?Eia KaTaEyOUC'tV' o8i 1 V TOiS ETrrlTaiotg A6yois iCo5 Ka$apas ]S e1XOv EV VC Trpo
Epi ARTUELN, ot0E pe Iunta.

ARTU. oi6'S pap3papouvomisit au'rfriA. pE'ieeTpIKaciv omisit ART. rTOV (TCO U) Trpaylicrrcov 6pilovroS TrIt ARTU, 6pi6vrog Holleck. TroUro(fortasse Troo'ircov (rTOcOUTroCrro Reiske) Oaupi&LUEIARTU. Tov R) eqrptwcovATU. ewrrrlt A. RTU, ET1rot

151

152

OLIVER: THE CIVILIZING POWER

oU0 68Kacov 5i io6vrv 'Trv -roi -roAipaT'ros airiav Kai S1' {iv EiK6TCoS 8io's -rog WVviX6you, rTaOTflV EKE{VrlS &aliouaCl Trf afTiaS, ij TO TrStPi lEbS Kal KaXcovKai eCrTIV ovo,pa. ET'rETasEiJIV Jlx 'TroA?aCV TrilaTaci.

5

peyaXcov ovtrcov,oi p|v oiv oi"r' &rrapSlfp9aalP'asicov

[TRANS. AMER. PHIL. SOC.

Kai $cSarrlI aoi o-x0jtc TOOUTOV ymjS &< Secopo0v-rt. rp6oKetTat yap avr' &aXXovupvAaKTTrpiou TiS 'EAASos Trlv yiyvopEvrlv TatlV EXOUva 1wpcoTrTl wrpoS iXiov ciKai poXa d&viaxovcra, TnpoplrKriSels -rOTnrXayos, T 'EAasos E'arITV ivapy's ovp3paXlTvOT6Ir EpupCawvT

T-rv Tr6OXiv TCOVKpEiTTOvcoV ?1rETIT01rpvo KCi I6vrOalTCaTrr KaTa OUTr? ETp aaotCl 8UVaT-r)vT-rV es TOCoOUrOV Ev T- Kai TOUTOTO T-rC'v TOJ yEvouS. EITa KaCT-rS (piavXoycov iv &ytS6v, p<6KOTcoov, (9palv oarTvflyeaSaiC -r O0K &v ICTooslpPorrTTE TrapaKtlVUVE*EIV, &Xf iacv o'rrco SpoTrri'as CoorrEpEioCipp3oXov q)?Xpepelvpopaivel yap

IrOT' EIE raTrfis 866rs aOr * wvi 5' COnrEp T-rV iA?cov &TrrTvcov'yeipcjv TroTs"E7krlav, oltpa 8S Kai

TroiS aXois &cv9poTroLS,yeyyVTa, a oOjroS OTi Kal rTCV o6ycov TrpcbTrrl crTlv 6c0Te o'rT' &aSAoyvcbplpOv o05' Tpia T-r Trripa XpcPES9a, T-rEpcoo ?ppovuav 656v TrpoElA6i62E9a, &W i KptiCosE1TiT'rV Tr6XtvKaC rTOS 'ASrlvaious, OUTE 7 aTTC)-rTa T?-S Tr67Ecos TTOIOoJpjv,&SW' v -r TCOV eiS 6CroV yTfrv S Trr6tEcaS-KTIVO1JEV, 6 XOoPE. EiprlIEvov E VrrO Tro7AAXCV c) &ppa Tro7X&KiCS 01o Pratov sEpE1v 6Sev a&pTraTTIS, ?iO6v, OiJK&a?ou TOUTOV rTOV6Oyov Elvat vop[ilco Tri Xpiao. oO y&p

154D

p6vov

-rTC TpSUT-rrlv rpE

Sival

TCOV E?v ivrillr T-

v

rr6Xtv oaup[3aiveI Kal TT-rV EIST6TrrXov apxilv (&VlKEIV aPU X rTOOqavepoU Kal wpoXEipov iv, &W OTI Kai wroAXXS caoTrp EV KK?C)cp TaS aPXaS 6 6oyos wTpOSSiK' TFOU SuvcarTo 6poU &S oOrE wotv, 'rrollOaac9ai 6S oOS' -TirS &PX1 TiraTS XXatlS elvat VviKjCaEIpQ8iOV &AcWay&p 67iAcov mVEKa&ppIrMoT v cos y' EK Kptva'

9

TX-iCTarov,Ti S&aXarTCav lcpEIpovaa, Kai TIat VlraoiS yKaCTaCi{ywvUTac, SeapIaTCcovf6alcTOV, jlnTElpoS Ev vilaoti, Kal TOiUTrCV EvicOVVOTico-rpa, TrrpCT-rl pIEV CoarrEpeiXE'pa wTpoTefIVOOUa TOTS els r< TOU TrTEo&yous S 8o 6ppous Kali liplvas OTrroSoxlv, nTravroBaTrroi aKTa TrapexopFvTiK*KXcpirEpi TwrOaavauT-riv, ETIS &K oCiAaSKacr'acXa ppril T TST SaaCTTrrIn Kali auvrTs, Kal lTop$9poCsTTpboTr&SIrrKSEtpvaSVlCrOUs 0 XrEOV OU SCiai-rrovrTaS oaov ali vicaot wrpoS ah&XhXaS'co-rsE Kal wrrapaITrM v Kal c rn'EpirrtXvKai TrrlEOetivKal ETI SI& V eTvoa -rTs 'ArTTIKinsoaTrwEP TroUTV i1 Wre7ayLovS KCaT'EovaiaV -TOrTpos fioviv aipovupvous. ai 8E 10 a Xrravraxov raI ETTK?i1VT KUp KuKaS Es Kal wTTro01iKit PiXpl

wTropa6SeSiepi

T-rlv 'ArrtIKlv,

AocrTrp TrfS SaX9aTTlrr

&wrliwpoaCCTriov Tir ES6T'iT6rilS&veoS{Crfi

roAXit,Xopoi

156D

KCaXri KaCi KOCaIOVS acbslouvCat, Kai T-rCaKEIVOOV Trr6Eco KaX'rnl Kai Ko6cmjousETvalt aCJpipjjKe.

oXlfpa

-Mjs

?ivavTra yap OT6rpTroT pacaiefoiS Ta TrpOTrwiOcXaa, T-S, 9yK}7eiovO'U,wTroilTnS&v EwTO1 rrwapi- Kai SE?XiEVl) &rvTrpEs 6oov oTCTaiv. peiilov 'i8 (q1poucl KZpoS pouaapExovoui Ayco 7 "Hv 86 a&rraccov 7rlKaipoT-rarrlv apXqv ir wXTr6E KUpicos&v 'TrocXap[6(vco -TOVTpoaoitKxv. 81' & 8il Kai p6OVl Kai rrpoS qiv qnKitoc' av&cuaprTiv, &TravTa KaSiodTaPEVos T-i paifr Trlv dpxilv aOtcirv oUjlpipvat Kal yvrlaiav I7li TCOrv TOrv o6yov, rTaO-T'rv 'EXrlvtKiAv, TOS o5 ' &(AXouSvSovUS EIST-rlv 9aKaoi61 Tro1olcriopairl 8' 6p$&OS,q Pil, rraporTt KOlVCoveIv OTropoXItpaiiouS,O TwTaTpiKaCI TrS yvcbjrl,S. oolpat 6', &v Sg XaTrrav p3ijvat, .)7oTrEp Kai os &Ac' &pwTcravlraS TUXTlS TcriS vfiOlS TlSevouS, nrrirp OiKEiaS pe'T'XCOV TCOV c/yaScov ECrTrV Oj T Aycp) Xpcbji'vos, o00' 0UTv&v p)psItv &dAoyia, O'rrp airroi Kal T-raXCO5 TT&AivSctXaoC. qpaivcopa -rO So T-OV Tv SEoav 9 -Tf 11 T-6
addidit T2.

Iebb, Dindorf.

TEXT AND APPARATUS

VOL. 58, PT. I, I968]

153

12 ayovra

1ET-r'ESupciaS ET-i rTlv 'ATTIKT V. ToTs 6' VUv86 aKpoTrohAi,KOpUVp) JEvV TrOAEco5,f TrXal p TrXAis5, OpcoJEvot5 a'upfpaivVE KaciTa' AEy6OIEva,oTSOVKEVEO-1V rrapaoTArlrlo'ic, oU)( dCs uoraTov EIval TTrS TOAECoS, aTrroTETv TraVTra &AA'c5 'rrEpiavoi-rv irav TO'AOIOVv 'acopiaT-r TrOXEOc5, yap E15 6Oj.oiCoo EXEI.ArTrcbTE yap, iE Kai(UIKpOV IcrTEpOVap6oCuEITrEpiTCOVSEICOV 6SIl- aKpOU Kaci IECOU TaUTOU C'UjvrrWWTcKOTOS.rTO s6d

V ZocTTrqpI TT'vIcbvrv Ev TfrS'ATtyETo'Sai,Avo'aopEvrl ' Tr TOTC, KTiSKaCiAwTTraa T'hVETrcovvuiCav [paBilocvaa

aEl EIS TO TrpOs ECO TT'rsfpovoixa 'ASrIv6s 'youJpvrls, ' aTr' OKpas TrlS 'ATTIKIS EIwtipoca TcO VClcOV ElS

T 8S TOVSSEOUj5 'T TT-V ATAOVKacrrTaEKai TKTEL - Tr' 'ArrO'6AooT1i 'rToA, "ApTEiUI Kca TOV TTraTrpcOV aTro Tf'r 'Acrias ETTiTOUS"EArvasO TrpcbrTTrl iaaaa 158D 8uvvcaxuSbia TCr)vvlCr)COvrrpooaEaXEvEiS MapaSxo$va, (praeCOS aX)(XTaa TOU TOrroU TrpOSTO KaCA;SvUrr TTrS 13 s8ovai 5iKrnv c&v E3OrEpOAvaEUOc 6E TOTi"ErAqcriv. OUTCO Ev apX TrfisT'EAAcSos ovoaa T1 Xc)pa ?v lcEc, T"r S TracorlSoUX frTTr6v ECIV. 6Trot yap av lTr' a'uTris 'EAArvcov EK6XE)(Tai TCOTV K1VqISEirIS, "TO yVCopI.pcoTaTcO yEvrl, Kai coTrrEp Trr6Av fi oiKea Xcbpa TrpoaoIKEi, A OUTrcOKai TTjV 'AT'TIKhV 'EAras &TraoCC Trpo'otK?a. 8b6 &8 Kacip6vr T-r T-rV 'EAXivcov rrp6o'aXTraKaSapC&S avlprlrTai Kai Troi p3appapois EaTriv Eri XTrET-rov &aAX6ouAos' 6coov yap

TravTrcovfrijr TOUTOKaxAos Kati 6 TEAEUT-rcoS opo Trfi acrmrSo KiJKOOV TTEpiyfiV EUKaipias. COCTrEp yap EiTT' EiS dh&A,iXous EP3EP3riKOTCOV TrETrJETOSEi5 o6jipqao6v Ev Tf pEV'EA&aS Tn'ripoi 86a TravTrcov 6 KalAtorros, ET1rTEp pEaco -rTrisTraS ySf, ci 5' 'ATTIKT TTr 'EA2XaSos,TflS w6AECCO 6iopcbvui[os. aXAA 16 68 XcbpaS r TTw6o,A Ti5S 8' ai Tor uIEv 6 EvTraiiSa Tlpas X6yoS Trap1VilyKETtis &Ei TrapaTriTrTOVO'IS aKoAovUiaS EXOP6EVOS.ETlcOTpETrTEOV86 TraXAV rrpos TirV Xcbpav Kai Ta TrpECpEia c pUAaKTEOOV

aUrTi, fS T-rV pJEVWrposySfi TE Kai SaA'TTrr s qiuciv Kai TO EiTTOpEV s'l OcYOVElKOSiV, pJKO6 TE
a V. iTOV yap EITrEiv V,EiVKrTOV&V AXycp piETpiCOS TraVTrcov TrrTEXEt -rTV 8uvoXEpcov Kai pETE'Xouca Tcrv

ayaS9ov TrfS buv&aEcosEKaoTori,& ?u'vTrrpawTp6OECCTi

Tri qpUCIE?TOV TOTrOU KEXCb- EKaaTol TTrE(EVyE. T"EKIaipECSai 85E EEcrrTV OvU p6OVOV

Kai TOTrf9SCEITOV av8pcov &oa"Tij- TOiS copaiois ViKoC)o KaCi Trapa Ti'v ETTcovupiav Klai piorTa, rTOCTOUTOV KEV. OUTEyap wToTaIou icEaou KOlVCOVEI o xACa\ TIVOSOUTE TroCUTOVTOV TravTOr6ETOUSKaTE-XOUCoXp6vov, ErTIrv aUT-ri .Is6pov oU85v 'TO aurTO Siapoiiv Kai Kai Ti aTTr7OCaoEi, KOaSaTEp EV oaT&Sra {CXTr Ep oTav cOVYoyap av TIr 18 tiIyvWov rTlv yfiv, &xA' conrp Trpos &orriSog Errficrl- -T pouXArlSoIpJv i6ESiV aKplIpos}. TO TOUTO EK TravTa ILEOOV -rroaTi) 1Iov Tris T6OA?ECOS KIVY}SEiS,In Ti) TrpOs SEVpO fI EKE-1CE X)copOV TraVTOS KUKXOI SEppirlTrAEiovTrIS XpEias i TCo)W'X1t TpocrruyXaVEi. TEIVE! Ta EArIVIKK, Kai TrIVT(XO69EV CXKPOu EKSaaTTrr15, COOT'EV TOVTCopiOVCOVlKOrTai V c( TO VIKaCVWUTTElKOi oi pUEV TTIv Xcbpav EATiAlviKoi, TrEPIEXOvcIr a'rr6 0oi ' EiKOST1, OC TO VyKaiCaOti UCTITEXEorTEpOV. TT1S'TrElipoUTrEplKEIEVOI,CO'OTErp rTCoaUTT18' ECyTiV1 14 KOIV1iTOU yEvouS Eo-ria. TroaOUTrov86 TrEqpuyET1v Kali TCO)V AXNov yEvCAv TTS TEplouio'ia EVTuVXiaS CT?rE a oaSocrr'v Kai p(3cppapov CdCTTE Kai ETri Tfr5 aVTi- ai rTaoTrrlsaT-roIKOiTrrowEai TTV vvv 'ICoviav ExoUCTal paO3SAETOrTEpaov 'EMaxSca aTrotKov apicTa rTEpa5 lTEipO Tpou KEKp:aCSai SOKOoUCIV,cO'TTEp &JAAo T- TG$'V VUV rt a(pECYTTKEV, ETARE1OTOV O1KOSEV r Eau-rfis, fi IE.TEirEXripUlai.O"oCTEv0 T&a p.iV TrpoS pKTOV 19 pappa&pcov av 161 D EiTrot TO6XA, o5cTrEpqiVaEI Ta)(Xr9ETca avTi'raTaos TIS EIval TfiS XopaS, T'a S TrpoS IEorlppi[tav fi TOU-TCp TCOyEVEl Kai T-roEpia. ?E (Cv a&oXov iEv KoaiKaSapoV ovopdaLcov, o0u8' aO Tra Ao-rrtr 6o cbaaUToSae, &XA' avEv Tfis wTpoo'r.IKITS Ta a 'pEvEVEVE Kai d1(t6i.9pov TO fi.9o aEi TrOS ET aoUTs stay?yovE [EOrTIVOpicaaTcsa 159D TrapExoUivur , EiAlKpiVf 8~EKai Kaca(pav Kai aAuTrov aOTfiS apKTOV Eivat, Ta 86 EYVSEVpECrMlppIiavi6rI, avc aKalKTCo, auTTIv Kai 'rrapa6pEiya TraoS -rs5 r 'EAXXVIKv<S 6olAiaS q)ovhv avaTroXas6TE Kai 5'cEi5 Ocrov TO K& 8' Elvat TrCVTCOV cbo'TrEpEipESoplov, KOIVOVTiVa Xo&pov, 15 EiraVE'yKaTO. r 68 aUTlr $EcS Ti5S TE Xcbpas EV Tr, EV T XXCA)p, picrrl yap EV o\i TrOVxTaTa TIJ-raaTa CUyKEpaVVUTai vUT' aUTojV, 'EAXabSiKaTi riTT5TOrECOS cb)5EiTEiv, TTYVaKpO6TroXiTOV oupavou Kai TTIV TOU ETrIKXivoUCTa, piEcar, KETTai, TOaoUrTov TrrpOsSdacaTrav OCOVTOUSAlIEvvaS KO6- Ai6b dpXrlv, cbSd &ArS9CS yiyvopEvrlv Xfitlv Tr?5'ASrlvas 1t5S Ei'c1 paivEaca. TpiT rrl S AovSoS TroVTCOV TirS Kai TCOV TaUTTrrl EpyCov TE Kati SpEIppadTcov TOr6OV oiavEXE1, TrEptqpavils avco 81i PEiEoTlS KEIOV.oU yap

12 c'uUPaiVEiKaCTa AEyo6lEvaART, Kai omisit U, 6il pro ra N. &Ei EiS TO Trpo5 Eco T, EiS omiserunt ARUN. I3 OTrro yap av &Tr' aoTrfi KIVlOeEi)s ART, av omiserunt UN. orrTE c-riv ARTU. I4 &AAoa'-fTrvTU, a'oSoaT-ri AR. avTiTrrpagART, avTi-rEpav U. TrrpoupdAETOARTU. R. ATR2U, 15 CUvWrrETUTCOKOTOS OUvp'TrEpK6TO5 ARU, PEPj3ErK6OTCOV

(Ecirls U) yfis. TraCOTI

T. Ev pEaoCpTrf OVUpEprlK6OTCOV

CEOTVOCTIS TOCOV TrEpi yiv

i6 Ej7TrOptEv ARTU, OEiVU, pi' omiserunt

E Reiske. EYTrcop1

aEpc'V TOCTOUTO-rpi

TrapEX-

ART. I7 cooTrEp (omisit R) oTav Tr p3ouXrleOpiEVi8Eiv aKptiPos (ARTU) delevi ut glossam; solum corTrEp

delevit Reiske. I8 p6vcol ARTU.

TT'V vuv 'looviav ATU;

vuv omisit

R, addidit R2. Ig9 E'lnro TIS Elvat ATU;

addidit R2.

TIS Elval omisit

R,

154

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

TOVaEa(pTlKe yiqS Trij (Cp1E o00' aiISpi paXXov eKIa- Cnraaav EXEiTrlV ElTrriTr6E6TrTlra auvXapcov avCrris163D eS TOUT' 20 carai. yfis pEv 61x KaCi aXLTTirrns e1S poIo ToU X6you KaTrEXiVuSEV 'f6r 6ilEit. apx n KaCi&apcov "X V r riva Tr VA ESacav &pX1iv 'ATrrIKn olS TaCrTa rpe-Tre6lpovpyois. T-rEpav.aXXas p?Evyap Xcbpas pavTre 25 Ta' 6e5iTrTrroKai KOVES,Tras8E & Kal XEovTeSKOCIOVCrI, a 6E TOUTOISTOlOUTOlIoicnivEtrera i TroXXhparcdvrv TTnV6S V!e"rpav TE ToV TreSicov aKoUiovraS 6eiKVUivac, piv wTpo TroVSriralSas KaAArIKaCixapiras eKTrXriTTrE1 65 Tf aTro TOU -rT TeiXOUS, drro Cr piXAov Kdaio-rov, oU Kacra Trfs 7rro6AcoServSvS Xcbpav KOOaplTrv ?rri yqS &tiov eirreTv. ?v TOVS 'Iv8ols KaCi Ti IpUCpKaS OrrrroTrpous xKpOwrroecoSKeXUp6vcov eyKCVvVOpoi. OpO. TrepieoTrv c)oo-eKal TaS TrohAiS 'rr&oris yfls e^1)pT~eV0s, c?crp 01 ols ye TOCOOUiTOV KOCvIOU 'rracnrls yiS ig;l,prl?VOS,coaTFEP o yap EiKOSEXetivTVV Xopav, Epyov 861 86 Kaci wrr&raKpcaToTous Kaci Tfs yiyvopvris 26 acira S6f KOCa1eT-' S9cov oOiaav, oirpcppia Tfr XapI'TOS Tfi5 irpos TOiS &p6TrS?r1i Tr1eiT0roVIKOVTraS TVwyK6V,TrEOiKEiaS Ov yap Kai TrpoEevei aUTriiTrS popas ouarls, Kai OVK ETrEIaaCKTOU. 162 D $9eou, TOUTO8eiKVUalv ?v rotS TrrpcbTOtS, r 6it T-rs uercoS Triv XOapiv. oT-r6U ?t'rr8TeioTaT-r TrAalvrlv KaTaAUcavTarESo0i6S coTrep E'Trl o6KOrTOu Kai aaycapi'rcov, Coare 6iS fyec'Abv TraTpi6 TiabyrovTES 'TraTiaS yflS Kaci SaAa'TTiS, TrposKd?bArIvECAv wTavTa fpcaro OU6e JUOIV UgcTUXiaiv iyrTlaa(c vacv, KaTE?oXOVThTV av EilT.Kai yap vv 6evSE TOiTCOV TauT'rra T-r vO6cpKai TT'VXop)yiCavoiKoSev rr6oS is oxqIKev XcApav, pl3iacrapvo T1lV E-Tcvrowviav,etoavTerSpEv Tois 22 eiS aO'Ta. aX&?yap OUKEX T-riXplaco"pati, E-rrpxETat KpeiTTroav, Kp[3aX6vres8E TOiS rirous, &XS Cao-rrep TO EK TCOVTrrrlyCv v0cop EK TCOVKOA6rrcov -rTS yiS arropaiveiv yap .ioIKai Kac-ra ppri TrfveTriTrr6eE6TlOTTIa TO elvat Sita olov OwrTrcov eiOOSU &vfXASeTO ybvos, a0Tor6 aiuToJ Xapv T-rV a&pxlv IXTE t'rriaS TTrS XcopaS, &A' E'X.pacTicrSaCtTrpos TV-r Kai g?voi Kaci 'rroITaTi 1p6v Tri yi TraciTrrirp'TrouC PnITI6peiov TraCVTEX?OS, cAoTre 'rSTTS 6pi9p.cSai. ol pEv yap aiotl KaoSaTrrep EKaTcpou XpEiaV ?v pEpEIKaciTWET''OKiKxat, S.Eav KaTa- 27 OUK &v 6pScos eiTr01 TIS elvat <(TaiTraCXCAPopas> TeAtas XapOvreS oTrco TraOTaKPIvouaiv, ov T"rOpxiSov cau- 164D Kai TrlaS' ST iS oiKOULEvrSoiovei i[|illrja acoLoaolrs; TCOV TOTS7Trpo'K?EIV XcopiCoVTOVS&aXousS&popilovweS, 23 sti TOV Xtivcov Kail Evous 6voiat[ouvl ETi 6Te TE Kai aCx KraTacaX6VTES, sai6TTl?s 9sfival Tjs5 yfjs TCo, OTI TrrVTeS T-rv 6' Tre8icv Kai TOVS caO TCOv XS96VTaS, Kali ovu(pcovia, ayvooUVrrS euTppouS ovluuyia " TIS av O6oico'SeiGi ?VOI, pCuAXOv C a iItS KatiXaptS oi Torv OTTOU 6opcvrl CT0 S6 aClTOi VOi TTpcoTl, Kai copV OUSaiTroi 1TOlOUVTal, oUjpeP3rlK6Tcov olpat, EoeCTt6 6pav Kai a&S TroaoUTovTCOvrlporrTOl'-rTCOV, ElTTro0t

&aitOTirSTroATTeCas, T-rS apyupiTil6as crairep voTriSaSSiat rraxo' Sia9cpovaiv, OCOVoU KPI$EVrEs 9pM3paS TrnS6peiou iiTrKouo'aS,oTrTCOS &pca pir6Ev &pyov e1ir &WA' Eiapiaao&J.eVOl TrpOlpa?Xovro TiTVTraTpiSa, &cCprT' etir Tarcts rrpoCo'6OS 8uaXcopia irep OT6rACoV TTs 'ATA'rtKfis a&ropia TCR (pavEVTI XpilCa&EvoI' p6voiS 5' viv vTpra TroA0iTeiCIa KCaSi EvyVEI6&vre 1r6aCfipn,XAAaT'IV T-rpov eVyecoV n T-iM6e PXeI Ka,Scapav iaOwiopos 8' &pa KaCiTOUTOEAeu3epiacS acivjacat. Kai SUOTvOvrOiv 6VOliaTOiV&aT?EpovV VtKCjT). KUpl6v 28 g966tov ETrrpTrrE TrE rroei. Sia KaLi IeyaXoyvAXias TrapeoKeua'aCIt Trnj T6O ?TEpoV EiKOT6r)S.01 Y&Pp VOI TtI aorTTi XCp9 Evovrai Ci5Aous TroMiTas yvriaious ovTrcas Toivuv &evacov rroTacicovpeuJpaTaauwTraKai Trrly&as6ia TroUS ' cv Kai 6 o0 Tr T'?V ETrrcoWTrrvrcov TCRiTpocaprlaTI, ro?iTaci E(3PaCoUC &d6Svous KaprTov rrxavTcov popav, piav rTc KaSCapoijVcoV elval TO ? c&pXijs. oOVKOUv flepcoTaTTOS:VTaiCi' <6> T-rV Travrcaxou K&x:a-roS elTreiv, o0S' av eoivArlsye ,O6voiSUi11, el oTlv Tr'oaCTiv Trreptgavcos. 24 'AMa TrauTraievEcrriv cafirep TrroTCrvTpayrlpaAX6)OI 11 p&X?X6v e?S TirsYS, OV ye TrisIpTrp6sTlVI.Kai 29 v Kai TCO)VTl V eUcoX)iaovaieviOveiv TOV 6E oiKeiTiTaT6ro

Kai os pEylrAov Tris XcbpaSKap'w6v re. Kai KOCaIOV

25 '1TrroiKai KOveSARTU. vieTripav Aldinae et editores, cpe-rEpavARTUIunt. 26 raXvTa(TrraVrcov 20 'rroTOUTrixous ART; TOUiomisit U. x?Kaorrl T) KpaTforroUSARU. Kai oUVK T. iaA<Xil>Aois 27 pi?uov cauTroisARTU; post puiAAovaddidit 22 coore TrcS oiK &v U; oo-re omiserunt ART. elvat &AAcovR2. rravTrE6ioicoS RTU; 6goico5 omisit A. 28 KVjpl6vown ART, ?o-ri KvpicosU sed Kupicosin TEAeiasARTU; Taura XcbpaSaddidit Reiske. 23 oroTTTiS av e?'rroIART, 6oTroTi5 &v 1rrr U. Kiplov correctum. ARTU, sed correctum ex TrapaOaKEu- 29 yevo[voti U, yivopevous AR, ylyvopevois T. wrapeoKeuwacal

cao0atin A. evrcai' <6> emendavi; ivrauia ARTU, (6> evracea Reiske.

ATR2U. oiKEiavTU, oiKiavAR. v6ou5 eidorrotelrcia ARTU. cos TU, Eyy6voisAR. 5Reiske,

VOL. 58, PT. I, I968]

TEXT AND APPARATUS

Toivuv pOvo15 T-15 Tri6?EYEVOpEVO1s 5rloTpO1wTOS OtUK WroXi-rai-r TrEo?rtyXCAc) OVT?rS 4pUoCE? yap &rctaT?ES TT-V TIpTV aTrrEvEiaTr* TCr)V Xcopas v6pc TroTS&aAXoiS 165D 8' aANcov oi 'rrX'croI KIVuv?UEouoi v6$oi vo6ouS , Xpovcp T-rv apXaiav wo'Cavb6iaopqipavEto'TroiEiaSac T?S, COCTlEpEv aovoiKia TTj waa yrli IcVTSrEs,?K TrEpiO6cov KaCouvTES oiKEiav ot TrEAETarCOTCrV aAXcwv oiKCrapEivoi. Kai iot SOKET TiS av Eti-rrV'rrapaiTTraa-

155

-TCOVSECOV ocopeas

OUT0CS EU TOUS s86vTarS Epiplj'aCVT aIrTOi COCTt TOIS {a7ois a&v9pcbTrroS aVTiTrCV SEv Kai KaT?rOTrrlCav, Trs1paVTaUCTrlIVTTpcbTTrVE8ooCav TO rTOXPCO'aoSai TroIs iTrapXouoiv KCaTIaiav TVUXElV, TOUTO yi 5r6 167D cbS TrpoofiKEv. oU yap iicocaav auTo TOU ? aAcx TOoUTOV a'XrriT)OV apKEiV, KpuiaVTrS 0 TrOITl(po3rlfi,val [pTlapa -TOUSa&Xous ? 'I'Cou C9i craitv, Too'r OUKelvai KaXAlOV corirlscaav o0c) TrOV

eO TrroIUVV &AOI TarSITo6AEIS Ei OiKOiCTIV, &atAcov wTpoEXOuoCv ?v6e?ia'cr ait El'ravTaS T-rpaTOTTESa,s Ka-rEAapov EppiivavrTs, TES 6qOSicrOVTai.8oKe1 68EPOI Kai 'HpaKAfiS U0TepOV 34 p6voIS 68 TOIS-rTaVUTT EKy6voisT-rS XoApas n worris wTapa8tEypta TOU piou T-rlv8 T-rv w6'Ai TroitrcoapEvoS ?KE?IVVU'TrrEp arwavrcov avSpcOTrcov taa xp6vrjlwr6oAcov,fi KOtI68 ye ?V OXiyais rTTv l8tvoiav Ti Kppi KCi o-riav a
coo-rrp

7TraoTnTi'S

EV Scopi,a EVTaUSOTlKai cOWTTEp OiKOVUpIvrIS

TOOJp3iou, KaSaTrEp S?ECopKOUTIVOS Sta8OCtrv ?TrIT1ri-

Kai y, lTravra EiS apAlNaV KaTEoTrl. EpporTOpiV rl yYi 'rrp6S oavT?S TCOrV cov?y?T, poipc ArlEirTppos, POpIS Elvatl pplrl KaT?OrXEV,OTI $ TTOV aracras yovas, Seoi 86 acuVpEpov-rS rrapeiXov oi p?v TO appa rTT?pC)rTOv t TavTaXO, Kali Tp6ocavrTS ov8'a[oaTprov ?EATri8osi?i1 uTvra, oi 6&aTTrppiaTa, oi 56 p3o
Ttv TO oiKE1ov Kai rrap~etEi KOIVfIV TOis ISV aK?EWrBV TTV TT-rO10V Kai wrrpcbTrrvaei, TOIS 6SE IS OCTov ?lTaS IUEVTrUpi KVEITO'TrXvaS 6? ETil TOUTOISE?O?aVOV

OUTCOS?KOpJl[.iTO.6OKOU(i

TrriTfiCS Trfi yfis OTTn,Kai TaUTa Jo'p3aiCveIt ITXrTiSE T? UVT?pap?ptIvKai CTrlEta T-fS &AtS?iaoS&aXiotis gSS elvai. TpCoTOUS piV yap
TOV KapwTCoV 6VOPI[.l TryV Tr1ait, 61' CV Il-rTpO6-OAIV Kai TwoAIt, ap[ico rrpcoTnv EXE1VKai rois IapTupcov, iAAotis rrap' aCrrTg yEvEoSat. TiSrCrll 6 Kai a6y'ovas

TrpcoTr wrrOAEv aTraoco)v Kai TO E&Aov ?K TCrV EUEpyEKaiTo Trco TS OvUK 36 ye aPilXavov p[fl SgEOAtEiSOVTraS,SgEO(ptiAs8' acx TI- caICOv,KaAosa TC 8oSEvra r'ICrTOUPEVr1. SECoV .Se6V Kai EKeTval OVK 6E Ssval TOiS TrpcOTOvS&icoS39Tras pIEV aArI9coS vpVal TrwCS Tral6ES, c rTpO6pOIt, v avSpc-rrolS; oi 33 eiOoyov; rra&Xvyap is TrauTrov?Trav?pX-rTa.Kaipxiv plOU riou r wrp6yovoi 6e TOiU KotvoIV TI Secov T To V TCrcV T'Yv T'r IETa Trapa auTroTs ?iKOS vrrapYi ?TOISyE?S-9EOvda&ppoT?Ppov TO1CIJTlV popav X&PIV ~aaav aAAa KaAAoicoTroTsE EauTcoVveiS (piAoT-riiav oCr?Tip 7rAlppcoaal, TOUTO?IVTflS XPEias, OTITTpCOTOvS, rolV KaTArtTrov, TOIOUTOI TrpOS -TOS sVT-raS SEOUS Eq)lpl, -TOiS EVTaCrT1NKaT?Axa'ipaVC, TOUTrOS? TfiSTIP'rlS, 8' aic Kai 8 Tr rTOS &aAAos 6oiilAoavTE? OUTrc yev6OIeVO, apa rTCAs CO)EiAETO. OIO &pTOis Tos qI Xap36vTrES pi 6rET,fivat,

8ErS9?VTras8

TTOVKai TUVXEV'KaiCpTV TOUTO

aVSpc-rrois. Kai rTOUTO[pIv EVTaUroI Afivav TE7Icos 37

ART, KaTE?cI?Va?TroU. <(r-rTputa> 30 KaTE?CK?oaL[

fiiV

' EVTErvSV co'TrrTp 680o 8tiTlvvUO-ra, T-ra

8srTT

pro &aoroTpiasHolleck. AU, T, ?E1KVOITO 34 ETaipiav AR, ErTalpiav TU. TraupTrAr1e0s 3I yiyvrTat TU, yiv?TairAR. I1KV?ITO RT. 81eTrifprlpv A. ARU. rawpirrXAre?S 35 rTCOATprlrTpos Tpoqpi[cov, coS AyYErTa, gva trans32 Kai TauOTa(TauTaTReiske) oup3aiv?l ARTU. &XAAriotsomisit U, addidit in margine U2. rTpcb- posuit U. Post apacrov omiserunt o8uev AR. TTpoTOUSTE(pU? Reiske) yap ARTU. TEpCOVRU, TrpOTEpOvAT. R. 36 Et 'arTcov ATUR2, EaoTOU R. TUR2; A, KarT?EcAapavov CoCT? 33 KarT?Eawp3av?v A R. cum scholio, 37 Ev ip?pEt6 ETrEivARU. cocy?

OLIVER: THE CIVILIZING POWER

156

[TRANS. AMER. PHIL. SOC.

$.oi S TpoS &aiXXAousfiptaav, &A a Kaicav p?p?EIKal T'rrEco Ti"pOaTa TOIS PEV EiprtllVOiS EKaCoTOV rT6XECs TT6XE1 Tas KpiC0EIS ?v r8 EV &iAXXoiS T"lv fppiaav TrpoS &XAqiouS EVTr5E pTEs^S, PEppI 6' ElEtiEV,Ei 0acloovra ETTIv, 8 Tco 5Xov. Sta8oXi o,i iETwofiaaVro, wTravTXOEV WraTaS avSpcbTrou 8' 38 wrOXv Kai 6IESEX- EcTpEpoVTES tocOS TrEpiTCrV 9SEIV TrpO-TOV wrpo TiV KpaTitTrov -rraVT-cv ap&as Kai apETfnS SE1V, EIS' OUTrCoKai rrEpiTlS a &XXrS EKEiVCOV TE EV KOIVCKai Ka$' EgTI 5E ?;V SiaMyEcOSal aUCTOUS aci TroS xpovous. vial[ EIpyao'avTOoi KaS' K&aOTOUS 39 pIKpoV E a&va?XlogcaroU'y&p p6vov ols ?TwTTov ETi[Xl-

169D

S8iy1yaTa pouX6opvoi

KaTaSc.Sao

Trap' auT1i, KCaSaXTEp

oi TO0S TraTSas TrpoStacOKOVTES, IV' CdorEOpTravTaXOU

TCOV&KpCOVTrpoStiaIaVTCov KaaooS EXEITO7S IrixoUIIV, OUTC0 K&KEIVOtTXEktOI T-lV ylyVOpEV1]V apET11V cTroKa[i p1.iOVOV TCOV aA&Xois paTLV,ols Xpflv ETwOIEVOI, cav oi $soi T'lv yfiv ipTv, &XXaKai TroXAoiT TrrIpcA)vKai E Ta EiTrETv Kai 6 O6vov Kai b5KatooivtnS loYoS auToTi, lpKSEI 6E, E1] AAX"a oPrrEppaTa KpicA9v psya&Xot,psyijorcp Trrpi yap o6vr1S TauTirl TGOvviq' iicXp rrw6AXcovptlaav Kai T7rS tiArlS aITacylls 8laiTaTrI TE Kai 1TrOITEiaS EK Kai KaTOAakpaP&vOvuI Tr1V aKprro1TOIv 500rsEp rTTi sECoVaOiroTS 81ir Ta CTrrEppaTa. Kai XayXaVEtl To0EC1lov povapXi[a oXE?6v bo5 ElsTrEVoi 'TrpCTOI TCOV SEeCV. "ApEl T-rv Lrrrp TOVw1rat86 Kai VIKCEV aTraaCtTOtS

TrV 8EUTvpav ?wTrei- SEoTS Kai TT'V ETrTOvuilav 6 TO6rrOSXappaVE1 T iV TaVThr,sSE TrS TITriSOU)X ~ITTCO Kai StKaioo'0vr sKaO-aTai Kai KptTaiS aUTOTS aCT-lv TOU TE avJIpa&VTOSaiJpoXov avTro, w-rrlTpeaVTrEs TOTSTOTE Tl V Xcbpav ?XOUoTI,vopiCJaVT?SX&apEVKai aoTrrep&aAoTI papTU-ptov Kai TriC-TIVEiS cXVSpc')TruS. 171D TOV"ApElov T&ov O V E8pETv,E8 43 KOOpov E1T' ap9p6Tppa EV ToTS rwalstKOiS KptlSValI. ou yap ?TVTV ip APEIOEp V -rCv TrS UTrrppoX'nv rlrToir. &?A' oarep Ta uSaTa oca p6wOcv EKaTEpcos.8V, TOi Tr po9(aVVTrcV 8?TCA Kai a a KaTOi'Kpv 'ASrva K Siou Kali TOi OSaKXo0,VIKOt ac pavTIrrKaKai TVEuOpaTa aOlTOSEVi0XEI,OUTCo0S T OTV 6S SOKST 6 SKaiou e?vait TOV SaX7ov -rTOi viKrlS OOiTOS X)()poS c)aTrEp aVEvatl vuocI cyvnpo?ov, Too0EI8cov TOV pcorTa.T-rS 58 yv0coav EVapyrT Kai TTSs Trapa TOIS $Eo0S coS SUVaTOpIv, ou pnV KaTEAUCrE Ur?-XcbprlaE8 rrap' acpOTE?pCv oTwrovuSrTE Kai TTIPTf OUKEAXrTTXo yyvUTaCT00. Kai TOCaOUTC)TETiprlTat TTapa raVTOcv ol p1EV lTTcbCEVOI crTEpyova.tEaTa Ta EUTEpa' rq pEv yap aooi,a VIKaV EScoKET7r TC)CruyKEXCOp)pKOTt, co0S' 8 oU 06 Tai Criv poi6vov TOvS aVTraycAaxiaiS O1oiOS TOIS KEKpaTrKOCT'IV, vaSV 'T6AsI, apXai 6E arracati Kai TO TCOV Ta TE Kai &X?a &aXXa acTCoAV Kai TOS vcrrtaS VIKav, pEyi-rTOV6 S?IoS WraVTES PETaX)(OVTaS, oCVESpta Ty TO-c EV TOUTCO Kas EiaiV TaS olpaal 6E Kai ols oAcos a&ycovs Kai vTKat VaUT-rKaiyeyoisicITai Trpos 6TSr 172D vaacv. &AX' 6 pEv TrEpi TOrTCOVEK86XE-TatXAyos E1KOVTES.Kai pETapO3h TOU XCopiou TOUTOVUp16V 40 avTiKa. Aap3ouaa S6 Tra5 'I9(OUS Q'l SOS TTIVETCOVV- Sri aXE(6v oO)( qrlaTo, ola 81 Ta- a&vspcb-rva, a&X' ipav TTrT-rr6oE6i6coav cb5EauTrqSoValn Kal KaTe- C)rrrEp aycvlcnTTlplOV TOtETS$05 a&vETail Kcai ols E aKEU(caaaTOc 5 KTIKpa tTraVT1 S TwapaSE8tya StKatOaOVvnr aCIUTaS, SiapKi TrpoSEiprivrlVT8 EKEiVOU KaSljKEI Kali Kai Tr6XEPOV,TCTpCTOV pEV ?AyoUS TE Kai vOpcov Tra&t vopiLoVTES OUTCo T-rjaitV aiSoi T-rV sECAV. T-rpa 6i 44 KaTaeicoaaca Kai TrOAITmiaVBSvaotriaS dTrtrlXcay- yiyVETal KpiaoSiJYTpOV plrKTn TroS (CaycVlrcTaTS, SEia 170D Eevrlv.aq&' v paSTlpaTa TravTa eipESri Kai picov 6S Kai aUCTri TO-S SiKaCTacTS, 'iYV 'ayCVilETai TCV TTETrp'S TXS vvv TrpocoiKoUS XomTri6v avi'p 5uoCTUJXcoV TrapaSeiylaTa EoiiSX.ev. aCt9iS 8 O7rAcovT XpC0iv Vuv 'fe7S Kcai Ko'0ri0ocr.aoa TrpCbTOUS C ' iTrrwcov &PIlAAlX TnrpicovKai EKEiV1rV o.XIpCaTI, ?TtI t6iagaoo'a

SEaS CTaEVVaS, Kap KaaUyV K Si OUS corTEp TCp TrOTCrp TiV TTwOlV, CS EVTaOSa ElTTEp TWOUr 9pEaC1VEiS TV SiKaiav ptXaavSpcoTriavoOicav, Kait TUXCOV T-rS .SEo

roA6|oiaTrljpicov Epr1vev 6XrPaTa' Kai [EiOyvvuCv {v &ov0 TCOV pOiavicov Tnra'c1aTTETaI. SpdwcoTrc 6 TroYr8eT TriS6 T'r y) r Tpc ros TKai pV 56 yEVOVS Kai Tpo9pfS Kai T-lS ?K SEVC 45 nEpi Il pa{ive1 TraCTl TrapESpos &pupa ItoV Cav -r7i eCO 41 TflV T-EXiav iTrntlKnv. rri 6? TOTOIS-XopETaiK'ai T8??- TiriTS Kai TCOV ScopEov, &S ao-roi TE EOpoVTo Kai rTOS v tac0o Tai Kai rravrlyuPEIs &XAols EVuElpaV, Eip-rTal, TCOV1JEVTrpay1aTCO6TrrKpaTTr1av &aalt 81' aXAcov 5E 5E $SoV TraVTOTOWV 1 TV T1iCOV. VUV froTTV TroIS ilKOXOVUe1 fiTTov, o0x S9EC rl6TlniaS. TaCi yap Tipais TrpO ETrtOVTCV aK6xOUvsv T-a copa 6i6vrTcv Kai Xaipao3v6orcovK TOV acTcV Sarrcov CaC0o EC0T1i EYEItV Jv OO.1 TlVi Kai oOa 173D 42 rTa EwTrtpa6ovra &KaT-pOIS.OU pO6VV S6 TOIS TjS EipTr1iEVoIS, p1poS EyyEyparTat i5Trp p ElTCravTaCS ?XPiTri TrTpiouvCia T7rS lpavSpcowTria ElS ' KOIVOVETrOXITEv.CaVTO. TU. ErTI E a v ARTU. aVE1i Si 46 caVTro Kai OTTCO ES TO 38 ouTrcoAR, OUTC-r

ART, &wcrrE6i39 uliv U, qiuv ARTN. Trre?eiSavro avTroU. ou povov ART, pihpo6vovU. X6yoS 6K5SXe?Tat 43 &via)oi Canter et Reiske, iaXUEtARU, iaoXEi T. U. R. OUT0C K6VTrES EIKOVTrS T, ARU, oUrcoS ART, 1qKOVTEr transposuit R. Post TrapaSeiypaTa Reiske. rTOTOU -TOUXcopiou transposuit U. 40 EpOiir ATUR2, TrUpO1ri A. addiderunt Tr&avraTR2. TroXEprlorTpico) 44 ATmpaSil TUR2, -TEpaSi AR. yivETai TU. AT. T-ri 1q oiC e8Ov transposuit T. 45 EvyypaTrrTa R, EVy?ypairrat 4I TaiS yap IaT4paiTCOV 42 KaOXoS EXEiTU, )X1l]AR. Pn'ip6vov TCOVTrupCOV omiserunt ARU, addidit R2 et in margine U2. ATU,

povcov R. etrl Ta orrppacrra

cap3poXovTUR2, ovCupi6ovAR.

acrroTS omisit T.

T. ava6eiacoeal 46 &drrxpn rlv U. oU6E ?KE1VOI U.

ARTU2, EvSEiaae0a

TEXT AND APPARATUS

VOL. 58, PT. I, I968]

157

wrlaioV CorTTEP Tiva Epavou 9(Opv 5ieacbTOIS SEOTS OUK &aTI- TroS EKE1VOU Kai E?KiVCO TCOV'rrXEiOTCOV Si yap XprlcE 5t' EVOSTIVOSTp6ov-OUTTlVEUvolav &va8EidacS9ac CaOTo EiK6TCos. TO KOiVCOOiaV Kai Tr Tr6oEI, OUTCOSOU' EKEIVOl KOIVCOV6V T1VO TOI OTi?aCOScOVVTE-rrI'ITTrro, "rrdAal iyEV, 176D 6o5C a oC TaUTra K1ai &A' d()' ToTi dvSpCvbprolS p?V 50 nrpoiEcrav EKpivav oEapKeTV, ECOpa yiyvboCKovTra aUTv-rl v (pOTpTiaV, CoTrrEpo0 Ta C7Tr?pIaTa. KaTEipyaacaTO p1T' aCTcov Kai U7Ip aUTCOVEV ETEpa a0OVTES TES V

aCOTrEp pIKp6V. KdVTaU$jSa

yap

E Kal KOlVOTaTiT TCOV EVEpyElICKV 1r TCV Kai TroapaOpuia. uoTroSOX TravTaX6OSEV 6UCaTUXOUVTCX)o ou yap EC-TIyEvoS oV8EV TTS 'EA?aSoS, cbS EwrTSEiTTEV, O6-riSYE T-r-rr6SXES 7TrEipCaTOV ECTIV, 00o6 a&OKOVETUi &A.Xa Ka0i wr6kEIS Kai ?9vrI PETEX'lXUV,EVEiS Katipcv, aOTflv Kai KaTaTrCEpEuyE,Kai KOT' Cvpa C)XE?8OVoi wcv rravT-rcv pEV adrlXOavov Kai yvcoplJoTacTOi, pEyi(orl

47

IvrlpovEUoa'l TrpcopTovKai T1-S gVlpTis TOvS Aoyous pIiETaOCVUp?TpOUSoaro68OUva, pTirOTI TCOV18i1a Ayo

aOTavTCOv KaTraaUpq)opas, adhA' ov58 TCOVKOIVT*& ' Kai Coa'TrEpcPXI TCO)V icrri TrcaAalCov Ev-TIpOTCaTa A 48 Troi rroA.oTS 1SirnyEo.Sa, 'HpaK?Aous adtrrEA6vTOS 174D f1 pEv wTrois Kai vECoS Kai PCpoi05 a&vSpcT-rrcov Trpoa$EV TOIS pu1TcrliSpOE?Tal TTpcT-rl, KaIaTTEp oKai piois ETi1larlE TrpCATOV EVCOV.Kai s5aTEXeTSTi 9EC0 C) V Kai SOK8(V E? EKEiVOV.OU yap O6VOVTOUS TrrpECPUTdTOUS apa TCOV sECov1'pfE Tipav, Kai TaUrTa SiaT(spV-

Ka(i iTEp rTaVTaS TOS 'TCOS Kai TOVS JTrrqXuSaS

a0Th

, aTMA daKroXouSioTavTasr

pETC TCEV XAAXCv E&V EVE-

175 D KPIVEV,cAirTEp CuITp7roXTEUOPEVnr TOIS SEOi5' aga yap EKETVOiTEE?EXOVTO Kai TaUITfV O0K EXAXEiStE,&XV EriyEiTO TOIS CAAotls avS.pcTr0olS Kai aVEKIipUTTEV, co)-rE drT?9rV?ETOVS TE OrEpaious oAiyov Tri q(pae wrpoclrKOVTraSaUTrco, KaTr TaUT-a 6 Kai T-OUS CXAouS

TCOV AOycov

?5 Ka9iK1El

,.Aaool

1.Epi51- TrV

5'

o0vV

?WOtTlOfaTo coo-' E?rrTpOT'rfvOUTCO apwp&v auTvv ou yap ThV 6paUTOi5 TfTV alv uppopav XAuVoTEAfXqia. aVTi TOU TraTpOS p6vov ISrlAov Ka(TraTTarlEV, qaviav aUTOiT yEvoPEvrT, aAAd Kai cs

TraTp6oEV EuEpyETra

TCOVavSpcoTrcov OUTCOS ETij11TCE, TETTapasS1iEV oucao V EV Tr Xcbp, vEo9EaSa TrOAE6 S TCOVTOTEoiKoU011vVCO T-rpcbTOuSS SpEyaopa 5r11oo'ia, TraTrpS EiJEpyETrou EVTCA Trro0ep?cT?A?EUoUS UoTEpov TCOV Tri5oas, Co0'TTEp Kai pEVTOIKai Tra TTpOpEta TTrloavrcovTpE(EIV EVO6C1aE. EKopicaTO TEaUT-r- TCrV yap uTrtrpyypVcov TrpETrOVTra 51 a&iou05E?pEV. 5' EKEiVCOV 656S rTO8Epo KOIV T-rravrTCov TC-V EKlTr-TOVTCO)V ETri Ey'VETO, p:ahxXoV56 OcrTEpov KaKVO K aKEVUOl (Tuyov. &TOaWO TroXAoiSTOiSTpOTTEp yap 'rr6lTr5 isauTTlv TrapE?oETOi5 EVXPEI? KOIVTIVE0U,9jSE "EAXXrVES ETrriuoiV 6p1pEV E5oavoi0 apXTS, Kai TrrvTE?s '?V iiS1ia EKaoTro T-rV VOpiamVTEr, d&riSri apXaiav, KOIVhV5' &7'raVTES TOUTIV'rpoo'oVOpaloVTE? rraTrpiSa,

Kai TTlV pEv iTrpOT-rpav 5Ev-rEpav,TTrV6E Uo-rEpav TrrpoT-pavadyovTESTri SUVdpE1.TOcOUTCp yap p3EpaO6oc' rTpav TaOTrlv aUTOis EIVal KaiXuC(ITEAEo-rpav,

paXA&ovavdacoTOV Kai coS darlcos5 iEpav Kai pETa Tri5 177D iTEiPOS eyvcocrav, opScoS POVuAEV6EVOI,TOUTO1EV oi TrEpi OelPPa drTUXTCaaVTESK(ai TrCrlS Tri BotcoriOa otrTcri cnpTEC-TIV c5OOiKEioISEKEiVOVU TOrrTO65? eTT-raCA)V OiTa TIT TpOaO(VVEK'r?ao6VTES, pVlPTrl5. p6vrl yap oi i?ETaTaoVT?Es,AcopI?CV E?85 TiVCoVi'v &i0os. aUOTCZ pIEV5A TOauTTv darTO8eSCbK? TrO61VO0Kai Tavaypaicov ETU1XEV n?XoTrovviCoOU KpaTCTalOVTCOV,UTrO TCV EitaVTCOV Tr'V Xapiv, t6' f'v Kai oacov Trapc TCOV&AACOv TO 8' aO-T 52 'Uo'av5' 'Icovia TWaVTES. 'HpaKXS d'Wao'ras Tfi5 WT6ECOSXaPlTOaS SKaOiCOsav T1S aVacTaVTrE5'OTrol

Iinrcaa1pEVOTa 6iKala TTpOsTOUs drTr' &p(OTEpcov TCOrvatyloiaZv ETroiraE?, TrauTrlv yap d(TraVTErS ruvcopoX6yrlctav. EUpuova9cos 8' EAaoavTros pEV EK TOU 9 ?'crTrEpiouKai TOU ?Ecou. Kai yap Kai TOuTOUS EV TaiS aVayKa1is UTT?EaTO. E?OTI 6' & Kal 6S KCK?IEVOUS lEXo0TroVVi'cOU TO0S 7raiTaS a-rTOv, Trpoa.9Vros TO ETI Kai EA TCV TrraTaTrTOaVEKK?XCOprlKOTaVUVYEVri pEEico Se1VOTEpav, ET?pav ayvco)iouvrlv Xivcov p16rlS TCOVCAACOv Tro6EcOvV pTIr6?EiaV 6?XEoy9al TrpoKrl- KarTaO?UyovTa Ei aUrTTiv &v?Aap?V,coaTrrpApuolTra AEyoi

49

oi i?V aXAOI puJCai, Kai T-a EoaXcaTa aTrEfiCArOavT, O 8 OUK EXE6TAiaiZov, TrlVTES ?IXOV' q Tr6AiS5? 3POTS?9EV TCOV TTavTcov, plcrlcaac&a piAAov rdaS UTTE8EcaT po6vrl )v daTrEAaS f (Ipopr9?Tlao, Kai Tniv Trpoo-roiaov,

&TTavTcovav9pcoTrcov 'HpaKAijs Eo'XE,TaOTnrv lauTT U. KaTr n pvri 47 KeiT' &vSpas aXE856v AR. TTr cuvp)opas ATUR2, Kai rdS av-upopaS R. 48 wrp6aOEvATUR2, wrp6oeER. oi yap povov ARU, p6vouS T. auTT-r p1ET6TC-rVaAXcov 0E6&vTU, auTrl A; OESovomiserunt AR sed correxit R2. &aa1 yap R2, a&a 8? ARTU. oio-rtio R2, OtaTi ARTU. EI1EAR, ol5E TU. auTcol pEv 86i ARU, auTCtl p1Ev oCV T. Post Tror6coSomisit XadpTra R. 49 8E aao-avTas T. Kai T-a Ecrxra TU; Kai omiserunt AR. TraTrcov ARU, &TravTcov T. aTravrcov ATUR2, Trdavcov R. E'CXEVT. ylVcboKOVTaARU.

50 Kai UTrT?pauTcov omiserunt AR, addidit R2. povov Reiske, j6vrlv ARTU. corr?Ep o0U5UorTEpov UA2R2;

coTTrEp omisit

A; EiTr?pT;

boSUrT?EpOVR.

addidit 6? R. Trp6TEpOV ARU, rrpo5I Post KOIVT T. E'ri 5uoTv uoiv OP,oiv A. ?Trri RTU, T?pol5 6ppUTv KOItvv ART, KOlvit U. aou-rolAR, auTro5TU. 'Icovia RTU, 'Icoviai A. 52 Trpos ToUS a&T' aulo0T?pcov Canter, TrpoS &Tr' T, 61' adppoT?pcov d&po-rT?pcovAR, -rpos daCpOT?pCOV U. ?Tor0iTlrvA. Kai rTOUJTous K&KEivouS ATUR2, transvuv posuit R. Ea?TI5? & Kai TravTaTraEloiv EKK?XCOpT)KOTa T; &omiserunt AR, post 'EAAiy?vrl TCOV'EAAXivcov vcov transposuit U. a&uaKai rcoT-rpiasE?ioiv T. &aa K(ai TS CcoTTrpias auTcv- (auTcTv, erasum in A, abest in U) E?iiV ARU. q Kai KaTa OT-raCiV 1 Kai KOT' a&XXvlv

ARTU,

TKKOTaorTaov i

KOT' T adArlv L et Dindorf.

158

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

Tr KaTEi avCras nTrihCaKE, KXprlTat, KaCIKS8' iITTCXa nleAayos' cv '?T Kai vuivorMTa -rij acoTrlpias rTOUCv r &X& ToCS TOi M?ireTra. ai yap &drr'aorcov nrrcowvviaiao'poXov T'rxO)(n ITpoUiia TrIV lXavSpc'rilav, 178D oiaic TrOiSoiKfjEo aTrrov &aa Kai aCOTTipias EIOiCV. SuouvXeTv Kmapo*j TOU 'rrp&rrlIV eC' 7rT'rrOiTrK, TOTS

oOTrco8' xKTrCaXalouTraiv EaVUrTVSoUija SieTl'Tprloev cocrrep v6oOv siS 'rTos T-rv yvcbpJrv,Kai SIijSXe 6ia ' TravrTov TCOV'EXXrlviKcoVKaipcv, &rraaC Tr&sT'rra TroTSiK TrC)VrTO cov, i Kal KaT& rravoiyouca Tqv Tiv&a 9EyoUva TvXTIv KC' aT&OCIV,i K KaCi

wrrppcoSEvTrpoKrlprrroucxaSappEtv, bS oi8EiS Eorai TCOV'EXXfvcov&rroXlS,?cos &v f T-r)v 'ASrlvaicov i wr6Xt, &X' Fi TraTrpa pIEraTaxoucvivols ovpupaivel. v SiaTpliCv EvTTEhoTovvfiac oipotp 53 pias pEvye TCOV

rroXoTs -rTCrap' aOiris &yaS& rrpocaSTaa Kal rrolrlcv oTre K&XXMtrra iTrpaTTov oOU' aaliEivri KOtVCOVOUS, v &rrwacl roIS Trs 181 D ExAri5 v av ToTi. Kai yap rot Trr&VrES XpEia5 Kaipo`S.[iav TaTvr v 66ov e6ov 'TrV 8sUpo 9ioiaa rTC TCOV'Earlvicov pouaav. Kai TrpEapvUrTarr ' Tc-r Tpoelirneival S6iXer9a Tro%S 'naTvraXva6.SV IS.Aov

-TCXPOVC) TroUy?vou5 c0brTpEpITraTpiskocI Kai o'rTia

KOIVr. Kai TIV -TrrlT6rr80TlrTa Trlv wrp6o5 rrasTas oO p6vov ols a'rri Trap' a'rfTis &TrrrEoTlIXE i8rXAcoaev, 5 apXeiV TroTs oosEv KaTOaaiXa& Kai T7C Trov8a0po 9pape?ior TriS MeoCorvicov p6vr SieTriprla6 TO;s Aoi'CpoS T'roIs alTCov, 8EaapEvrlTE Kai oKEapinvl 7rT'roUSEv 9eUlyOUClV Ei5 aCOTlVKaCirpocaiEaai TraVTaSdos Kai vUv eiai MEaac vioi1681 airrs. ols EEAXov i6pcraEo9ai. "Ev puv oiv Tro0r TO OUTOVKaO TOO'JOTOV 1T0OS55 'rrasouS Trnv 'rr6Xiv. aOlSi 8E Troi rrpi BoicoTiav aOrrv Kai 179D avup&avros TOlroT EvEUTU- evepyeiaS Tris 'rTapaaXooca1r rroT9' 7rpoOwrrpyvoi5 &K66Xou.ov- E?TepoV 6 Kai T Kai TO7S TrpCpaylciaavoCTliV Efig5 Kati p?y.Sous -rrap' 8', Trrpoa8OKTlTco Xicrai roiS "EAriacn Torr6AScos T-rO a&tiavavalpeSeior5, o8sVEs eis Tlv Xpeiav &rtrenrl- X&pivov AiTrrTart,rrpoaXapouCayap -OV KOIVOV rTO i 'EXXAvcov &aAXcov TCrV TO aXaa ouS' 'ATrr6WAx p?v 'rreKoipltav, p6vEuvav trrraTpcpov, nrlyrljniv, cauTri 8. ror6MIs MaTalEcov y?voS, yfis -r 'EXArlvK6v, pLreTarTOYVh,Siov, ?;yaye 'rwavaaXoT pipos igxiKETr6O TC ykVEt &aCLKal TTpOcOSriKrV KaXOU TrooUXi pcaToS rTv SuvcrvXiav ?nrrrvcbp$cocEv T1lV aTrnIv pUXaCaKIV V rV T Kali Kai &avri "'EV wroioup6vTl. IKEI?JiVKTV a(Troqpivaaa 1TAa-Taicov avrroTl,'ASrlvaious TrpcoTOV K&'TipE 56 6 TrOV T ov ?v 8i O rrc pycov, OIKOa TriV ElKOS Sa?XaTrrav, puagaaaa TroTOTi pvr rrpcTOV MyEtV lpeTov, cb'rr'p 8 TravrV Trrpou iLauav TroiU5r WTaCaViTaS Kali TrfS 'E?aM&os co?ap XqLrlv &peT'IE,rTOIS ir TCOV TTE vr KOti 'roivuv eOpaicov 9aVEpcoVa&vbpScoo'). Tr&cAtV -rOV ?KET a7yco -rOXoa-ru
TU, SeXEoxatAR. rravotKrliaiaAR, rravolKEaiatTU. KxKopiveouT2 Aldinae, TaiSEKKopiveou ARTU. rTOOS 54 Stayyyovev A. TacrivA. Krro8cbvARU, El'Tro5bv ARU. T Aldinae, wrr-w0rotiK?t A. TrETroirIKE T. ilrTlpaKeV U. Tt((VT? ART. Kai yap Trap' a'rriS U, Trap'aOTrrq av rrao' T-rfsXpias KaipoTiU. aO'TrTrrap' a'rijs ART. cos p?pos au'rqi RU, auTon AT.

UN. A. ArlorlK6v ARU, AriorplKov T Aldinae. 56 &qcpTeev omisit Kai U. TroppcoTrrcolA. Kal Post appapKap6ov addiderunt GLNR2. TCOV EiclrTcovAR, 57 avyKiuctrro

R. dvTrirrpcOlATU, cavvK&A6EtTO

RTU. 'E7a'St TU, 'EAMxSaAR. pov A, &vTrirrpcopov A. "EAXrllTv yiverai airia transposuit T.

TEXT AND APPARATUS

VOL. 58, PT. i, I968]

Emav

T-TV KOIVTIV, Trpoi8ovucYa

C5 E6SEIEV 6 pXEcov

K6crpoV dpaCoTEpcpT.O yEVEI Xp6vo5. KAliaTrov TC) o0v TrrEpiSETCa p6vov '7rrXiSE Kai &apaKaipicp Trs TC, a Kai &Xa SE&taiTtjv 6pi6voiav oacov Kai XclpaS, 58 olcv ayaScov aiTria yiyvETra. TaurrTS 6? ToiarrUT 8

caO-lTEpKprtI'TTSOS q pilrIS 0TrOKEIpEVTIS E%O0iTTo'aVKai 8ia orraoaiS '86r yffs ai T-OV 'EATiuvcov a-rroiKia. -rois Kai KpaTri'aaaLivEpCO Erp-Tri'TEI IpItPlyap TrEI.9SEToa caaoSai ThlV prlTp6OroXiv. Kai Sltaap36VrS coKltOV Tf-l

183D

159

rETpav 6oTrc)s KTriccovrTla avuprrapeoaKEuacUE, 6ooicos 1j SEOEVouS -ri T? oiKEia Kai Tr aXobaTrnfi 6?8XE'CSaiTU0 a&toucra, Kai Ta TrpE'TrOVTa EKaTEpoiS TOIS KalpoIs ETr.lprloEV; OTE piV yap a&CoEVEeSroaav,TOv (p63ov cE S 8' TEPIEiTEVaurTo)VKai rTa ar'opiaL5 ETrrlvcop$coAev

a1ElVOVrq KaTa ovuppopav ETrETrpayEaav, OUTOros fiSr

TE EKadoTO1t SIEK6CpEl1 KaOi 'TpowTrEpTrEV, fyEp6VaS CObv Kai avouIrarcov fvyE Co'ATEp aUTril ?piarTaaa, XECbOV Kai OiKOSEV KOIVfI, TrapaLEUyqpuiAaoeyEy6vE ' ou 16vov -ra-is WOS<ETT'> a&xNoTi pETpOVTO TTiS vvcra. -rTarra rpa'Ealv EUvpo T-rSav 61 y?fv, ?KT?-VOVTES Kai TCi p3ouilraT. a Trav TO6EXO61EVOV. Kai ouvExfi, AAax yap TOvS acraTrEp 'EXXAaos, E?co E 1TrAXipcoVav ) vOv ETr' c(ai9OT-Epols T01S rTEpaCo T y)SYS TOiS 'HpaKXEiSaS ETEpTCov TWpOT-rpovs 68EapjVrl KaT-iyayE, TraiScov TTraTESoiKOUC-i, ol pv &Xpt raSEipcov arr6 ElTTOV,OUTCOKai TO'S pET' EKEVOUS5Eaap1vrl TTpcoTOV, Maoaaoaia TrrapijKovTEs, oi 8' E'ri TCT TavaiSt Kai Tri: EiT' EwETrE yayE, siTrAXv &av' aTrXfi TfiV VEEpyEaarv Xip,vnI pIEEpipoi'VOt. COT' Epol pv yEXcos e'TErpXE?Ta ETr' ayqOTEpcov TIStEIEVBr. Kai TrpotovCoa a'ro TOU TO6ECO)V aKOUOVTl TCAV VV OTrEp EITrOV, T-01 o0'p?T?pOls KOC'pOIS pTrCOTOVU wrpo TO -rEXErTaov adi OUT-COS, TroXrTEia UjTp TOrV 'EAlTwpOaEOiKEV rl TfiS Tr6OAECo5 TlAOT.IpOUpEvcOvKai ippovouovcv cbs ?rri XaarrpopS, vcov Trpovola Kai Sia TroXAXf Kai cuvEXouS -TriS aKOoTrav Epil
V aVeU TOV aAXcov wroAXv Kai saoAarTTavKeKOCIrIhvrlV Si ppax?Ecov TOUTO Kai 59 r6i pOUXOpOal rroMco peiLovcov. -V 6SETai T ovvEXEiav TtrS iv Tr6AlS, TO 'EXAVIKObV TTOXiTEiaS, fi KEXp|Ta-l wpbOS T EVEyKEiV O0 VUV Kai OTI OUK ETo-i rp6oprlpiia pETiOV OTE pEv yap T-ols 'cHpaKovU wTralaiv E8S1 E9(p?y~apjv. arraVTCov, IET?68COKEV porlS?iaS, 'TTap?XE p6OVrI Kai Ti TlV XpEiav pEyaXouvXiaC. ?wrEi E TrapEXSocaa Kai

E'TavEXS9cov E.?Tacrai

sXE- 62 AouSiaS acrC[ETai. Kai PilV T6Opev TOViSpEOyoVTraS TOUT' Elval E Kai EKpEUyEI KOIVfiS acSai, EiTypa 185 D p1rls Tl & Ov av XX' S cs ?KEivou5 iv EtTroi y' lXAavSpcoTrtia, EO oTr010OUcTS p116OVu, oCao TaU T5rri T1fS T'iXrV S ETrEipaSrlaav. ai S6 T-rV &aTrOlKcVKaTaOKEUai KOIVOVTCOV V TOV &TrEXASVrcV. 'EAXivcov KEp80S EiTiV, O0 p6OVcO Kai XC0p Kal 8uvauEIs TroXAaSKai Kai yap Trow6XE EiS T6 KOIVOVwrrpoo'Eapo0V, E' JV OUK 6Xiycp PEy&?XaS piEilOUS EyEVOVTO. OujTCOSEycbyT(PI T-qS TroAECOSoV)(

EiEl T TV TTeoX-r6vvrc(ov AcopiEcov yEvEo'Sai, ovyKaTTiyayE wrraXlv aUiroUI pETa TOU SEoOi. yevopvrlTS 6& iTTOV TO EKTtrpyal wTrap' auTi-s 1' TO Eio'p{E}pECoSal TrS 'HpaKAElScoV Ka968OU Kai VECOTEApOV CoYppa.VTcOV -TOUS68ErT3EVTaSTrpos TTrvTrapa TCOV EAAivcov Elval Kai yap TOI COTUp3p3rnKE ?v Trfi rTXoTrovvilCTc, TrraXv -TOKlvrlS?v 6SoaTro. Ev 6 6OVOISTOiT TaUTrn Kai Xaplv. EvavTiCOV oi yap auToi TrpEoapU184 D T-a EVTCOVTTpOT.Epov iKETcoVadYpaXSA)s E?U8OKIPETV. ?dXEV,ETEpoI Sla TCO)V 60 8E au5 TO E?KEiVWCV a'ACOv pETEI?xIECTaV. SE?apVT1 8E TaTro TCOV 'EEAnivcov Eiai Kai EiS VEOU5"EAArIvas OqX)(qpfOla Toroaxnfi, KaSaTrEp TOV AtovuvOovypapouoclv. fiSrl TravTaS a&vpcOTrousKai pLETaBoucaa XcApag Kai T-rEXoal 6 ou8ao6S9EV, &aX' a'UTor6V TUVTESTOoS Kai TrWOXITiaS ?TrEv6OraEVUTrrp Tf-S 'EAXXaos ETrTEAS6VTES Kai Ta&STrap' aivrri Tro'6iS TroEcoS 8SETI vTraS '85tavTro. Kati ptIV TCAO TraVTaXO9EV TrAEOVEKT.rlpaTt ewco rTCOV TroXXAaS Tr6oAov 58E6aPEVO1TOUS aCTraVTaXo6EV, TraVTaxoi Kali TrE'Tr6poUTrrE(pEuyuias a(poppiTv Kai Kai pOKOV TOOIS TO ?fiS. 9pa01l, 'C'bOVTES Ka'V pEy&Xcov TroilcaaaSal. KairTOITrrOSav oTroAcov i) IVa TOE TCOV P arroyoS TrXtiorous TrrrXiS -6rr&CS XaaTIrpOT-rpov TrEpi yap TrpEap3uTaT-rcv tiXavSpcorr OTEpov TCOV UavTOOs86wrTcov 3pov0uOcaTo, q TrrpC-rTOV a(Acov Kai -TO8XEo9Sai pv Ei vous EiK6o,Kai puaAov i TIVCOWV v6oov

XpflSat

TfiS oaUT-Tr XbpaS

Kali 'oXtTEoiaS

EOri. Kai PTIV TCOyE ETTEI$' TOUS 8EO?pvoUS TOV KpEITTVOVOV ?ETE.SCOKEV, TOV aOT-OVEV &PX-i SiavET1ai TrCOSO0K eli TaUvTOVinKEI yiS U. TO Kai Ta TCOVaTrOlKlC)Vapr'Vlr SiaTrEpyait Kai KaTOi- 186D

58 Sia Tr&ralis fi8rT-rfi yiS T, 6ta wrraarS ARTU. U1-rETpcov A. cbS 7r' scripsi, $oa-rrep TrEppqEiTlv

6I &Xaa Kai rTCO)pouipacraT RTUA2; Kai omisit A. KaTilyayEv A. EIT' ETrEgiyayE T, EITa 'wnTEgyayE R, 60 vo6pcov ARU, vo6ou T. Trap' aioriT editores, eITa TTrEgiyayEV A, EiTa T-rEglyayE U. i Trf 62 ?i Kali Pi/ T. EU Troiocaa UN. ou povcov ARU, oi Eli ARTU. pEV aUTifiS avrfiT (if R) TrpC)oTOV Trap' AR, i TrpCoTroVpEv TriS auTrqs U, sed Ei ante TrSs pOvov T. rrpooEAapov ARU, rrpocopacov T. EioappoEoal Cobet (Variae lectiones2, I873, p. 577), EicapEpEc0ai erasum est; Fi Trp&oTa pEv TrSi auv-Tf T, yp(aTr-rov) f TrpcoTa pEv Ei Tfi ARTU. rrapa TCOv'EXAivcov ARU, TrE(pi) TCOV T2. KTrlacoVTai ARU2, 'EAXECaUTf-r vcov T. Kai yap TOt TU, Kai yap T- AR. po1volS TOiS KTriaovtrai TU. S6 a1Eivov T. TrpoETrEpTrEVCanter, ARTU. Post KOtVfiaddidit Iva yap gliT rTauTrrl RTU; TOIS omisit A. eicaiv A. TeAoXorov A. Trpoo-TrETrEwEV rToXAaXniARU. T-ravTaxi- TR2. TravTaxoL AR, rrav866or daTTiouvvauiTo. 8ita T-rf adTroiKias Kai 'A0qrvaiouv in AR scholion A. EcTriv A. TCoyE RU, TO yE aUTOiSU, quod rTaxfi TU. rrETr6Op'acltv avSpas oaUVEETrpEyEVV AT. KaTrolKiai RTU, KaTroIKfial A. EiVEKaARTULN. est. TU, fP1ETErpcvARLN.

59 ?rri Trit rTXowTrovv/laco U.

OLIVER: THE CIVILIZING POWER

160 KlCaaITTVyfiv;

[TRANS. AMER. PHIL. SOC.

6aoos TrEKcai eou'aicxaS fil

'CTT 'rr v ?E0O0VVrOV T piaS &Taaav EvUTrraitv CaVTCA)V nraacv TflV aavro v coorTrpas) T'neoTr6vvlcrov iXEuKai Ta &KEr)Tr:iAaE.VTOI T rfi 1TOECOS, 0U I.lV &?X' &vayKcaTova&aalSa OTE TrwpaypcIaTE?TO. p v d6KouCalKxaiTri XpEi' TCr iKhETCVCrrrp 'ApyEicov 188D Kal TOUTCOV6r 6STuoTIvElTVKa, EVOs,iEV OTt TCOV&Tr6 oi TOTE ETrpCaavIo,Ti 5' &d9XqEiaKaci Tc oT)('xipaT Tfi TiS ?ip vTiS 6cyaScov Kai ols KaT-rKEsOacETrV piov Tf-jS avSpCooTriaS ?UEpyeoiias UTiip T-rS OPaEOosa-T&caTTaS 1I Tv &rroxpcbvTrooS KaS.EiCa uO Tr EeiK6giv 8s Twrou KaT?Trpa6XSri. cb yap iKouvcav Tro*S 'rio pvrpiTovEUcavTraS o0 q9oprS9VTr?S pI TrrapIEASEv, 6va-ruvXiLravTarS aTra&qovU5 ppiq$at, KaliTrS ?TrirTCOVTepcov Katipcv Twpa&EiS OV oS8' ola 3pouTjnv Jppiv T-rV TaUra -rTETOpllIKOT &iXXos r Kaci rrXiou5 Iv Tq T'aS TCOV6ACov ovprravirEpi (cV av KpaTriCao'iCtVETriao'l, &AA7 ovaoTacSv rrapEXiiq)pa6Ev?<(EU)O>IVOlS rTCov,EiloVs 8 &arraacISv M ErT?pou 8'8OTI c'vrrirEIT

64

65

187D 66

TrTTaTIC

(plavSCpcorria

TrS

TriV lpV TOU VIKjiaEtV EXrri8ca TCr aoVEiS6OTtTOV KpEiT-

r ETOaTua'ipESa, 6 TrcV rTovo5 8s6vr, T'iv 8' Opyrv c oTEEp av iaToi IrTTroV6VpTi6i T6.EC?S,, 'v a&prt O'TCo Ev coa.9' ilIV SO6TE5, Epycov TCOV -rTOIS TroXEIoS ErTaCao'5, xapovTEs vrrTp TOU KOIVOUv6Oiov TrpErouvaav S 'TraViK6EV. -roTs iev T-rV TirTlv, T-rS SE TrIV TtlCopiav Trr&Xtv o)(X86v pIv oiv &cpXlv KxTrEXfiUTj TOro T rT TOiUTO r avr drrrE8oaav. Kaci pIlv aC-r eOpot T1S 068 TaS&CSTOKiCaS rrpO -rov -rTO1TavTas 68 ppos TsOV EV ov avEu . ov Aoycov tCa'rrTPEuyuiaC yap IpEIyaX dydcvcov TroiS XpEia P0oq1ia,9S KaTaC9OyEIV wil ThV TO?6Xtv cUvvTrOU aO.rat EKsuOIv iToSoV cbs &cInSCOsKai pI6Eiciav T-OV CoSoTEp oOS' oU86Troi 'TravraXOiKpaCreTv 6I'l -rr6Ecov &aIcov Troivuv pOVOV pirrav. ETarveipt68'OSEVEiauov&alv. o0 pav pcya Kali pavEp6v caoppoo6v &oari F &PXi)S,o(t U E ESiS 6r TCOV TOiUwpoOx)(v KaCi aIEIVOV oi'S raciS&AcaiS 6copEaTl Tri orTlAXirs KaTar(peuy6vOrov rTOI KaXciasuoTv ooTS, S Esi''roEfv, oaov Aava$vEiV, Kai capTrplOpt6v TrrouSEpcaiTEa Kaci Trrpoo-raaoi, oa0'o yE ri,irae TO 'EAXnVtKV Tirs EIS 'rr&vTas &peTfiS KOai TOIV av6pEias Kaci (piWavSpcoTiac, El6i p(3ovAX, Xyco CoSTrEp yap pi?yaXowux'ias Evapyjq 8EyiyaTa EJiVEyKEV / Tr6Xis StKatOO'ivrls avri T-rS piXavSpcorrilaS. ,ilTv, c&A' oiS6is EorTIvdycdv O-TOUSficaav cEKvrTl(v, KfipUKES&TcraTES OirTOit rTpi aUc-rij yyOvcaal Kati Th KVOt avvepo*PJi-TE &At' a&ldvov TirEpirTOvSErnS,EVTrasi 'x avapprloav aiTr' aOuTrov-TCV Epycov 'TroiTTinv-rTa, Xovro EyEvETO.a9' Cv 8' ilpa&IeS' cpTrooS T-rv 6ArIv pIXtiv TlrtO'TOU SIKaiov pa?laov TCOV'ASqrvaicov lx'-TE oaa &v EgcOTOUKaXoy0yiyvrlrTaCS,' iTvV Kali VUv Tfis 'rri &dEi?vovSElval KcoAi.EFtV piCXavSpoTrriav eTarlEa1V, 7' ElvactT-S t.EV6a\cXaSTroXei TrgF'ASrlvaicov TrOVaycovcov a&pxTrco,rTOIScriv EOpvuaSeT leowrrovTai, &?i fiOlvaTro rrrppTr'OV 8Eopuvas au-rTaS p't acvro&v a&ptiv TrwpoOcaas Tri 189D vrlciovs iES' oCou 'TOUKPEirTTOVoS 8' Ov yap oO 'EAaslt, T'nv Kxi T'OTrpaylCa cos p6T?3rlKEV. cds arlscoaS oOr6Ep rr6XtVv X opiots 'HpaKAEtS&Ov Trr6oA,OVKavitp, ou yEvog o0?6v TCOvEv -roS "EEriaiv aviXouvaav oioilav Tr- KcTraOTaEUV Kcai rTOS AoytcrpoTs, TCOv CoSr' &crrETretv piveTra iKaia rTIpICVTrOV TrEpvfiv 66XvpCoTipav,TCOV6 -TaS v9cproaTo, KCai 6 TaOCrTOV 8? TOrV TrOTrraia TrE tCiV 8Vva&pElt X6VTCoV rmtEIKErTpav, &AX1Mov Kali Tras a(IrEliXS KOIVaSrTOIS HpaKMous rTO TO' Ei{ Ta siKata l Ei aCo6v Ti, TIpJlcVTrcV &KiptPo??pav Siov'rai, XAEo,ToTIsgv, pavlaov-rTal, Tas ErTi o' aOCrTOV SiKaiOU X6yov, TroV 8S oiKO Ta
67 Post rrpo omisit rTOT-rOVU. yivETra T. Kai rTa&Mascripsi, Kai TrAAaARTU, Kaoi<pa>Wac Reiske et Dindorf. pouXA<Eu>ovEvois Reiske, pouAoARTU. SErjuevoti T. KTVOi T, BEETieOv'ras ARU, ?1iViliKEV VEYKEv Suiev Tro8covU sed correxit wTroTvU2. eOTrV 68 CK A. KEVOI evTraS F1?KExVOi RU, E6?r1nVTCIa5 66 fpaeXepEa&pTfirCT. aojv EUpvuoeEAU, iv A. oiX oaov ARTU; ov<8'> baoov Holleck. U. EiOptaOEC &v5pEia5 AT, d&v5pia5 RU. yEyOvaaiv A. pilTE EOpuoaeTR, aOv EUptoOIeT. &Trr7au?v R. EiVEKa TU, IVEKaAR. &pTtART, 63 KaTrETKEOacEV

apT-ios U. U. E{ii65 TrrpoorTiacKacieeparraE transposuit '

T.

5p?EVA; post E0pEomisit

KOaT'&aCav R sed cor-

AR. rTO pyov ART, rTCOVpycov U. rexit R2. O3ptpiEv A. rT01SPVv aAotis piw KOaTaCESOyEIV U. fiXeuOvpcoaEv 1TOtfiaco1 ART,

Trotifoouvci U.

&(Eivous U. aOcrOv TOV TOoUSiKaoi Xoyou RTUA2, rTOv omisit A. <-rcTabuv&aiEIsiX6vrcov> addidit

Holleck. 69 &v8piasRU. UTripTrf5Tfi5 OiKEia5U.

VOL. 58, PT. I, 1968]

TEXT AND APPARATUS

161

E opiai, 8e Kai TOUTCOV TTO6tvSia TroaUTOcovKai ETITT AEKTEOV avlKOOS EVoU o5? rAEX16ovTCOV TrapaSEty70 PIKP"aTpoX(EPIpTicraivouS. cal i Kai SEiaTSai PlTE KOtlfVV U-TTEppo'AiiaZ6ol pEvy6ap, TapAX- p&aTClv, al Iprl8Eia.v 9Sv TroTSpyol TrilV 'rrTOjaxiawv cvvCUavorvTEN,iV pr'iT' iSiav. ou TOIvv T-CV plEv TA.oCvoUVSEKas' 1EV (p' iv, a&VTrapovTos TCOV 8iepqSElpav, oEv6oS a?X' as flTTEiIPXpi TriS 'ATTIKfiS, EilCTCKEC'aV116r Tr

TravcoAESpia

190D

71

191 D

72

73

192D

povs, co-rrrp aw16 oT1Eilo TOU eEpPcW ovrToS 6ppbpEval, Trflv J v 'Aaiav p?Xpt AuKias Kai Kacxpia Kai

TrO?E.JiCOV iTTaa-9Iat Ti rI'N.Et O1uJEipprlKElv,O'8E TCOIV oaolv eITrov KEKpaT'IKE'VCI,TCrlV8E Trap' auTri TruTra

yvo6vrTCvUTrrp avotfS acrroXEtip9fvait rrEpiTrlv Xaptv, d&XAaKal TO TOUTS TaTS E?UpyEo'iatl v?ViKTIlKUTapavil- 193 D Ev wapaT?ivoucal, piv Bouoia oTpaTOTE8cCA), oErTa, Thlv apxilv EiS TO5S WTrai8a na"cpuAias CAoo1TEp Ko6pcp T-rV8' EUpcb'rrrlv aXpi TU orpaTcTro-ovUTOJTrposTTrV Kai Koao'nlaaaCKai Trap' auT0i Kav Tr) UOrrpopiacTO K&XcorpayVT-ros ybvo5, TCOlV 68 KOp&$vipa iSpuoal'ivrl KatiSEiaS goipas Tro6Iv. VTrEUESV s if6ri TraVracwOTTEp TaTC Ti.aTls. 'EpEXSa 6E TOI5 alvTi SvTl-rfS aTl'cicbaa'a T pPX 6Trrico, Kai SlEXEAXuro 'AUcaL6oIv 're EXCopr1lc?v Kai O68p>po, Kaci fl TriS KaVTaJOSaEP03o1i9rloFT EV dKpOTro6XAe SE615 rrapE8pov &Tro6Siaoca. El TrOTE v fi.iv EiS TOCOUTOVaV''liX3c TOU X6- 74 Kal TauTa UE TTlKEV T KOIV1i vpCTEI,Kai VUVEiSarTirTro TTEPIE ?y?vovTO. olpal 8' oUSE OpPaKasavUroiSpi1pyaoSai TTrS you, 8EiylaTa TrfSTEwrposTOUSEco&SEvlpXavSpcoTriaS cTv EUpXoA-Trc TCOVl oi SEiup'ETITrp6O9EvEXS96vTr TrpOy6VCooKai TflS vUT?paUTCoVEUyUXiaS ?V TOTS ovCup0op&S, Kai 'EAAilvcov'rois TrKEIVCOV 7AoEvolsEyvcooav Trapa- wTrdiyouov,Kai aC T&COV ETwtipavo 'TE Kai TroAAXXv C5o El av AoiTrCv icrco KaS' 194D TriV SaXaTCrav aANfl oits bouiXouv.XPTi 68 Kai TCrOv TArXioaaPOUAEiuCaCVTES COOrrep ?EVEXipouvTrEpaiouoSail TrE)i. &lov Troivuv K&aKEVOOCaov yXcopEi pvrllacr9vat, ET-rroxoavrOvTasTra ' UTrep aNXAcov TrpocaSEval, 6 TOiS TroXXoli TCrVEIcO6Trcov Eyelv rTri TCOrO KaTarrpaXS9'vrTaKai 6oca crrrp TTfi oiKEiaS 1 OTI oU pOVOV TOUlpq T'r iU'T?rcrrTav, OTrcoSav 0'JupiJiwrTri Trc_oycp 8nrlooicp wapElTal, TCr)Tarpc TE Kal Too'aUTT TrO\i EoTri 8' KOtVil TrqS TOAXEooS T&S wrpa&EtSTCrOXp6ovc TrapEVEyKEiV. p)CUprl TrpoSuvia a 'rrav-ra 8Ei Kai TE a;ka Tr' V T& Epycov aKOUOrTa5 acT'rv i6ia TCO' Kotva StlapEiTv 'TrEp YEY?VrTal, TrEprl|vaaiv EvTaiuSap3ouX6oPvoiTrVESXpiC7a7'Saaoiu-popaS VrE1p KaOiT& 1tla. El p?V oOv Trepi aANr1l TrlvOSlv w6'XEAcoS 6 75 co yap &copcovTrpo6rc Noyos, OUK a&v rv wapEXS9Eiv&a vOv E6?Ticr?E pa&?ES, rTOiKOIVOU,Kai p&aXaEOX6Oycos. TTiv TraTpiSa TOrTOV aAAt 16ovas av 'rTaraS arrXplc'aEV Ei'rrE1 Etoii yap TroIS "EA.raiv o.ulXov'aav, )ovro 8VT v CaUjTOi Kai Tro?Xoi qTroAowlV av XlpllnaTrpocapEC3ait rlT rraTpiSi,l fiviK' &v6 oia5 &avrTS El1TiTrroE, Kaipos KaXooirI COOTEKai EK TCAVKOIVc)vKci ?K TCOV rTOV, Ei 8vaClV'TO, wpiatVTro aUTois Evat. VUV 61 E 6 iovU KEaSEoT'rTOSTOI .9' EuPEiv &XP TrwapaCXrlEiVKai iSiCOVSiTrArv Elvat Triv 6Or?v irrT6XEA TopioTiiav. 'ri ra viKIOaaVTa, Kai OUjEV'OS 6E yE ?TI TOVTOU pET6LV ortv, pEV o OTr Kal TrCv Evcov 'TIVES rTOUTrpoS a&iav EiTTEIV OUTCOTrpo6 a'rvr'v 86iT?-rrSlav. XEyETai yap 'EpEX$SuS o'8' ?v aTrAr btillyqao'EtwTavrTaTwCOSIXEES96VTos, TroOTrcp TroXEcpC TrXEToraS' UcTrp plaS TrO6EC)STraUT-l5cTra'VTCoVEiprlpiv Ev T-rCZ rpoS Ev'Eiowrrov TTrvSuyaTnI8OUVvai,TOUV EOi XpriclaVTOS, K6OTOV,pCuaXovS' 'Trrp IpvrilS TrXeicoaXESo6vi TCrOv TE'pa UpTr TqiS Tro6XECoS OOKEV8EXETai8t1iEIvai KaS' EKaCTOV TrpocrayayEiv 8' aC'Tiv KColfioaaca i pniLTilrp ocrT?rp &aXcov &aTraacoov, r oTr a TrapalnTrEiv, iva rTOUTrcO e1SSecopiav wr6p-rovoaaAECdSSe6 ooa pOUXEIaKpipc[os, 63X' avalyKr Ta Trx T&-VS9yaTrpcOVKai OlTroSv rTCo TO15 pEyiLoTOIXpl0Cr0bE.Ea.ETrEiTri ovuKav &CaItlvCos aaS, EKO-rfivai 7olCo' Kai TlEXorrov- Kai rTaUra ElS pIO'OVifVEyKeVa& rTpOIt y' a&vfpKEI Kai K6Spos 68 v rTCO -rrp05AcoptIaSrTOXA,Co vrT1oioUauTOTSs79Eov-lTr5 VTrEp TfIS XCOPaSaTro3avETv. I6ova; TpitCv yap ESvCv TOrV PEyioarcov vVTOTS "EAArl- 76 ' CoCrETKaciOl TOIaOUavTr tIV ET1SEIlEVCov TaPXE TCOV Co' ETPCOVBilly,i Tr670Et, T,O Ev aCurVp)uyfiys TpiiJOav 195D TO BoiCOTOi S6 XEPc'iV 1'-TrCOATO, Trap' oaa9ai, Kai TOU'TOISpi8iVV El'vai Xov ITTrTV a&TrfiXE, T'OV AcopiK6V, aX?a KCai TCOVrTOIOU'TCV Kai Ev Trnv Vplv, S Tri auTrS ?lpEpas EUJoETs Evjuoia' TOO-OUTOV Epycov apXEtv TrEpliV Ti Tr6NAEt ' &X Iva Itp Trwo;XaToiauTra AEycov Ev T. EV jiV p aTpaTOT65scot 70oE1OCKE6ac Cor6Ep aut co'rTTEpv oaparTOTCScp 74 Ur p acTr&-v ART, aurTov U. ETr'iyoualv U. ac Reiske. K6Aov ARTU. rTOV U, acTrov ART. &aX7ilous AR. KaTaTrpaXOEvTa o-rpaTOTro8cp payEv-ros ARU, lTpax0vrTa T. acupTriTrTOi T. 7I auTroT Aldinae, aUcraiSARTU. e&aaTav R. omisit TE Kaiplcbpq U, addidit 72 Post TrpoVOIpa 75 Trrpi a XArlST'6OS Twro6cos5iv transposuit U. ElWlU2. TrEqEivaCri TIVESEvTaUja pOVuXO6sVOI T-rlcEv A. aucrois editores, au'ToT Elvat ARTU. TOU transposuit U. TTOUOVCOtOVTO CtlVTO T, TOUTCO 8' EUpEivU, TOU TE EUpElivART. oCS' Ev RTU, oUS'v A. AR, rTOiJTCOA U. ijViK'av ARTU. rTfiTr6XEI CA)OVTO Tr'VO6Arv q(pXont- Post TravTa omisit TrTCA. 86 UcTEp TU. &TraaC-v T. ,piavtransposuit T. ATU, TraaoovR. a&capvcoSARU, aoapEvo5 ?V TOTS 73 Post 'Ep?Ex0Eisomiserunt ,Ev AR sed addidit 76 ET1t0ieEpov' Tri TTOAE1 "EAAlo't transposuit R2. K68poS 5' Ev U. irrrapX1Et TolarTa correxit U2. auCTro RTU, U, apy suprascriptis transposuit T. v(pivT, fiTv ARU. pijrTE i6iav RU. occovAU, ocov auT-rcl A. Kali papP3apoit ARU, KaciTroi pappa3pot T. omiserunt TrepiARU lTrEpTE ocoTrTlpiaSU. auTriS IlKp&V transposuit U. R, ols T. Post aTTowrOEtipevat sed addiderunt R2U2. ARTU. TrrEOv ES6KEtL, wTrAeov 11

162

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

wrrppco TOU KaipoU yEvcoi,al, TrapEis a&rav T6Opcov

& Kai 6vopa<>r)Ti yvcopioat (plOT-riiav EIXEKai tXlAi 'V. TrraVTayap TOTE Eli XTTios KpETrrTOV 8IESE-I TTOpEioC o0 Suva&pEva.EXCOV &NAcos Ijv EIrrETro, rparat )JcoTrrp 8', cbS ETrrov,pEcrlv TtVa TOUTrEp6j3ou Kal Tri5 rlStupUaSfiXSev. aUcrTs,pv yap Crrryvcopil b8apaivEiv,Tra 6 8' 6ycov vfv UTrEp Trf 'coTpi[as 5' ?gvrl 1T?pITrrEV WTTEV6El. gEpos i yovieTO, Kai TrpcoTOVPEv i1 TCOV &pcAo TC) yivrT apac KaCiapeTIS, TOT' ?viKrICEvfi 'rr6OXa KrlpiKCoV TrEpioSOS nI yiyvo- 79 V a T'VEXaSa r VOU TE Kal TOU IpIET' EA K&AiXOVe0')(J, cS TO p?v 'rrpoo'3OTK1rVpIlKpav alOT5S Opvrl KaT& KE?i 196D &rroqoavSjval, rT 8E 'rrAXovXeTpovTj oacA 7TXrovi86KEt. EKE?VOV UiaTOS aTdro paaCIlECos TrEpiTfIS yiS Kal TOOU 77 g:ETETl plIVOiv Kaci SECV TiVa aiTlTa'acaSa TOUTraVTrb TaUTrrSTri TrrOXEco5 fpXE?TO, Kai iTavTa TTrpoTaTrrrlv Kal iEXAEyovTO' v TETaiS ETrrlaToXai5TrcaT'EA7XXrVKaiS ppyou pou6XO6pevovcarrEp Kpialv TiVa Trouilo'aaSat -rTOvVi' aTorv avSpdwbTcov Kai TOV aycova TOUTOV o6ai TrUKvai rTOS UTrraPXOoiS1iCav oOU6v fiv OTt xPi 'ASivoat, cbg TaurTOv6v EITrEVT'v 'ASqvaicov rro6iv StaSETvat, KaSaTrEp Tro0S Eico.9oTaC qfE1iS, OU pjihV&aX' Kai OVKE6(XlCTrTOV 'rr6XAEoS f TriV'EAX(&a, Kal OCIK EiTrE1Vp6vov, a&XaKai Epycp pEpoS TriS &pE?T-l oUVVpaXETO, El TIS KaTCaXOI Kal &Xi' EIKOTCoSKai P.ET' d(cov TOU Xoyou TfiS T&aS vupI3aivov lTraoas XXE1 TTOAEIS, aOi 5EI Xpiacaaat oaa Kai PnIv p yE TOUTOIS pEiXoiorTiS T'rJXnS. CorrOTE yp p Tri TOrJTCPKlvoCaa TaTrrlqv. Kal TrpopouXUCEaatTTEpiTCOVO6Aov, Ca'ravTa Tr r6OXlS TO'S pappa&povs, iv' aoT1iV TE Kai wTavTO 'EAVrlvIK6v EKpi'VEIEKai sE{iE1E TIS oOaa TTVCOVTrpoEorrlKEV, oUrTco 9EiTaLEV, aTrr' a(pxS 'rrporTaao'a rTCO 'EAXfvcov Kai 'ASrlvaicov 198D a1JT1vv.Kal 6StX6SEVf86rl drO TnlEpcrAv E9Ei?XK-caTO aCOTOUS,OiK asIKOV Tr'v apxh v TrapaTOi Kail 6 oi pEv o8s', EiS wr6OXEOS, Tlv doarep OUVEKpOTE?TO &rCEtAXovrUTOS (oXoP?Vl aT-rpov Stapa&VrEs 'Aciav, EpcTI TOU 'rAeiovos, &AA'il86r TOT?a&lcvopvrV TrrEpcoiiEVOU,Tfi5 6' &vSEorriTjKaS Kal viKCbo'ri5 E.Usi

Kal TrpoaXprTTapevos 'r T Tf Kal rrpos aOr6 ye TOUTO 81 Kai acria Kipia rTO Tr6AEcos pycyacoyux)ia 'Trp6o Tr& Aoyou rTpEoipat. OTryap TroTs "EAXqciKal Pappa&pois rTOCrpayClTa EKpiVETOKali pIKpOV wrpos rroX TTiS Yy5

Kal 68iKnV a&tiouaa Xap3EV TCOVEV T'r qrTECipCTC

OV

'Ic)vcov8E8ovAcopvcov'EAAXivcov, oVs ip6vmpIv ?Sk8aTo 9?pEpoIIEvovsKara TraaoavTrfV'EAAaSa, po6vrl6e E15TO 78 SEov KaToaTlo. KaT i. Kal wrpCoTOi 8 TCV E15 KEiVOV TOV Xp6vov cEAXXivcov&vap&avrEs elsS E&apBES oapaTni

197D

KOtIV Trop$icrjavrES Co(XOVTOTO-ro586 v BapvuXcvos Ta&?EKai TCOV?v 'IV6oTs"EAi)nVE5s E&apEiS 9Saujalov' ' capcbv S TarorvTrpopaCav AapETos iavXTuiav &ayEiv V Xv Kai rTas uvaTT[arp) OK i)S'vaOro, &AX'?MiTaLE Kal Trav PEISouvVEKpoTEt, PIoKpOVT'V aUTCp.Kali iTO Uv

TaCS CrroKpiao'E. Kai rrap' a& qpOTEpcoV TOUTCOVIpaapTupETTO OTi 'ASrlvaicov Kal T[EpaooVEoC-IV6 rr6AOXEp TrEpl TS 'EEXX&oS, T-rV pEv Xapeiv TrEIpcoE.VoV, T-rv pEVTOlTOISKalpoTSEpya X6ycov 80 65 Ko0Acalt. ?v ?KEiVOtS

r STT9riS- ?iyco 6S T-T"a V &iAXcov pya A6ycov TCOr Trap' 0iVv - Kali ylriplC-pa TpoTraiou KpE-TTOVEIS pVlriIIrpV EViKTClaEVa&a

Xo yco

Kai

?pyc

vIKfiaav.

E09US

KUplov iV oU Tr Xr1porTOvia p6vov, cjS TOU5ayy?AouS. TCr 6' vopoS, &aa Kali TCOSltaS?lpai ppirlvEC'aatvrtTa ypappaTa StaXEtpOTOviav pEv a(TrE-

yop

?v Xepaiv

v a&pUvaaSai 'AS.rvaiovS Kal Soaav, iv', T-rrEt61TrE?p "EANiTviv, ?XOtX-rEov T1iV TiS Trp6aXT1Ia TOrTO 'ro &6 Kai TOUTOV, CbS oO8' (TrEiKTEtVaV yap TOUS 'EpETpItaS wEToii- KpioECOSEiK6Va, 'EpETpItas' TrapEV.TSKrIV 8 Ta 5' TriOTOV lva CAS i. v 1o0 ArLScos5 S6 aTro, 6Xpi 9cov1fis SiaKovfijCal TrpocrfKOV TOTS Papp(pois. KalTO io)(xup6v Tr?ptfiXE ar* TOV yap TfiS WTrO6Xc KivOUTra, ?v p,V p6pOS fi6rl Kaciorrroyia Trf5 rrEoS Kai rTCV 'EAXAS' KaTa OUK OT-rOIKOV 'rri$'Upiia Tr6oXEco5 iTiOUv Tfi5 pi' apa oOUSEv irroxpv &?tca ETE?pov vcov gpppiV?a TC-r
R. aurriv TU, auTilv AR. K9<jEV?E Aldinae, xK9fvrlTE TE U2, EK9plviTatA,JpqpIval TEU. 8EIIEIE R, KxTpivat T. TCOV 'A0rvafcov U. T. i8apav'rEsEiST'IV'Aioav TU, 6t6a ARU, &rrOSEiIq 79 urr&pxotiARU, Trrapxots A2 et sed &XXcov correxerunt R2 omisit U. Xocov 'EXAArlViKov R. EIS ART, ATU, 'EAXXivcov TriV 'Aoiav AR; A2. 1-TrEiPC)TCOV'ICVCov ARTU; post ilTrripcO awTrfivART, aoTriv U. addidit Ti) Reiske. 80 uipiv ARU, ipiv TN. Ev XEpiv scripsi, Ev omisit T. Post i6Tl Reiske, 6V6paTt a&ETroSitayUyT U, &a6Ero aOrrOv8taOIyoi ART. ?XXaAUR2, aXrlART. AR. ARTU. eTXEv

VOL. 58, PT. i, I968]

TEXT AND APPARATUS

163

EK86 TOUTOU apyov ?TI, aX 82 8E T0roi iEpCv oi yEpovTES o? 0i viEVpUXaK TTCOV S TrXriSIv aoXa CA\oiS ET-rTaTTEV. Kai TXEITrOVTO, T 6E VEOTTlSEXCpPEI.Kai 85 EiS TTiV 'EAAXSa, aurTyKIPVUKES p?V OUKETIE(pOlTCOV Tq5S 7TroAXECos TOV o-rTov, Trrpoo-rio'as TTpCoTOV pEV TOUS Ev TOIS -T?E(paviTalSSp6oous &rrEKpUy?Eov 8s 8irS KaTETrrEP'Tr a&PXovTaslEpcTrcv TOUSapicaTOU, Kai 6i8cocn 'TrXfiSoS 4av, 6ocC TrEpi Ka?Xit6VCov TCOV&aScov qycovilovTo, T-rv rpoSupiav wTapaoX6TOaCOUTC).9aupaTcoT?pav Trap' iEKcToou T-OS a(prloZ TO iaaX&7aTTOV orpaTlia. E?IT?iTa rTOV Eval p.EVOI Kp?iTToUS fiaav T-r TEAXUT-iaa T T-a aTro piyIToov youliEvous TOCroTOV EcTV coOT' KaiCTOI pIEaOUVTaS p?V ETI TTS 'TopElaS 86 TCOV ITrUXcV. AlTrEiv I5rI?Ei{av wrp6Ocaolv opov o-Tr6ou, povuXO6EvoS wV?UJa CwTO aXAaTT1|S 3ocr 7UpTO OU COTr?p PIr ETpOo'?paE?V pjTT' EKEiVOIS jTIT' aUTOTaTCOT_ wrpaai TrrEpi aCA)cov Kai Kai TCOV Cv EVETeX7ETO.TaUJTa5' v T-rV P?V rr6OivK-aTaTroVTi- Tulyns avSpcov 9PoXKiCOV iTr?rTCO TCr aat, TO 65?
rTpaTlaS EX)EV cooTrEp XpflgaC(V &a96vcos orTlaXpTao'saaoa, Kai 6iaVOrIS?VTES OTI vuv 0 coTrEp TOaaoTriS

TCOVP3appapcov Kai TriS a&pETTS ooVTrai Xap7TpcOSUOTTO a&ticoS Trl5 ?auTv v. Kai yap I1rrot Kali P?iATKai vfE?S

Kali TravTa XPl1iarTa wTOUVT?S, 6v?tpoTro?OUvTES EKKacTOI TaS 'EpE?Tp?COV Kai wiyXa Kai oTpE-rpoi Kai KUIVES VOUl- Scopa TSf TU)XT1S?EOTi 'TpOKE?IE?Vat TO15 KpE?TTO(I, Kai oav 0opaS, Kai TOCOJOTOVTCOV 5?1vcIv T?')(XE1V TOVoTpaTOVaUTCOV. 1 S? TrrO6Xis LovT?SOCTOV roprrTv TraV-raTaUTa{r ViKI 'rrapacSicoa. TarTa KatioTpaTTi- 88

PiXXov ayoUaCr3TpoaEc?K?E1

f Trwp65ayc&ova KOClOU- yoi Trpos iaCUTOuS ?iTr6VTE? Kali Tpos

iravra aV?ECy? Kai Ta TCOViE?p?ov p?V). i?pa TE yap yVTl OJVfy?E Kai 5IETrp?E0PE3?U?TrTpOSTOUS EOjUSTOV

201 D apX)aiov Tp'TrOV,ovUIaXOUS T?-KcAXOUaKai flyE?6vaS 'V P 'Troloui?vri co' S' aITr- TO 9SEOV c
nae Steph. Reiske Dindorf. ARTU. A. TrprirjprrXavrT R2, ?TrrplTTXavT?S 83 d?XEV

EKaO-rol 8ia;?EXSEVTES, ?K SEc?V apafCpEVOI a7irXout5 Kai TOOU 9ilou TraicovoS, ?EX)cbpouvSp61Ocp,Ka9aT?rEp 86a

Kai TOTs pap3papois OK wlXou TOU TrESiou S?o9EVTES, O Tl TcrTiTa ylyvo6pEva, &a' &pa TE Ta&?ES ppcbyE?CaVKaCi&VSpES KTEi{OVTOKai'1TTro ?SCOKaV i5EIV

COVEXaIp.aVOVTO

Kai VE&SEiAKOvTOKai XpiraTCa

iyE-TO

Kai XOPEia TTavo6 fiv Ta Troiou,pEva. qrI S TrISKai TEXEUTC'aaS eiTflK?EI TEpiTOTEVSE1S jTro TCOV pappa&-

86 p?V oiv ETI A. TrpocraEpAAevAR. EVEKaAR, T. 56 O0KARU, s' TU. VE?KEV AR, T, E'VEKaU. uTT?EPpXXovT?S E?rrTayi3poUIATo E?3oUir?T OUKT. IScoGnvA. ElpyE A. S flv R. urrEprilaviaART, aaoiv A- 'Ep?Tpi?as R2, 'EpETp?as A, 'EpETplas R. frlTTEpIavEla U. 'EpETpfas TU. ccrrr?p ? Trap&X{A}ou scripsi; ARU, 87 KaT' &cvepcbTrouARU, KaTraTro avepco rrous T. corTT?p?i Trap' a7iAou ARTU. avapTrac?Ov a&rieEav RU, &aXieeav AT. KpEi{crouST. yeAtia T. CtV\'i9e T. apTraaO'v T. TO{v} Canter. Ta SICOKE?V 88 TaCrra ART, TocauOTaU. KaCiorpaTicoTai addidi. 84 Trrpol6vrT? ART, -rrpo?66T?S U. KaeflvTO TU, Ka&rTVTo AR. a&v?oy(Ev)R. iEp?covy?vrl ARU, iEPCOV &XXAiXouSTU2, at'Tou RU, auTrouSA. TraicovoS AR rravra T. auvfiy(Ev) R. TCOViEpcov Kai T1S Tr6A?co5oi et scholia, wTaiavos TU et scholion T. TOU5SpapU. PapouS U. ylv6oiEva AT. Post &apaomiserunt TEARU. y)povT?E transposuit

e&Xaaraav

11*

U.

OLIVER: THE CIVILIZING POWER

164

203 D pcov,
Kai payIoTrov

vavricopa

eaiuTois, Kai

val,

[TRANS. AMER. PHIL. SOC.

a&A?a Kali -rTp TrI6ivac EyyUS elvail rTOS 'rrarpXouv-

cnv. CiOT' El TOxrl C XEiV [ 0aou yEVECSai T'OOVlrTTOVCOV O ei Kai 6ova 91 icrriv, &craivroa VEVIK1lKacriv.olpal av oiv

&v Trrpas &cpKouvTOV Tau-ra EKAEaS'ETTETra'CVIurv, ?XEIV &v Kai itrl6v Aoyov 'rrpocSETvTr T7r6E1 EplXoroTiliaS priS' &pETrTSEis TO 6pi6oquov. Tf v yap 'rrpT'-rv p'v d&vEToaav 86 piou Xpiio'l EipovavSpcb-rrou, TrrpcTrrTv aav, Sp~Eaoav 8' oiu p6vov rTOUSg aUTnrS,aMaa Kai

TOISTrXEiooav'rTroUSiyEvovroif oaoiaOv 1Tt5E aPXiS TwrpcbTmvTE E9apprlaov &VTirrofiva. baT-r ol TOU aliarros rJcaKES TraxTra, 68Ecapvrlv S6 T05 EKWTiWrToTraS 89 fwpKouV ?v voTi'cp Tra vauoaiv ElvaI. rToaauTr 6E ?' Kai TrXhEiorous,KCaoTOUS TEKai o-ATrTavTaS,TrXEiToous C yVVETO Kai rTOaCOTO 8E aOiSS aTrooTEiXaoavav TraVTaXO, 1TwaiV S' Ev ToIS KKEiVCov XaOpTp6orris TCOVav8pGv OITEpaCTOTpias ycoav a poTpC oTv TpoOV TqS ViKTS 'TO &d(copa, Co rTE Kai TO Xcopov Co"OrrEp Ti rpO- av, TOOV T' iV Tir irEpopia Kai TCOVTirrTT15apXaia5 'EXEXaSo, KaTao-rqrav. OKOUVEOrTlyE o'68ei o'VppoXov&apETrs Tro65ou 6xa TravTos &v EnTrolTIS aiX9al KaCiKaSaTTEp ooriS 6caKoaaS TOrTOUMapaScovos ovopa OVKavijcraTra Tri )(i oVi8' Co"rep &7Ao Ti Tilv wTrovupiav TO05 Spopias TO yiyvOpiiVOV WTreTrIArloKEval; oocTE &aTraleTai Kai oerpETai CV xapS. auvpOrii Kai 8 Ti pTrispiav wrpo TaUTrls EyXcopEivEv TOIS "EAXrlai ai TCOV KaTOaTrlV qTreipov KrlprrTTEaSa. Trpiv yap apXeoSac TCOVo oiclv -TrO6t 1pi KitVUVUCT iro Trpcori 86 85e TCOV i86cov pous, TOCOUToVl TroXt5TrpoEXrl1Vs.9E 'ETXjvcov, pIOVi apKCEai ViKoC'ait, KtV8UvCOv KOtVa Ta &SAa aCTtrra KaTaOarCiCa Kai Oi J.xIlvEoa.i ye TT'rEA$EVaCi-Tpa&EtS,aXXa&KouAoiai 92 Kai oOaav TOU rTpO9bv VEvopIarT1S'EaXXaoS TroOvavriov wTpooa6youtva Eis TO w cp6AcoTOU X6you, Kai TOT'a wTroifaai. aXXouv pEv TOUS pIvou aoUTrcOj.iaov Yoacp Tai-TaOaKplpEcraTpov lr|TaorTal. yap TpoEita 6 VO6pOAeyEi, q) TooaciTrlv yap vcrreppoXlv TroiT ?&pE6fjS wTroitlcaTO 7 Ko,pilEoaSai Trapa TCoV 6KTpaIpVTCV E &p(PXfS 68 TwroX5 Kai TOCoUToV oaov'rTp TpO acr.9'cVTE?pfiPEV aTilv Tr6l5 wrposTas Trpopals Kai oTs ESCAOKEV TOi Ev 'Tv pETa TroI Kaci TO0S &iAXous. E?u.9Sepiav Tris 0comTpias aoT'ris rrpiv rTa -rpcTa &a'ois Tiva 93 eXouTa 204D KIV8UVOI5dnTESCOKETri 'EAASir, AooTrEpTOUTO 6ro SEiTrEpa, cj-TrEp aOlT1i Trpos 206D SaulJpacat, rffSTIlKE aa TroI "EAXriai, TroiETv6& TrravTOsaUTroUSE? Kai aiTrr v a&PitXXcovri. yEvopUEVO yap TOU Mapa$Svi TOOTO cbpoToyrlKUia TroiS ITp TOU wnaaiv. CorT' ElKO- ToXp\ipiaTO5 Kai TCOVpapCIpcov XaSEvTrcov?K TITS 'EAaxSog aoT-rrp KOVIOpTOU,ACapEio5p?V OUK EtXEVO TCO5 EiTerv Elvati TT' pev wrrOtv TO-v XEu.Qptiov Aia Ti XpilcraT, Tipav ETri TroS rrpaX,,ET1ci TrpoolnKE1V, Tr5S 6E 6XAoit &aX' correp EK S.Eo0 rrA?ryEig inroTreWrTC)KEl Tfi 1T6XEi Kac T-OUS aiT-rous T-rS siap&aec "E?CarlatT'V Tr6oXv,Kai vopil.eiv TOV'ASrlvaicov Snpov 90 Co'rrEp XEVu9Eptov 8 pot rTOi "EXXrTIavelvat. SOKETi KaT?EI?PE?TO, cbS KCaKc5 TrpOEVjO'CaVTaCSaCIoT) TOUS T-r T-) Tr a 6i, TTpiVTI EIOTEpOVKaKO6V 6XECo5 fl P&X)( KCi rl 'ASrlvafouS, Kai TE?XEUTvoayKlrlpcoaSfivai 6 8 'rravrTaspaocXiacs 'rrapevEy- 94 acTOrv iEpya(aoaSal. prlSevcov aAXcovElvat KaTa yYvoS 'I TCOV'ASrlvaicov. r i IV KaaXrIT)v &TO'TTOV ?KEiVl yap, El Kai VEaVIKCbTEpOV EiTETiV, CoorTEp pTrlTp6- KCOVTaTs5 TTivoial5s Kai Kal &qoppi] TCOVUorEpov TaVrTCYov EyEVETOTro TroX1S vopiaai, iEpiS 6 A0apEiou, KaTayvous p?v TOiUTrrrpo o adycbvCov cos EvECOS TXrrixElpilaavTos, 86 TTriswrr6Xcos "EMraliv, oi p6ovov TCV iv roTS TroEopt5 irrrpli8cv avri KprlnTri8o5P TrapaSEiypaTOS TrpOTEXeEaSeSica, &Xax Kai TCOV'EAXSlvcovcos o'Sagou ( avrlcTaoEvcov,dcycova Kai TraVrcov E'ITrtT8EUJp'aTCO Kai pfou Kai 'rpoatpioecos StrrXoOv aycovileTai, rTOvpv ITrEppaooSat, T1rV66 TO TOO TCOV Kai PEeTa ou'prraTV Ei'ITtrrv, 'EAXXlvcov oTrrppIaToS. Tlpcoplocraoc-9a, TrooAAo TOUoKpi-TTrOVOS. Kai, Ka i pi l TOTE oTrco &v TrOXI TOCoOUTOV TOV eyvcA Ti iS eppet COTT-' TrpOUOTrEppoXfi UipptaE 16 sI:VEYKEV, &Tr'avr Kai ccbpoaTa Kai wrpa&Eis Kai X6yot

205D

Kai Ta Kolva T5

TEpov oTr6ov

cboTrEpEi wralSiav

&Tropivai.

SOKEi 8

pot Kaliwrpos ras 8toarlias TOTE ?prS oV i6vov wrpos ipJoEcos. oi pEv oOv TroAXoiSaupalouvav o aas pupiaTOv TrraTrpaajX&pIioaoaaai Kali 'rpo5 a&waraav otiv Eloi 86 8OKOUCTIV &TravrTa 8as TO-V pap3papcov EViKKCO, a&vpcoTrouv, ou p6vov Trpo5 ous ?iyCovriavTro, KEiVOI 91 S6 o' R. [ auTirr AR. wTavTaXoT VEViKTIIKEvaC, El8eI TrapatTrIaa&pevov T6v qo6vov EITreiV, AR, rravTaXTU. ir7Tp TrfS c-coTTrpia5R. TrpoeXrVeOElt oU p6vov TCoTra'oi TOItoliTCov yacovA)vaiTiot KaTaaOrTARU, rrapEXrlXeEl TR2L. T. KaTIrl ARU, rrapeXOeTv yE TU, eo'-r ye A, cr-riye 89 TOoIUJTOARTU. 92 o'Caiv ye A. aTrrEAXOTv R. 6A?Xo Tr RTU, &TX-A. avvprlI 8/ ARTU. TroT Aooaiv A. Trpocyovalv UN. 6rrrac UN. Ante TpopElia omiserunt -rT RU. acirr 93 XPrllratTo T, xprlo.rTTatAR, XprloErTatUA2. au'rov RTU, airrov A. RT, ac-rfi A, aUToiSU. WrpoO'KEiR. A. 90 UaorTp(cov) T. o0 p6vov U2. TrpoTEEaOiTaa 94 VTrEppoAfji RTU, rrEptipoAfi fv TU2. et el ATN. Kai Aldina aCrrou ARU, TrpOTEOeTaa ARTUL, 95 0tooarpeiaS Steph., auTrouARTU. secunda Stephanus Jebb Dindorf. Tro0lsEr' 0rT(p- Post EKEivosomisit yE U. auvEoriTXev A. rTap'ai'Tou

Xouvlv R.

ARTU.

95

VOL. 58, PT. i, I968]

TEXT AND APPARATUS

165

TE Kai CXKOriV avSpAoTOIg aVEArictorov oTTrrEpv6?idacaSat p3ouXAO6pvoSOT' aTou pEp3aicosErTiV f) yij. rroiav

AXrIv. E8?XETO 6' COUTOV OuTEy OUTE$Xa'CTTa iKaVcoS, 98 Kai TaCTCa E?KE rpbs TTfV KEiVOuXpEiav Kai IIETEpaAAEV eis &AArlXa.yfi Tr yap Ti p?V EyiyvETo, Ti6' crcbXAAVTO, yap KupaTcov E-wppoilv, il TJivaS OnKrlTrTOiS,TiVaS rO 'i rroiav VE(pcoV Kai AaCTT-ra UTrrExcbPE1 Kai TrraXV auvri'E TCo p3aaiAct i XaAacilrSElpPoVAv, TTOUS CYEtoiCYoU, VUV V yE a&SEIsa&rTCpaS OUnK EKEIVOS &nr1SEtiEv; KaCi oCT1 TS vas TTrs 6Qao TS EKEIVOU EXAacpopTrpous aCI c aTAa fi Triou s p63povs Eyysiouvs SaAaTrious ouxi cruvV96 crTrtXATOIS Trap' aurTou; o0 Tra cnmrTlAasTwpcoTOVOiK &aW' -rrfiyov EiSEaXaTra TOTScoYiVaKoVoCla, flv EOTC'rOi 207 D YfS, Kal TrpouXEyov & uri6evos v E\1pETV Evou. ThrXVEK aiTEiv PiEVyap EipaaKEv oCu6,v TCOV&AAoTpicov, &ai' dlTapXas yiS Kai uSaTos TravTCO)v8' Elval TO:TCOYV K1.plO5. TTS 8' dyvCYVOocrvv1rs TTIS MapaScOvi AXUCaI pliav Elvail Kai TrapaiTrlTlav, Ei TaOuIa aCyXcoplcraTiV KCai pETa TOrV aX?.cov avSpc'Trcov yEvoiTro Kcai TOv

siapaascox Xp6VOSKai 6 "AScos avriorTLArTS TCOEpycp 210D ,EAeiTrTaTt'- cos 8' ei1TS1v TralVTr KtVOVpEVOIS EcKEI Kai soKOir'. KaX'rIAoi 8S Xpuv(oU KEKVCp

PESicrTajipEVOitcS

Kai apyijpou KaTEAaCXnro,OCoV ilKIcrrotV o-iv &avacai, TOaJOUTOV?'TTrXOUaca. Ei 8' 1Tr1SVUtJl?EEOXKiCS, 6v8pov fi-rTpaTrTv

jv avUToZXpucOUv j oK
KEEXUCTEtE. rroAoiT 6' f V 99 ETrrfiyV oacrXou TOSEVJCali awavyirs Jv fyEv o0i yfis eir Ta vUv. oiVSEv8' fiv ESvos

KO1VOV8?OTr6TTlV yVOiEV' i S pni, 58sC&?ivauOTOuS TCOVKaTra TllV TropEiaCVIIEiOV LO KpV'WTerCSai. qlXOVetKaAO)S PE?T TCOV TTpO7TaTOpcov Kiacas 6S paSeTv 6 TraVvTaaTOTrro pacYiAEsj 6oT-rTouS ScoV' OUTO) yap &eoi T? Kali [Ip~rI SOKEIVUTEp -rTv Ep0ou wTpay(JaTcov' &yst, XPfv yap Kai TOUTO EKEiVC?yEVECISaisuvaTrov,

208D 97

fi'Stv yap aycov c'TravTaG, vaouS pv ocaS rl 'EXXArvitK S&XarTTa otux urWO8ESTai, wi-Trcp 6E Kati Telooi5 &noKpOEIy1V TrV 'ATTIKjIV, Kai TTjV wTOAlV ioTTPoKpOTOV KaTaaTOEIVetV,iEpa E6 cUAp7i1EtS1V Kai S1KCS a&vappi1siv KaCiprTacOKEUaacV aTwaVra. ETt S6 'ArXawarKOi TrEAa-

flVayKaol
6 OprrTTOTras,TOaaUT-'EXovrTa TOU c arcbpaTOS ?rrTpa5 oaa TOIS Epyoi5 &pKEali. Kal OUK rlTT?iAet pEV OUTCO5

oui' qv Eprqv piXAov Saugviaatc TTrSuTrspropavias i TiV nr6TAiv EKEiVOUSauvpacrat' i SopO-TOUpr8?v TCOV

apSltijaai

TilV

TpO1WOV 8il TVa Ia.l Aov q Kai KaTax
orpaTlaV,

T?1XOS pvpioavpov rrp6s pIITpOV lpiJipEl. KXai6 p?V 100 OUTCO)TrCavTaKIVCOVTEi, TOacaUTa 1Trpooapl3pavco Kai KCaT7TrITTXEI Kai E9vrl Kai TroAEiS OwT6cToiSVTU)rxoI, Kai Kai Kai Tripous n'wTXiASE Trwrava yEvrj Eupco-actia Kai TZa ETl T1f 'Aoias yriS wroirlolv youS KArlpouxiaS Eco) TTrSOiKOuVivrTI,|V avayKaOaEIv lKpco)TTpiao'CpIvouS wcVTrra, Kai wTpbo T-nv KiVWcriV IKEVCobCrTp Ta KOv)pa TC-Op63cp. 1 W6OXtg 8' ETrEpa a&VTrrSTWSEKVuTO, TtpoXouv Ei1 T6O TAaryoS, 0ucop pIIv a&vTAouTras, Oa'vTroACJc.

68' pou TooUoOTov 6ia yf5 aTacrra ariSrI Kai UTrrpPIpaKai o3POvu[iEILco,ETSAuiT'rclE w KaTappayEVTOS Kai TCOVfTrEpipcov a(PoTEpcov KPIVOpIEVCoV EvTauSa, ah' TcnTEKppuye ETl TTfi EA\aXos TOiS EpyoiS rTasOrEiAaS, aveu ye TOU T-ri vri9Stlvat, AEyco 61i XP1'aoto'Sa T1- TrO1stl. daVTrcrEV, boOnElpEpulca Kai TrpofpoAo, crr' apXTis ' ATA1av-XiKv Tiva yap pHEucoyEiav rov ro paxiav OVK i vaaa lc C Ciaeiaev; Ti TroIov K6OTr'VV A,yCo &VaSpCOTrOt, -rTV EiCeX6ovTcv aTro Trfis Eco S 'aA'TTirr, wTapfiKEV i&cavppoAov; o0 TOV SiS OaTciv, o0 TOV avco TOV n-Tp-

209D

aIKOV, O.K EpuSpv &SaaTT-av, oiu 'YpKaviav, oO ou BtilpeuvijraTro TravTaS ouvriyayEv; Travra5s Trfi p ArTIS Tr v 'Eprpity?fs TO5S pUX0OJ GcKplp3crrTpov KfiV; OUK EOXcaTtCai ySfi Kai SaAaTT'rlrr TOV ro6Xov p CayrlYvSUCo T'nV apxilv coCTrE copiaaTo, TfiV aOrTS aUTrro; TroTov 68ETOTE? poiCia OUK EKIV1|9iS; TjTi TCOV 6VTcov oVK Ey&OrTcov o)0x UTrpc&bSI9; V1Ti TO-r o ' TOr V TTancov oi TOoQovaUrjTc tov VETO;o0x TrropSpoi Trtilv ? aO-rTcV; 0 1TrapXSiXv 8iapPEItv E86KOUV,OCyOV ov6SVv&WAAo6oi 6' aEvaol TtOTapoi TCOVXE1lCaPPCOV piaAAXov TroS 6 XE1apPPoi1 EIS TEpOV 68lT?S-rlaav, ToOvavTriovTTrepItcrTlo'avcoarrep yap -TOCKI?VCOVOEu?K Ai65 acOEratt, OUTCOS .iUaTa U1T' iO Epr, p Tr&VTcia Tir ARTU, sed post EKEiVouaddidit 96 -TAiYv EKEiVOu KOIVOV p6vou T. Kai rTOV 6eoTr6TrTvyvoiEv omisit U sed addidit U2. e0Aacyca TU. iEpa TET. 97 iilco w6p3ou U. 6cnTr
d6pascevr

Kali aTvrfi

Ta avUTrST-sETIKvOvalt.

rrpcoTov 101

iev TOTr TrEpi Tas ETrCTroXas aKppooicroils

Kai 211 D

TrEipai5 Toaov'TOV irrTpEcXE )povfiLacTl Kai -rTOCoUTOV EKEiaTE?aXE TOV TrTrorS1ValVcTrpos Trs T-CV 6vTOTrcoV

vcov p963pcv 'rrayoyas,

CaTEOVK?iSE$Srj rlqTicrJaToS

7Tp65 TaOTa ETI, a CA.' cOrTKEp AvOS KOIVOi VeVIKriKOroS TOU KaTa AapETov, .iTS8EV' diKOviiIVpapp3apcov, Irpiv EKKArlcriav &rroSouvat, &(paviiEl TO'vS ayyEXoug aYKEUi Kai lTTOKi{Ciaact, Kai TOT15EO (PpovouC

a'uTi, TOV

RTU, TarTa correctum in Travra 98 Kai rTarTa SIKE A. XAIa Kai TauTrca Reiske. P,iT?3aASv RU2. A, EIKSV iyiyvTro A2, syivETOARTU. &rr6oAroro A. 0aAa'icrS T. 8iap&oaEco5 6 Xp6vog U. ?TE)Xouvcra TA2R2U2, rrEXouvcatRU et erasum in A. 99 XPiv TA2U2, XPnAR, xp -vac UN sed litterae at erasae in U. Ioo Kal 6 t EVOUTCO ART, 6 pv oi5v OUTiOU. aVTErTESEiKVUTOTU2,

avra1TrSEiKVUEV AR,

a&VTTrETE8iKVUSV U,

A2. puaAov Eiphrlv T. TocoiTrou ATU, &avT-rTrEEiKVUTO TOIOUTOUR.

Io1011TpTOV ieV yE UR2. iUTEPEoXSA. arTEaXevA. omisit T. COOTSE <XKivcov oOKARTU. TOUTC)v KaTa U. pi'8sv' (cKOOUSEl ARU2, prn6eva T, p.rl8v U. TWOIKIAiuac(iv) R.

166

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

I y?9 rob V TTiS T'rrXSroe 102 'EMfvcov fiyeldrv Trfs &nroKpiaecoS roro xAai's lybvETO. rreImra eIpAK6v, o'l a3&pco Tr Kai OTn 8 iva 'rT&VTrCV TrC&vra TpcoS, Tr& Tarcia, 8fi ycyyM6vTrcov r6 'EMXrlvtiKv rTOPapp3kpiK6v,r6 piv Ui0o oi dmrravrcov Kal TCOV Lv)(X, TrO6S o08' kyyi0s yev6Ovov, Kai XpwsaTraplyvTwra cEAXfvcovKEpSavoiickv 8 coarrep rin' KicraTosTOV TroV7TarVTES rr<v ipIKpcpye w apO6rSEVprlv, OTriIiXaov alcau)voTeAerUToiC, Iou KaXupf9>aovracl, Kai Trooaorrr KacrrexoiroTs?Kjo 7rrAiecao TO ap3papou omCr' eiKaleiv Seov TIVO0 v ldval ropeiav per& TrV 7ovrrcov&vSpcbrrcoviri TM'

'Ea5X8a iWSaUvovros,

OV 09erTO O85E oiSv CaM OjS& EtpUiyIaTOavCrij EOPouAWUaaTO, oCaveKaXE Tfi-5 rroKpiaeoOS,6aXa TrolS T' ?EAX?rxvaS KOIVOV, rp65 T6v dcy&va rTOV aloX)vvo6vrI got 8OKeTv r Oivrl q)av) val TCO 6 papp&apc, KaS$Ocsp wTpOTEpov Trepi pCV ULeryVCO

elX? r&asrAri6as MapaSovit.oOyxp avrri ye v AXtois

Tris uaorrpiota, 6A& TravreS ElXOViv aOrri Tr&5 prp KaiXaev8EO6pVOI oi ye OioicosTrEcoTrlpiaS aCcrrov, -TO Ka;i gyy*ssv $Spiag, rap6'SEiya rnipX?v djI&poiv i ouAUEV'aagiv T'r Tr fi rTpOTEpaKPi(lIs,ECoKOTr1E 212D

TOiS5'E rlvaS ' Seovopvri, WV TOUCTO &Oiov elireIV KaxiirapeTa-ri TOV -rpayl"rrcv KaraO'KOTrouIvc)TroaoUCrov Ca$elV. paviTaEra yap TraVTracXi TCrV'EXqvi8cov i6Se pfore wpTrPcT irTeppacoip.Evr ocT 1A0tolra atria Tri5 wusEpiaSpaAMov q px6vq SIKaioCo &v KOocratlTVravCaKaTeIpyagCivri.TrpcoTovpxv y&p (KEIVOTravTrec&v ovatqpciev OTI TOs rTOCTOvoovX1eiropivoli Kaxivauvo Kaci Xolrois Kali 'cbpaat Kai Xppiao't Kai T&An Tri T0'rCroX0ou wrrapaCoKeuiv i6vov&VrripTO Kai b5 a.9Sg5 'EXXArivixKov, powrov KaTeAElrSEiTO v a arinico5 ovwarraTlpouMOhEa,acrKaXCAS,f( XP .9fvval, Kanc6rep T- piKpov Trin yTis TrEpexovrTa. ^1p y&p onT eil &dvrtwra&ovV~poS&pKOUV, &X' sv wrrpoaf1Kxi TrCA oOiK&v qv rTOiWTi6rlXov. yevotivcov pcaaclit 'roirTOv ' ou0rco KEiE'OVOU Ka'iTTav'V vrvTa'ri KaxTra piv?r ovviyE

'V P&appapov' Kai TrapqfX$ ye rrpcTrov &vTKI'rrTtei TO CaUTO ToIS SO,CaCXO'a. yap ?Eavcrrto ca, IieTOiKiL.TaCi Kai TO iyiao'rov &rTavrcov, yq1 ptEVoiSC6agioC, 'rraTa "rirr6 pylrpilovcov ({i SE vcov} Kai aoqpcov Kai TrrootCov oUK oTriv Kai &VTrtwelv S T'rv f1 cbsoC)XftI' ioarlvrlTrapa9S&Aarrav 8Eis yap deXTro, &6mxrcbXpriae, 'TOv'AS9o 5Icopux)(i Kai rTO' ropSUoUT1]S oaXOi.iv T6v poveOUacrUaivovO TrepiaTrrCvKai Trwep Tis TrrEpi KCai TCOv ac v. oVorre o0Tre ax&cov crdaoeiv KOlV dTCrSEorrpov iep e15s ye9ppas yvcbio apcau"O 6 "ro h'rTiTrFs irovT ' i'rpTrr-ra Kai KcaS' aCrr6 8iapKi 104 W6TrpovTroCUo'rO TO'r6XJia&VTTreETE8E{xo rKcTanrotro0o'a Tr6iXvos TrqvkTriS8e1iv X)( Trr&Xtv Kaci2p oaKxrcbp9cia.oOe?15ydp orrco0 214D &StdrrmjsqpaveICra, piovov TrpoaiSelv'oware W.9ov oOiXeijPETV TrOAiv
58o*Xeipe, -rrqiv loovucv ,oUKfiVey,Kav, a&X' alt)xpco Triv wTrivolav TrfiTr6Xsco)Tro6a
gTt TrOVSeivOV 'Tiv6 ?v pOQcprFopy6vo5, EavTro*5XCopiS xCarCotipeaM66vToov TrivSEav OOK fveyKev, CoCrrrp &X' KTirrayei?S TCrOV oU iiijiaav-ro' 8sEicEV pOvov 'repl Xorrrov, ourcos davouofoi -rlv Mapaocovit I6cXrlnv S oi TOv 213D 5A& Kxci rEpi rTOij oOiK 68uvvijrlav -rawrl v TroIs irroXmepSkvres acbaTICro,trrdvrca EpTrpoo9Se b&7X' Co) Tro0rUTKai TCR(pO(3ElV eiSCS T-reCUEvavCbs OcVVel'KcbS. MapacS,vi SitarrpaoaaoSai, Xp6vov &iSS1i f 103 O'Trp 86 Ka
AR, eaiiao-iv A. &reXcbproac ULN, &xrrexcprTnaev

T. &6coRU, 6&covAT. SicopvXi'sART, &TrrXcbpei U. rTOrTOT"6Xprlma AR. &v'reTreiS(aTo Sicopvyfi ARTU, avracreSeidaToR2. bore ?XecbvARTU. elXev A. Eipev A. ropyovos RTUA2,yovos A. 103 o08' EyyS TU, oiK Syyi5 AR. p1Kpci ye ARTU. ovvfiyev A. iTreppaAoopvriTU. acbsiaalvA. Kai XpIomiserunt AR sed addidit R2. KaTXiar7T To A. acaia omisit A. Kai ARTU. 'EMArVIKOV Xpqv scripsi, Xpfvvat aOCrov KaCraTraCrro CauroT, KaCr' U, KxTr' AR; fi 0eI,-

Trr6XetKaxio10 KeiVOl'rrporTpovKaxiT'pacav, .i&Oov S6 TOv WjTSOvi'rcavrTav 6o.io{ou5Kal TOU Tor&EvTnrSa9c6&rai X jivar oOrco 8' cai mT;Jiova rTOTET"roT"EAXXrl'c rTOiroU CaOp9oO 6VTOS Kal 81STAnXV yevaSCiat TIV o6Sevl XEiororovTO a C rov f yvcbi.v 8ioiveyKxv

I04 "0 Si TroC'r' igpTrrTxt AR sed correxit R2.

AR. cb5 onK els ARTULN, cos EIS oOrcoSCoKai6S Stephanus Jebb Dindorf.

KxevA. 'rTOT6e TOTTU,

-r6 T-rXoS AR. o06? cj5 ARTULN. TroTMapaTroIS

vcovut scholium delevit Reiske; KaT-rTa0r6 rrl
TEXT AND APPARATUS

VOL. 58, PT. i, I968]

Tiva UjTrEpTfiS 'TrAiS EVTOUTOISCaOTE K&VaiXuvSqfivai ?Aolnrfis 'EAXX&os. wrpCrTOV pEyV yE TC)iTrrXiSE TCV TptlpcoV OJUT' Aac7TppCS UjrpTT CACTE, El TIS XCp15 pEcPEV a9XpAo TO TrTS Tr0?ECO5&aic)pcaKai TThV 5svvailJv wrp6syE

TrL EITrElVEopcov TT V TpOTrflV.

167 CaUTroVVIKfLC'arWpcTOTyap ?wToirlaav

BoXAopai 5E EcravaxcA)opioaasETI pIKpca TrpO Trql 108 vaupaXiaS

-TpOEITTEIV. oi pEV yap

CAAol rravrTE TO T6CV

TOV Ov.AXEX.EVTa TOU VaUTIKOUapIdrp6v, EEival rTaS VECOV Kali Ta TrrAi9osKai Trlv rTpoSupiav TTrSTW6OECAS pEV TTS WXAECOs F vavS VOpioacl TaS aTraVTc-ov Elval, Tas 5E KOlVaS aTraVTrcovtiila TIVOSTCOV TVTOS "EXXaI COOTEE T'IS ECOVfiPETO TOlS "EAirvas TOT' TTOAECOS. Pi' 8Eot TrraaacSaycAvicaaloSa.9i Tra r1E EEiT, WOT6TEpOV

T EpaE1S EyKCOt.luloCtOCIV, Eyco 56, Ei KaCi wrapa&boov piVTlT CTa EiTrElV,EV T Wp TEXwiv, OUjEv6s S a TOvOa S TrapaC TO-TCOV TrTTov a&loV i6EIV Kai SaClUa'Cai, 6 VUVaUCTO EiS EaOOV SilCYCo, Ta&XSrl9 OUK aiYXuVEis' cbcs OCTrtS 217D

aAco)v TrapoOaclS TCOWV &v piaXxAovf 8EOaiVTO -rraVTCOV TaS 'ASivrTiSEV p16vas, ouX alpEolv Elval TrrCaTESav

aio()Xuvlr TOUTOTrapEpX?rTaKaci 6' Evvolav T-V Trpos Tflv wrroAvTrapacX-rrClaovTrolET6coTrEpav Ei Kai -TlV vacuPa)iav rap?pXoITO 61' EUvolav T1V TrpoS TflV

Ei

ETrrov, adAX' 'ASSrvaious 106

VrTEp orpCv aycovijE-cSai E'TravTrEiTTEoSCal.KaV Ei TTraXlVauTos 6 SE65 aCuTOVS

Trr6Av.a&pooT~pasyap -ras viKaS aveiovTo Vaq)rpEaTaTa TrwAal Tr 689TraS'ASivas oiKOUVPETO,OUKOUV O6poXoyET-''ASTIvaiolS yE SappEiv prrrp avSpc)rTcov oi 6TOTE, av-Tcov paAXXovf oJpiivaIrTOI5,'apvrlolS OUKqV 8fiTrov- ETSKai ETI K&aAlOVKOtCiaa1EVOI'TOjS ?EVyap EXSpous SEV.o0 yap pEpos E5STO KOIVOV aXx' P 'a TrS (piAouS EviKrTICa. TO TOIS OT'rAOIS,T-ri 5' ETrIEiKEi oCUVE1CioVEyKaV, Trapa TWaVTCOV ouVTrXEAEa TCOV i8icov pEV TwOAECOS PEpos T-TS TOaaUTlrV Ti5 7Tapa yap rrav-rcovavE TrrpoSvpiciav wTapEXOPEVOS UTrTEp , , , , X,T iv T-rV yE EJvUXicaV Kail ToAicaV T-rS &TravTc-v acoTrpias, TOoaavTlrV8E E?iCpopaVEiCEEyEVETO. &a?a TOCaUTTrV oUX.VE1(:oi1VEyKav CKOOTE Tri KOlvi XpE1c, TraVTa6E aUITOvS VTras,Kai VEyK6VTaS InKpOV ElVal TO Tati TOCOOUTOV aTravTcov TCA)V Kai Tra vauS, pEV p6OVOI pEV vaCloi UrTEPEXEIV. yap TTpayclyaTCov EiS TTV SaXaTTca TCV TOU 85' EV TTV 216D av9pcpTrcov cVTrEEivavl v EKavEaJvEKXlTrEiV T&OV -TTr6V AVCaKEIiEVCO)V, TaiS EiS vauO'iv VrrEp T aAv aXcov aTravTrcv avacTraTov yEvopEVTrv 8' &aAAcov, CCbTrEp XE?IpA)VOS p,a, KaTa(EVuyovTcov pi T'rV TV ETTlrEiV,pOVOI 6E OlX UTTOTwo?Ep[ic)VTOUTO TraS6VTES, apETTS Trrpo TiV EKEiVCA)V lSVaCjlVKai iTriTriS EKEiVCOV virT CyqA)V avOTOiVEOcpKiSc'ICIaV vjrEp VIKTIS,OU KaCa TE Kai TU-Xr5SoppOiVTCOV,Kal PrTy' av auTcO)v, OrrEp & &' A'oits T& TrTpaSElvaC E1TrOV, E&apvcov ylyvopEvcov roTs vcupqopav 1J9' TpcV, S)5 ouX) OVTCOSTaCT' V TOS T T OE1OS aTVX)(TJi(XaTC)V, TaUT' EiS EXEI, TO(OUTOVTrpa6TTrTOS Kai PEYaOyaXowuias T-po'SOKE1 T SEival cba' ETEpOiS5yE'cSalt ovyxcoproalt TflV ETwl E'xrriSaS dpETTfv ETpEEylaVKai rcapEiAovTO Ip~Tv Ta&5 TO KaC' aUCTOUS,EV5EIa1PEIVOi TOUS', OTI K&V P1iuplaKI KaCTaCraXTlV Xcopav, KaV rTa EoTiaS SIEpEuVViCTTal,

Kav K pwaSpcov&aTavraavaaoraato, oU68v paXXovrTO TCOV'ASrlvaicov aic1ca KaSaipr'ilaE oU056 acalpio-ETal Kai (pas5TOyE 'ASrlvaioousElva, 6AX'arrpavra rrOVET 107 ToTs Ev "At8ou KaTraSiKOISrrpoaop1Ola. KaiToI TiS Tivcov TiS ECiuYxia qcavEpcoTEpa TrpoSuuia clXapTrpOTEpa, E?ETa(OVTI avSpcoTrcov rErE1V 'EAXivcov q KcIaSaraT EI' o0 TfjS yis E TorC0Tav irrEp TOU p'rTE EV 9avfilCTai; ITTE EV p1 SaCi TT1I 6OUAEUCai, TO pIEV TThPE1VTa yi

Kai p[ oX piOaTOS 'lyEpoviav, 9iAxOVE1KfiCaal, pirls8 (ca K&V oi vcoASpoTaTro T11V v9OUcv EITwov, K&V VTTEp aUTCi)V ETEpOI, p15EVi

Pi'TE

9SEyoao'Sal

t pTTE

E01KOTaS P13' oACoAS )VTIVv EXOUOIV pEAAcTafial o6qSfival TOUTCOV EVEKa, Trrc oU wToaaavi86rl ao
EXcbprll7av, TiS

rlXclavfi crcT-rlpias,

nl

KaT-EArrEToTOiS&aAois,Ti TiS ElVal, TT-V 8E TOiOV ovap XprlcaT6V vJTrapXovTa 8OuAEiac apxT'lv VOpJiaaVTE5 TCOV OVTCOV TCOV ETE TrAE6VCov ET?E EAa-TTO'vwv VECOV aya$Sov T-rV pEXXMVTrcV OTEprl'nv a(popphiv UTrfipgEV a&vEs TOTOI6 SV TrolTir'a,UEVOI,Kai TOS EXOVTaSTa EaUTcoWEOcolZov ap)' EAotv ro ETI; (EpE yap 'rrpos $9EV, Tva 109 CV acUToi TwpOEVTOT?iV ajTCOTV.fl pEV 5 wp6 T T KIVVpO TOU KIV6UVOIS -rrpoSu1ia TroaucrlT SUvcOvTEKai wTrpos

io8 C7ZrTEp av ElKai UN; Kai omiserunt ART. TraKai OUTCOS '1 T6 YE &XAlEOCTEpOVpEpXOiTOART, TrapipXETroU. oi TOTETraAXal TE 68s T, aXoyos cs EiTTEiV, oi TOTE 'Traal ?S T6ra'Aal TE AR, oi Tr6TE TE U. &5 EiTrE'V, OUTCOS Evjoyos' 1 68ETrap' auCTv TOVdv'y$va Kai KiVSuvOV OVUTCOTrEptlpaCvfs CA)TE pOVOVuSEEoTIV U. KaTaCq)Ey6OVTco ETrIElKEia ULN, KaTa-rCTrEEUyoTCcO ART. Post apE-rfi omisit Tr U sed addidit U2. yivoio6 acUTOUSATUR2, al-TOiS R. ETFavEpolToU. acv- pEvcov ARU. OUTrc U. c'e6' N, COrTEETEpOlt ARTU. TCOvAU, auTcov RT. oavEICTivEyKavAT, EioilVEyKav Pni8 (a Kav scripsi; Pr18Ea&Kav ARTU. prlS6Vi j RUN. Post 6OVOI omisit pIEV U. &vatoaTov ARU, U. KaT' E0vrl U. rTOTEEKEIVOI AR. EXcbprlART, pr58v TO TO T. EV U. UN. U. KaTEAiITETO avacraaolv KcT' aCTOVS aavTR2, omiserunt AR, wavEXcprlaav TroXE`poI5 TU. Ti TCOVETITTAE16VCOV U. AR, KaTE'EAEiTETO yE 'AOrivaious ATUR2, TO TE R. EV EV ARTULN. EV EV RU. EaUTOi5 IO9 a-rTOis AT, 107 pIrTE yli prITTE OeaaTTrl rrpofyiyrcaaupvcovT. EIVTO UN, TrpooIvTo ART. aAqOEO-rEpov Reiske. 6Eicaol A. T, &XareiS auTolS ARTU, <Err'> acUroIS AUR2, a&XrleoS R. OVT-COEV?xoyoSU. Kai KivSUvoV avaTcracTrou5 ARU, avaoaTaTrouST. EKEiVCp post OVTlomisit U sed addidit

U2'

va omisit U, erasum in N.

OLIVER: THE CIVILIZING POWER

168

pIKpOVTrpoc8iaTpicpcojiev TCRAycp

Kai TO ijSos a0-

-rTOKCal rav o AMycoCaCprTpov KaTIr8I TIS, ei TrV "'EXTvacS i'TTrlavc,X{yovTre fiyEpovtv al-TOirT-rETroCI bst, &v E?VKpaTclSCori Tci vavuIlaXi, OUK o'ovTra Vrrip rTCO KvpiOl crpiciv alipeto-Sa TroIS yEpO6vaSoV85 C Ev EacTroISIyrCaOIEiVcoV6 3&app3apos acOiroIS vat aitaXpC~S&<Eivco ?rrolo'aeiTOVW6yov, &A' &aKoXouvSev 6eincreiKai 8SouAouSKai &vaoTrcrrovS yevoca9ai, itacoS 8i o0So' &KoAov$SEiV,6A' a&cpaviat9SeraS Tp6Orov vriva 866EIEV&TrrE7XSVS &vSpCbrrcoVaClTOiS iEpoiS KE
AEEyOV Kai KE(pCXaia wTpoC(YETiO-eCa,OTI El IEV

[TRANS. AMER. PHIL. SOC.

5' iEToaou cVTrX0ouv, oi 68 vaiapXol 'rrapan'TvrTvs 'rTrlaicos deXOV Tas 9paeSc XarolSois, epacvos 8' fV, GEI8' EKTCV InTapXO6vTCrv cn<eKapiEvousTroS fyqooOUK iKE1VOI81a rWavrcov p?vovs KaTaa-rciTaa, TTCOS cAap'rrov O'aTrep &dorpES; j TrCS o0iX OrrEp aCpelrTricavTrasicaav TatS lPOIts, ov 6ovovKrara TvTrV 113 TOUTOE?o)aTOVelvaClOK? TCV sIKCXacov prlV; KaCITOI Iv ToTS TOioOiroiS ou yap

8i' 'rrou Kacra liav v

-a&v

TCOrvTrpiqpov auTci ro Tivrcos oiPXov KuV3pVfTTai Trv fqyeJoviav Trracov 6S AapceTv T'rXVnTtrpoKp1SeVTre, oO ToTs TauITa KparTiaTrotsodEiA6TO, dXa KCaiTOUTO yE 86i Kai pIKpOv KEivoiS T6OsiKalov. &X' KEITv6 TVOV Kacip6vov &pKOUv, auvE0iXEypVCov 6tOV wrrp6r8qXov 'Tv TrivasiYEo'SCa T'rOUrp6s pacppapov 'rroApov, o0 rTV rTp6TEpov 'ro*s rTpOS crr6OovTO-VacTCiOVTroITrOV raVTrcOv, pappa3pcov iiovous Ktv8uvUEvaacvras urp TOTrouS clyedcrsai Et i; oTl yap T& rapovTra Kotva TwpoSTOIS pETErXovraSifv, oCrroi TOIS 18ioI0 EVIKCOV &7TravTasc Kal TOCaOTcpi yYEEXCTTcoT'nV Xapiv iKOPji-

TCOvrrapoxvlovr' av, o6cp Travraspv lvXEA?Uvpcoaav,

rTCOv 6i peM0ov YyiCroteai. Kal i iv Ei p?Vo0jeiS a&VT?TTreV aUTOIsTrposTCaUTa, 114

El xI, OKTo'rreTTE PTl OOKfiP5a 6eXEacSEeTri rTOTOrISei el ? i 68 Kai adX& 'rravTESa&p1oiv XEpoiv ac'rcT-rTCaav,I-rT OiOK221 D jiei 6vcov fi cipas acTroUS am'OCTOEpiC'reTe &Olov TirjS tEyaXoOyuxias TOV ?Co 65 TroCTrov &yaaoSfvai; oi rcTavTaxfi iyouipEvov, TrpooC9rTcKav, yap o6 TrapeSiov T& KCa' aVTroIs, Kali TOoOUTOVpV v CDa' ES araTrcov cTrepEIXEV I TOV s avri warcov fCvV, p6voS KaCirTO6TouKxacK(alpOISKaCITC TOWV rrp6ac9v a&paeEvoi, r60Xtv 5E Ev 'rT TOTrETrrrp TrV papp&pcov r7rAiovoiSEv lfnTrcaav. EI 8S E9:YEdTO' qp0Crv
EiKOOrrov ATU.

TyicaoraOatART.

T. &TrooT-epfIarT'r 114 TCOVwrp6ocev AR. Post III TaurTa 'EAyov AT. KEpaiTatOV U. corre EIST. apa aX?cosARTU. 'ilv y' :TEPOS U. indicavi.

-rarra aipeiae ARTUN. II2 TpOpEP3XrK6OTaS avrroi5 RT et scholium, TrpoaCuTO5v aCTro*sA. Post U, rrpoE3ArloK6oTas PEPTrK6Ta5 TIOtlv omisit p6ovov U. &dia TrcaTpcov AR. Trap' A. 6g icrouR. aurcrTv U, Trap'auTciovART. TnrrEpeXEv AR. ot<Eyopivous

II5
iv pacp lacunam

Holleck. Post eilrro omisit TIST. XE(1v

I.6vou)> KaTcaAei9ip0vras
pappapois> Reiske. Xp6iaovTa1 N, xpri ARTU. xpr U. <(rrpoao'val>Iunt., Henricus Stephanus. 6' &KEiVCOV 116 EoaXrriSCanter, IoXraTr|vARTU. o06v cOVTro R2, oU06vcovTO ARTU. oiV6v 4ovro TO T2U2.

TEXT AND APPARATUS

VOL. 58, PT. I, I968]

aoTrois & VUV 81EqgASov, Eira KaT1EXOVCtynI TO'S Aoyi,crpoOs, oaXaTnrrlsdcatvov KaprEpiaS TrapEIXOV. El 8' oUSv CovTro EiaTTroUos9at, rivca EiS TraUTOrv &ttov EKEiVOisSEvaC, Ol 6VoVOIsSEaoaVTOIrS3app3Cpois &Travra cOuvEopyicaSai; &a' oiaci Trpos ?VTOUrTO TO'rS Kai OTTCOS KXai irapovras TOUjSaCiTOras Ta'avro, TOiS p?V EKOVTaS,TOsVS8' aKOVTCraS Egaipo'ovTal Kai TOUTOSiKatoV Ecbpcov pJVOV,elTEiwTaTra yE El KaSaaaAaplivi. &v 'EAAivcov TOT' pCS eTi-Talov, ouSEiS fyv 'v 117 rrpoao'Saicoyap EvrprlpiaSEVKa T-rlV aAXa-iiva. vUv 86 TOOJTOcrpiCtV EKpiVaV EgapKeiv, KarTaa-rTvat TOIS "EAXro't TaCTrpayplaTa. Kai 6it TOUJTOoCOpJ6vov Trls 223D ylyEioviaS, da&A Kati rfs TroAEcoSaOrTfi &dcr'rrlcrav, c 'arSorlS iSiaS &opacaEiaS Kati TrAXEVEiaSTr KOlv Kai vopilovTEs TariTrrv cS nTrpoKpivavTs, oavuippovra Kai PEsyCnrv ilyEIoOviav KaTEpyaaEaoSai, Eav d&ArlS|AS ilyriacovrTat roTs "EAArloaTrpoS Ti'V EVA9EpiaVKaCTO ocoSqvat. AaKESatpoviouS 86, CcrTrEp oi TOjS TrarSaS

169

'AXA&a -rTs oSdErroSEieSaTrouSl Kal M6yos 119 yap i T-rrEpi Elpi 8E X6ycp -rapaOS8ou5 ipas TrwaplVEyKETrEpaTrrEpco. v -ra (v E3ouXA6S ?ETT?1i rr Err'airasT5 wpCaEitS, TrEPi a iEac Sloapov. piv Ev rTCO PurEiSd56E ma InyEicaS ETrpa TOWSovroS Sia'rpiPEi3v iPtrl' irTT'Eetpyao'pEvoIs avaXAaipalv3tv, &dAaxKolTrEiocco) T'nv XpEiav 6orq Kai T-rVEK6oTrou TOo Xoyou wrpO6aoiv Kai TTO qppsEI.K&V aKOTr, TroAAa piv Eivat 860Et Ta XAEy6Opva, OUTC)O [Kacorov 8' EiCaaTrra ipfOcSat, Kai Ti) pEV avayKir EpditApXaTravra, CorrE gri81yvElvat TwapaXtarEivdTtil-r O0KEyXCopOIVVTa aav-ra, T-r TarEt 8 ETEppco)S CuVpqIvat, -TO8e &i wTapEVEyKOV TI5SOjuv?XEiasOV Kai Tfs5 aKONou9iaS Ei'aETal, &vaapia3&vcov TCOv cTaura rrap' 225D El TrCOS E?T 120 paov aOTcr Kai CKOTrCwV E?T'rCpoS ipporTTrEv. 8E El pEVTrEpiPris8VO5&dicov TrpaydaTrcov1 TrEpi(jv EK yEtTOvcov ecrTiTa rrapaESiyp-aTa T'rVET'racra TaU-rTIV Kai OTrouv8tv ETrrotouipE$a, EiKOTCOS&v TIS fPoas EJ)rl pIKpoXoyEiTOSat-VOV68 l'rrrp 1vTTrVTES1ElVToroIrTai

T&raaaS6Er TrEpi TOUS XAoyous 8uvapjiSi'-r-rTTat, TravTE5 5' cc0TrEp wrr' EKcacv EVEKa Kai TOU 'Tr EKaoTa aEcoS i1pEiTaSal. lT?iECO5S.audItovoual pixaov i' oi 8t' &dKpipEias -TpaTTOPEVa irrr6 TaU-ra 86 ETroiovvKai TroS TPiiotapaltv. o0 llT1vCoaTTEp ECApaKOTES, EXATTco OUSEv TrTEpTO\jTWVayCOVtI6OPE9ea Tc) pTiaTI Kai TWCKEpa TjiS TrapaTEd?cS, OVTC) Kav Kara TOUjS o6youS d&yva IiKpOl 68iv 1 KaTa TaS TOTE.OU68V OUv apyov ouS' davEETaTaTs Trp&aEol TTrv TlyEIoviav ETEpoiS oTapEicaV. rTO6Ev; Trp&E1s EKETiVOI oi pEVovonga 'nyE6ovCov, oi 6' pya wTapEiXovTro, CTOVEiKOS d' TroS IIKpOIS TrapaiTTrEIV,C5 6.oikOcosn T' ETrti Kai ToaovT'c Kx\AAOVaCTroTsTO cXipa KaSiocTaTO CTroT'ouSr -TO ivKatIV Kai TroiS 9pEIt TrrltKOUTrOtP rTr]V a T&rr&vrcov
Epoui.SriCaav

crat. Kai at&TOUTT' ryayov

wTpo9ulpoTEpouS Trotiq-

Esi TO TTpo'SEVTapaK?Al-

A?yOVTE5gE'AdTTrovS yEyovaoal,

170

226D

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

86 ris 'ASrvaxsev -rroAXoTs f6r1 rroXXAKIS 6eiavre cbS avaOia TCOV 'EXAivoavPovoXEuopevcov Tfis rr' 'AprEoip 1KaCiJXiaCI oECE Tj TriS SEOO ptoicprTr6Xprs Kai T"iS 'ASrnvaicov wTapouCTiaKai 6pSos EiciV e'ITCbw 6iTi TOU Spaoip,ov, S6EKCbAX'aav aC'To1 Kai VIKCOVTOS ri Xpcovrat slavoia, Kai avvEiSo6-E5 gco.sev oiaav Tr6oAei TrIlv qpaKfV 4ntOpi'ptaTroiouVvraiT'lvpVTVr6iv KaTrrivayKacaV cAo'rrEp Traias aKov-ras vrroarfivat T T-rroXtoUiXp S9Ec,'raTSaS68 Kai yUvalTKaS Tri SEpaIrrEl 1aVT-ra wpay1taTEUc'apEvoi, TO pEv CTrrTpEyai

wrpc-rov Ev5eXopvvouS poilS qcovTiv TrEi0ovTE5,EilTrEra, CS arrEOpaVTovfiv, arrpoo8oKlTro S 7TrplieEv-r TaS avayKca5 Kali ovoaKeuvCavrEs TTV vaucJaxiav, coTrE Trpos piav Sappfciat. ETrrETa yiyvopEvr15 Tflr ouvvoou Evo'EpEJiaS Kai TCOVpapCpapcov TTEptKaX&avTcoVrTat vauCaiv lptavvSpcoTriras, pEyacXouxvia' ppovo'ecoWS, TiO lveV TOIS eoT1S pEv 8ta TV-iaV Eco TOTrOV, EXov' KapTEpias 8e &Travrr TOEV TOTef68r Kai yfiS Kai SaXaT- 228D TCOV Kai Kai 1TraiScov TTS OiKEITaTCoV TTrS Trapa TOcOUTOV Eetipy6O?EVOI, rrap' 6oov at yUvalKcov EpOVTI Kai cO5 AiXriSCco SvUpc ovSErSiasc a7TreLeUyi'yvoIi Coarrp <ev>SaA&ciTTr piXav- TrplpE1t5 ETrETXOV, TCr ' l TaravTaX Kai t TaUTOV OpC)VTES 6AAcov OTTOtI OTI TaVra p3AXeav, KUIpaCI SpcotriaS rrrp T-rSTCrOV To'orrpias Kai Kai yE TiS avSpcpTwCOV TroAXEious, oi6iv rwapcto'av ETEpOlS,&AX"awTpoToI iriTrEVOV. pIV IJEyaCAoUy)(Vi PIV arrToi KaTqipCaVTfis valvJiaxioas, oCaTrp Ev E0vpoia iKEiVOIS oJpOIOS,o0 TCOVOVTrcV 7Trrp TTrS Xeu&pias TrO p6vot 6 Trav EgipyaaavTo, vat TO TO .XNAov TrrTVTCov y povov aA&a pilv &arrerrlcaav; yE yv r &aTroKvo"VTcov, ocra piv crpaTcrrlyovTtpovoia KaKoa)ca TOV pacnaia Siaacleitv a'arrvra Tr&rrpaypaTa, rTTVaopiav AEyco, 1' F V KaCiT'I Uv'TrO c)OTE Ev TOIS TrroXEe6et Trp6oTEpov Trapaacn<ecavTErs, 'TavrTcoV EV TOIS X6Oyois T7IEvrov lS Kai TOrVo'VVEVuOPIEVC.V TCO I.OlS 4pXiAcov EviK1rCaav TOiS apXouvcv EUTrEiSEiasTOVS5TrTCoTOT' E'uropficPat -- Ayco 123 86oypaTi. Kaoioi p,V OVTCOS rrECKEvaaCotVOI & 6E XEIPCoV 6e T Trptaiv TrEpi T-rV TOS 'Icovas VO6CpC Tri rrpoS a 6E Kai 6 E6Et Ka7khocTa iErTa acAaprvt KaTEIXOV TEXArnvaS, T1i KOIVfiS TfiS EuYUX)(as &aptqoTEp TpacXSfivai, T'OoS Kal XE?pi rrapiv, aycov TroiSPe)XpiTrS 'ATrrtiKs"EAA?rvOa6Ti TCOVU9' rjAfcp iap-vTpi Kai TO7Ai1WaOaVTES 8- irawlv EiS T-rV T-rEXEaC&1voI,Ta&avTrEspEv EaUTOUS VavTria EKEiVOtS, 227D 61cooj Kai j3app&apous, KaciTruTE1rel 'TOOVavUTiKOTCOIV 'TrOXEPICOV, capaiitva, KEXEUcov& wTpOTOi, yfv Kai 06cop Xap3eiv, oiTrEp ojlav KEq)&aalOV 6eiVoV vouiEcov, El TTapoVTCOVKai 6pco)IvwCv TrpEpYaevoI6t rrppoTot Kai 6iap9SepavTrs &XAas rTOV Kai 6AXaXOU'TCOVVECIvev'TawVro6aTrroi TCOVEpyov E16EoCi, oi Aoyol, puoAAv Tr KaSioaeosc$ai yiyvov-ro Trapa6cboetv TCacra aUTOvs' EVTarci9a6'l Ka'i TrrETaTOV wrapao)(X6vTr 6SeTOIS AotrrWOSSCKEIV a&VTiTOi vav60- 125 Eaa'Ari. OUTO-r y&p Tr6ppco6Eou f TOVI. ETra- paXEiV. CoCTr'Epoi pEV TrapaTrAr[aicoSolt EAXArive ATrroi6oS &V T1V ei Kai KOtJcr V EcPXfS eYVCooCIsevcovEyEVOVTOCoaTr Trr TOv VlKiTOa C)OrTEp vavC1axiav scripsi, caa ARTU. anreLEvuypvot ART, TrrO- Kai TfiS vixK'qavTfir. Kai yap TaUrTrlv coonrEpcaXo TU. TOyE ART, TOrye U. rTOpovov JiAXov K?p60oSwpooXAap6vrES qaivovrai Kal 'Tfis 9l?OTlpfaS LEUYViVUpVOI itaacLteivART, rTOP7ieAov cjrOeiv U, pieAXovp6vov KOtlvri IETaOcX6VTE5. eVTaUISa Si Trao'CapbV &KTTI126 TraVTES6E oi 'TropStoi avvEK?LN. vavayicov iTreriarrNcTO, 6 UN. Post av'rT XUVro, E9EP 8E TrO6po TrpO5Trlv fiwrtpov Eco TCO I23 Si?q)eEtpav ART, drrrKTreivav Kai p&Xa Tr&rrovTa TfiS omiserunt wrpcbTTARL. Post vauvaXiaV omisit roTS paoclAeT 6eiv&a SE9cTa Kai Trpugfi. &atlOvS Kati Trfiserl9lU. KOtV RUT2, KOtlvriAT. TOrvTr &vSpcov Kac yJvat- EKEiVOU TrEplVOiaS TCOVyEVOPiVCvoV TroS pappa&pois pvcraARU. KmoV Krl TrOvKCaKmov I24 CirrooT-rvat RU, vrnrocxfjvatT, rvrroaxolvatA. R2. Post ovv6oou addidit Kal TriS avupoXis T; recte I25 coTrrEp Ei U. fipKeaav AR, correxit ... in U. ARU. eaabsunt delevit Dindorf; vo-rTpitav ficrepitaav caTorrp <ev> ULN. Post TravI26 TrrTFrAClo-ro Aa6trr Reiske; Ev omiserunt ARTU. TOV pacoltNa ART, ipTrerrArlo-ro rTCO KaKCo 6S omisit oi Post L. U. omiserunt TrOV TEr A2R2T2U2, TCV pamOClAc ARTU, TroS paoaAXcos ARTL. CoCoriv ARTU. AXyco86i U. pETarKOIVS Trivrljvoeival ART, pvrllo8fvat 1 TiCSEi'yvuXiaS yevopEvcov UN. KaTEAapov 'TOART, Ka-rEXapovroU. Post SOKEI 6q UT2; Tf'S omiserunt ART. rrpaXOfivaiK&XAlorTa Els TpoiLjva crrapaKaTaSo'cx.,at, CauTOi8E yUVvcosEVTES TCOVTrplTTrCOV TrpoppaaEo'Sa T V sXarTrav, 'rravrcov oo' a TIS E'iTO IPiylIcTa KaT' &vspCOTrUOSEV ?p Epa pla TrrapacoX6IpEvol oaLpj3oXa EVaEpEicas,KapTEpias,

omiserunt AR, correxit R2. %auTroVs ARU, acrovs T. ES8EaWv A.

omisit yap A, addidit A2. vTraipEIv ATU, &wr&apai R. TrpEap'urasARTU, TrpEopv-pu'rouv R2.

VOL. 58, PT. I, i968]

TEXT AND APPARATUS

$ftvac. TO yap 5i TrrdrpEpyoVv V Epycov oiK OnTIOTi O0V TlV TOUTO; TpEs TOTEpov 1TpooE[Eipyaco-ai.

Ka ol O1 OK U ETTOirlcE pO6vrl (pEpETai TTIv TOU TraVTOS KpiaolV ETITtpOS TOUTOISTi) TOU O`TpaTTyOU O-UVTEIEaEl,

TrA TVT_YTpqpcv, KaTapo CO ppC TrOUSoi p3ppapol KcaTrEapovTO KOT' &pXas, TTrV TC)O fiwTrEpov, TTiV SXarrTTav, TrlV wrpO TiS EaXaiTvoS XiC)V, TCO TOUS TOTTOUS EUpEiv, vfClOV, OTCA)SaKplpOcTEpOV 8tlKTJCp avyKAXEioVTOoi "EXXrIvEs. 86KEi yap Elval JxeyaXrl o-uPivopa Kai rrapa TOVvo6ov TOVMrl6IK6v, El TISTCOV aVTraipEVTC) Paci-

171

at TCOVvaupaTC)

TOUSj "EXrcvaS

aTTV pEyicOTrV TOU KaTaCoXEIV, TC' TTPCA)TTVVlKfCial K1ai TCAOTrAEiOTOV5lapSEipaO, ToIS &Tw' vautvrKOii popav,

'EAEuivo5 9(pacclaoa, TO015V YUTv-aria rrEpiTTOIS, Tr AITTO?XirloavTrcovlSa
230D 127

128

231D

VflaOV EPEOTT'KOTeS )XE?TO'CaT Kea1i Trapa SEO)VKai Trwap avSpco ?9' ?ToipoiS. Cs 6? TCOVTrpCbTCV (E)ycov c6)S TCOV Kai woi)vfi(<0>a TOV TOI Kai oiO6pvoS TopAirlaS TroT5 EauTOv TC-rKppaTioTa Trap' ylyvopEvcov, XapcjovTrapa paO'iAECos CavTOu TOU TrELOUTrpOCTEKaC(STTO. OU [fiV Ou85 Twpos TaTOa flv apa TO Epyov aoTcA p6pov a pKEo'iV. Kai TOCOUvTOV OCTOVTOIS pEV Opyio$SIvai, TOoS 8 Tlpicyait TCOV ATEpcov E6rlXcETo15 "EAricaiv, dA2A' CA)yTr?p aXho TI AOIT'OV Kai TOUTO wpTOC'YEEipyaCyaTOr TwO6Ai Kai oTrpaTIC)oTc)V. c)S 8' ECpa T-rV SadaTrrav alitCaTI Kai IEoTa poSico LEouovav Kai 1TravTaCVEKpC)VKai vavayicov 81EtfiXAE [ElXpiTfiS TEAEUTTiS,C)OTrEpol TOIS O-TEqaVOUS Kai KUplCOTEpOUSETEpOVS(poPETVKai TOjS EKEiVOUKai Tfs5 pCaXrSs130 oCvEipovTES. oi pEV oUv aACoI Tri ETOUCoia 5 Kai TrapEyEVOVTO, Kai TaUTa CYEIViuVOVTra,OCOOL aUvTOv, EKTrAayEiS KaOi vopio'aS SauJIpaTOTrolo Elvat O'UTErrXA'SE1 -rTpaOU8EVESaCUTc)VEyyUS T1S TrroXEC)S T/iV rr6Xiv -ractvcpSioav iBE, Kai piETTacorpwcs TlEI TlV E f 86?qtIlETpa TrolS aUT'V, OU .iETa TOoUaUTOU Xo)(fiJLaTOS,EVfriiS TOUT' TOT50U OUTETrpoSupia YEVOIpEvol, C TroAXXoC EViKarEV TiS paXrliS aiCSis Kai MapTWrpOTpOV Ti'v oX(E5iav KcraTapE1V. CAycobvicawTOIOUIpvoSi xO CCo OUTCO Sia TravTcov irv Trs c 56viov KaOipacica cbs adrl9IoS i8iav viKrlv EaUTviSKai 'EAxrlE vov Kai TOI5 'ASrivaioiS TOiS T-rrTaCTIV VIKOV, puAaKTflpIov Up6vois EiXST rrpooiTKouovav. cos yap TTpos oCia ToTS"EAXrliav, oTlaic 68 Kai TCotAoTrrcpjEpEi TIS- auTlV Ecbpa TracV'TO 'EAnlTVKKOV Kai Trap' apI(pOTEpCov TiaC AviKa o0 T-rV Trpayp(aTACOVEOri Ta KUpia, KacoX5 86i yAyco TrOIWaCriv; oTS oiKOUpEvriS. Trp6- Eyvcooro Kai TC)oV TOCOUTOV EAXrivcovAXyco KaCiTrapa TC-rVpappa- 233D wrapfiATrapa TEpov JI6vrl MapaSc)vi, ols oaT-rpov SE T05 caUrarcTas, ols aiTTn KE9pacaiov TOU T0roXEpo EvSClpiov pcov, paoXAEiKCaiMapSovic yiyVETai' 6 Kai EV Kai Ev p[V yE TO TOiSoT6X.ois a&pIOTEpoiS nThuais ppOvtIov wpoc1EiTE1v. TOiS 'v, E'UrliS EECTTpt a'uVXOvo'CV TOI5ETT''ApTEpllcC VIKCCOl 61a Tri) WraVTCovKpaTIO'TOV lTEpitavcoS, EI wTpOUXcbpTiCE.TOUTO aVEUV Tr6S EOXCOS, Vv ai pEv Tr1S 86 flv TraVTOS pXaAov &aSvaCrov. rTi 8 TOUTO IV; 131 TaT5 TOV S.90EU ,EavrETais, TrOAECOS, 'ASrlvas Edval Triv 8copEav, aci 8E a'TrroXEoSa9TOiS EOKyavTO [IETaoTcrroalrpTos a-rTOiS Tf-V wrXiv Kaci t1TCOV TO 'EAriVIKOv OaUTfis, O0 po6VOvTa TrapEAS0VTa, El AXocait OVCaTTEV IE-TOa 'AS9rvaiol "E?Xrvcas5Eppalov, ol COXTE cv OVK ?E &?Xai Kai Ta rrapovTa opcoVTES co5 81' Kati oaUVEto6TES, 'EA?rlvES pappapcov. Ercra9ov Kai Kai ols Ewroirc7EV l Tw6OIS KEiVCO)V (Sv EAXX0ov7TEiaECEsC9al fiyETO' wTpS6O TOUTOSr Kail TOV EK AEAPqOV

El C)S AyyE-rTa, Aoyicov, paOpTUpoUTrcov, 5iappfi6rlv pE-rTaTOUTCOV, oiX'oEacSai TrOIS yEvoivTo 'Arlvaiot rrap' auTou TU. Post KupicorTEpousomisit A2. ilSEV AR. 0auvIaTorolov TCr paa\AlETKai TOV 8I "EAiTriacTa TrpayypaTaa. 56KoKE iTApovs A, addidit ARTU2, eavoTrol6v U. Post PIiETaTOU omisit auOTO0 p6poV cOVOU[VYcpKai T6 KpSoS VSVIUpOUpIVCOp TTElpac127

A, addidit A2. 128 o'oo)CEV T. p6vov ARTU2, RU, IrTTEo6vil U. TiCT 68 I29 aC0TOO R, CauToOATU. UTTEAElTETo v Mapacxvti RU. TrapfiXeEv A. olT AiwrETO AT correctus. ARTU. TrpOTEpo R. p<EP>)vqoa<e>ai aTpaTias atriT AR. VIKCotIV A. EPpaLov RTUA2, E'rPalov A scripsi, p6vrnS Kai ARTU. 3 c ots Ol K UN. U. U. 5? friTEpa ART, TwoirOIcEV rCOOTE Jv PIET appapcov I30 oyyuS caTcOv transposuit 8' p-rETpaU. i5iav RU, bia A, 5il T. yivErTa U. A. TC)tI TrAElCTov ARU, TCOVTrAEioTcov sed litteris deletis rTOCTTAEiOTCT. y(palciCaol AR. supplevit Beecke, acTroui U2, TrpoSaurrov A, TrpoSa0rTov RTU. TrpOC0Ev 8' U. 6 U. Kai eKEiVCOV Kai TUR2, rrpoaOEAR. 6oa Ev "EATcnaiT; Ev omiserunt TaCOTa TravTa ART, p. 38. AR. ARU ARTU. rrapa avepc'rrcov KaTETrpacEv

172

OLIVER: THE CIVILIZING POWER

[TRANS. AMER.PHIL. SOC.

i auvvyvcocYav Pa&XNov fil -rrTESaVTO,rTC 6rrXoAEoS aTrl cv frTEITrpOTEpovy?f !i.v 9p63c XpricTrouS vopiiovrEs, oT5 6' wTrlTyyTEXovro Trp6oCSv AEyoVras. yap Kai U6aTos, TaUTa 86i8ou T6TE, OUK&dro lrou TOY arrtipoUS ETI TCOV'ASr vaicov' Kai T-rV PEyaXouyvXiav pv T-rV rroiv Kai T-rv Xcbpav IT-rpou, aXAa rTO-rTO o0X irTTOV ESE1;av TCZ TT'V Opyhv KarTaaoXEV Ti Trp E0Uyap TrolETv,OUxK Trv TOUTO 6E 'EAE aTrrES6iou TarS Traoaav, XAoirriv aT-ro0T ErayyEiactS SicbyaaSal' Aa'Sa 6copEav wTpocaETi'SE. X(Cpis s TroVTCOVETTfV TradXEIV'n'TEpuKOTEs5 Kali aOpiuo'v 6Opi'iElv G8CEoav XpcpaTra VTrrpTrravS' o'a ev "EXAlAii Kai piAou5 Kai TO:S TOS Ei TOTroIoOU'TO 'EMArlvK6v, &A' o'OX avTrovs EO v OTIKai p6VOUS ESiEI 8ETvTrap' r?T?pcVptiicr6v Elvati pEpaiO[S' ap?TrfS AaIpaVEIV, C08' Tfs' o'vUpMpjaXU Kai p6vois eSappEIl pIaAov ' Traralvols EIXEV, Ei 'TE- EiriKepSEIt 9lIiV TO5Ss6vTra acTroUS,oUS6v yE paiAov Kai yovas ?ETriKepSEi piAE?iv,&XXa Kai Og WTralCS6a COEIEV, EIapTUpEi. Kai TO pEVKEaXalIOVTfS'1TpEcpEias i o$ 132 TOIOUTOrv'v. ?KrlTpIKUEE 6? 'A~CavSpos TCOV avaAcohCTcov paClnEis pIJrTa ac.lEiV, Coc)wrEpEiKoS TO'rS cS Sai TrIS rT6oEcos'Kali1TErp'rEi86 KnppUKKa T&vavTia roTs

MaKESOViaS. oi 6

TOCOOUTOV ToXrr(aOVr

TOU saupao'ac

TaTS yvcbpCaiS SiaKE?I?VOus. Kai TOUTO p?V 135 UTrrp OIKEiCOV TrooUTOV Kai Tl|AIKOUTOVEpyov Fi ap?TrIS Aoyov Ev a&ita pco -v ETvat vopicaal, CWowTE pEaOV T"iS EV EoCoE' TOV wrpPEoCpUT'nV Troi TOU 'ToAeiov KalpOiS E;EAaji4E, 'TO oa)( a o'i aX). EStEIav 236D X T'5S TrpoEvias. ou p.rv oUS6 OUTCrOS SEa EaXapiTvivaupax(iaS Kai TTiS liAaTCaiacl 8' c Kai <6ta> rTOU-rTCo) KaSaTcra aTrrEocrtEAcav, &a?' El pI' TrpO ilAiou sUvovros XcopiS 6v Kai rrp6aO9SvSie81rl'

Ta ETTrayyEAiaS, ix Kai otiuTravTa a KEKTTrIrat 686vra 234D

a7Oo T-r OPCoVEi1, Kai TOV XorlroU rTpOElT6vTES EKTOS TroS 'AS9rvaiol pxuaAov rrpoEEvEiv,cbS oUK &vEuSava&TOU TOiaUTraTrpEaPEOCOVrTaC Kai &aa aycoyoi Sta Tfis aUrTOv TCO i'rTETIS a&rTal pI-rT?E XcopaS fyov, OTrwTC5 v IaXa6tia,erTal. TaTrrlTvEycb TT-rV adTrrKpltv TTr1S ' &aiav iivI VaCupaXiaSKai TCOVTPOTraicOVovX IrTOV /fyoUopa SuavCIuaat oUS6 EaTTxrrcolo0TiXoLiavTrapEXEtv OUT?r TroiSSoUov oiT-rET TTE{iaavTi.Els5pV yap K?Eiva OTXrAoiKai T-pl rpEca Kai opyavoiS ?ESE'wTpoaxplcaarS6 rTOIS aeTEpoiS aUTCrv KaSapoS EXP'Sat, EvrTaUJa aavTro, yvobl,u Kai Aoycp. 133 TivEs o0v &pErTfSaycoviacTai KaXXioUv, r TIVESTC)V TrrCTrrOTE -r apKE?TEpOV TTfV ETri6?tEiV aUTqS

KaCiPacaiEXu Kai oi "EAAIVEs?

&aTraVTcoV TOIS 'ASQIvaioiS TtiEpEVOI6 piv 5ia MapBoviou Ka?ocovETriTOUTolS, oi 6 i T1roET1v TaTra 8ia AaKAe6aiovicov 6E6TO avS9AKEiV Kai KOaXsv os aucToujsEKaTEpEVOI yap Kai T'riTatisEvapylS Trrap'&apous y)iToS qiv pcavEpa 9oiv OTI'Kal opcov aUTci)V Kai TCOV EVaVTicoV oUvvicaoc E KpEiTTOUS6vras o0 IptKpC)TIVI. OVTA) 8S' EArTo'iavTrES ETI aTrfXSov TCrOv paAAov S.auvpaoavrT? pEV apXiS wroAou TOUKpEiTTOTiv0oXovTO,TOUSS6 a&rro yap OUlK vo5 7TpooaECavro. doorT Kai TO EIKOSTwpooyEVE-9sai,

rT Kai aUTroUs5 cUrrEpoa9cv auTcov TTrV a&iav Trpo'Kai TpEI5 Elvat TOUS IapTvpap S ?8E'S, 9ov S9o.at yfi

?'TTrroIT- TOS

TroXaEIiious, TO0S oaXvo&XouS,

aUTroUS

auTroTi

oi Kai Xpucco Kai apyupcp Kaciai6ipco KaciTOTS Epycp 86ia 1TavTc)v o6oifouS yEyEvrlpvouv. avvayayov136 Trraolv &iTrrI-rTOI s1EyEvovTro Kai 'rrravTa o TEs 8E TroU "EAXArvasf8 rrErlvav ir paaov avurosi56KoouSoTv &v El ?Kp1TrTETO 8UvapEvoUS nXaTata&'t yiyvovTra. Kai TO P,v acicopa 6ooicos a&prlTraa TC paaClET C' crTrp VirTOyfiS -TI, TrEviav ,Ev aVT-riTrOUTOUT'rtCiocaaT?S, TCOVTrpaTOTr68cov,i' T-rv TrrapTa'aiv T-rV pappi&pcov, KIVvoOVUS E &VTr' &da(paEiaS Xo6pEvol, iKaltooavllv S' cos Ta&XSr18ia TTISBolcOTias, i Ta Trpo T1riSpaXlS 134 aTvi TfS Pacrto7o Kal oO TT r-S 'rrouvS5sOUK?piKVouSitlyearSai icaTrpip EOrTI T-ooaarrS i1tav9pcoTria5. 6' 1TrpOs,iv rTa5 appapiKas 1TrocrOX&'EI or TCoS ?EX9pco ai$tl yiyv-Tra TrirrolT.EiSavpaOaTi 237 D pivrl. papTupia Kai TrapaTETaypivco ElXOV,Trp6SSe TarS'E?MrVIKaS,El rrap' apqo-rTpcov wrr1T-rs cSpaXnS. AaKE8aiip6ovio p&v 235D TrpooEii oafil Pa XpEiaS, uT'rrOTrTTroKOTCo, 1i cos5 Tri yap 'ASrlvaiots EoErcraav T'rf E?Tri Epaas Ta'Eco5, :1aEi CoyKEKXr1pcoiJPvOV TiVi Kai TrrAEov&
$vioKtovras p&Xiaovfi 'ASgrvaious Kaocos5viKcovTas. 132 Post 'AAScavSpos omiserunt pait7hEs ARU, addidit U2. il RTU, fi A. t6i5VTrET. CTo-r' TcoaEU. iXiov Buapjcv U. Kaalelarra R. Trp6o TUR2, I33 a&pTfig &pET-rv AR. Erroti)avTro RTUA2, iTnroilroaToA. Post oi omisit Kai U. I34 &a7' ?&06VrcovU. 6S& ErlyyA7Xovro U. S6acyoaao-cla T, litteris deletis 6t{ao)cbocaacai A. U. auToi5 TOISTU, CauoliS TroI ARL, TrrEpuK6TaS aCrroi{s} Reiske o6X avcroijs editores, oVK aCrrousi ARTULN. Tro1S 86vraS acuroOsAR et scholia, Trois b6vtras avTo'ro TU. r?Ta TCV &cvaXAcoprcov ARTU, Reiske. pLET' avaAcopdarcov

TauTa yap

EK TCOV TrrpboaUTOoS TrapasElypaTCOv

I35 ?gXaayIev A. Kal <68a> TOiTCOVCanter, Kai Dindorf. pfil wroEiv ToOirov ARTU, K&(K) TOiTOTOV

AT. Post yq$pos TauTarU. cos ai-uTo RU, cos auTroOS omisit ?v T. oaqcv aucrrcv R. avvioaaaiv A. Tr Trfi5 orouSi6S Aldinae, lp I36 liaTpirp a Trfi5s cou6is5

-crriv T,

SiaTplpi

BiaTptp[3

Tri5 o'TroU6iS

'Toriv

ARU. bpi^tIKVOUpEVr Aldinae. yivETatARTU. au0rTr editores, aiiTcoi ARTU. p&uaov ?1Reiske, i' puaXov ARTU.

TUL. rlTpVIKEv AR, EOpioXEV

TEXT AND APPARATUS

VOL. 58, PT. I, I968]

137

TTOUTrTSTtavriyUpECosov TrOpapEXASEV.T1 KOpI5o y' 141 aV Eir TOrVaTr6OCV, Ei oi lEV VOOSErTai TOUTOUXapiv r ETEivvaTvTaS auv6SouS, Kai vr Aia yE arTo TrouIvoia TIS iEpoCrIviaS wTrapEprcav, 7iAEi"oTOVXPOoV wTpoaErli XiCTotrTov OloiTEV, TUPIE1S SEVTES,OTwCoS aAAXXfiotS 8' avri TOiJ XPlOaacySat TrOTCOEip.pO<(i)>E,Sa. CoaCTrEp 6aSAov yupvaoiois OUKaaXS96P.9Ea Tris iTrT-rou iaq9EipaVTeS. Kai 8Ecq'rav TEtlXopaxias, o5v Tots TCOV EVTuyatv eiTrEiVoi a&Xol TrpOSaOTroi0 X&VovrTES orov aicX)uv9EirI TIrS Ep' IpEpa <(iPpav>, &aA' ?v KEp6ous EpEpi Kai Trrpi ouj X 6poicos Kai SEaS aTrroavoJ0oEV,OUTCO iqcav, ecoS TCOv pap3papcov ol pEV TiS a&Ei TrrapoUorCT TCOV TaUTa T ITp6OSEV KaTEIXOV T'Vv BoicTiCav KEIlEVOI, ol 8' cwaTTEp TCr)V KCa EXEIV EIK6S, yE rq wTTavi)yuX6ycv

rlVplIKEV. CjCYTTEpOJV oi Ir0UKTat TrEpi TT'S ordauo'E oi SE ESEXOVTo pJEVTTEpaas, -rrpcTroV 'nyCoviaVTro, 65 TraVTraS a&vgpCb'rous, VTrnIpxov 86 Eis E86XOVTO TOVS pEV p3appcpous apETril, rTOiS ' raTavcra VIKCOVTrES, T'rVKai TE paxrlv TE Kai rrXSl.EI. "EAXrlsvaSapET'ri Kla 6iac WraXVTrcV TOVS fiyoupEVOUS ~EX6ovTES KpivouoC

EK vavCayCl

-rTlicorTpav

ao&oTol ayov-rTE,

238D

139

Koai a'1cjVTaKTOt VIKTa LjtEpas EK rTroAXXv oXiyoi Kai WroAAoi

pEtl CIUKEKAKrpCAO)lEVCOV,

TrCVTCAS OCjX EcbAotS

a&E TOIS

V EVTErUE(oSE,OVSj' daTI.UOTEPOISEKEiVCOV vTroAEtqPSEIC9

Iva TOrVa&VyKaioOV T'ris vrTrEpriqpavou avvEivai. &aXh' ox rTTAEiCo TrapataUTCO irpKVCK T'rOTC)O TOVEYVOg JO, ) rrpOSTrOUS EpE~ETj TrOV AXyoov Kai CUVEXEISKaCi58i TrpCEojal. Kai -TavTa 142 ?aCUTfSEyEVETO 'EretiSTi y&ap f 'EXAAX5 EEKEXCOP'KEI,VfiES,iTrTrOt,TO TrTE6V,UTrapXOI,paoti- 240D Kaclwp6aoCotI TOISSEOiS AMES,TrpoTrov iEVTrvray1VpEIS AAo T1VOS auTroi5 ESEl TTroi'cai O icaav oTaoS oU68EiS1E'1vr1VTat oUTETrpoTEpovov0' UoCTEpoV flyovTro. OUTCOTrIj Ti yE 8OKEIV a T' EEAXaSI.oCUyap v6o oS fv 6 ?XEIVa5lov a'Trfis' i ES Ev'raUSa S6 Kal yEyovuiaS Ev EAEpUSp T TV TT pAxiorTa '-r s5 pET-rT ErTESEioaT-O. avvaycov oCSE Xp6vou TXK-rTT EpioSoS, A&X'EKTOOv rEpitooicav coc-r rTOCJOTOVryap ETr?EfQX$ev EV TOrcS 'iv Kai KaTr' avpa Kai KcaTaTTOAEIS Tip&yp'aaiv Trpay&aTrcov Kai TroS SEO0S ,papErTtpiaAov Eco 8etal TroTsp3appapois'rivES icav oi Kcai EvsioEi.CaSal Kai CoTE?qavrqPopVEt Tra Ev Tr 'EAA&ta TragTa spaCaovTrs acUTOISvKi Trivas TUipEoSal TijS Trrapocr1)S EucaitpoviaS. Kati TOUTO EV ro TE autTCo TCO) SECO (pEUyEiv KpivaVTES ayaTrroTov nTrrfSov. Ai6O, 3cop6O5 XAEuSEpiou XaPICjrilpiov

Kar' oXiyous 138

173

TroXa E?EXCdbpriCaV,

Kai rTCV 'ASrlvaicov pEpvrlpPvoi. TO'UTCV 8' crrpartia OUTCA KaTaaTaVTlrcov oi pev aAXXol TrravTEs "EAArlvEs aacpvcoS avaTrrElTVEoKEcav, ovX 6oov &v Kai TrpocrES6Kr,caV sltaTrrE9FyT?ES XEitPCva, Kai TnjV TroIV EcaTETlrav T'i EITToiEVaUTTV pIIKpOV qpavouv, S.avactlov,

Kai rTOv Aoyov EKTEIVOI6EVOV Kai ETri Kai TOI5 KaTOpS.,O'aCl a Vi rlVUPEV 1ET'aotTo TOV TOTrrOU 'OpC) IpIE ov 6v TroIOVTOIS TOiS TrpoEprpEIvolI 1Oo0 paov rrp6S TOWVEpycov KOIVFiV EXC)V TrapaKArl'aIv totS EocrriT, fi8ovhv o0UTEaUTOVrETI ElTrEiVOVTETUXELV&KOU6VTCOV, "EAArNciv EiS TE 6oi6voiav Kai TO TOrv pappa&pov KaraV EUSOKIplJ'TrKOT EiaIOVTa ETEpOV. 68 TO6KOIVOVT-rv 'EAXXlVCv iEpOVTO EV gET' aycOVlATTTo CoA)CTEp povETiv ToTro r V oUi ptv WuxaycoyCas xY TrEUTarV TOVS apv Pa.Pov AEXpqoT5E<EKoc'IIpTrlO'jV KaXOis KCaiTrpETTOC1C T'OI ETri6E701 E"ia "ET' CaXrNEiCa5Tn V T'rjS TTOAECOS yp6piaacrv, ae rE T6 AEtSoO TO'VaE apETfS povov, dXAXa241 D v TOv XAyou a&iav- COTE &T Ka,9Iu(pEi paJxov iq 6itoXAirco KCaiTOV EKTrI KaTaCxKI(EViS asiKilC TrpoCoEA'aov,Kai KOC61OV

140 AEycov. TTEriTa EvSupirTE'oVKai aTrr' a'Trou TrOVCTup239D P36oou TCOV Aoycov OTI oU6E T'iv T TOV1avaSrqvaicov aVTCOv EOpT'Iv iPlivfVlEpac s pila avayKTr PETrpETv, cA', El yE Kai TOUTO r EI rrpoo'SEivai, KCaiTrO XrA9o TOAV aVEtTair- OOTE ilEpcoV KCopov Xapiv Kai oCE[WVOTr"TOS ou6 TO T-r V Aoywov 7rXSr3o5otKapov EVTroIOT-rcTCrV Kai TOV a&y&va TOV Epycov Kcalpc. oCVtVICleV6SE8i WTOU Ka i 'ETt OvUK T-rSPJOUOCIKS yupVIK6v paTXov rTOV Eia'&CCra &XX' Ep' EKCKacrrTEAEUTc'vrTa COS EiITE1V 6pltO6iEvov, LEpa' Kai Trraxvt a &pX)fiKaSltorTapEVov,Kai ov0u TrOI SE18E TC rV

SEap'caTv

KTrAi)povpJEvov aOV$rlpEpO6v.

caS9'ocaa KOlirTO vUv KaipOv EK(pEViyETOVOXov yE 86i AR olim, sed 137 pappapous apETrf TE Kai TrXiOEli litteris deletis correxerunt (pcap3papous apET-ri TroCS 6' "EXTArvas -rrAilOeA2) A2R2. wrp6oeEvATUR2, TrpaOr

R. o-pa-rTEias A. ARU. T, wTTEAXeov I38 EThEXAeEv I39 paritiov 6v A. gIET&&XrleEiaSART. doCTE a&tKfICoARTU. AMyovomisit R, addidit R2. 140 piEpas uais ARTU; "Aut fri.Epa,i(a est legendum, aut deest aliquid, e. c. Ev ppa)XEi Xp6vc" Reiske. Ante rOTrrXAfios omisit Kai U.

6 TCrOpappapcov

T-rrATOs t S TOiuSKPEi-TTro E1EpicSrTI.

Kai piEVTCro K&VTOUTOISaO Trawtv n rTroAiSTOCcovJTOv 143 OCOVTTEpv aUTaCl TraTs Trpa&tECI 8tEVEyKOUC(aCavijKaTEKOO'UrpJ'E Trv aKKpOTroX?tv c'ETta TCOJTO .1EVyap TOTS rTOV Epyoov vrroCivTlpaoct, Kai TCr) TTri5 (piCEco KaXAE TO Ta' TOO TXOVTOU Kai Tfi) TEXVI)SEq)a.IIAov

TrpooaE9rKEV,eorT' Elval 'Tr&orava&rT' avaS9fi1aTroS, 8E TaS cAXaSTi'rpaS i&AXov 6E &aVT' ayaAXoIaToS' TrOUTO SuvaTOTSSECOiS &wdoa'rT S E aVfi4E, KPEiTTOV EATIVIKiKS 141 TYv iEpontrviav UN, correxit U2. O6uiAoiEvU. pEpC()o)EOcaReiske, pE1o(p6opEeaARTU. a&Acov TU, aAAXov ARL. fiEgpav addidi. OU'TCyE Kai R. oUx ARTU. EvTEvua0eEA. 6cbXoisDindorf, OUKECjXOtS UN. KaTa T6EIS EKKEXCOP1rKEI KcIT' avSpa KOl I42 KCai ART. KaTaCecjCOiamR. UN, Kaora a&vpa Kai TrTOAEI AUN, EXOVRT. E?KKOcrYiPer EXCoV TA2, EKOoCyerlUN, R. KaTacaKEufS ARTU2, E?EKOjfirT A, ?EEKOPOIiaTe TrapaorKEufi U. ,JU V yap U, Kai TOUTO ,TV ycp A; Kai I43 TOUTO deletum in RN. Post KaTEK6O'crloaE omisit TroS U, addidit U2. EpauitAAa T. avfiEV A. apXcaous ATUR2, T . 18ious R. KacIlcKiCufTE

174

OLIVER: THE CIVILIZING POWER

T&CpjVUOlKOt,TC 8' 6v PIECos, Tiv OrEpopiaf aQrrT'TE &dpXaiouS8pouS TracvaXfi KaT' a&iav Trapfi9Se T"roUS TCOV?pycov Kcai Trv TOU KiKXOUwrrpoao,9Kr|v'roIOU8' E aUVcX6VTI,pO6vrl iv 86' a&peTlvaoilviy cs 8iTrrev 8' aEi9tS Kcai pO6VT ES&pErTTr c)Kio9lS Tr KTrTOSEyEVETO, T 242D rTOVTrpo'CSEv&OiKfTlrcov ETrriapev &aa ToTS pyotl Kai V T Ka i io yEvoKaX Kxai C E Trl OV TE Tri58n K6CTIIC 144 pivr. &A?a? OKcoV EV Kai pEv cbairEp rETOVv yap EvroauSa ou yap Ka$' 686v TOUAoyov pa?Aov i 'rrpoei6SoEvos'

[TRANS. AMER.PHIL. SOC.

TO TOSTiporTpots

aOdwrVTrewEXTv ITOipEousUoCaaciv , :XEuvSepicp I8KOatoOtvl)8i Tros? i:v Tri TOV&pXo6vrcov, Ti) TCOVe&UVOIpEVov Xpc0o1vouS, TOUT' o0v fq w6oXt Kai clrTp aCTrs Kai UTrEpTCOV &AXXcov 'E?M EOaKEaTro vcov EwtSeITatiTo5OSpapcpapots, OTI OUKerI' xKE(voIS Froriv, otrav iKCcoi, nroteivdyaSoS TOUr5 "Ervacs, o00' a&VayKri) TvXi) TarUTa acioiv, 63cAAc244D " iTrrrpaKTrat TCwWrpOT?pous ,T a;pXEtv KCcoS XetIv fyeiao'Sav vUv 8' OTe if aPXfl 'TrepioSrTiKEV EiS SIKaiOU T&aitv, E0 Kai

riET1Etai Kaoks.O ECEoaSe TrIVvasKEKtIVlKaOT.OITrCOSEyc qpi)ptt Kai 148 eis TaCurra6opov ifTrliyy6ollv, &AN' EKETVO V a&vSpcb'roisKaOTO aUTO wrrposSKatoo'ivriS Kai wrpos avSpElas EiTreStitv dc&hlpovA6pEvo,V,OTI t KaMiolorO ualrTe7XoraTOVT? Kai VIKCv 18Iovij,.Sev 'rrp6oo8oi StvfS r&8OSTerFpa, iva pfrlSv rcaX$iSerrco, TrOV wrp6TOUO TOT' ravo$'cav Kai 6 [tXiAi,KaCTOiUT'EiS5TOroTov Trepov oX)( i-rrov vapyql TrErpaxSait Tri wrrOet.wp6s elvat Kai o i ]a 6i -rr6oet 6 rTaiTrTn avtar' &v T-r 68 TorootOS Kca TOrV 'EAWivoWV&Ocp7aXEtiav Tots "EA'EXXrt t TrpcoTOVpEV KaTr'aCOrtTvCs a'q'iTpoaSir' SIKaicos, ocoTrTpilavvrrrAeitpavev OiK ?i KaSe.ipTaaa a0TOOS^Trri ro T yap soOs co -rTOv SeOvrtijp"v' T5 Scs rTTv bs alTriov 'Tr5 aoriaS Tripoi'r,o0S' Et prT68vjrIT' aOri 6St'acr*rv 6i Trou TrCv&yaS&ov&rlTav-rssa&iEpt6eS6a, f TrE'rr6XI pl-rT'aOtroi 'Trp6TrotevvUrrrpCapov aOT~ov, &aX' El TOCSs rTOy' eis &vSpcoTrouSiSov -TOT'?Tri -TrXTcrrovaTria rrtlWo-rov oraanvro Tr'o ris 'EXEapappapous cbs iTi ' TCOV orroVpavTrovaliVErTa Trr?TarTCKal Tro1SavaSi8os, OUToS cST-ro dpiorrlv Kal KtaSapav qovXiav arraotv XoytiLonvraKci Ta rrpacypaatIV aotroI Kai TOIS XaPIcrraTpioti TOCaoUrTOV Crep6pS,o9S a,EaoSai, aXeTV.Ta yap CovppoXaTfrs 6oECsplas aCrrS riTaUTa TOU

tiaTa c3s TrrpuK?ev opooaa. p6VOI yap oaXE86v oirro llTrrcavrC pO 1'VXU)(&ouotv oiTitVE &V 8S({cot

145 K6(ous KaCiipEYSouS orTlI TeKUplpia.o' ptIVlCapK?lV KaSapcos TOUTrr' evouIae, Xapiv TroTSeoTs ?Xe?vTCovyeyevrl)J.vcov IrJTrev oUS8'E'rriTOYSTporTaiots KacSicaKai Iri,'6V TrrA7ov Sat, cborrep &arrtTroUcaavcauTrij, hXX'coxTrEp -rripactv TCOVpJeb6VTrcov ra Xrrr(pxovrTa Kpivaoaa aOrrTl rpos iarUTrv ili)XUacraTO, KaCXS Kal T'r Katpco wrpocrl243D KovTa povAeuaaJOivvr' Ev yap rTols sErpoIs Xpovots

fiovXiav &yEtv8sEO6tvot.

149 'O p?v Aoytacos orros 6 Trf S wrr6ocoo,&rTavCra v av iV 6oa rTIS s'orrtKoaMtbtra &vSpcbTrroupa6t. EXCOV TI Xpfl rrppTov, 1i T-rT"rXwTcaYov 8E OUTCO 8tlavorISvTres EviKooV p?VTrlV?v MuKaXrJ EirTEiv, pJcXrlvoCK v 6XWycp245 D T4 JiEcp,,s8rlpEuvlaavTrO 8i T'ri Epcb'rrrl TaS r x5r&s, Kal TOi1 el TOrOV TTOU TIt xres6VTrco, 8' Trg iv ra SEuTrepa KpU'TrTOlTO ftijou. rTaurTa avTEre'TEEX'rrp'rTEv TO*J Kai aaOt 68E S[ev TOTSrTpOTEpotS 2TraTowJ, pEv drro rn6o ijXaacrv, TrotS -TpupovoS (p6oou5 hrctaTpaTeio 146 KaciTroi KItv&vous eis Triv KEiVOVpr?Taocrrocat.8 Kai TroiS8' &rr BuvavTriou. wrravra8E coaTrep&yo; KaoSafoOK X6rrrco8i TOrVKacT'iTrropiav povrES 1TrfX?Sov, p&dXCTT' &atov TrV Ev TroT SpyoiS &<EivotsdcyaCaT val 'rr' &ayKUp$vdcpp(iacvTO.Trv 86 TptlrroKal TflV c'iorCTaCtv.svoTv yexp T6 oXipta TOUTro7EHOU rrXeo6vrcov TOUa&Epos5 OVrotv ETfpotv TroATeotv, TOO pJV, av &PXl. TIS {~ Xpou 6St& EXSE91aav wopeiav, bv c WrrapiqKe o0 )(XrE?Tai T6 xv E1STOKOtVOV xKETvos, tcipTlaVTO.6 piv yap e TrTOtCIV apXfis, roi 8, &v&aOvr"rTat, rTCio 8 c '8et oi v SiKaiov, TOU6' &cpatpel-r5s EiVHolleck. TroS 8' omrr6 vevtKrJfiKeOa ATUR2, Co're v6VIKi1Kacat ART. S6Krlvg68ttransposueruntAT. TU, EKXooa U, cbppncravTro 147 6 Si ARTU. Ucrrp acrrfis A. iKcOOat R. 8 i:cop-vTroU. giXXAavTOA. avTrrAeov Kai AR. o'piat -rarrao rTrpaCKTca TrxTrtI transposuit R, 150 TU. correxit R2. PfilSvvapvot &TroXpjaivA.

VOL. 58, PT. i, I968]

TEXT AND APPARATUS

pEV wpcbTOtsTcOVEpyo)v TapEyEvOVTO, ETrIT' &Trrfipav, O 8UVdapEVOI. TO 8' CaTo COxnTEpTr1voTS CXKoXouv$EiV TOO-TOKai rTCVA&XAcov'EXAivcov oi Kaci T& TrpC)Ta aUVEKTXEIrAcYavTES iAlyylac'avrTES MTlipaov, ol 86 T-OU &Tro TqS 'Acaias EXOVTE, ois P3acaiAEs lTrp6TEpov ETr'

175

SvoIv EvayovTOIv, Evog pVIE TO SwvvaTCTorovs, p5rlEv TVY E0oxcTCov, oaov E'S yvcbprlv Kcal rrapaoKEvnV TiKETCOVpapp3apcov, EAXXElPiCSal TOiS "EArlat TO piT oU TrETrOV96vTaS ETval, &vS' Sv8ETvdapwaEcSat Kai prT16aplcoS pIKpCS5,ETEpOU65 TOU TrpO TOV?onwrv Sail

Kai TTiV'EXXAaa ifKEVaycov, TOUTO1tE)Xpw)VTO Xp6vov acrpaAoOsT13 'EAa&Sit,EcoSEyvoo pacateiS EKEiVOUS 151 arroxp6cai. Kai 1lv autoTL aq)opiJpLKarTa TOU pa3aiAoElco TrapaTrAtlatoviTOIOCv Tri TAro6a'orrep av &vTaipcoYv Ta TOO poaalcX0os rrpaypiaTa. Kai yap 6opioi Kal TEiiXr Ei irpos Xo6ya TroAAhlvETriovaav VArlv TrTrlpiEvos Kai XapaKCCilaTa Kai TraVTa ?EKEVOUSE8?XETO, Kai rov0 TI O0K E?TraOXEV,(at' 155 -yCOvl|aETO.ocSVY yap TrrXaKai ViE? ?EKEiVCOV Kai T-rivXcbpav ETrtTEiXaICIa ac-rTO? aUrTOU EYIYVOVTO. rrapEicrav8' oU6i8v avrlAiCO-KTO uEv C(OoivliK KCai TrTSCEaTOUo-o)TrlTpiaS?XCO)VO'SE-TO,Kal rpOfiXSEV &aTripclTOv Tfis EavTcov ap?Ttrs, 6pOO 68COT6 TplTOVKXXAlOV TOU TTPCOTO VOV JiCoaa,[2pIov KiilXi Kai KuTai piols vauJaIotaouVTES EV pEo TCAAiyvrS& &avayKaioTEpov. ETrEVJIrloE [pEVyap TO E acPXfiS TICOVTrE2'ayEi Kai VaUTIlK aSpoa Xapp3avovTrEs, opou EV SE !TpOs Traaav TfiV rTEpacOVapXi'v SlaKIVSUVEViOVTS TnV 'EA?XXaSa rrpocraXapv KtaiTfiS EupcbrlTisTO AOItrTv, 3c-?9ETO aVT' 8E OCV TlV E9vCvVapiStpois 5icaSUVaTOV EPCOV. Tri y?i daplpOU CyCO[paTCOV 8EvTEpOVfiV aUCTCo ' a KaT i ToOS Kaci sio S6 TporWaia oUii i86rl VTr iTOr6is249D lTrapXoUCrav 9sEipovrl CxipavoVTES. apxiv iaaobotaoaait, Kai ETroil247D Eis piav qpElpav qXS e Kai vavuiaxia TrEloPaxiao TrapijVE60XETO.TI)V CCOT-lpiav 86i TrAsEiVOSaCIav oi 1Tr 1T6E TOCOOVTOV EK yTfi Kai (cbSri. TOCOOiTOV8 TC pC(OlXE TrEpIey'VETOCo'rT? EV caTO, Kai wTroXopCtp T-ra Kai TWOUTrV oaov, o0i) aUCTOv TO0S paoi, TThVapx?lV rrpuvvav KpouIaarSa OTEpav SaAarTTTrls 0 8T 6 8' oiiv EvipupEScovouX Erli Tro6a avaXoopficrat, c&X' a&jKE Trar&vra KITcra ou6' COS o EV viKaCISTrroir'CCav. TOV KaTCOTOTrOV,IvptIaSCScrTraSiovTIrS'Aafia oCK OCT 152 51a TOUTOUS 'SETra. ES`aiav 8' OTt AlvoSE8aCp [l, iJ EyaA!IS &PXTIs ElvaCTO oulJl'Trav'CoCrTE aXESia[ TO0S5rropS0ov.S [EVuyvUVToaSETSiapaivEiv oVSE EAaTTOV'in Tra VTICOUSKai TO0S EV/TCalTalC TOTS ck,TaAOTaTOIS TCO)V6pcv w-rpoawTra,ailv, COrrEp S TraVTOO8asTroS p6OVOV TI Ka?XtIOV, &d' "EAXrlvas EXeuSEpovs Elval, &aAa7 Kai TOUS TIV EKEIVOU. dv68pEi,a Kai yvcblrv TrpoEXovTaS TrAEovTTiS EKEIVOVU KpaTeTv TCravTaXou KaCAi2orTOiSrraTaVTCOv Eq)0piolI otlai XCOpav KaTOIKOVTYras SUVaoTEiaCI Kai aPXTjS"aTrEXEIV11 TrpOTEpovTOiS TTrVapxaiav i Kai KaSapCOS OiKOSEV p6va yap TCoV EX6vrcov Sia KOtva Trp6KElTTa TrTaClv CoS 'EXAA8a. ETXElEV YE TrpO TOU TOV TEAoUS ECori, Ta 8' ac'a [E,XPI 1n'rvetoV EiTreTv El o? 0EI, &peTriS.CirIraPXE? c0S 68i T- SaupIv TOTrOVKaiTro TO S.avluaOA'TV&dpETAov, 8copa, 8?i TUJXr)S E 5E rdaVTOaTOV [pEXPiTrS 'ATTIKSis, ACt oLEOTal 6& ETIEIKCO) p1aCoT6VAyAov E?TX? yap Kai T-ro XEipoaiv a&PXTS, 153 TOYSKpEiTTOaIV. OVTCO 8') rlaaav Thv apXiIv EfilXEy- ECOS?VeTUIXETOIS EK TfIS 'ATTIKfS EV Ti, SaOaITTr, dai)KoVTooi JpEV TOCroaiTv wrapEAriAvSE TOv O6pq)aXAv Trr yriS T- Kai Sav, Kai slioEiocav KacirrpO TOCOUTOTV O TT TOO EK &6 TCOVTfiS TrOAIECO 156 EiS rEpciKOV TAOXoVTeS Tri5 'EAAXX8o, TOUS AEAXPOVS. KaTaTpOVri9VCal, il & 6 TOU a Kai aUT TOUTO cTra aS YCaS' &T-rooT6oACv EiS TrOXisE Toi lrvaS vKIVrasacav KaTfiASXV aycobvov $appETiv, bo-r' EKtvfilSrlCv 6rr67S QUT1, sapptV, auvaTrEocrlaav5E AiyrrT- CAoOX6yrlcY 8uoTv ?EV piv oi rrp06(IaDpcpAuipUES, TlTXre'eToSatl, OpoIv E'ioo pnrjKETI p1EV XElAiovoas, ITpOS 56 &pKTOV 248 D TIOI, paCiOlEUs SE KairTO TraA6AaKaTca vojv1 Trepi aUTOVS Trpos p?oTrlppiav ' OUK SOKO)V 9SaA'CTTrS &mr6Auvaiv v KuavYa5s S6LeVOS, wrpa&al Aiyuirrou a&p?EEIViCOV TrCaTacrXi 250D oTpav ' O' TO 6 TrCaav Elval TOV KOKAOVTOiUTOV 1iS cOUS f16r. OTaliOUS XAos. TrEVTaKocriOvs priKEI oAiyrlv wpTtpTpov aVT' TOr E aAXou E TCOV Ti TCOV o6ov TIVOS TOIS 'ASivriSEV qv "EAhlcriv irrrp KE(pOaaTEc
Post otlat omisit Kal U. I53 Ta cAa AT. Tpirlpcov A. &v Eiomisit TrposU. r]ycovVLETOR. 154 Post 5ocrTrep

E A) omiserunt I55 Post ETrEe,PjrloE(ETrEuiCiprlo pEv yap ART. Post 'OE-rTOomiserunt 6S ART,

addidit R2. paaCiv A. EIXE 5&UR2, ElX?yE RT, ElX?TEA. T. I56 86 da&pEivT. "EAArla UTtrEp R. alyiiTvlov U. Kai Toi TolauOTa I57 ToauTra T. cavupaXiax ART, EVEKCjXbAaEARU, Ev EKXUCAvrEv vaupoaxias U. ai N Reiske, aeilS ARTU. gE?pKE<(E>V Reiske, EilpKEaav ARTU. avTiS ART, auToIS U.

OLIVER: THE CIVILIZING POWER

176

[TRANS. AMER. PHIL. SOC.

SeiEt 7TO rav. &n'fo'cav pCV yap ai SuvaC&IS Tri rr6Xet, KaTa TCOV T'V Tfip.jv AiyuvrriCov xpEiav, v'Es wTTXlou v ra -TOcaucra Kai ToiaurTa 8t1X$e Ca'V ITro?XJoiS TOT OTaav OpCoS | TOT' "'EAQrlovati crOwrraaat orXEe86v' f 8' Kai rravrcv vavTriou Kal EvavTricbpaCot TOV 'EAXivcov TOS Aiyivrl 'rrpooreKaTSrro, coorrep O'rrEp covrro Ev o Tra AaKe8ai251D avSeXK6vrcov, Tri 'rrijpev g&a&?Aov &EvTOtKOTCOV MEyapa. Ttpbo 6pjifiai yap yvcgJqE 8' Evavrria TroepoOivTrcov,AIyivrlelvat acohoXv 'ASrvaicov eiS TO Epyov auTroTs.Ei 8' giovkCov, BOICOTcOV TOWV 8' Evavria {VaUPiaXOUvrorov, oUS elvat Tc VOaIUTKa &pa Kai Ta SEvrTEpa VItKxc,&7A' ETppaVXO'aEiV rWOXtoprr' 8S Ev EKcb(AXUEv,n 1rr6Xt TOXA Kiav, TTyV T$5 Alyivri. oi yap &aXoS?v yE XAoIr6v vtKcioaa TrTpoS TrpcbTOUS Kai {ieiV OaTOU'. oi 6E TOCro0TOV C0 - 161 TOiTOIS KoptvSicov 861 MEyapEaC TrrapcojuIppEvcov KaTeyXacrav TOO Kai KaTa wToXE VTCov Kxai KTa yvKv xi Xa-Trav, WciaaTos Cooa' o06Sv &aX,ovoi Trp6 Alyivn TOrT' TC)V v AiyxTrrcpKxaipr68lv rTETrUCaTpvcov, aCv KopivSiois eT-ra254D 'ETrlSaupicov 86 Kaci xIKUCOVICOV Kilvrl$rnaav TvrS itKias oti ITpeaTaTrot Kol VecbLopivcov, Nacicov 68 Kai Oeaaicov Kai KapuvTicov KaKC)S &XXa TO XOITwOV Trepi Tf5J acUiJpaXia povoueuopvov, KaXOiVTCoV86 TaTroI POrO900UCIVEiS Ta- MEyapa, Kai SuoTv piJXaiv oV 8' aio AoaKe5aitovicov, Saupaortou Ka?XOUVTC OCoK?COV, glSS KpEiTTOUSTrfS TOv KoplvSicov Kai lTeoTrrovvl6E KOKAOU OVTOS KaTa TflV 'EAMdSa CoOT', aicov d&K S i avrilcrav' Co-r' EKEIVOUS adKpiB3cof8rl 'payTpayaTcov E'iTEITVTI, rflS' CjSOU Ei Kai pOVOIS TOOTOIS pgxpKc<(e>VKai p6vaS TaS 'EXArl- CovyXcopforat Kai JriSE8vEXEIV VIKXS'rp&aeiS eiXO?eVauSETireiTVEVTvTCrTOTE vppa8iKaiooS Ta ye vUv TaUTa 'rrpOcavitTliKeroav.Kafi po 162 8 i Trpooqaoav Aaprp6ToTT?ES, SOKEie.9ov TIVOSeOvoia KaioaroU8i aatS, Mr8lKaci p8laoIgou -rrpb TTiVwrr6iv 158 E`apKeiv av Troi Xp6vois IESa&9yrihlv. i Kaci a109E- aovKev?Uaotfival TOUTOTO Se?UTpov, Coorrep Ev sp&oU g6vov VmfO'9VotT &TrfAXSov,T(rX' p6VTrcS S paTi. ei t"V yap cbs &rrat ?wrXriyyqroav, &~tOV ai ov oavrvoaSrvai 6vov 'r1s pO'vTCOa 711 'rr6?1 7t6ei 6 o0 av TI' 8' 6ve18iLeo'tCa TO Kari TO ?v TIS pEyaAiowvu)(Xia y&p iqv aU'roTsUCT?rpovavrTXaapl, pcogll Xapiv, &i7Aa Vrr TCOV SE i piv ac53it EeXSeTv, 6veI6i[lopEvouv aitCn C KaC piXoveiKia oiKicov, 'EMivcov Tpbo 'TroE4xcp TxCV TOOV'EAXqvcov rrpovoias av.9iaTa'vTaS8E Tp6lTatovIPlco TCOV T1rS UrrTTEp KaCSEoTTKOT'ov 'rrpooTrWpO6Tpov 'rra3ev, aOrTOSE'IroJiroEv TriCopayieotsai TTV ViK'qV, pr165vp&aJov &pEaTSai, &WX'iUrrEp TOWVKOIVTiauPcbjspi SOKeT TI)xl, p Aov f T-r TOUKpeiTrovosXoycp 255D 9pp6ovrcov paailtA TwropECiv6St yi5 wcrratorlKai SaTO a vuv KaoiTp6Tepov.OUKOUV TOU Tivi E T rr6oaI XP ri pya0o uxyia rrpoacSeval, Epyov KpltSlv Kait XarrrlTS 252D XCopiS-To7 T-oactCTa Espit$qvSvaKaoi Tr'aVTcov cos p6vCov TpiTOUye wrreipaSrl'aav,KairTOTOi5SdyCovilras avIToi ?v 'IaSpC. EpixK?Ca'9a,TrS5pv yvcbpi5 TTiV&v8pFiav, rTfj lTpoaavayKa&ovreS EKa(rCOrV 163 'Ap' oiv TauTa Kai p6ova TrCV&vSpov ?KEIVCOV 68 wapaCoKEuins 'TrV vlrrEppoXiv TrapgXEiv Saup&aal; 159 Ta TE yap TrpOST-roS pappa&pous cbs wrraav &youaa gXoPev X3yeiv; wrroXXCvpeVT&VKai e?ya&XCov &rroTrp60 "EEXXrvas{1 rpo65 pappapous, & Kai TaUOra TOI TOTETas rpatetSif PlVt KOTrrKAEtIC rr6oXlS; KepaXatov

|q

arr6 rrTavTcov a(oxi,lv

oOJTrc 6icKxcroaTO, Kai TOiS?Vo -

TOV 'EXv oE68vvoov ivaoXov XXOUCI Sai

irrfipx Xpicaaa-

TC KatCip, &Aa?i Kaci TOUTOIt oUTrcos alrrvTrlo'ev &nrapISllEiv

v TvTV nTeXoaoepoitrpev avOTOU'o0i 'wtepiETe'CETa vavTrKOBS, rrTVVCrCov, oVX cbS TrrXCelTreivTrepi'7rrois ThS Xcbpas, KpaTETvPEv TCOVWT1iKaipcov &A6' COOTre

VIKaVSE TO1S &VTrrioCTa vra v paivXc, orpa-TMyos Erwi S v &0a' eS arTTa aovuaPar CoaTrep TEhV aVTriTrpaCS 'w1rTpOV, &piSiogUeva. iviKCoV crTpaTTrly. 8iparloav e?KOVTro. 253 D PEv ye vavuacaXia TleXowTovvrloiouS6Tri KeKpu9Cpaia, TrravIrs ToO TpooTUX6OrTOS aI0is 8' ^Tri wTapes60vrcovgKx?i1CTroCgv 256D EviKCoV8' AiyivqTiaS Trp6s Alyivrl, Kai TTXoTrrovvl- OCoKOEaS AaKe8ai(poviCoV 6 Sa8' riV ao$tSi. pEXPi aiouS 'TrlClav XN KpiaaTos Ko6AroS,dTri'vrcov 8' Eri TOJSOpous. XcpiS MeyapeoCtI &caa Kai 86 irrrp Meyapcov caav iv rFpaveiac (oare pfi.XEVv aTT'Tl5,KaOiTinV AXeuSepiav XpXcpav 819ego-rcVT&\X' &rropeiv Kai 68 aiCav' EViKCov KopltviouS rrp6 MeyCapECov, TTpiv AamKeSaltoviouS O TI XPlpC'ovrTa, 86c8EKa gxeK?EVTf?paos EViKCovao0i$S ?TEpaOV,OU Kxa.o, rTaSEv BoicoroT5oTrroi cYco$iSrlovTal ovTC-oI-rrptiTTrvEv Ev Tav6ypa 164 ai OT aCO TaUTa 160 TOTp-rpaltOv 1poapwraloVtra.Koa avuro5 q| Tr6ol?s.TrXo568 CavUp[iH&ouCv eyaXJAa &aM'eipricTral yap, KaV Trreiycopatlfi yap Trrpoo'aiKrl I6I Post AlyrrrTcpomisit Kal U, addidit U2. Tis AT. Ta ye 86 158 s6a TijS y'iS UN. eaXcaarcS T. cbSopvov RN. R. TCOV Kopitvicov RU; omiserunt TCOV vuv TU2. A. a&vpiav RU. &KaoTCOI AR, addidit R2. I62 TOUTO8eUT?epOVARU. TcX)a &v AR. UeTlov I59 Post pJaMov omiserunt UiTrfPX? oUVTrrEVT? R, aUVTrXeico ULN. T, CTUvTrr'VTrARU. CovpUlreiCo &rra T. &pi0poou'JvaARTU, 163 86 'rrrp TUR2, 8 rrepi R, Siwrp A. Xpaacov-ral T, oCUvT-rEicoAU. A&W' CoAre aOpLTreVTE Kai cpT71TTXEiCo SXEV TaUtrT'

R. acoeicacovwraR. U. a&pt0oi,UeUaN. e0aXaCiCaaT I60 KaTaTI]VTO)VAiyuTrTicovXPe{avR2, KaTrT'1V I64 Kal0'?v TOUrOpdovovU. Ante T'iv qvyTiv omisit Tv T-OV AlyuTTrrrov TO6pyov U; TOgpyov deletum in N. Kal {-rrapa} Tros AiyvTrrriov Xpeiav ART, Karac U. A. oAotsART, Kai TrapaTOTI 6Xotl Reiske, Kal rrcapaTO?S caav T, TOT' eClaav 6TOTer Xcbpav aXOX\fv elvai T1V U. ARTU. U. UR2; T-rf oauvToTS &XAois &rroxcopicaavTrsARTU. o*K &VT-rOXov Alyivrls transposuit o0 A. U. omiserunt AT. ATU, ifeiv ART, Sgev TfiS KaT')(XovR. CgXapev

VOL. 58, PT. i, 1968]

TEXT AND APPARATUS

177

V TOOSwp 3rp -rTs BooricTaS,Kal yEVOiEvcoV app3&pous 167 apCpOTEpcov a&v6pCvrTOU KpEITTOVOS. OUT0O T1OV T a v KcaS' ev TOV AaKESai6' wTpO "EAXrvca aic ESotav rTOTO oV0Tro TroXp1i'j-raToS 8Stvsyaycova, TOrS 8E piovioi TriAov Eo')rltKvai, lrTCS &v ETTroti ErwpETTTrS; KOUJCaa, TOIOUTTIV TOitaUTrVpEVT-rv TTpOsEKEiVOUS, iv TTV OTt d-TcbAOTO. 6KVCO KaO yap WTp6o EirETlv O\K Kai TOUTroU yap opos ?eiplvrlv E'rrotio'-rTO, OpcyOTrpcoV o0ros 'ASrlvaioitsp?VKiXEicairiv irrpo8ov, AaKE6al- 6poO Kai Xcopis KpiTTrrov yevopiVTi. d(a il v pi6vq El 6vov ITOUTOpev aTraacrv Wr6XecoV i8iotI KItV8VOtS KOltVV 'Otav-ri povioiS 5EacoSijvai oiKa8E.Kai Kiv6uveei cv avUpoov Trs vl{KrS?EoXrlKvai, TC_pyEVEt Trilv C9qXAetav EnopicraTO, p6vr 68' K TCrV TO Epyov T-rV Upy V ETTEi TOVS yE Kai eUEpyEatI)V TTiV lyEpoviavV ?KTIfCjaTOKCa rrapa T-rV tXiaXTlVKpE{TTOVS KCai KOIVCOV {Trapa } Tros 6OotiS a&vu ToXAAXvTCOVKal TrpTrEpov pJieTE9rlKTOV SEoCVo' 0u yap e' Jv KCKaTE8ouXcc'aTo Tra EcpefiS E1VSUSESE1tE. TpIpTsy&p eciiv oi TaS TTroAeS?CTXET1tV apX)iv, &?a' 6e v Erroirlo'ev KplvaVTCOV lval Trilv EAeuSEpaS cborT crup viJ3va0l TOiS aOTroS Xpovous Troi 'ASrlvaicov papTruplocravTES rapaxplxua VKTvr, 'ASr o, aKE8aCI6VOVi,BoicoTro. AaKE6ai- p?V "EAXrolytTOTriS EXAeu$pias, Trn T8 6roEt 'TO 'T5 po6vio pEv yap flya&rroaavaTroxcoprlcjavT?E, 'ASqrvacot &apXfi KepSos ?veyKEITv'p6vot yap MKOVTrcov iipav, KaC 8E oOlK pJ6voSO5TOS 86cotv coC-rrp EISapXcov aiperos E 'arrav86 TTpor?S9ovKaTOarro S -'rTs BOICOTOl pjXr15, TrcV EviKrioC, TO0S piEVpapf3apous TolS orrXots 3iacoav OivopvrTOl5 'nTKuyav, aVTroX)ov, &XXa'frTT-r9VT?rEg Kai Kai a'ToV KaCipErT' pEVOS,TO0S58' 6oO(PXouS oU TrreiCmc5, W' uTr' avuTcOv Cc1)EK?IS AoKpoi ViKI,pia. rrapa )v TTlV E oitp3oXov v T rTCo COUTOV &vS' apXEIV TrtEIoiS, jlEV TOiTCOV TaUTTiVEa slKrlV 1T6F I8KatooavrlS EXcV rr S Ei S Ev Sei OU1K 81iX6vrTa KOIVOT5 SKiOas. ocvEoroTcxav 'EAax8o5 TOIS EiTrreT, IJ6OVr V, Tri5 XpXl pappa3pcp 165 KiVSivoiS. ETEpov 8' Epyov aovTSr a iov EiT?rv Kai TTOAecovTCOVtiEv p3appapcov &KO6VTCOV,TCOV 8' 'EAXlKai TOUTO o'poSpa pUVTOl poojv KCa68nrovv?TI rOppco- vcov 8Er9SEVTcov ETXET1nva&PXiv. 257D SEv OTCOVE?rl' YEvopEvou yap TOV wrpi -rITVAaKcoOrTCO 6?ETO'rTCOVTrOKEXCOprlK6OTCOV ,p?XPI p1V TIVOS 168 ai rTr6XAe VIKIV aEICpOUiKCai AaKESatioviou5 TCrV iTepioiKCov qivriouvXia KaiTrfSuTrapXoOaTS eCuSatliovias

TrEptolTawrCOvKai wTaVTrcVdob5&a?coOS C5c0TrrEp?v CocETTE ICJ TapaX9EVTcV TCv 'V Xonwovvrlyoc TrpayicaT&ov,

aTrrXauov,

8S KOtlvis

fl TravTa

TvU)(XS &vSpcbTrcov, ' T1S: oi ipv EN Kai ol o EXvE5 KCi roXAISt KitvE, PjITXOV apa KaV yap oX)( Sv 6E 'Tra9ov X&ptVEoXoV slta TrXEou, &XA' E9s96vric tvTrOV -pycov TaIS Trepp3o0XaT, fl 85' irnp Jv a&TCavTa C TrEOTi], TO/TOtS cuvVppate, Suoiv Sei'aaa

oOK QIpSrltav AaKe8aipO6vOIKaOECT aVTES,Kai Trapfiv 6 6ijpos ?v ToTSo8XroiS, TrijpEv cvS6pEiaSapp5v, 'VTrrp86 EKEiVCOVcbS VT'?p TTS EauITOVaco)T'rpiaS TrEptI8ErP1' 6 Kai KIV.VOEVOUS KaTaTroOSwTap6ovraSiXUVCa9p6ouS Tr AaKeSalpovia Kai c05 aKOUOaa, TCO)TEKCT' apXaS E87TI 166 8iKrlv Xap3Tv eClaaISiS wapEaKEoEaO?v aUTcOV. OVTCOS oXE?VKaK ErTa9at X6yca KpiveaSait TrrpiTCOV stcaopcov 259D O're EViKTIoC, TroWEVIEtv a&VayKacY9iTCYa, apa ou6acjoui TOS TTp&ael o08 'Tr TOroqpaTa Tris Kai TrCO pr8iE?V ' rTorscogadorra&crtaaSali p&uXov C-T1V -rTOOV Epycov T7XEov ZTl-ricaa, &XXA'aEpivaI Tro0S EpicavTas aUrT ,iSos, aKpipj3ErEpovTpoTraiov OrtpaTvov -TOvSelpyaCI- TrepiTiSfslyEIoviaS Kal iqtrSEv&rajoTPpov EIayayeiv EK pEvouS. TOV 8' irrTrp MAlroCicov KTrrXouvKoai TaS Ev TOOU ecpaXeTv. 8eC.corTmpiov[u KpaTrfcaaaav TO E[ a&pXFis Kal TlV EpoEoov COCPpOVlpoviaTSTav -TOUToTial 6 fi8r Ti TIS &V xp 'CaalTO;aiCtXXOvo1atI'pEV169 a,iCtcp vavUtaX)iaS Kai -Tro'xa ETepa ESeoTri8fi Kaci rrapa- yap Kal TaS sv NaulTrCaKTCvaupIaxias TrapaNEeiTrcov, &5 aT6orTaolv oUre EViKCOV &aX' a OTE 8E AiTErTv. coS Trapa HptKpOV T-rAoS o6Xiycp rArEiovaS, KpaTcrI'aCo Tr&CVTasc eFprVvTriVOlTail, ETi Opa(Kris 5 atilOovpvrlo9ivca. oi yap T'v ai-r6v Tp6Onov8vTrEp 6E' epiiatov Tr\E:OavTeS, Kal ViKaS T-rIpas5 KaT' Kal Kai T'a TO* Kai Cbg ECTriE{EXovTO 'AvirpaKiav Trpo TO5rS KgpKVpaV "EAXrlvvac5 3appa[povS Trpos KaT' &KEIVOV TOV EKEIVCV E'viAXaEsv. TCrv waCav pEV yap &aEp?Tie caTro, aX' XpOvov cEA7rlEpya pEyioaa Jv El-rrovSa&XaTrav, T?rvKaTcoXcopav Kai TMVEVTO-S Troi 68 "ETMricyvc(v 6TrrTroOT0o\E1PouKaTEOrTr Kupia, TO TaITr' drrEScoKe, MEyapa, Tpoitfiva, TTriya5, TracV I67 oOrco ' aci T6v ARU, oUTrO8' ai'rrovT, ai5Kal TI1V eipivrlv 'AXaiK6v. co Kai 8fqXov ccS KpaTOCOvaa piV TU, -rooaarrv "?v ARN. TotatOrTO T2. -rotaUlTTV A. nfyei.ioviav orvvSET-roou yap i]v 6 TI avTracr?apEv, aM?a uvoiv ev -rrlv8EKal ART; Kai omisit U. doXpEAav TO avTOavj TC-r ART, TrrcovuvJpiav U. ,O6vrlK6OVTCOv E~KvEyKE,Kai TOU rptsiETvaC ip~e U. S6 'EAXXioipo;ov 258D TTro?X lcp Kai Trig EIJ0puro Xpcrfr6TlrTos, iyoupVrVl vcovARU. I68 e?ut8atovia TUR2, Kr1l8eoviaS AR. a'rEAauov Trpos pEv TroitSpappafpouv 68Ev Troe4ETIv t(Xpl TraVTos ART. UTrc-rrTomisit R, addidit R2. TOlU uvaTroi, pTrpOs TO'rS EAArivas rrXcos h?XPI TOU UA2, &TrriXcauov TU, TTE R. Kpac ovvEppa{ev A. Tc) TE A, -T TET,

CaaaaU. A. TrapaRTUA2, EvaCiTraKTcot I69 Ev NaUTrFaKTcoI ARTU. AE?ircovAldinae, Stephanus; rrapaANlTrcv Aldina secunda, Stephanus;; TrXAuEcavrTaS Ante TOVS "EAXArlvaSomisit Trpos U. Tpotilrva T. wTrEcravTES E?1 VEyKEvA. Ev TO aoVr6 ART, Ev Ta-rTC U. aXpi TrOU ARTU. 'A3ippaKiav T. TaCOra apsTfit ARTU. TaCrra E'iKEIVU. 8VaTOU U. TraXVToS I65 a&v85pRU. EauTro0ARU, aVrTOvT. I66 E-crri 86 Iunt. et Dindorf, Eo-rCI SE ARTU.

12

178

OLIVER: THE CIVILIZING POWER

oU Xp?, VIKCOV,Kai TaUTa &pe?T TrpaXX$EvTaO,

[TRANS. AMER. PHIL. SOC.

1 TrA?q KCo TCOVOiKeT7)VOLK EXaTTrOV pcowa rS1vouS elval

rTa KCT'oau'rv 68 'tIv h-AXov, vaulcaxiac T? a&rro s8oKTv, a&E8iaS8' rrapXouicas aCToploXlev TOiT p3ovKal IXa r rEl. 4v o rr-riE 260D ynST vicp 260D piXaS T?POV v`s, awEpov y?Evop yis KaTi a?V-Tr VffCP yEVOpkVaS, XopEvoIS,Tocao00roU 6 roS Tro0XIou TTEpiTTIVwr6Xiv, Kai rrpiv rTCaT' iKEIV, Vr'poUS

AaKES6aploioou5 K

TOcaLTrrlv lTEploucVaia KapTEpiaS &apaKcai

pcb,ris

Kai

TrrITrrE1V KuS9ipcov dyo,pvou< Kaci Trp6raa KopivSicov Kai qplXOTlniaa5Trl8tiSiaSat COaC.S'E'rEpovc-rov 170 rroXX"arEpa epapt7XaaKai ElTrrETv KaCiSauI&aal. 6 86 aVTippoTroVTCrTwpoT-rpcKaliaTpaTrlyoiS bpapiXAovs, aXX&ap?iovoS ErTuxliaSelvai pol SOKEi Kai AaKeSaipoviou5 atiouv irKEI PET TT15 WOXTAOpKEiV Kaipos O0
S6 TOU P1ya\Xou Tra6SouS-- 0i yap o0v 173 ilCO 01 sOKEi olCoorr'oiloCa,&a?a Kai TOUTO ?TI p[I 8EIKVUval Trv Tr6XilV- OUTOCo yap TroiS vrooiTrrolS EiXi^PlI TrpoorlvEXSlrTrp&ylciaacvc$OnTEpav 8li TraaV Ec)KEI, hX' TinV iK8EXiav.OUy&p ETcrprlievrI 8Sv6VaPcoAS v. Kai TVV 7VTO-VTp6Tcov EOKOTrrvrcovEKaoTaXyCOiEV,aXA' &v prl86v e?18osE<pri- apTI TrpooKE'rrLopaxiCaKai pIVOU 86 K&KE?VOU (i1aa aC'PevCg, Kai ovUpToElovIJvTos0ro ITrrroIaxias firrov acco a&lov Kxrrwayfval Sia Ti V &ai Kai acopao'Ct Kai vauVO Kal Xpucco Kai Tiva tTTrOV yf TOOVIKaVorUV19EiavKal T6OSE86aSac Ti TrroXElKaS.a- q SaAarrl s o1 Ur ap)(ovros &dpoptillv -TCOTro0Xc; poipav Ev TroISTrXi- fv voiv o08EiS OcrS1 oOK av iX7TrrciV,EcoS)V orrcoTCai Trrp y?pas T-lV TCOVKpEITT6VCOV Tv aVT Trwe' C Ta rTpaypurra pr.iv OKOTTCOV, wroiXv, avapTraaSiCo)ac l Vat v0v '86r -r eOroISTO6& pr18 cb & yEvoOpvou

TE Kai 'EA?xIv0ov 262D 1labov dTroo-riva, &WA'aTrrorvTcov ,Uv 6rr?ATCov, OrTCO KOIVC1 TrOXEcp pappapcov ' o oOrT OUT' oTl &rr6rocov68 imTTTrrcov, oOr7oEiT rrTcrlaaVT rrpayCpaTa TXf1]9os apeTrV CavUvXoplevlV Kai Et TI TOCaOUTCOV VECV iVKali P3EXAV TOUTro)V ioouS EUPETV coa)rrp TrlaVTrcov Urrp aUTCOV, &X' o0 Kar' Kai TEXxVCOV COKEVCOV Kai oUlpaIa)(CXo Kai Trwao5 cbS Tr1oS a0rTov ylyvog6vcov,

fq crpaTrlyoUVTrcv c(picr TA)V '6TO Trf KaTaOlKeUfSpESEurlTKUViaS, EiTreTv corinrTp&pTI TrS5 1TOXEAiCi0v. 6 7TVTrcV IyitcrTov OTI Kai TTfS TroXl- 174 11EV TTg lTraoTS XIKEfCaS OiKl[OpiEr"VS, KEKEVCOIEVlIS Tria5 KivTlSeoalS Kat TIVCOV&AoTpico$SVTrcV cTgpCi 264 D . TCOV AaKeo0i XPT1ocrIvat TrrXilV oU8iva XOVTrE 8Eiv TOrTov aKpo0r6AXEco TaXaVrcov 6Xiyou OTKOI, uplcov, cSaloviCOv 8E Kai BOItrTCOV aAhcv iOKET'EK xa,ipou, KaSoC9rrp EV TCO Mrl8lK4? KIV8sUvcpTrfs cEaaKaoiTCrOV &A' K TO rroIouIEvcov, TIvo5,&aM' ETEpov6 TirvaKai OTroi Tpo6rroVEi5TauTr6o nhXoTrrovvlcrou TarS ElaP3oa 6e Kai TOTS &Kr1TrOVT65 XSOvrTES piarlS Tfi5 'ATTiKfiS,EKAEKE?EXia,peSEoaTnKO'TCV TOrE,Kai ThiV 6TrO6?iv 1EPEIT7C

TrAicrrcp,KaTEarrioaaVO,U?vT& OIKO, KpcTrrcaav&8 &e TpOTrraCioTO6 'EMcTlon TOvToV, T. ToCiS gCO, SItapov I70 6 c 7rrEp R. Post &T' rIM omisit Kal R. 17I TrapaiTrrcooIev 'Eyacraicov Dindorf, AiyEorTaicovARTU. TrpOTEpov I73 TOUT' ETI U. OUTCOyap TOT?ARTU. ou' av ?rri rTOUS"Earlvas A, Trpo vacant 6-8 rri TOOUS "EAXlEri rTO*S "EAXrcvaS c vaS U, Trpo6Tpov FTrr6TrClav

RTU, oU6Sv A. TrpooEKmKTfl?vvli ARTU, -rpooKTcoxvbTi R2. KEKUKACOA)VCOV ARU. TR2U2, KeKUKXKCOvpVO Trp'aEa"v A. vaufaiv A. V1'aou T. Tria yfiS 0eaCaTTrri TOrrOVO0 Trap)xovTos a&qoppil V TC TroAlEpcp ART, 1 ' rTiva Kai

RTU2. A. 172 vaCuVaXfaSVIK&VKai supplevi. avTTrEsEav 6TO'OV y"jS eaCa?TTisr aoopA2; 0eaa'rrlS aclroOrfivat TU, &vTrToivat AR. 6TrArkT-ovA. 68 T. Post liav oCi Trap?XOVTOs T7o Trwo?Eico transposuit U. Kar' IiTrriCOvARU, 8' ir-rrCov T. o'rE a&pETTlv AaKESatclovicov omisit &8 A, addidit A2. Post pE- aOrrCov TUR2, Kae' aCirrTvAR. Post rpialiomiserunt TCOV Kai omisit U. ARU. RTUA2, TraapapaiETv eECrOTCrK6ToV A. I74 aXXocoe ART, a&AOTSU. coS 1v fTpCO U. rrapacapCTv

TEXT AND APPARATUS

VOL. 58, PT. i, 1968]

179

arAou aAAioas KaTa8icAKOvTrS, EiAraS T5 ixaAov COOrrfTp Ev crpiaiv aUTroiS1' vaupaxiacS wTp6bsTOUSiVTuyX&vov-

o0S' Eri TI9V ZtKEXiA oU 6OVovo0 Kalall tiaaa ovrco SitaScTaa Eipiv'nV OcJ,EvcoS KCaTaCpuyoCac, 'OA'

TaS &Et TrOIOUpjEVOi' prlpCTaiT

TOOS TrO?pjiious cocT' cao'pEvOus &V SKEiVOUS iSEiV, Es T1S

Kali

5V?iUPi1nriVcoS

175 i-rEpcPTrpoEiprjTai. TE'ros 6' Eir KUliKc;pOVcrTrSa6VTS EipfiVrlvOystv s8vrEsirJl Tr acra TT-rVirr6lv. Kal pJIv ot 178 Kai TroTScaT Trfg 'EA&aoSo Kal 265D 6opoO AaK?8aipovioli piv o s fKOUcacvT KvKovcovos Ev MurvTIivrl wroXtop&A7a X'rAESaaVTESETr' 'ApytTOTSaTrr Tfil 'Acias pappa&poit Kai (Dapvap6lcp AacpKiav, oCK siErwXTayrCav, av ETeSiK&aaEcVaVCrIV, EA60TTOcr oU crraas Trrap' oaas oOaS' voicaiS oaatS a(xvouca Txa vaus Trapa TOCOUOTOV S6 O6.COA5 ETi TC)V &VTirTrAc.OV,acvTeTa aVro TravTi T C TO Kai (Dapvapalou Si?pSEtpav' KOCKCO 'aup3&pV icopEvo EKITOS5oirTTrwopa- VCavIriKCtTCOVTrOXE.NICOV,coa'TrEp aAAou pEV TIVOS &ES Kai TTlV ITTrTOV ETrEwiaayVTo oli .?EV 8S C Kapi Kal oUK xrap?Xovros c9icr i ra TpilipaSs, EVT& XiaavTSr, oti ' acrroTCrVvecov Travra 6ipou XXipovvrat, TvrTOS TOUjSK aTircv bcraccnlTraSTrEIpaCs TOIOuJPVOI1Kai OUTE vauTrtK6O, iTritK6v, TooTraS TOiS TrrTZtiKEAiaS, Ep6ovTtoaaV OUTSETri nEhoTrovvviroU, Tr v paaicXcos Xopnryiav, rTCaAaKE- TTArl9ous TrOV aVTITETaypEIvcoV OUTr vrilcov EXOP?vcoV OVOT Saltovicov EXATiSas,Kai KEVOSf'sr TOTS?vaVTrioS 6 KaOitKpaTisoU o56Sr, rtr6oA.os iv Kai rr'avra ppoiSa doaTrEp?K vauayiaS ?X3AoTpicptrl Vs cbs ESIT1EVi8Trl Tfrs Ti'(TXrl ov X?tijvoS )S' r Ip v TOoOUiTOV rTIVO5&XASC95.COa OIOrTOV EVEVTrrppA1rSEliaa lrTTrfl$raav, o0(X o'ov 'TOUTroA0ou TO .sXAarTav Trr6oTii avcruvor&aco5 TroAit o05' 6vopa ?ipfivrlS ?T' SviJiSrlcrav, &AX'Co'TrEpSIapKOUVEISTTrV & S' TOCOV'TCo iKEiVCOVTCOVXpOVCOAVV?VO6rlSEV, rr6 Ol iSETv, TpETroVraTtpVv AaKeSalOioviovs, KpaTOVOC 5E 8 TaS pEv cOv 6p1cALCpEvoI Kai TTIAIKOUTcOV Wnrl- oairpLavTTas STlAoiTovvrlcaiov, Trpl TrAEOVEKTprl6TI TPES TO S 6o iov 176 yEVT-r KaTEq)UyOV EUSUs ?Tri TrfV ?ipfivrTv. aei ltiEV o5v KaTaSuOUcalV aK1lrrTc Kal ras aipou0a, TOC'OUTOV TOi TCOV AaKSaitET-rTITIrtCOaI TOiS TrToAEiiOIS iaX6OIevoI erroirqav TTFs Ti; ycoy' EEUi?pC&arilV pEyIOTOV, OTI pOovicovTrro6i Kal TOUSJ'Vrrep TriSU1 ETEpa5&etoiiyo TToNiopKiaS TO Sia&OpOVWTO BE 1TCWVTCOV p&a 56' oi av8pa plov-Tat 6s p6voS TipKECET11V AaKESaltOVicov 268D Troitvs EKeivoti5 Ev yap a?rrXSavov-rTai, SuvaoTriav KaTaXrciaa. oi 6' CoaTrEpO&raVT'S179 266 D Kooaoiiocv, cb oiovrai. &a' E yE Ti 6sEKal TrapaSOoov TrlEPOV fi pot TOiVaVrTiov SOKOoiat 86pav poOiAovTat KaTaVaUiJiaXrl,TSTSS eliprivrTs cal5S ESo0VTro, OUTCOSOU0 Ei'rlv, paAAov yap ?K?iVOVS p6vov TOVS VTroT aycyoai TrapovTaS ioaro TOTE VIKaV TillV TrO6XlvsyKcoptaalpouIv ri v av'ToTi Kac olpai i&al& TO'S ao\ovus -rri6X, Trap' lovoa Kal 7irXEco) EKEiVCOV Ew'TTrl'rr Kal 6i wrravXaPiV oi EviKa. aAdXXi TCOv Ta5) p3cAac<prqliaS rTCOv UtpcV. pTv EIVOal pcavrcaeTa viKaS TE JELyioTrasTCOV q Trap' EpTqlpti-V TOUTO wrcbjTVOrE l.EVyap oUX OTL6EUTpoi TrS Tr6Oeco5OKOUOU(TI, &vri3prlvrT Kcal aovpJopas OirTCS EVEyKouCa acyaCoSa T VElv TOIS [rltiouvTai, &Xa OT'Irrpos T-rv TrOtv Kpivovrai, TO-rTO cos aA.Aov av rtva Trs TTrO6ECOS T) T-a rTOV 5' 8 OTI Saevots5 K6KpaTCTK6OTCV, C)OT' oviX &Tropaivouot Via KpsiTTOUs ?0vXiav pya KepsaiVOUaitV' a,A'aUrrC TC')O ESITr, OTt VtKCcoaa TalS aC?VivvovU'IV, rapETE-ra'lEVEoiKaatv oC0 EpOIy Errwp?pXETa Kal TOUTOT' T evrTpac[iais ovX qrTTov Ev olS iTXr)(lo' SiEVTVOXEV, YIyvcbjCKsi' CrT' ovSEv &CriKtosujaCp& ri8repov rUTa aycoviLcovTai. ?STrTp PnliSei 6i.toicos Evrivox6 cuipOp&s. TOU lEV oijv ols 180 6WoTaVTa AaKESaitoviou5 S:Xiv, 177 TOUA6you OU pfv &AA'wTrTT6i5Tr6p ?Ev ToOTrcTC) iPEpSi KaTcbp.9coaEVIKaV aVUETCOVwTpoSaUTroiS TrETpayp?VCOVTOJS avtrrlwOXlTEUaacEEvoUs a&UTa v'-rapXei sirrTT TcrAs Ta-r wCTv, oT-ri yEyvr1lpai, Ev TCrpo aXipAa T? yap Kas' ai'uriv E1Tpas TCOV Kal TroUT' iacos UrOpSeival, Iva til p6,vov bv TO-i Oaia?Ta&-r i5iac TCrli aV&YKTi ayCo'iv Oacp KpsiTTrcovi TroAiS &Tropacivwcpsv,&dAa Trpa)(s9vTcovvwirpaipSior)X 6oov &yvoTicraa,& r' v a vai. Kal TOTS60Aoi. paviaov-rai yap AaK?6aipl6viot pv VTIls Tavorp ySvopEVcoVO6.o0 TravrE ic aTT S 'V Kal SvuoK6Xot y TCOV OUK Pv TOIS S EoVyKlvTrrE , &dA' KPEiTTCov yEyOVs TptaKoaCcovd&vpcov orTprgIEVTr

)

isU9VSEyKAivalVTEs 6 pEi.ECO (PitOTipiav EXEi T)i wrA6t TOOJVtKfiCai Ti i'X'I)i V 'K6ivr|l 1iPEV a&vrliravyap TCOV

267D

rTOV KpEi'Tr v EyEveTro,Evots 6' a'TrlyopEucaav oi Xotroi oC)(86v rawvTcov,cocTrep Ev $9Aoit, OrTavTras TiSeSlKrl JOp EST TaUT 8& TOaati XPOPE'Ti raOT' Ev auJTi) ?V avti6rTo0Coorrl pa Xpcapivril oa'ppopx pET&

V6SVIKrKOTCOV Oi p?EVyap

eIKOVTSt, Ti

' &VT?XOVUC

T TOXg). OUKOvVallOTEpaS TaS T SiEiKTaCrai ViKaS ov Trapa itKpOvqfpSETatKai VIKCaSTs SrroXlSj ioicoS ols Tr Kai EVolS rnTETUXs. KaTcobpcoaeO

I78 MiT-rv vrJU. 'Apyivoraaait ART. EiKaaeCiv A. addii Kai dTr omiserunt 6pcoS ARTU. Post OPcoSomisit ETI U. OUThAioTfrS 'EAA&8os TOtiS AR, I75 TU. Post AaKeSainoviousaddiderunt Kpadit R2; Kai omiserunt UN, addidit U2. Trap' o6aa TrplcouEvril ARTU, Trap' 6oov U2. Ante EKTrro6o omiserunt ol TrooaUCl aowrrav-ras AaKe6atpoviouv AR sed in A CpvART, addidit R2. Ante wr6XPos omiserunt 6 AR. expunctum est. fipKeaEVA. TiIS vaucr&- I79 o0 pOvov Toi5 A. ?v ctycoal U. 1iet0ro TOrE TU, ARTU, cos dATicos Reiske. Trr6 dATrlcoS aocoS ARTU Photius, sed ov deletum est in R. Ka- e1iOa6TTEAR. &AA&KacTroIs bis scripsit A sed Kal A. TrxIrTjcSv c5AA&expunctum est. E?ewTrlTTrrSv A. TroS T?qSuyov R Photius. A. 9v1rvoXE crupPop&aARTU. TU, Tla?TdpaS AR. EyKcoltaZoovaiv I76 OCUET'paS I80 Ev ols U; gv superscriptum in N. KaTcrbpecoaEv I77 TO-rTOTacosARU. acrpSvosT. Post a&capvous A. Kao' fauTvrvETrpatEv U. FrrTrvX?v A. omisit &v U. Suvrjefi AR. 12*

OLIVER: THE CIVILIZING POWER

180

Kal pinv arVTTipIEvES9v&ov a&paKal T6EAcovKEKp&rTVE'rTa TrohXXvavmiaXcov. 8' o0u8EiO0rTSoO 269D ETI6' ac-rqi pv wTp6os aravra5 o6Pou TroNEIeTv fv&ayf KiVOUrCaS,TCOVS' valVTicov KaorTOTOIS JTiOVTraS, oi TrrXeTorot &9p6oas8 rp6s pEposarrFis a&vTrpKaaiv, Coa' r TCOV fl TiS q o'S8iES TETrp&Srl. T7S 6uVaPECOS p&v roXXA68il rroAX6cs, 'ASrlvaicov Trr6oAveviK'rlKe 8 -rarTcovpiyiorrov ?o'T.rTO 182 aOTir8' iaa Kaci&TTrrlOr6 OTi aUT'rS pv OUSei85EKpaTCrrIv- oU0EiS yap aJrf-s T'rv yvctirlv TrapeoTroraaTO,&A&ac-rpa-ria yyove 181

KEV,aOrfs

[TRANS. AMER. PHIL. SOC.

it8v. ESeie? Si -rTIOvTOV VT' KEIVCV YEVOVEV Cys6v VI.eTaoTa(roet Tr T' 9Tri TOrVTETptaKCoAioV T'fS WroAiTeia5, jv &6/oprl3Ti KaTrXUCve, Kai TCOwrpos TO7S TpiaKovra TTE TITlp?S PET' y/evo.vcp. Ke.VO1J5YEVO"V@. ir\eious EKEIVOVS TroMpco,pis8ev Trrp5 X?ioVS lTo?"@;, C?v &dAA&11)v a,ia acopqpooivris TrEKali TOJr6Sr1o08EveS 186 &vSpcblTCov raqEoTrepa 8eiypotaT' i7veyKav, oit ye ' errlTlKOVTraoi wrp-rTOi 6Aiycp pEV TREsiovS6v'resy

6opouTrposTT?E v AaKeSaitovicov Tarra pouAe'UcavTes EvaoTrr7 oOoCavKai TrpoSrTOVS &pxilv yri Kai SaaCi&TTrrl

fV iqv oij60evoi 85ev UT0(TrCTloav, T-r 71'ro6eKIV8JVVEVleV 'TOV 1tIov, KaKiaS IP&p?v EEvUSepia,Tl PT' TOpoCopav TUrpatauTrois yevo6pvov. Erel 8' rlyo)vio'avro pAv Trpos TOV&aoreo, d&vrTa'aavro 5&AaKe8aip0oviois, TroS &Tnr6 ^ TO'v ioCXov leipaia, TrapalSetya 8' dvSppcTrroisTOV eV TO7SseiVOiS EAXriSCoV yevovTO, 6 8iPos F1r auveic 272D T' Kai &apa els 183 aavraS auTrrv. yvoirl 8' av -rS cbS oOK rov o008' aXe86v Els XlTpas TrapqrCav yseypvoi Trv Orr6XecvTOUTOrcorre T-jCO ieySEti T'rV XOyovs, C)oTrrp ViTr?p&XXaf7cov, o0X) OrrTp a'ircov 6Olioov -rTO coTre prLelvat 81ieXCSaatTr6TrroECISCovreSs foaCoipav o0$' 6Xcos oi8?evi Trv S Tro &KaTepoIr Epycov O TOTrr TavTra Ta Toiaa druX^iaTal -- aO1TT86 TasIyvcbtas TCV evavtricov &paiaTroT Epyois SEouAIXcTai, 2pEr p?v EiV OX1S 9peIy?EiVaCrO TCOVwTrpC(YiT-rovT0oitlaaa iV S d:vaKlivaca oO)XfTOv TOiS pIpet, AaKeSaipovious &nKOIovTasi' Tro0S VvTraiS I&xais rrap6vTaS Kai Trrai-

''v orTaiv, i AaKeSat6viloipiv yap Ev AeFIKTpoisTrpov T'v EvavTricovijv KaTapa'cSai T lrrapxoVwTov. TO YO6V 270D &vruxocavTresoOK a&vilveyK'a,c&x' coornp &v8p6s TO'V eOVoOV ovveEaaSai TriTOT6AEt, ye XAuSeTCav I TOV T1-r raOvrcv p?v EYV dvTOrV K&KeIVOIs &rrrlicOov6orlace ovvEpri. elpfvrlv TpOTTov. yap Te?Xeu'Tl yap Tri auriTTsv' Ti; T'rCV aav iroi lacaaSatTrposGrlpaious,g6v'vr r COTEKOai-TTro 'ASrQ- SpcbwTcov9cr?Ij, ia9Sn vaikv

Trr6OAevopidLovres elKetV eOI'TPe'Trn Coviop(v

pxjaXov lTqov aCrTi

evilvoxev i ovwpop&v. P3ouAopat 187

TCOV&v8pov KeiVCOV elTreTv,6TI 8E roTsa&JoiS TTelorrovvrloioiso0 8&T-roaTO rov TtIrip edvac,&cvaCiXSEv'reS i Tcv aSXcov Si0ovro Tri iv TOr6p, lrrapiX$Sovovi povov AaKe8alpovious, iXOaov acolitv TripouvdEXOV TOVTrpoyovcov.ot O pEytirr6v ye aUroTi ir ir6Xts daXAaKal TroUSMapaSCvi oaXE86v acb[eEvaopas' KaiOTO'6

' pri. o"CrTep KCrratyi8os oCrpopiXou TIV6O xi.v y&p, Ei Kai TroAi-TCOVEvavTriov filTroUs, A'X' oCiv f|pK6E?e,7TO '8T 184 ?poMXi KCasara KaWlTreiaa gv TrAlQSeI ovTeS 9&pprlaav, ot 8' 6Oiycp vap'raao'C vai. wTro6is oCUvv&yaaTrOS CI n rpos5 oaovs 7ro0s T TTIvavIacxia Tri K0aS' 'EAACTrovrov, Kal caTeprl$eraa wA7Eious 6'vTs ol c0OtravreS q Kai ol Ilv Kai TOV TlIXC)OV, Kai prTa TOUTOEVairrij TUpavvousfiycooviovro OuAhv KaT-riXaovY. Kai TOV VECov T VOU Kai rTl I r6S o-raoae Xprloapivn, Kal AaKe8altovicov oiSiv Tii'ptov eY0.seVOva TroA.ecos pappapous, ol 8' T-rs 'T~pooS Ts eTrpayuias AaKeSaipov1foU TrOV 'EAnvcov xKEivoVSpIv 6i' v6Os d&vp6Os 'rrotoVVTrcov, &cpeiAeTo 271D .Sa6aTrrrTs-rv &pxlv, aOTrn 5rWTrE a0TCOV Kp6rTCOaaV. 8' TIroiS 'EXA?rlvKoIs aPXovTas Kal TOUS5'K TOU aCoTrEOS 185 (csarep apTinTapio0uaadTa6TCOV 0 'TOIWVUKpaT'faavTre 8 euA)(iVXaTOoS Mr8IIKCov. 7TOS TIl1EKEia ?1X9pois, 8' &o9pOTrpois, Kal 7 188 XPTCaaJpU?voi I6vov ra rTOviToXp0ov ?ViKrlCYav. iXalrraTrparTa Ki6AXov fV?eyKev 01KEOUvS t8uovKoXiaS j TraSeJrrpaciaS 'Trepol, haXaKal -rTS OiKOI rrapa TroOSaycova5 atvSpdeia Kal TC-rpeSTa ras5 rpaEtei & 8ETpouvAevao'Sat, oTCoo SitserTO co)aS' Opov lvatl ooxppoCvvils wTaiv oOTCoS&OeKTCrYoavTO Tqv Tr6Xtv veTival JiTP TravrTa 8tIyeir?Sat, TIS dvSpbwOroisKai gniSEva 6tiS' Oarepov gevupev gXE6V COOT'e' poU7oiTro KAN?al T'lv ovupaol&cv 273D tpOPV' ?iY r TOU Troi'tpLoucrU Kal 1TPCae'e T&S?EEP?ST dKOXOojsous TaTSa&vCo i8I Kal piv a-rrT Reiske, aCrri ARTU. 8&oO8eis oVrTCos Kac U. rtn8' au'rfi Photius, araur ARTU. iva6yKao-roTU rrpoetiovTroKal KaTcbpSCoav.KaiXTOI0S,OTe'TrratvTO U. g?v rwoXXa &rreT?rtprlTo,TooOUTOVITTCOVTO AaKe8alp.O6vioI,1TtO6ci Photius, "ivayKaoral AR. &vrT'pKcali XPTnvopiieitv Ta0Trrv irerrpaip1ev; Tlvi Ti TrrepIovUCia 8ihU. autri Reiske, au'rr ARTU. EorivA.

omiserunt p,ytocrovAR, addidit I82 Post wTravrcov T tOar T , TTraraTotaura ARU. a0Tfi R2. TrravTaa Stephanus, aCTrrARTU. lEpri Aldinae Stephanus Reiske. KEspSgvARTUN Photius. I83 Post i8eovro omisit crCLeivU. Post eoyiCrrov omisit ye U. U. Post crEpTlARTU2, CaprWrAaKeiToa I84 KAaTrEcraa Oeo?aomiserunt Kai TU. aOri] Dindorf, aOrrrARTU. I85 yEvopEvcovARU, yeyevrlpvcov T. wrr TOrV ARUT2; rTOvomisit T. Kal TC' ITrpo TETrpaKooIov Tro0STrpIaKovTa (Tpi6KovTasU) TUR2; TCromiserunt AR.

i86 86FyI.YaT' ART, 8eiyliaTa U. ol TaToCi-1'TpCoTO transposuit T. Kai yqfi KaliOeaXar'rTiU. i &YvepcbTrotS T. ouYvest7eyIivoART, cuvetXleyv0vosU. OiTrp aU0r(v TroApf'iCavTrS T. Trfi TOVTravrTovavpcoTrov U. q)VCae qpi?retART, Tri TOrvaTrr&VToov UL, I87 Post 6vrT? omisit oi U. EUeFvoUoariS ART. av0rr'vIunt., aOcrTov ARU, ?auTC'O ?erlVvo:aTor T. 8' eCrJyvXu U. I88 8i &p9OTErpotiU. avSpEiatATR2, &avpiat RU. x&Kcoo0eosULN. TrpoeXowroATUR2, TpoeiXavro R. KairTOiei OTETU.

TEXT AND APPARATUS

VOL. 58, PT. i, I968]

189

"0 5' oUSEVOS i'TTOV TCoV UTT' EKEiVCOV wTpaXSEVT7ov &alOV E'irrEiVTE KaCirTirCalt, AaKe5baClovicov yap & TOIS ov aTralTOUJVTCV, TplaKOVTa E aVEiCav ETiI TOV rOV ETTEiSi oavvEprloav, OUVEiETIUEV0 6SfiPOS, iV' pycp Tas

avv79JKas PEPcaicbTA7Tal.Kati pTv AaKESacpo6vio pEV OTrcoScbA)pouv aAAXXiois OUK av EXOIpEVEIT1Eiv' KpUTT-

TroVy&ap r S Trro6AS TrpOsTC, Taox-eTEpa

T] Trr6iS

OUT'ai AaKES6ai6vlolo'UgpaXois EXSpoiSwrKpOTEpoIS ETr'auTflV KEiTrEp9vo-roEpolS&ata Kai SUvaT-rCOTpoIS

Kai oU g6VOVapXopEvou7TOU vrlv EK?XprlVTo, wOXEMOU &.A' OUK los 6 5fijosiolpo 9rlS TOISyiyvogpvois, o05' aC 275D

TWETrauvo . aAAa KaTiTO-TErEUTAIrca gIEOOuiVTOS,

aCTrrSOUTCo Txiv aKalpiav

SacrSati uETa TroX\ACvQpap7rvpcovKai TroiS &a6Xois rrapa?EtyIa KaTrroTT. TO youv 'ApyEcov 7TTX$SOS VOaOVIv 190

EETErlATET-roU "EANrlvas' OiUT- yap 6pOTEpa

181

a Aoyc' wrrEipaaa yap cs VoCrEpov iaCoaTOKai Epyc Kai acToirS Kai vcroovicaloaaa T.V EauTriS BiXXaEaE. pcaivovTai ToiVUV o6oicS Tra TE OiKETa Kai Ta KOIVa TC)V povo TC)V &aAXcv T0US TE 'EXAMvcv TrroXITvUEaaipEvo

y&p "EArivaS oU p6vov ?K TOV TroAEpicoVCOVTO5?Tv purECySa, a?tax Kal vocaouvTaS EVavTOIS aTraciAaTTr-EV, aUToi TE Kai Trpo TOU5SE?o Trro0Xous Kai wrpOs rTa OlKOISUOXKAiaSwTapECKEuaaCpEvoI KpEiTToVEATXi80o?cooU aXXAoSEv pCovrT. 6Sl TOvS fTKOVTasKai TroXACAvECOKai TEPpouSTpOs acUr6OXOVaS wrpEopuviTpous, oU6 TO TCOV o pATa a'oKrTcaV>, TriS Tt6TTV-r OTrcv
vauVSgTlTE TETiXOS KaCTEPEgJaTO TC_ gTl'TE7 EXEIVTrCOTOTE, &a?A' CbrrEp O0cAaKESai6pOVOKIVOUV-

Tai, EvTaUoSa oaas SE6OVElvat ToU5 a'-ravTOv-TaS, T TOI TOU-rro.Ho KIVSUvotSThV rrapaalpC oVTES lcEOTV Tr6iv, Trap' auTa raTO-r V ouavpopcov UTrovrilclaT-a, EEAXSo9vT EiS 'AAioapTov EvavTia AucavSpcp Kati TauCavia TTrVBoicoTiav 8EEiXovro.Kal T6OTE S A'ucavSpos T7yVTCOV aKplpjcS c'SQETO OTI OX)(, CASCE?TO,EVEVIKTKEI 'ASrlvaicov lroAiv, &?' CO0TTEp cbOVEpO7Tr6AOrE TOIS

wratli TrapalrrAlTicoiS'iq ?V yap EU9UiSa&vEXlEI rp Tas

oaugpopcps,6 5' oUi T- T-rV 'EAXvcov SICKE1, ,&aA' 6[oi

6 T'roI aoAAolSEKEITO.OU TroAcX) 5' oTEpOV Kai 194 T' KoptvSious 'EAArvIK1Kali Tri OA6 TtpETrouca ETrXASE SiKfl, Kai KaTaopEUyOUal Kai OUrTOI TwrpoTT-VwTr6Xvqiv 67OTIOv av KaKOV iKavrVv aU7rTUs OJK TWT7E Spcocav TTIV 274D EK TCOVujTapSiKTrVEXEIVvoItiC'at wr5a TiS av EKIKaCEV TaUTa Kai TTEpi XOVTrcO,0oi ' &wTp TrEpi Oq[paiov, 7TOTCOV yv6OVTS p3or$oUacv Eis K6ptlVov, cbS &v Tl5 -TOUTrro0pEouTrpay?aal Kal Kaipois TOOOUTOv ToX 0po TrOAXOU (afvEaTfi oiKEia5' Kai yEVOgEVOu70rTO lTrEp EV KopivScp, paXaS TE TroAxaS TrpOKiVSal Kpa.TOUCavT7T.Vrr6Xv, E? T?-Kai Cds ?T?pcos XW- Kai CUVEaXOUS KaliTEitX(i'avTES acTO'USKai TiV TrroAiv6ia pouilv, cbs T TE EiprlgeVa 8rlXoi Kai 81' cbv wpoo'S9i- SUVEUCaVTES, 192 CopEv gEO-I71 SEcopEV. Trao(XCo5' EycoyE wrpos Tar5TS5 TTaVTCoV SitaqpuAravT5S, KaAltOTOV EKEiVOT9T?SrKaV' iroAEcos Trpa5EIS OTTEpo0 wp TOUSVV cOpa' a?i yap pot EXOVTES yap TOV 'AKpoK6ptvSovKai Trapov auroiS TO TrrpopaiVOpEvov TOV ?pycov Ka1tio-rov q)aiveTal Kai KaTaO7)XEIV T1]V TrrOtv, ilviK' EpoUXAoVTO,OUKE'SEE[aVTO TiS.Epiai TOVTTCOKaTa TOV Xoyov. TaU-ra p?v o6iv SEcov oU0S' p[outaUoc/avTo, Epycp SEi1avTES 7OT TOV TCOV ViEtpt 7TS av KpiVEElKOAcoh, EycA) 5, do0rEp UTve7aXO6lvt, TrpooraTOcv Tro0EgotIaIV, OU'XacuTroiSiSTia T TrpaTTC)OVtOtrcov -Ta yvcopilcoTaTat, TOUT aTropias KT8aCToraavAaKE- 195 TOVTES.Kai TiO0 ES70s E cv &apa TTlV TE yvcbjOrlv Kai TriV Suvapyv Tfs5 -rr67cOS SEOrTtA?oyiECo'- Saltovious Co'r' Tri -TOV TEpacov p3acatoa -rraXtv 276D

191

193

Sat.

eva p?V TOoivV Kai WpcT-rov aTOrrov Tr0AEgov Kai

SauacrTOV fparo

UVrrEpOrEpaicov. ewTrEti yap

fipv aTrElprIKOTWcov

AaKE5alio6viol

cos

TrwaClav Ta A olTT'

KpivaVrESiqpXoVTo TriS SuvaOEiaS xaTroTCOVCaurC)V paivov, &gla,uvpaXcov Kai qppoupav ETri Gripaious Tri TOV 8Trov TUR2, E7ri T-rV Spcov AR. oTTcosU. Trp65T7C ATUR2, Trp6 TO7R. ART, CoTr-Ep Kai o6ycoi Kai Epycoi transposuit R. SqiX7taoEv A. I90 Ev aU'rot U, Ev caUrTOi ART. TroAtEpous ART,

189

Kai S1' EKEiVOUTrOtOUvrTa TrIv SpuAouptEvrv Eipflvrlv, TO1Sr T' v 'Afiav oiKotuvTas "EAXrlvas TrpoEtEvoI, 7rEpl cv oUS'V EycoyE KaTrIyopo*' aX' Ei TIS EpOtTO aUTOUS TrOTEpOVEKOVrESTaUTa UoVEVXCbplTaa El V EK6OVTE5 oaav, qi 9qi'OUCTIV, &VayKnr ' 6 El WTpoSESCOKVlat aO'KE1V, TiS &V wTrOT'EOUCTElEV; KaTapEVUyouoCt

CKOVTESKai 86' avayKlrv, OpoAoyoUiaiv ffrrTTcaSai 8i TrOUTrpos TTiV Trr6XvTOYS oi yap av, El y' EIXo 6OAotS O TI XpfiacovTat TOiS Trpdy'iclaav, ETr' EE'TriTTrSES TOiaoTrrv aio'xvrlv .O6vcX Tr1ioTrlacrav. CO'-TE Tr)

T-OVAoycov aUrToi { )} paprTupour TrrpoEXEIv U. ?EtTrO[g?VCp TroAXpiouS U. Trapao'KEuaaa'evoI c T'ro?AEic T6OTr 191 oV0 6Sl Tro ARTU, ov 68i TO TrOUJS rIKpOV. OU.)i Iunt., TT.V w6OAlV, Kai TaUT' r-8co v &aoKxrlIV Dindorf. KpvtpSBV pEXrTaV TiV-TCV

addidi. oovovATUR2, pJ6vIrR. Post Trp,ayaoalomisit Kai A, Kai 7T0S addidit A2. TEARTU, -' N. aEortv A. I92 TOUTCOAU, TOUTO RT. KpiVEIEVA. 5? ColrrEp ARTU. yvcopipcoTaTa ART, yvcopiallaTa U. A. OUT'aO UNR2, ou5' I93 rwp6v ARTU. EwTrrXEEV U. TTCO 'TOT ai ART. KaT?-rjiEuaToART, EPElywaTro A. TCOV R. aiuTa TrrCO'T-rE RTU, rrap' o-Uq)opov &XiapTOV A. cbvaEpoTrO6rl7aEvA.

I94 pETXetEVA. b5ia9uaXavTESAR, puXa&avTr5 TU. 98ESa1avTOATU, E'86avro R. -TOVTCV TrpoCaTaTCOVARN, -TCVTrrpoo-rcTrOv TU, 7'TVTpooraTCOv U2. o0x acuroiSReiske, OUKauTroT ARTU. I95 'TOVTEpocov TUR2, TC-rvTEpacv AR. KaTaqpEu-

youalv A. XprlacovTatR. ac'roi {S} Reiske, aucToT ARTU. TrpoEXEtV ivapT-upouci transposuit U; papTupo0UaivA.

182

OLIVER: THE CIVILIZING POWER

196 Eirri 6 T7riSeipfvrl5 Eilvfio'^rv, -rr6tv VTroaia rraveX.9Ev po0iopai ppax'u Ti. Suoiv yap 6vrotv i <&v KpivoVTralir6Xei, TrroXpov Kai eipl vrs, Kai TOrTCOv a&pqoT-pcovT0ro1"EAriail Trpo TOUSpappa&pouv ycvof TOCvOUTOV 6IioveyKev pivcov, EIli piv TOoVTr0oAXo cSoa& rTCV pt6vrlKcaTripyaraTo , piyiaora r6AlS epycov o'rTiv T0ro5 iOarcppovEc TIS TISoTro, TOcO0jTOVTOV wvTaoTx6orTcov-rrepqipev, oaovTrEp &v e KaS' acvrrv fiycoviLTro. Xcopis 6 TroirTCv TOis Trplai KatpoIs IpapTvupirTar Tcr pv yap -rpc-Tra TOV Xr0roiouvp6OVrl KaTrrrpacEv, Ev 6S ToIS cUErrpoisKaliwrpOsT-rv aotarica

[TRANS. AMER. PHIL. SOC.

K?VgKOUCaa, Mbyapa, Nlaaiav, TpoiLiva, 'AXatav, TT1riya. SoKie 5' iIoiye Kai rTOTrV alxPaXicbTrcovKai 200 TrravoAcos TO rTOIOUrrTVrrfiS apETiS eTval -rTiTrr6e orleiov, oiX, cbs &v TIS 1pocal, iovov oivrcoai tpXav-

6croiSVpvyap olIa i rap' EXhiSaSf S?vaiulv 279D SpcoTrriaS.

Tra TOlauTa KaTopSoTrai, TTrS TrapoOlcTS EXovral TXilS, co-rep 0o S9rpav &SBvaTol TO ?r|.9$v &rrpoa6OKiFTcoS oC0 .ESta-cnv, oU0' av arro6SogSa TIS d(&lcbaq, 'TiS d&ias Tuino'catvr' av, AX& r'iv ao-rcv &cuvvapifav

'rrova&lovav. TrpocTInivTrE5

' 8' olJaic ovveiSula

au'rripjKpEiTTrcvoiOaa 7rois 6X0otsoiSErrc'rrooT't1mKpo-

Ta &piatora TivEyKcrroT Ta ' ai XoyTicaTro, ? TcouUToiS rrapoUCi Ta &rrovra X'riTrpoKivSuvvco'acca 6cO'Kv 'q TeArevraa avUTfis ao-TI i?ia, ai TrepiKrrpov Kai lTait- Louvaoc66 Travra paov roTs 'rroXePiol5 nT 9u7,iav vaupaoxiail Kaiare [.olaxiat Kai 6 TnoXAs 58p6pios' 'KevoI Tra CaqMpa acrrTv aTdrr-TrTroav. Kai il v Ocrln 201 277D C)acrEKai pI6OVl TroiS pappa&pous Kai -rrpcT-ri VeViKTKE, tv eTSAaCKEapioviovTTriS 'rro6cos pKpa'rTCIV o00' &v Kai aCUV 6AxoiS yevoPeVl oCK<EAaTrrovTroOSoCurrap6vElSEiTIr6v da6rr KOIVOU ye IrIS' p6voI 'ASrqEXOi,OTTOU Tras 1 T-ro0 avrTrrAOU5SvivKa'Kal rrapEcEivEpO6vr. vaicov 6' avlilp elS T'rj Saca,r'Trlr ActaKeSaipoviou

& "apilxv TrfS ye eipivriS Oaov rTO6a9popov

' yiv ye -&9Ed(?T To]V &pXiv, p6VOS&avSpcb'rrcov&pa TCOpaaIri 'Trr6,e, paMAOV6Si Troi "E?aqeTiaTpaTnTrlyicas Kai T. TfiS 'rroX6ecoSE'rTiTTret TCOpaCItNE K&KEiV6OV qpro1i6civ TO KEXEVOU6VOV elao XEX7So- oIV. o08' OTIOUVyap TOV o-'riEteravra a&SlKCilaS 7roieV' ov yap ?a wTrATv viEovKai KuavEcov,ei 8 ' rri Tr Ixrrrcpgpya 9poveT5, TrEi{Xl' Triv '-r6oAv Kai TO'S "EAArnvaS5X?u.ESPCoe, AaKe8atioviovu Ka-ra v)oaov KaciWTr67v VIKmCV. auOr^v 202 Sa2,rrnls, p7 aOcri-s,9ci, &p7' oV6Sv piSxov Xs&aXpi ro T SaTT O Toivv TV .SaXa / 6v lS dr)(ooxaes, TiTs iTrrrousp6oiov fjipas -ri5 'd(TTT apX 'lv T'S pv rr6oXtS Kai xoKOiOUI ToIS TrepiTrCV'EArivcov 6opoicos Tr rTCV iv Tri pappa&pous TOUS (pvaei TrOAE1tiOUS viKTiCoEV 6 ffT??L-rX 6. KTwtaaiJEVOI TaCrra p?Ev il 'Ea&Stl Kai TCOV?V Tri OC0EaJTOi. TfMS &XTrl(jaTo0,ot 8' ? (Bv i rTOAis 6' Tfrv oi rTO*S o-rcoS Trr6XOECS 'Aailav Kxaorra8tieAov C0?ar pv 'TOiwv TrIV iyEI, i dipilvl g'rkpa apXfiv &KoUeiv ov 8Kaov 280D paai7tco5 ToU K&KxdTvov rTO toioK
I96 rieolTo ARTN TrierTO UL. Post SE8rtpois A. omisit Kal U. VEPVIKlKEV

aOrTovARTU. aOirrvRTU, avTc'rvA. orpkTcpa 201OaX&acto5 RU. Post o-rpacmyrilas omisit KaiU. 202 n'Xr(TCivA. TrapaSovTra aCrros;RU.

197 Kxo*o-niARTU. TrpOT0ritiKER. 203 8e 0o0' ARTU. &AAS ye av ARU. Post F1q Sfira TUN. TOU Trapa8eyIIaTO5 aCtroIs omiserunt ei AR. I98 w6&XIv &roART, aUroTs TOUTrapa6eyyplaTOS U. ToaoTr' &nirovXv 204 Post iacos p?v omisit oiv A. K&ycbTrICIV T. TroieTv U. TrpoEX7Xue0&S ART et Photii Marcianus, 'rrOV I99 veviKrlKTaKalAR. NfaicaavStephanus, vfoalav U. ov0re eiEeTrl85s ART. EIveKaARTU. woapEcXAXu0cbs ARTU. TpoiLfvaU, Tpoi[liva ART. T. mrro6sTlai ARU, TrrtidSEai

TEXT AND APPARATUS

VOL. 58, PT. I, 1968]

il AEye1V. OU PxV a&A' E' aUTCrv TroUTri KaTiSoi c0S oUrrE T Xapis Kai T-roV laxioor'Scv ScaclUpiaCrT, qV OiOVTral Tri -1Trr6 KaTaTCiSeCSaC, OTr' oCOTO El TIS E??ETiT161ESTa yE ToiauTa ayCOVioTrov.

5i' a 9pTrii 5Ev

183

a&rlASCs S8Kala -?Trprplcav AaKESatloviois 'ETre?EXcv &dppOTTEpcov TirXPh pEiEOVeirrEV TrEpiTxfS 208 SOVTrES' iT6ACco&S;-rlv TE yap Eiplivrlv EoXaTOI TCOV'EANxvcov ovveX)cprlcrpav Kai ou TrpOTrpov rrpiv yvwcaav OTI oi Kai ESUrISKai Kai rleAOTrOVVrlc'iOis Atovuaicp yKT Tr0oXePiIV, E'rEi

281 D atiol Kali ,Uiv appriTa TaUTr' Elval, aX(E?6V TOrUTO p6vov AaKE?8atpovioiS&apaKati pacta'Ie ' (av Xdpiv

Elp'rTat' Xopi5

TOUTCOVavu qVEVPaC94pTlia

oi

Aoyoi yEyovaoc Kai Tfis wapartEaouoVr0S XPia5 E'ivEKa. O6TpoEit6nrlv a`rTOSEdTat, oU yap /jv &AAco5 oCr)' ?? cv v Ei'TETV. 205 EpEEuyov,EK TOUTCOV 8OKOUol y&p -Trpo0r(xSr ,ioi AaKoEaioi6vioi TO TOU Trap' 'Olripcp TEsKpou wTposTOVAiavrTa Tr?TrovS3val'rrpOs-rlV rowXiv.Kai yap 'WSTO-r Aiavra EKiEVOSTCOV afAOov TWpOKIV8UVeUCOV avaXcopei Kai 61 ' EKEiVOV aiveTai, cAs 8' aUCTcoSKai KpUrTTerTa, Kai AaKeSaio6V1io o0 TCOV 'EAXNivcov v rTatiSXpeials TaTiTrpoEXovTreKai 1TpoKtvSuv8?oEvTES YOoV 8eS T1i Trow6li1TapapaCeTveioi. TEKPlUPIOV86' TCOTV vUctapXovTrc) Kai T?TrwpayPivcov aUTOT5 pEyloar TCaT' EOTrV c)V KEKOIVCOvrKaOCi T'r TrOAEv*Kai TOvTCOV&jEIV 8tIEXovTo a&rrETUXOV,& 8? o-cv TOIS &TrO T-rS Tr6XECOS prrpacav, v5o06rTaTaa'vSpcOTrcov KaTcbpSoaav. OU'TCA S1a TijfS Tr6XecoS Kai (paiVOVTat Kai KpU'TTOVTaI TraAiv.

&XXatKai Trwp6TOUTOYE U1rrppXovTrapeoKeuaaCI'EVOi, ToTs oUmpJ(kXOiSTroTSap?ETEpoI aUTCo)V'OUjTCA)Trpo568-

283 D

S3roav Kal oUS' OUTcosaTraOaasC 5 l(S VTrUeteiVav, S rTalis &AXa TCOVye TtEiCaavrov KaTEYyvwooav, Ti'YOUPEvoI Trapa T'rV aUrcov elval q)'citv Kai o0USE,ITOVlTpOTC'V Tporralcov OVTIOUVTrCO'EEAAivcovpaacriAcos aKpoaCo-

Sai ovyxcoprfcai.

'ETrEl5' 86EKai TrrapaTaUrTTJV T'hV eipivrlv wTrapfiAXov209 EiS ei)PaS >YvEycb 9E(pyc AEyEIV TroUvola Erri TOlOUoU pOVOVwrpCoTOiTrWV'EAAivcov, aXa( Kati i6voi TOtS,

rrpaypaTcov avSripavro, TCOrV pIVOI,

oiU8v

corTEp palouv

ap6-

OUX EV E15o0 EUEpyeaCias wTreSEi(avTO, a&A' E180o EejpyeciaS aTrEXtrov, Se{a&eVOIt ?V Tf V

Kai

(vuyTv Kai TTIVrrpaliv aUtTroio'v9VSEVTrEKai Trpo86i-

avT?vrE5 cocrrp 8paipa Trap' aourois, aTrAEtav8E Kai

206 oi plYv aXX' EycoyE o0TCOTrapa yvcoirpv els TOUrTOUSTroXiTEiavKai wraVTlcv p TOUaOiaVs86rres, cAOT'EpTOIS ?K KopivSou Kai Odcaou Kai BuilavTiou pErTao-Taoiv. ?iX9rv rv TOUS X6yous, co-r' ?EpouX6Oprlvav Kati rT TrEtS' cbS Kai TTq5 Sta TCOVorXV A?EyEIV rAcv E CrlaEporSlgiaS, Tpo1Tata & XEAAco a(rr' a?Acov vrrrTapXEv&vaelval wTpoorTiEVatl Tro5S rro7AoiT5OT aTro AaKeSbaCovicov. viv 6' aOrTaTa KEIpIEVa Tri T6oAXei Kai p ravayKaloV

TrpayypaTa Ta'TrIV ayEt, oorT' oU TOU rrape?eTac'a pr -TraVTa'na -t'c Ta5 TpatEi TOJU Xapiv eipicaErTa, cA?Xa 68E 68, 5c TrapEXSV9-vKai yap Eioiv &S TrapeapEAXrov-

&aX' oU EeXAS6vTErspIKpoU 8ETvaTravTrS Co)Trep wpTTwOTrS KtVWUVCOvgeSeE1IV pEAMOVTr, TIYV -TpOT'pav aUTrov 0oSov pitirloap6Evoi, Tr1 6E yvcb~jrl Kal cUTrppaAOXpVOt. TOTrepE yap

cruaxias oUK oUOirlS auTo1S ov

Trpos Oq-

gfiXAov, Ev 86 TOISXp6voIs TOUTOtS Kai TCOV jTrO Orp3aicov 207 EOIKEV,OU TOU TUX6VTOS 8p6opou. EViKr'OaV pIEVToiwVV o-rraTX Tv TsvV crEup fi5 ovpitaxias XVTre7oyio'avro Kai 56 282 D v AeXCaicpA p os pIKpOV TwavTO crrpaTOTre8oV, KaSrlpri t.vcoAv,a' Trv 8p9?pav avotav auTcov Tir XpEi?, o08S p1Ahtov TolS 8tKaicoS ETAov6E T'r& v Tr KopivScp 9poUpia Kai TrOJ iyKaSEoC-rTTas AaKe8atpiovicov )ikXacrav Kali Ta TEiXrl KtVSUVeUOUCatcbpyiarSro'oavi TroISaSiKcos ?wTrEA9oUov. 6E Xaaprrpois TOIS Aoyiociois Xprla'apVOi TrrpEKaTEOKaCWavv iX9ov 6' EiS 'ApKabiav Kaci p)XPt TVrS OUTCO Ev Q)loUVT, Kai TCOV rrouvaavT1rVTEeXerTTv ET.9,rSTjKaV.oi' yap Trapa piKpov 284D AaKCOVIKKS,KaTcEKEtICaavS TOUjS &X' o00' E1TeAE.ST96cov Tp6oralov ?orroIcav, Kai Mavrtlvcov 6viKr7av cbS (pop3ijcal i6vov AaKe5aitiovious, r vTrocKai T-V TcOV TC TOU5 apl-oc- ras oUVpTreSC Kali a9iS iv rV Trrativ Kai XIKUCOViCOV pppoupav Kp3aO6vTES Tr6v8ous avriyayov E15T]rVE` &PX)S Ta'tV TThVTrOAv. arXco)v TrapErrAEuaav 8' 'aXpt Buvavrriou, Kai TravTa rTOVTrpi OpKrlv-v TOTrOVSt' a UTCV TwtOilotaVTO,?ViKrl- Kai TOUTOVp1eViVTrEpT-rfS AXEUSEpiaTOV aycova TiS 210 aav 8 TOUS ETrtToiWrro0U TCOVappocrTov Kai -Tas ppouEOrnaicov, rTOV8' Eq)ESi TrrE'paOTTfS ipavro Trfi 8' Kati pas Ev MrnSUivrl Trpos 'AP3u8c. rTOCOUTOV auTro15 -rrEpptiv CaoTr Kai TOU OpaKcO&v p3actiNaS s8flXAa~av. 68 TOUJTrepi T'iv Ka6pIEiafv d'rrpocr8oKl'TOU 208 Trap& T'lv atrrcov Dindorf, uavrTCOAldinae, yevop?vou Kai TO TTiS aloXpaS auTcov ARTU. KaKOU O TCAV 'EXAivov pjvo 209 ETrei8T S? ART, ETrrEi 6 U. 8ETrloE?A. CrrrppaEip1vris SiKalov Kai Ta TCrOv 'EAvlvcov KaXa Kai cos X6pevot ATU, uTrEppaAot6pevo R. rrepiTrfi ovupapxiaa5 ATU2, TrEpi TTrVacruvpa)iav RUN. cbpyio'0ocaav omisit 205 'OilpOu U. oa'rcos Kti KpljiTrTETaiART, aT0Cos U. ETrEeXOiUoR. qopafioait iovov U, popo-aai IaAAov povov ART; puaAov, deletum in N, eiiciendum esse KEKpUrTTatU. EiClv A. EvSoorTara a&vpcoTrov ARTU. 206 COST'oiU TOU TrapE?erTacrat T et Photius, coS viderunt Reiske Dindorf. 210 TfS 0nlpaiOov TOV aycva transposuit U. TO' TroU rapEerTacait U, cbo-r' oU Trape"ETaaco'AR. Trav8' E?)ETS TA2, rTO ' E9?feSARU. TrroAco5T-rv OqU. Tarraciv A. &STrapEA1Trov 207 6S Eis TU. EuKicovafcov U. 61' aUCrov UA2, 61' paicov U. rrepiioraTrat S? pEART Photius, SE otI UN. auTCrv ART. MieUpvrnt R. TOOUTOVART, TOCOUTO oCU8 ?v6O T, oU6iE vO A, oui' Ev6O U, ou6ev6s R. rawravraxouUN. omiserunt 6' AT. TrivCOVpivrlo'co U. U; post TOoa-UTOV pafous

184

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

acoTrpias auTcov. TrapoguvSv-rrcovyap AaonKe8ao-

Troivuv TCOvTrI Mrixcov Kal SKicovaicov 213 eoaultco 'rov rpoqpEptv Trij r6oAetTTOVYfTS 1 sCaXaTT15T ToAcVTCV 6OT?ETraCTa KaTrlyopoUCl, Tr6TEPOV TaOTa p6va TE TCOV a&TrEKaTa &KOVCaaVTrE TrETTpayLvcovTia fiSo0S r6X?el, popEpcoT-pou5KEivoig paicov, aorpaT-ryo'S f 'KETVOt TOtS OUVv'Ayriat7.acp TrapEi- '1 Ta-rSaIUTcV rraTpiaLi OiIK v&V 'aUpIpoU?Vr.1) vTES Kai TrtrlCjacavTrE5 oca Tr TXrr6Ai; Ei p?v yap Xovro, Kal BtaxTravTrcovoTTipES Ti) TroXEI yEV6pEVOt. Tarra KIa Tr&xAauTrrapXEtv TavrToaTra ConOTEp o0 avupoUIJec$ai (p^cOUCovaI,&VT?TrTiSEl&VTcoV ol Ev ouyypa9i) TrEpliorTaTat8 p1TE TCOVacTrrov Xpovcov, &api OrtIr aVTaa tiEE.XSETVE'TlO&av(pUyoev TfllVaipecIV, El TIS &ycXXovrTar 81 ' OKn< &a' Ti TravTa it6Oi gv6OS egf5. oi8 BV a0oTOIS 1Tauoacr9ov pSeiooatv f KaS' SE?cov, pov, orrpaTrryou TrapEis TiVOSpvraSc.o; TrOTEpOV T5S eV Na&cpvaupaairroioS 6yoIS E'YXEIpoUVVTE.?Tt Trovov r6OTEpov TTr5 287D TCOV ei 1 pEv rrA6XcoS qi capUpa3VTov TrEpi KEpKupav aycoXiaS, pyoou TOCOTrou; KaTilyopou'tvI yap TrCV TCOVpEyio-coV ETrioravTrEpTfTS EKe Trpax- T'rs wTT6cog, oOC8v, cb5 EOIKE, vtpaTrcov; f TCOV errieOpas SE?vrrcov'EA?a'o58; q T-Cv ev 'AKapvavia; q TrOv Tat, &aX' KriTrpEuyEV alTouS &' di ]v r76ro6t yvcopi211 Travraxou; 1 TravTraTa7xa aqPElSo8pEytorov ?Xco Kal LETatl Ei E8 TX "vpavTa V pEP0T (JOVTal, OvUXopoia TCOS I ColS sOlKE, 0I5 rTpOEiXETO cb5&AriSS TCOV 11 TrrO6AvopilZOvreS .Saupao,rTTarTvKai Op6VOV 'ASrlvaicov OAotS, TO e1rEt1 OrlE)ciaTot AaKE- oITrco (9povTatCOC-r' E Cv TO rpayta KCaKilout TI'V a&tov 'rpaat, TOUTOEt"irrco, rbV EEXETV 285D Satlviovou5 ev AECKTpoitKPaTrCIaVTrES TOTry&p KaKia Kai TrrO6cosKai ETrEV6OUVTr6XIviyKCOptIXalouo't. Kal KaTEXAeATrTrOO Tr&TrpayaTa ?V TOU'rTCAaKESat- i8tIdTOv oTav l pova Tcp TrpocrjTa TnraiSEIKVUTat, T pa pajXa TCO'V TIS povioIS Ao-rrESeTvq 9Ecov TtVa XETpavrrEpXEtV,qi TTiV -Ta, ii 7TrAEicO ErTtEtKCoV EXEYXn1 KItVUVCOV,lEIlco' rrpooaKEicSco Tro6lv KXrlpovOp'Yalt T-rCV&KEiVOISOVTCOV yap- oTav 8' eE`Taltcov 86ta rravESeAovras' KairTOtC9tKTOIEVKaT' &pXaS EviSU5KTnpUV TCOV~VOSKai 8UoTV?Sa&pav,n,AArl$SaseTroatv-voTl TrEei prIS' iStCbTOU &XXAco Troti TT-VKpiatV, &AAa Trapa TCOVOrlpaiov, cbS Tr' EtVa7yyEXiotS'orTEpavco- &q)111, 5' fKE Kai TCOV i rrTn'EoW6vvrno'os5COraa 6iBou0ca auiTTnV, rr6oEcos [pvoS, KaITa1\TriSTrpECpuTarTrS CEMAr)Vlcvov eTr' El Ta Ei ETl Kal 214 SEOVTa KEAEOOUaa avUpaVvTa. 8E i TrXETrarauTrapXEI &vatpeaEt rfiS T-rrapTrlS,cyeiTOSat' i6 ol OVK oi ErTa vil, eqrpaioiS filrEitouv TrpoocSfilaSact. 6' iTrriVv TrEEpT'ro'rcov a&roKpivaaSat, pco T5TCO co TOiS rrap& TOU KJPVUKOS arrEp rTara 8UvvrTivres TrpoaclvEXS9CTavTOIS aUTOiS TroiOVrTC)cS E8aKpUCYaV OiKEiav Ttiva ovXtPpOpav KxovaavTrE Kaic'TrrE'rwpTEav TOtISrrpayjIaaClV'orTE yap Xv-rrETv gycoyE oU8sva TCOV &K TCV wTrAETrov TCOV a&7a' avetTai Sfi 656rgS 'EAAlvcov Trporip?tat, (cSbrrp papp&pcov fiKovra, TCP yEvl 6S aVTr 'EAXXrvcov 6 av oUr' AaKESatpovicov T-rV T-rS ETEpovs pripfav ?EvucrvrvTa' Aoyos lAioTtliia KOtlvT, nlEAooTrOVViOaiCOV Kai Tfis 4plAias w7Trt5iicoir TwroupEitco Kai 6ev6o-rpa ElpyaapcEvous, eKoUaiou oappaXiaS TCOVKEKPaTrlK6OTCOv EToVTO,O0)X iV TETrEOvSEaav &TroXoyia TOUT' oa-rivUrErp Ti5Wr16XEc05,&XX' opoAoAaKE8at- yia ptiaov EiSovyyvcbplv KaTa9EeUyovcaa oUSiv oOv TrrEirovTTat acToi pvrEllOVEcravTlrEs,tXt' 212 pO6vtotI 86opat TotavTrris &roAoyiaS. a&ta& pOI SOKOoUYtV 6Acos 215 TrepioqSEVT acrrTv Elvatl AiCaa vopio-aVTES.6 8i 6 tC&kiaorra aOiov Tfis EKEivcov9p Kai TCoV UOECOs yaaCfivat TtMV iyvorlKvat coTrrep TrpaypaTrcov qpoaiv r KaT' a&V.pCoTrOV Kal KpETTTOPV eo6v yap ESco OiKeiVTfS OiKOUViVTrin o't roS TotrrouS wrapafiyclracSat, AaKeSiatplovlioUKai KaTa T$pov-rs X6yovu. TrrcOyap &v Kal 7oyilecSSat
n

omiserunt ARUN. ETriKeCpa1ivomisit R, superne adscripsit R2.

ARTULN. BtaA?yEo-eat RTUA2, 1ayEoeal A. EcrrlvA. TO Keivcov U.

TEXT AND APPARATUS

VOL. 58, PT. I, 1968]

216

oiUEv

TOTCOGVa'ro

TO TOU iaov

yiyVETal.

COCT' Ei TIS

aKplipooyEiTat TrEpiTCOV8IKaicov Kai aootlaO'TlSEalV I&uaov 3poUAerTal 1F Tri TCOrV -rpayyiaT-r v iucaEi vuyXcopETV, OvK av 9Savoi blaypapcov TraTaa apXaS TE Kati SUVapEI a-TRXAc'Cos a&raVTa yE TOCUTaETorV EV TC) SQEcrpI& TOUKPEiTTOVOS. a o pETI' VTO Coias &vEc TC)V Kal S9EC)V, E)yXCoAV, Aycov os oU06 oiTroI TOIS Xpi

185

i'5iKrlvTo, a 6E Tri UoroTpaia PETEyvcooav Tris TrXEcos qv p6vrns Kalr) Tpirplprs T-rV Trplqpri KaTEIrrXIpEl.Sau- 220 arro\oPa&lo 56 EliTCOVp?V 1i8lCTo' v TrlV?pycp Tr&vT-r5 voi Ta p yiav Tritpoi, TfS TroAEcoS56 oixi 6pev ppya 61' olcov Kai ocacov aTO?roEAo6yITai TrEpi TOUTCOV. Kai TlAiOU p1EVKai CEAXlvrlSOUX)oaa PAaT.rTOucr KraTr&AA' 6acov ayaSc6v a'Trolt yiyvovTal sauyopouiuv,

aVspcbTToiSE iaou TrpoaopioXUivcy,a&X' 1prBlvTat paElo?Ev,TriVTT6OV8' E cV EviOISTTpooCxKpouoev, &A' KpEirTTro Elval. aAA&olTpt -TaT-r' EoT' ycoviaoS &dicov OUK E? cV Carao'lv c)piArl)ev, oV8' EKTfS oXrlS (pUoEcoS av e'1 TlS Kai TCOV 65 acxai- KpiVOUJIE?V; OU1K,oiopai yE, &AcrrrEp &vspcoTrcovKai rTOvqAIovoViX EcopaKOTcov, 217 pTiroaTrov5aAXXouv Ei 56 9ECOV Kai TaS ppovrTas, acorpaS TO avEoi$o. KaTTcyopoirl TOS oCKTITTTOVS (pair avayKaTov TO aTracTdr bUvao-TEia Kai Trraocr TrEptouoaia Ta KOV El T1 CTyE1yo-9, TaS oAaS Kai KOIVaS EUEpyEOciasavCToiauTa'trpoo'ivoa, Kai OrTOS5'ETIV apPX)(S .Eao'CS, aTro I' TOU ou TOvS VTlrTiK6OUKpivEaOai, T6TE Tpos iT T'CV VIKCOV rOaV TIS, i Ei'E 'EArMvlTrwiTCA 80Eia ca(XXAv KCOVs5uvcaPEcVETTE Kai pCppoapptKCoV paCoXtlIEiv jVTIvoiv \XaTrTOVl TC-rf_ xpqocar TrAEXovEitasyiyvopivcp 'ASrIvaicov ?o-rT8fpov EVpEi. opavipEvriv q TOY'TCA)V oETatyap a pEyvstapEp6vTcoSEp3ouAEUoCaTO v6oSa&vp6o

a S' EyKaCoUaOi TOUPEATiroTO, TIVES, TiE1 KEXp)lEPVOS

289D

OV Ti) KOIVTi(pvCjElTCOV&av.pcbTcov ?EaIapTcrv, acXAa Tri TrfS XapX)g C(KOXOUv-,lcSc aVayKri, Kai Suv(apEt p?V 58 TO ?E apflXs, apXCo)vKaTacTaS TO lrXaVEpCaoTlia i5 o801K6O?KcV pE3ESiSKai oXEO56vaVTOSaUTOr Tris apXfS TCOVEyK\rpTcov alTtos yEyovC).'STrAhEiaTc yap rcp KOIVCO Kai Tp6Kai LEETpiCp Trpos Ca1aVTaSXpr)caap?VOS TrOV ItVa T-r5S TrroiTEIkaS p.aXov

KOLVCOVOJvS T'rroiila-

TCOVapiAlcaas C'KO7TTEV. 1 TOiVUV TroW6ASKiCovaiovU pEV 6v?CTTrcre, TroUg ' "EAArlva5 a&TavTas Kai KOiVfi Kai Kas' EKaXCTOU5 Kai TauTa piupiaKis. T'SE1CS ECOCoCYE,

8' av TruSoipnjv TC'OVpa8iooS alOUjVToCoVCavTOuS

Ta

TTAlKavcTa KaTTiyopEv Tivas TOlOuTOUS avuTfiv avarTaTOUS Trroiqo'aai aClov oious a&vacraTOUS EKCbAkUaE yEvE'cSai eOrpaiovs, i' TiVCOV TEiXr) KcaSEXiV ola 291D r TivaS TOIOUTOUS dvEAXETV aV?OTrlCEV, i KoplvSiols OIOU5 SiETiprlo'C AaKE5ailpOViOU5 Kai TaS IE?T'EKEiVCOV TrA61S, CaAAoIST TroXhoiS TraXaaioS Kai KcaXOIS pyois, Kai Tra TEAEVTaaC Ti) TrEpi MavTrivElav &piicyT TC)v iTrro'EhArivlKVcv, otpalt 6 Kai T-CV 1vrlPovE1voUOEVCOV,

paxia. TrOV XPOVCoVEKEIVCOV "O 8' cboTrpepE KE(PaXXaaOV o"rTi 221 Kai O lTrtoaS Tri TroE6 Kai Tras avco Kai Tas TOTETrp&dEIS TOJU lKEAiaCs pEV AIovUciOU yap ETr(o'ppayiraTro, Ev Kai S6 TrvV 'iTaAia TrOAECov Tupavvou, 7TOAAcXV

IEvoS iF 8uvaoTE?iaS v6pcoA KcaTEX)cV, TaurTOv Trot XprloTooSETraSETCOV SEoTroTvO ou yap 8ixa Trhvat?Arlv E?TIEiKEIav Ert9iaSo9at Tri XapliTog Trap' Evicov 'TU'Xev,&Xa EiT- Trrpoori- E?TapXovTOS EiS voUvV ipaAAXoopvou 218 v&yKaaaEv,?Tripavg So Kai TOUTO E60O pIlalEso'a. Kai piV li pIEV 'EAA6Si, TCOIj1pKEITCOVTTOAEPCOV KEKaKCA1KEVI, EXOVTra TO TCOVOUTr A)KOCOV TaUT' pEV TOUS TTpocoiKOVS TOIS "EAAXXq1 p3ap3papousTEsEpaoX)fi(ta Etpyaoipivos (paiverat, 86cj)v TroISES.9Eouo' pXacr(3o'prlv Eis8 T0roS TrEUKOTOS?K TroAAOU, TOUTO SE TOY rEpCpoov pIroaaEa ?Varroo-rTavTasKai Trap' &diav cuppiaavrTa EiSauTOrv, KaAOUVTro, Kai TOI TrpdayaToS fiSrl LEovTOS,E?oXOv TOUS 86? ?K TOU 9aVEpOU TAroEIioUS 6OVTaS, TTOTEpOIS Trfv TrEipav'ASQivaicov orpaTriyoi 8io, 6 p?V rTas cTro 'aEOa d'arad'as Aapcbv aUCTroT a&lov EyKaAETv;oTluaiyE TolS T"Tva&VayKrlv Trapa(cXou- XtKEA,iasvaUS TrTpOorrAI civ ETrEliKaKEiVOi pOt 8OKOU0aiv aUTO iouS EiT CA)OTrEpVXVXupov avSpacriv, 6 6E KaTavauLaXilrCaS AaKE?6alpov j I r TTCTElU- AEVKalSt Kai TTYv S96aT-rav t' acTou Trrolcyao'divOS. rTOUTr' E?XOVTES ?iTrapSfva Kai TOUTCpp&XTa cVT'vrs &aap'rTv, o0 Tr 6sia TXAous KpacTi'rc1VTrfs oi pavvov O6vrlyap Troc OTiVrr yd yeTO, oi TrAXo- 222 TCr pr6 a,&a avT' ArVlS l corn9r6t8v TrroEcoS, 8Eiv6v 220 Tl.co'Itv A. Kai 'TCOvV r transposuit T. CVi TS acbleiv. 8qAov TrrEiaaSai, cos 'ASrlvaious yE TrquK6rKOTas 219 86E & yap TrEpi MuTiArolvaicov i ETEyvcocav TriS EXE? K&VEl TI 0EiOC0oIiATR2, KaVEl TI aEloeiOri UN, Kai OTt 290D vlKioal Tro6Aisols E aPXTIS pouAXEucraTo; EKEIVOIyap L, K&VEi TtS5 Eio'CEi N2; K5V Ti 1E o'Eo' CaE?IeEiTr & iUEv Tr1TrpOTEpaica 68iyvcoav Trfi KpioacoSiv Kai Jcv omisit Photii codex Marcianus. avEcrrToaev A. aTravTra ARTU. EccocYEV A. a`iloOv'cov acurous T, &dalouvaoqiav R. EcopaKO6covRTU et Photius, rTCO aoTfi5 UN, aitouvOTa auTroir AR. -Toflcyaa 2I6 VTr6O Tir AR, (paoiv A. Post TEAuErTaia omiserunt eopaKOT-cv A. 8' 6 UN. R2. &Trawaio a&vayKaiov ART, ARTL, 2I7 adscripsit 221 E?paX3OAAOpVOU Traaor U. S6o01Kos Photii BEScoKcos Marcianus, R2, ?pP3aXop?vou ARTU. TroAeARTUN. Post CoX)66v addidit aO'roS Reiske. R. pov ATUR2, TroAEcov rTOYv Hnpocov EpocOvTU2, TCOV ARULN. 81' auoro AU, 61' auTroORT. 2I8 Post Kai pjlv omiserunt Ei pEv AR, superne 222 cEauTOv adscripsit R2. 8' K ARTU. fiyayEv AR, EauUTfv R2. Trfi TrV 'EAArivcov ATU. TL. 8i6aotirCA, ATR2U2, Dindorf, auTC-rARTU. 8E Ev 2I9 MrlTArIvCcov aPXiS pErTEyvcocaV U. TPOUKaOLpEv A. siETTiprio') v A. cUVVECTKoacV A. ?KAIVE yvcoaav R; pETEyvcoo'av-TrpoTEpaia omisit U, addidit ART. UR2, EKAXvav U2' xil1 R, EXEtR2.

186

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

"O T voivV Eco pIEVKiv6Svcov 'rETETpaKTal,oV8EvOs 8' 224 TO'V T T -TTov qciavi1 TiiTrrOT 'ASrlvaitov Trpay&vco ?v piv ToTS pa, X6yois ipaS s8IpuyE, vuv 8' cTcoSoV XETpovdmroIou0vai. YEvopivcov yap cauroTSCaUVvrKCOv Trrp6 AaKESaliov[ouS, Eav KpaT.rcl)cocl TrOV pcap3&pcov, w-apfXSov ot Kiv5vVOI, a&VEXeiTOiS piljSriavTras, E1TrEifl Kai AcaKESaiiovious mrreaSovTO. cbpInl.ris EXSpacS TC 6SE8oypVa SIE?KCAuICTav, o6pcoVTrTCOV pEvous TTOtEiv 6 E:coSpiV ?)pKtE, TOES EpV prop6iTO,TOTS8' ?V wrraTpi- wToecov TO TrrXfi9os, als pEEXev fi 'EXas XS Arrcov 6os poipa( KCaT?iErT, -raVTrCOV 8E COOrTtEp1irTrlp VTrEp y?Ev'EoSaat oUCrrooo pO6vov rTC KOIVC)y'eVE TCOV Traicov 'rrpovKaci,E, po6vr 6 TO crUpoXov TfrS CEasos 'E/r?ivcov, &7Ma Kai TroT5E a&pfiS a&lclpT-rovaKai EiS Ta' KcaTEXOovCaSTOTE avp'EXAivaS .ucai-TArZicevaei 8l Tro.9' acirnv Kai itSTOrSE SI8rTiprlcoe Kai CUVVr1KiaCao Kai oca EviKrioEvaKpip3oS ivrrp crraavrcov ' 6' EKXivEraT payyciaTa, OUSv qV EiCTroScAv fi Tr6oAi, ETrrei 9opS O'T Kai aci vilKa Trfj bViKr0E?. (DIlAnrilTr , aAA' 6iEIX9S1 aacq)CoS Kaci TrEpi l?V TOVITCViKaCva.J.V 8' oOu8EiSTO p?Xpi 225 'rr6XEcosT-CV CEA'Nvcov elaci iKaClKaCira TfrS 'r6oEcos y' lpei5o0IVICrPEV,?VTaiiT KOlvaCs EjpTljpiats 294D TOUSE,o0Ca ?vavTriopjaTa TC-rV'EAAElvcovarravTrcov OT.riv.Oi yap aS CTrOTTr'av -TaTra oU Twpiv eThrevwracaopCa.Kai yap (D)iAInTTTcpTrpiV eljiVlo'9rl, TrrpoTEpov TLS lyiovasOVi Kai -rroXAa . EXCOV 223 -rr6ToATT-rVEiprivriv rrap?ESEaTOo 01aivErTac S6 Aoyois TC wrp&EiStF dCoiTTpo0 SEiprTOV ot TOO Kai -rTCOV ElTrElv KcaT' CaTOrS -TOIS XoyouS iEpous KaciJ.aXa)(dcr6TroOS U-rpov TOXpjil'CiaTa KOCpoiUvrca opvoi yap arravTrcov &avpcbOUKeS3'Opco TOV rrapX9ETv Trv tpvEiav. Savpao-ra Kai KaprEpicas vCTrEp(pUEiS, TpoTralov 5' TO ETI TOCOUT'OV TO'UTO, &VCaiCaKTOV TroS TrCOV, eyO6EIvOV TrEpi TrpoaSEi5 8y KaltpV apKoUVTra. o*CK arro oOS' rTOUTCVA6yoIS &rrcaAAiTTOalo BOItOT'CV &Cbr AaKESiatpovCiov Es TErT rapcas SE61Aca- o-TTflcaTE, TCOV 6o.iopiOcov orraVTrcov,Sal yEVEl Tr7oXEplouV rTr6XTS?TTwoirjTat, TOOISpEvaCTrfi o06S KopwvSicov,a&' rrTO &v 6e 'TrpooEiiTrOiTTp6o "E7XArvas TiS 6' cos 'EAXaxos, i6iouS, rTOU5SE rrrEpTOO KOIVOU Tros AEyco ovJX Tqfi &rro 5AX' EV TCOv KaV TOIS TOi KOIVOv TO-UTOIS acTroIS EipEl v, pacppapous avT&-rtapovopEvos, VTrEp 6TrE19?VTr Kai Kai V wV ols TC-rV 6SeEiq EIXEV ViKrlV VTl EvIciv itiKTrlro yEvovs avSpcbTrcov IyKoAilV &VEiet'SE rVTiIov UOq' TOU Xpovov, o0 KaTa T1TV EK TCO)V wTp6o'SE. fPrli ToiVUV Eyco TroUTi IiOVov TO Kai piyaiXrlv KaraTTracvrTOs T &VaipaopTTcrllnlOV oi6E paxAcia ia)XrlVTrv oXpipa TroU 'rroiEpou 'rr
T-rV TOVi$aUc acrev, OUKaa&pilXtav, oUX fi6ovas &VTri a oaraca &a7A' SiKaicov i&A7XaC roT, TrepUJKuvEijv coarrp Kai yap rTOITravTr, o6ao Trfi ou-rcoG5EUTniv fyaye. T rro'eOXOvvTES T rri6E 'EAXXvcov:apXfS 'rTrESuipoao'av v V TOS SiEybvovro. Kaoi D)iXIlTrrOS vTrEPEISE TCA)V aAXcov rO 5' Kai A-riXo' 'Exxivcov, rTOUS 8c.opeaii aUTci avUpTrpadr292 D rTEv ETTEl0'* wTpbS6E Trilv w-rr6v 1TOXEpRoVE appxns qI SiETerhEoEV,.orTrEpOpov Tiva aVayKaiOV EK7rXrTlpov.

'rrOKoplveicov U. 6ooipuAcov rravTrcov TU, &rr&vdeletum in ARN. adrrKXtIEvAR. TCOV T. lJp.rTpa UR2, fllTrEpa 226 &AX' mT&drrTcvo TU, aucrTi AR. 6ie rrp ARTU. uip' v ARTU2, ap9' 2v UN. EiS acvrriv ARTU, aucrtv Dindorf. pAX7ov ARTN2. Boorr6pcp Kali rro-rOpcpT. 6nrr6cOcXrrriS R. omisit U, deletum in N. &drrTEvriiOVEuoE RTUA2, arrEp- AR. 6XO 'vouS ATUR2, 6XogovaS'rrtpcol.vous vrlpiv6vucav A. i6 TU, S6 AR. T- v acrris A, TC)V aCrrfiS a&vO lEoL al Ka0crneE pTrfs yfis TOrS veiv a6uva6rouv U, trrpcop'Evous av0&OL aucirr RT, rTCV aiTTfS U. Kac' eavurTv T. Ei Xpiv TOS Lo'iai Ka06arp veTv&SuvarTOusARL, -Trtpco-pvousTiS yTiS avOailieoCATUR2; Elomisit R. Troe' 1iUN, TOrTO fi ART. KOlvqt Oal Kaea7rep TOS velv a&uv&aTouSTA2L2 sed TrfiSyf ARTU2, KOtVhlUN. yEyovEv Ev Tro1 "EAtaIv AR. ART. punctis subnotata in N. crrapexoipv.r UN, TrapacoXoE'vrl 223 [XCOV6? wTrlV R. 6E ErTA. yvrn UN.

autrfi

VOL. 58, PT. I, I968]

TEXT AND APPARATUS

187

OCT? AtiP[riS KoXcovoi5 TaUTOa piE-rai, KcOAUOUCIV 6, ou p6vov 8ia TlS daTroiKOV piias Trorl T'ro6cos, &aA' ou6' at Bocrlr6pcp 6OTroTrpcop3oUIA, oU6E crrTvoI5 OTI Kal l 9qcovl oaa(pcS EVSEvSE.&aToVTES5& ol X6yoI ' Tivi St6a VrraTcrcT-V E1i8cv ol Trap' UI'Tvapio-rot Kai oUS oi XupiasKaSKai KiAaS, ad2a racoavTT-Vyjiv TU)XQT SEia IXAoS ETrEp)XETalTTS ujTEtaspacS o<0ia Kai o'uvrlrrap' 0UCv 6Troirlorav, Kai o-XE56v oi 6Sa -rravrcov ?v KOIVTV cTraVTES TOU "EAArlcliVitKiCoalrETaTratVTESTij TCOV'ASrivaicov uvca(povTiv SEia[S, Kai TauTTIrV ,iav Ei Ej6i TI Kai TO KaS' q).pa5 -- TOUTO 229 PeI VEVIKTiKaCO1V. y~vouS Ev6olaav, Kai 61' upgov 6i6po9covos p?v Trraa ' av Kai TOUS - Kai TOUT' EiS 0uPa5 &avaAsEVvrcAv y?yovEv 11OiKOUmpEvl,i6o01i 'Hvt6XoOS, vOv ErTl .Eg)v icv 295 D Kal TOUSvo,UEaS Kai TOvS arro Tri Sa ra-rTTrTS OUKOUV EViaV 0 TOoVXoycov KaTayVCoval' lCovra5, (p?pE, yE EOCTI Kai TrvraTa o'a ESvri Kai KaTa Trro6AE Kai KaTa Xcb)pas C)oTr?p yap TrpoEti5Ua E apdX)(S TI (poUaS TrEpi T'rs A?XO)I1 TrfS Trap' uC,iv (pcovs VOVSKai TrEipco)Evous T-6AEcos oCov TOi0 Epyois TrpoE1El TCOVaAXCOV,KaTEaVSa9trrrESat, KaSCaTrEp TffS Yf5 TOVUVEiva8SUVaTOVS. c'KeUvdacrTO aUTi TrpOsadiav TO0SXoyous, iva aUTril TE 227 TaUTTrlv ycb (Prlpt ThjV papTUpiav, c AaKE86alp6viot KOOC-OITO 0UT' T-rOVEaUTfiS ayaScov Kav TlCI- TCV Kai TradVTrE TCOV aAxOrv "EAlvE5, Kai Trap' pCOvauTcoi v Kai TCOV Ca(AAov6?E1,Kai TOUT' SXOI eTa XrapilEoUV ' ulTv EiC?TI v Sat. OV TO0U KXKaCO'T S TpO6TEpOV 1IEV KaTCaeCuyovTa5E9p' jPCS 230 Trap' TrpcoTCOVS6tap6vEpro-r TrsEt rTC)V 'EAcE vcov SIECjCbLET?E,vuvl 8' &aTXVc)5 TrXaVTas "leipp T-rEhTa-Sa Tr Tre ViKTS' oi0 Tas pEv TraKai KaTatcYxuvISEEVav Kai EV TpiouvS PcovaS EKAXEoi'Traoa o'(9lav acTrois s5ia6XEX9vvat Tar apX(aia TrapovTrov T 6E? ?iT T'flVE XrXiuSaativ papTUpcov' TraVS CocTrEp opov T-va TratSEias VopiloVTES. TaUTrriv EyC TfiV

avSpcob'rouS Kai TraVTa yEvr'l Tri KoAAiTNJ' T COV EiEpKai coqpitaSa&lTraCT ytyv6pEvoI KCai TraVTas aTrtavTaXO KaSaipovTES. Tl p?V yap TCOV'EAEuacvicov TE;XETTq TOiT ElCa(pKVOUvEVOIS K l6yaArlv apx(v KaAo; TfIV 'ASrivaicov, ou TpilpEt5 E'r)yrTTai T-OV ispcov Katl KKATO-rSE,sta liTvoCayCyo. ouS' 'Iclviav, o'S' C'EAATI'TrOV- rravrTS 5? TOU Xp6vou TrwaCvavSpcbwTroITCV E15 T6 297 itaKoc'iaS, i 'TrArEiouS, K a utpiouS iiETapEpAXrIKVpcEOV Eic9popc6v iEpcov E?rlyrlTai Kai 8ts6a'oaXot rTO, oUS Tra Tri OprraKlS, TOCvOUTOV &pXOVTaS. yap TO 6a(popov TCOv68TOV KaSEoaTrlKaTE?aVS' CAV&aTravTas Tati TrpeiTouT'aat ETrC)aTrravTaSTOUiS 6ycov TrpOS a;OU5 ?EaPpxfST?E'V Kai 6aTS Eq?9KEa?E, OUK iuyyI VrrOKIVOVTES, adC' TC-r ETi pa&iXXov E EpaV'rTC- Xp6vc,, CCTr'oU O6vov EKAEXot- Kaio-r;TCp TOV tappKaKcOV, OOy, oyTc, OTrrp oi SEoi Travrcov aVT&alov &vSpcbT-rco 116vcp TC)V a?Xcov ?6coTrTOTCV aXE86V 'ijr6 TCOV 6;aAcov o'8E T-rcUTOV avSouKai av TCOV a'Tra'as T-r CIV, a;ka raS &a;cov pflTraVTO. OO'TETaS pEV cA\cAaS TrTOEtS, aS EKacOTO 231 9lo'EeV a'uTcoTv TCOV WcovaSKai Pl OTtIpappa3pcov, & T-rijiCO, EiSTaTTiV EaiUTc)v q)alE av oTlail TraTpila, ?iTT 'EAil-

296D

yeoalcOv avEXETE, fYE1?6VESTratlsiaS

TCOvyEAXlopvcov TraiScov pilraac TrpoCoEOI- 6E T-f 'ASrlvaicv avTE-ropaTrTai, Kai 'rrxavTEou TTrV vCov TOIS 0 KEVat 6cb Tr Trapt' uCicov Trapa3pa1ETVev.pUXpt tEV yap ? 1EVav T1iIV PaeTa TfiV Ea1UT&V,a&X"aTTiV UJETPCTV EavT 6vOIT Kati TpitOV prlpT'rcov K&VaKOUot TIS KaV TEpTrOITO EaiUTCV peTa TTiV VpiETEpav, cOS TavJTrlv ouvav T-rV c5 dAr(Sc)S oiKEiav Kai TrpOTepav,Kai ou' av EI co7TrEp Ev wTratia, TO SE AOtTroV K6poS 1n5r Kat TraVTa vESVEpElTrraao oait. TO Kai TCO)OVV 6E S pO6vr1 itEV Co'TrE yap Trpo EOus TlpaV yovc E\EY)XETatl i8E 'Tr&aataS TrravryuCpeo', yp Kai p3ouA?Errlpiots OajViETpoS, ETI E TE Kai 6E oauAXyotI cos aTraVT-ro KOIVOvS yovEas oVTaS vEv6cVrtTai, aTraoalC Ki KapoTs Kai T6r-?rotI&pK?EKai 1t'laou TrpETrEt EUEpycTaS, OUTcOT-nV KOIVitVTraTpi5a TOU yEvoVu Trpo B5uoyap Ta TrpcOT-a co Ei'TrES v KEKTTlTatiOVTl, cXE'8V Tfi5 i5ia5 E'cE?p?E5 TripaV. "Altov ToiVUV Kal TO TfiS ai6SOOS EiTrEiV6ooov Trapa 232 OEpvoTriTa A;yco Kai Xapiv. &aia pI v -TOOy 6ita WaVTrcov EOCT-TE Kai yEyOVE Tr8E Tri 7TA6;E Kai KaTa iTravrcov dy(ovoS Kai TOVOUKali 6p6oouv Kai KpaTrov TiS av olos T' EiT T'rr7rliov ?XSEiv, ETEpavKopilLov yAcoT7TavrTa aEi TOJS Xp6vous. ov yap uo6vovEUSEvovora1 aAAa Kav -rTa Tav, Kai oU)X c5s a&AricoS TraiS a&v6p6sirTrlSEis aTrEt- rTfj 'EAaSdog 1tIOOU-TOTC)V wTpCOTEiCOV,

228 oCI, iv' EUTrpETrC$5 Kai yap TOI O Traaa I.V TroiTrln E1TTCo; 1] Trap' UCi&ov apirTrr Kai TrEAETaTrrl, Kai 6orl CoaEVOTTrTO5Kati 6orT XapiTcov

'OPipou

UvrlaSfivat,

TrpOoT-rrIKEV.EtlS 6ei Kai T-r Kai Ta1T rrS Tfis (pOTtE-TEX?EI

227 Trap' Oucov ARU, Trap' flcov T. rTCOTrap' uCilv A. Post opov TU, TCOVTrap' u,gov AR. EKXEXOi-raotiv omiserunt AR. rtva T-ri 'A0rvaicov ART, rTOV 'AOrivaicovU. pilolaatv A. Trapapa7EivT, rrapapa'AEitV AU, Trappa6SaEIv R. wTavriyupEaolvA. &iTaa't KaipolS T. 228 TaUTfir T1S ptAoTi[oias TUA2, TfS omiserunt AR. aTrav-TE 6? ARU, &arravTEyap T. Ante 76yoi omisit

oi U, oi deletum in N. Ante "EArl'at omisit ev R, adscripsit R2.

ARTULN. iva auT*l TE KOC1O1TO 229 Evica yE EOc-rT TR2, IV acrnT Tr KOO'1OITOU, iva auToi TE KOOa'OiVTO AR. ?Xot Stephanus Jebb Dindorf, ?EX?ARTL, Exrl UN et Photius. U. ATUR2, EopTrfl R. Trol aqlIKVOuV?vols 230 TEAXETrf TU, &avoTparTTTa 23I T1iljco'i T. avTeoTpaITTat AR. av ETrOlEVtransposuit U. V?E?IEC'loT AR. 232

yEyovEv

AR.

EOeEvouoCrl ULA2,

r ART.

A

eU0rrvoUCorls

B

o06Edia et i'cou Eoriv fiTis TavjTrl yEyEvrjTai U et correxit U2. Xatpcoviav A. KaT?transposuit A. Post 'A0rtvaicov delevit ueius Reiske. Xap3Ev 'AAEaovSpov 6s aei U. EoXEvA. /' TE vvv apxEi T..1 TroAtlSETpcAo transposuit U. E?XEvA.

D

OLIVER: THE CIVILIZING POWER

188

[TRANS. AMER.PHIL. SOC.

Tr6aei 1TEpiEET-vEKTOU -rravTrs aiiovoS, El Ta UTrappE-TapoWatSiou8eECiia crrTviT1TSA Icou TaUTrryy?vrlTal. (OiXTrr6os TEyap ETuu)(XilCa Tri 'rrpi XaipcbvEIav Xovra acT-r, wTaVTra p1V OfK racoS 86vaCrT, ihAAov 86 &AX' 6aca yE EyXcopETpEpicaaSaAo roIV pEV ocawCS TilV a&8uvarov, KaTrEXCaE, 6v EiUS O'lpaipco)V (poupa PuaIX) , 298D TT-V6E TrV 'ASrlvaicov o0'8' 1i68v UTrrrEIVEV,TAA' ECTTr &ayva KaciXc)p?c SETTa poaSEic XiB7Tr6Xaei Tay X6ycKaTa Xcpav ait8o TOJ KpEi oS. KKai oICoTCOTOY wroltiaEEv, Kax$&aTp TrOITl-rV TiXopcv oU yap pol so0KE SEpaOEUTitKcS. TrV VilKCoaV EUpEiV av p iabico olov Ei q(pIXOTiIIOiTO ir 'AMSav8pov, cbs aei Trpos auTfiv EoaXE r TeKoUcra TO TcOVavspcbwrov yEVOS, Ti 68 PEv CS wTpcbT fi TE VUvapXln yfiS rEKai saXa-rTTriS,Etir 68 aSavaTro, 8ti Ciaaa TOUS KapITou5, l 8' c)S TrXEi(TTOis OUK&valVETat T&S'ASilvas .ii OUK?v 6I6ao
6E Kai XoiTai,

TZO

T1S &apXBiSa&yovTat v6opc. Kal

p6poIs Kai TOIS &aXoilS avayKaiois

JTrOTEUTTOKEipEValt

8' OU'TOOOUITOV roaTTcA') TOTr-r' oi6' EiSTO-

EiS'

ayaXErTai. TCOVPHVSeicov EU9ECOS 80So J.iV Ta rrTpcoTaKai 236 TEV Tpl KCaiT TrEpi TOUS &OoUS pIEyIoTa, T T?E K TOV EOV o'TroUvir. TOUTOrOV' aCr TrfS p?V Trapa TcOVS9ECv T-ril $ppouoiv Olov

a E O6COU Kai OCoc pE Xpl TOU6E O0 p6VOVTrrpO &axa Kai Trpo TOWV&aov TET{iTrl- WTOTepovTaS EwTriSTp tiaS eiTroi TiS, als TO KOtVOVETipriEKEIVOV, Tat. 8fiXov 8E* T'?Arl,p?v yap ouEiS av qlpXOTIN.OilTO aav, qi Ta& Tpoqa S alS ESpeaav TOUS EV TEEI KaSCarep TraTpi6 OU6' AiyaTs, 'ASrlvaTo 68 oiu6is ECTI 7raTcBas aIUTcov; Ti Ta KSS iKcaS T-rro 'aaVTr; Kai TCOV 299D 'EAXilvcov6OcrIOUK&v EuairTo uaiXAov" T-rTuTrap- YE 8sIKCV aj Twr6Tep&S wrpos a&xiXou$ iprepi TriS TroX'TTSyEyovEvai. ou o6vov 68 TOa rrXOAcoS wTro0i1roavT, qi 'rTs v Tri Tr6aei Trpos &icXXXous XoCaTrlSTrOA6ECos TCOV OUTO ilcoTcV TaS 'ASilvaS, &Aa& TrripTCrOV TwpEo'pEUOUCo1 8ta96pcov, 11 Tr a Ocva1pii tipcoa1 Kai SEot S EV Kai T6roXSE ai pJEV bv9Sv6E Kai cos aTriG$OS Trap' Up&Cv SeoTS SIKao-raT EvTrauvSo yevoiEva5; Kai p'lv TOOVye 237 v T-TV 8co peCv cbaaUTrco ov paaSiov T%TV pEyO-TTirV EupElV. &v a Eaiv ucv as &>p' p f6iov OiKlaCSETial EtTrO1Ev ati 6 larlv UiiTvKTTalCaVTO KUKAp'rrTEplpXOv- (&pxtixao3co 86 Kai rrepi TOTcrV aAXXrl rpOS ATXriV s8vapiv, 234 Tat LTqTOuoalTpo-rrv TiVa EltS0a(s &dEVEwyKETiV. TrroXAi,i 1.ev TOU5 Aprl1TpoS Kap-roug KopJilOouCa, q 8E a.i"a aoTro

rTOUXpvoU

Kai TTOUTOUS OU p6vov TO0U darr6 TCO)V &?X,a Kai &Xcov Trils 6 TpiTrn &(prrlTAo, iipEpooV- 5E TfqS Kai Kai ati etoi TaUITTrV Trf 'ASqTvas T'rv TrOAECOSS XAeyTco SiTrXfv, 8copeav, TrpEop7ruTaTTiS TpcOTai TiS TTpa?ElS, OCa TCOVSEiCVv, EtSTOUTOVEp'1TTrTElTO'VXpOVOV'iTi 6E &p' o0C TroXai5S 'rri6Xot pepilt6Oeva eapKET Ta nK TOrV 302D TrfS8EUTEpaSipETo fi TroriiS T-il 68 Tpi{TTV it&TAXOUS secov EKa(T-rtl Aoio-Tl~EaSal co E?XOUivoTO K&CAItorov; v 1, O6vrI,EV &VT'rX)(EV,&plorra a9iS T-r TETapT -r EViKCTEv 6EV TOIVUVTa& rp6S TOUiS9Eo05, TOUTO pev oi vcb, 238 68ECrriTc\WXaTCOV AAcov. ETri 86 TfiS TraVTa apioaTrr TOOTO 6E ai 61' ETOUS Svaiai Kaci rpOao68ov cbv TKai pEyiCTortisSTS Vi KaSEO-rTKuiaS Ta TwrpEapEta p.EvTrap' U0plV yeyEvrrTai, Tr 68'eis irrUrppoXnlv w-rpWToIS TracvrTOsXE TOU 'EMrvIKoU, Kai TrAETrpayEVOOTCOS ETI Kai VUVyiyVETCIa Tas 6' a&ppirTOUSTEXCTa, V TOIS

.iv TV TrVTEpIV ECoTI 1PvlPri

PaaciAEicov, PnT yEVOITO 86

TOU5 TOU AIoviaou,

TOUTCOV 6E ETrlI EV Tris 'Aaovpicov TTAEitOVCov

300D

COrTE iil

paBsicos av Tiva airri

T&pXaTla &vri TV-

235 Trapo6rcov cruvEtaoa iat. yvoirn 8' &v TIS CoaovTri

68' cbS wTAeiarolSARTU. UT-acbs 1pc-bTTi ARTU. ouocraTU, E-rTatiouiaa ARL. ci 86c5 Travrly*pEls

a rriXAa[E U. UR2, cos omiserunt ART. eaXaaao-r TU. iuiv ARTU, K&xAiOV 233 Cbv SE O.6vovT. TOaUrrTOV TOTEOU6' U. TOCOUTOTOOU XpOVOv ART, TOCOUTO Cpiv Dindorf. TOOirrTO U. eiS TaJTro TU. 236 f TrEpi aIJTous crou6Vf UN. EfTioi TU, eiTrnTi Xpovou U, TOUdeletum in N. 'AOrlvaos ART, 'AQi-

vaicov UN. Kai Trap' iu,ov ART, Kal omisit U. a&y' fil v T. A. 86 ETrrARTU. 234 EcrTIV Kai Xcpq N et Photius, &iXa &i7o &aarl rrO6Xi 235 Kai xcbpa U, &aios a?XAAr Tro6XEI Kai Xcbpat 675r?iTo76AE ART. oui yap ARTU, oi yap Reiske. fi 68

ARL. rroTrpovas Dindorf, wTrTepaas TUELN, rr6Tepa TOaAR. la6popcovReiske, 8tiaopov ARTU. ?v OeoTsomiserunt AU. 8iKacTaTsi T, 8iKa5 TaOi A, 8iKas ras RU. 237 Tr6oXea1A. eXouoall ART, oXoiuan U.

238 vecoATU, vecosR.

VOL. 58, PT. I, I968]

Ta TO o TE EUTTV (EPETiCX Kai pETa Tov -rov pErTac7(XOvCn pqairT TrpaypaT-r yiyvEcr9ai sOKEI, ris OK oav E'aCpKE?v 239 Tr&aCtvv a-rir.9Svac; &dXXapilv Ti yE Trpos TOjs &avSpcpTrovu o6ptiAia Tp-rTov EVEpyEoias: wrpoT-iv' E?KTrTPEuyE T TrOV KapTrorV, ewEr1iTa rTOVpHv yE ri iE6Ta5OCYi1 T'OV TrEXET-rV?T?pa, TpiT-rov

189

TEXT AND APPARATUS

KarTa TOXJSTrroA?IOUS TrpO-

TC'V 'EAArivcov. iva 6' eirTC KE(pa&Caov, TpiCi TOUTOIS243 a vpcbTcov pioS TwArpoJTrat,Tri TC-rV 6 TCrOV advayKyaicov TOv T T rTpS v e\rJTOpia,T-oi Tf's wraiSEiaS KaXoTC,wpV OVTOIV elprlvrT 6uoiv KalpoiV, TTOXEP0ov yap KacTaoaKEuj T-O p1EVa&C1pO0iV KOIVOVEoCTI,TO SE TCOTfS Kai TTOAOEOU, 8E &CPOVEo'3SaSuvarTOUs TO &VEiTra Katpco, eipliVinS

V roivuv elVal -rroiE1Trepi T-rV viTap6XVTC-o. TOrUT0 piV 0 TI T15 poU0ETa Tpiov6V ' EIVal irl yiaTovt EaCTCAo 7Tr6ecov OE8S6cTCoTaUTra,EKacrTT rlp\ TOIVUV TKao'XOV' Kpivrl, -r S iTo6ECos Elvalt T Eyco KaS' iflv av T-r auTc)v Kai wrraVrcovTlri TrrI-ri Siac VtK&V.TravTa yap auTT rv X6youv; Kai rTCVA6ycov Tr6TEpov TroiSviPETepolt, i TO -rcnaal T-rKplTalo s orov TpoeXoa0Ua spaV?acTa'- OVTO TOVS TTEpiT1iV pTITOpEiaV, T' TOiJS 8CiaEKTlKOUS,T Ti'V Kai Trrp6 yeE Tr -rai5 Xpopais aTwraSxcri VIKOt oS-' oOVK Trorl'atv, i T-rV aXrAiv auyypaQ(iv, Ei 8E povXAE,-r Kai 6EUeltiE1V OTI XPlKKai 7TwPTTiV -rTT5TroilaEcoA) E1Sos; O TI yap Trp6cTov i TE-rXEuTaiov av TiS 6KVCIo'EIV E11TOIS Trpav Kai T-piTTrVav-jTTv EV T-oT "EEAroiCKrlpuTTItV, T5 S TrpcoTTISSori ri Tnr6OEI. YKO6TEI8i KaCi T'a T-rV TroAEiCov, TOUO PErVTO'iS CbcrelpEv &pppaCiv,ei 8TSKai &ppa yE TrTO T-OV 'ASrl-

aTaacia, T-rEapTov T 8ia T-r5 aoiapf a&Eirr&aiytyvoEVKai EiS -rT KOIVl T-rOV K l TO iKa'i vl rOr6??covETTKOUpla. T-r T-OVUV oqcias arijTT 'rrOTEpOV -TOUSvo6ous E'r'TTCEv,ois E?T VvIVoi TroA2oi XpcvArTa

303D

240

i5iouS dycovaS, TOUTO 8s TOrSvilTEp T-rCV&CXXov, accSi9i aCITa Ev TI) OiKEai KaTcopSCbCITa,KCaiT raAiVy Ta EV Tr vTrrEpopia6oioico5 'EXabSti Kai pap3papcop Kai TrrOT-

pov T-nV av6peiav, Ti Tnv
Kai

241

w TravTa yap rTau0ra KparTioTT-rnI TrQ S. T?EXOELaCxiCS; OV ETvaX-ei S' ai pOXeJl1, Ti -rTV aTTir pyiaorov aUrIs, 1 -rT TCOVKaT' flTTElpOV; TpEiS 6' OIV 6pot 0Ta1TIn KE1'Pi? EOauT-'V,adcAaTOrov yE aXXouS aovai2cOV, ols El

242

304D

iapTrl-iTr-rS UTEppepArTKE6'TTrELopa(Xia p?V f1 Mapa3&vi, vauiaxcia 6' rl EvcEaapilvi, iTriwopaxia 8^, drIoEv MavrtVEiac TEiXO65 po pEV nVTriva KpivCo, EOC-rTOC o086Ei TrTC)TOTE. lacXias p?V yap o0VS' Tqipptjipi-rLETT?V T-rOVTpoT-raicov, Ti TCKali -rTivuV T6rTEpov TCo)TrSei f wiS T-rV a&itav rT pey.9ES T-rOV Epycov $rlo6peCa; 8t' Kai Si Ti'a6cvrTOV OUTOw Kaci EKaxrou dlTroCObaopEv; Kai Ieyi7TrAXECToVS TorcXXaXCaS ViKa. Kai yap aycovas oTOVS Kai VTrEp KaCAioTCoV wETroiiloaTO, Kai TpoTraia TrAeioTa Kai KaXcicrTa EK TA)V 'ASrv9iv, Kai Xoyol TrXAE-rol Kcai Ka'lAiToroi Kai 61a Tr'wavTrcvVrTepEXOT-ES oi Trfic8E TrS T6roAco5* wpoCaSiaco 6 Kaci Tncapa TriaSE l 0iTCa-ro KaiKai Kai CoTpaTriyoi CTO(pCb-rTaTOi acaTpaE?crTaTOI Kai SIKaO6TaTOI Kai TrTEiOUSfl OcnjI1raVTrS oi

voV

TO acpXcaiov, OUK C1TO TfiS

TaUTa p'rEv

lKEiAlaS. ETEV.&dAAo

TroiaUTa.

244 Kai TT-rS To S' ac T-rOU &X.rlSKaTaO'KSEUv5 iey?ov0US rTOOU 305 D Kai Ti5 &avOvKa&ia Tf5s 6A'rSrTUiXTS ewTro pEyaou TOCr'ASnrvaioov 6v6otraTo;TOUTOp?V auTov rTO KOKa&kKAOVTOU aoCrTECo, 'EAATVIKVOV, pEyiolTOVpEVTCOV AICTOV6E TrcV rravTaXoU. Kai o'itcrroc TEiXTIKaoS9iKOVTcarrOTE ETri SaAXaTTav, PfEpTrial5

6580ou .iKOS rT

ETEpOUS crlTwa-rTa, Kai Trp6OT-ri saXaTT-rT KUKXOUS -rTv T1OU TrloXlV. &ia TrEpi TTlV Slrmpouv tv-rTTpoypous ro Trr&peo'-68i wTOUSEopETv, (v EViot XaTp6-rpOTpovT-rO Kai wTVrra 8q OAXXcXouwTrOAovEial KaTEoCKEUOaXCcyvoI, Kai -TOv -rapa TOV KOCotOVKai TO-r rapa( TrS
KaV Ti) Xcbpa. TOrV245 K&VTi) TroXAE TrS TEXVrS?9apxptiA0ov E oiros Kai pEVOauTooEuvJ, &tip Tr -TrwoXoi TOsU aEipETo CoV els EKao-ros aVTa<0S TroTKoV. ETI 8' avT1iS TrfS adKpOTr6AXecof) SEct1SKai TO Jo'rTT?p TravTaxoi. o6 s Kai Ev aOipas EiXapl TrpocpadXXAov auTOis TOUTOlS a6lov ?nrrto'Tr1vao 'vat, -raS IJpEV yap

AItpEveS ToaoiTOI,

TOU0o0pavoi, &X?aisSwTrXEatv,OTo-rSav XCOCy" aXTCIOVXCopaS ETTrIEIKCOS lTTaoa9ai

TTrSye

CaUvUpPTiKE, TOiU 6

-rTfS1rrTo'TS'A-TTKfiSa&pos o0T-rcoEXOVTOS &picrro Kai 6 UTrEpXCov. yvoirT1 Ka9SapdTaTOS EoCIVt TrfiS TrOACO5 243 S8 E?Tro T. TrrArpoOTatTU, TrravaTai AR. ATUR2, &ClUKaipoTv E, KalipOV ARTU. &aUpVcEarai vao0ai R. -rTarra L, TravTa ARTU. Kpivrt ARTU. 'Aerlvoov AT, 'AOlvaiCov RUN. &n'6r T-TS tiKEAias

ART, rTfi omissum in U et deletum in N. 244 &v OU.KT et Photius, OUKav ARU. aorreos Photii codex Marcianus, aoTrEoARTU. TOirTO ART, UN. Sfipous ARTU et Photii codex Marc., EiTrooiEv TOUTOV

239 71 TO-)V KCapTrCovpETacSocIS ARTU. ART, Ei'Tco)U; litterae pEVdeletae in N. ilpeT6polS RN. TrEpiPTIrop?iav U. orTIART, oarcaiU. 240 Post Trativ YE omiserunt rTa AR. avSpiav

UR2. Ev Qeaa-TTT U. Post dbs omiserunt Ei AR. vauvuaxia 6E fi T. KpiVCoARTU, KpiVcoIunt. et Dindorf. 241

JTrEpau-rAv RU.

86boou5 Aldinae.

XapuTpoTepol TcOV TrravTaxouJU.

N et Kai crravTa86 ARTU et Photius, Kai TrwaVTa So

Reiske. 245 aupaS ART, cOpasUN. 6 86 Kai EvART; Kai omissum in U et deletum in N. Ev TroS a-roiT T-roTrot U. TTiSye aXuTov T, auToov ARU. ouVipE3IrlKev R, T. -v erasum in A. KeTpaAhiv

190

OLIVER: THE CIVILIZING POWER

[TRANS. AMER. PHIL. SOC.

r 5' &v airrTiv rri7 Tr vC rrEp w6ppoo$Svc Oarrp aTyiqj KEx9pafiS&Epi. V 246 'Tv rapoa Kal T TOtarcTal, rroXXa TCOV trfis5qpopcos 306D 'vrcov O&pEX6vr. T-Cv 8'6ai Tf TEXV11S Ti XPfi piEy'orov i VEC' TE .9Tvaci iq -rTrpoov Ei1Trriv; yap EVTracua oi aUToi JEiyilrTO Kai TCV TraTaIVraXO, Kai KacIiXtOaro TCOV dy(cAipaTaaiVEU ovpavcicv rSi1 TproTrlS TEXv1STCa Kal Kai TraXata KaCiva* plpXicov TrpCTTac, wrp6s i TOUTOItS ota cTapiica oViXETEpcoSi yfiS pavEpcos, Kai l.aWha -rov 'ASrqvcv Ko6uios oiKEios, Kal ola 85i TrS TrapouoilS EouviacSKali 8taiTrij, XOUvrpa7TEa'EV6rthTi Kai TpuvJpi

TolS atTia, Kalior' 8et T&vavTia wrpdrrTEiv, TaT-iSi1 rr OxKSEECiov.irrcaivEv av tIS )XotKopiv$iovs StKatooi' oiwVv 7w6XtSo0 pepoXCOirTat Tr p6vov T& 308D VTlS VEKxa c &Xoit tScay?yovEv. SiKata, &aA Kali pai3pEoucraTroTY Evs8O6OxToi TravTrcovoi KaTa Tr^V'EXXaSa &yc'OvESKal 249 TlV cavacri$vaicov, ?l 8S plV TOTrcOV wpEo-praTirr 6 COv Kai Trrvrca5aOcrois pOAXEi,6 TC)V'Etvcanvcov. -TrEiTa ScosEa (JvyKpoTrT, fl TriS'rTO6XES AXycoyap oiv TIS 67X?Ecos TrIVTapa -MS 'ASrIvaS.ZaipoSpxKEsay&AAovTai TOtSiepoTI, Kai TaCTa TaVTCovOVOCaOT6TaTA( ?cTl, 'rrAv TCOV'E\Evaivlov' &XA Kal Afijo A&vtTarc TOTS VlKCoVra Kaci p6ioit Kai yulV&staia COT' TO8 5fij Kal T^rVe15AeXE.'T TS7Tils SeoTS' l 8E?oari T1rS76roAEcoS. Tr6XoEc5 T To05 KbKporraS, TrEplEXO1 poi5 6s86v gpyov sIval Trfi 'lr6Xeco5Kai Trljv Secopiav TOirS'EptIXovIOUS, Ta EV T-rV Ta TTvuSiaa'ASivaicov p6vcov -rTaTptov i av Ei'rots pu$cb6rl, Ta TrOVc Kaprrcov, Tri y1i TpoTrwaa Kai Tii .aXaTTrri, TOSX6oyous, TOS0 TrwavrTa 1 TCOV S9ECV&'rravra rTauT' Elvat, pouIopkvcov &drrav&vpca5, 8' arrTiv, TafX TaS 'ASQivaS'wrrpspeojeav Kal r&aiv coartrpXEipa oaoTrOTiTO 6i' Jv rTV alicova 8iEAE1XVXSE, EvCiV ai 250 cocrrEp a&svuv (ppovocraS E?p'olTaraci, cSapKElvauoTr TOTsKaXoTsir tpaXeiv TriV TrOrtV;ETl TOIWV 247 TOIS 6pcoEVOiS VlKaV. KaCi XP'v TapJV o)(X1tKE,Ta r TCOVKara TiV 'Aciiav iar6oecov veylit vsGv qni.Onr Kal O'TE Os 'TripETa &PV )1Tc poOvrTa,aCi KiiraaKEVu AourpCAv Tr5 XpeiaCKxpfTTiVV1V1iV OT' XcEI, TXEV aci Tfri Trapooucr' Elv6aiooviacSrodmXoAiirrTal, Ei TCOKal TOVIxKal TaCrr' Earl Trapa TMiTrroEitrrp65ovrrEpoXlv, TaO Kas$&rrp'rrpcbrlvoavcKtiacvir. Kali -r K6axol-Oov & TroTrcv 9
249 XaPoepa&itK RU, 2aloe68paKIAT. jl6vcovART, ART. p6vov U. &rcaTraXiTa UENR2, 1avrTaXri et Photius. rTav Ti yri U. i?' Eaucras U. ?EapKETV 250 Ei 'rrllapaTrfit'rr6O ARTULN, o-ril-riMr6X7t Aldinae Stephanus Dindorf. rrpcbrlv aOriT U2, aurriv ARTU et Photius. TER2, Trpc6bTv ART. A. U. ARU. Kaci oiO' T&AMa oTs U, TCi aQca ART. UinTvU, filTv 247 o)Xrl(KEV oO co-TE T. RTU2, A, 248 TrcapXoucYov 1ur,&pXouclv 0rrapU. 6' EaUTrfiT, E ciaurfiSAR, 8i airfis UN. TLA2, KatvoTSARU. T6 T-rV 'Arljva{iov 25I KOIVOiS X6VTCOV 6Ooia -Ta T7V 'ApyEicovU; T-r omissum in ART. 86 UNR2, TO omiserunt ART. AR. Ev rfi 'ATTIKfi6 1iV transposuit U. EKU. EgTpVEV 252 TO:V Trv 'ApEicp'n6ycp U. fiotm TUNR2, omisit R, adscripsit geeri AR. Kal si poTriKcoTrCro1s AR. Or' 65E1 pfrlVEV T, OTEE8ElARU. BiayEyovEv ART. R2. U. SiEyvErTO 246 Ti p1yio-rov XPAiU. piavepco5L, p)avEpasARTU

TEXT AND APPARATUS

VOL. 58, PT. I, 1968]

6poicos 'ASrTvaioit TE Kai Traclv avayKalov EiTrEiv,Ei 253 -r&X1Sr1XEyElv ESEXoIEv.Kai -r p?V 1ia TrravrcovaTrro5ElKVuval auvvoU Kai Aoyou Kai Xpovou, p6voI 8' arravTCv avs pcoTrcovTpia TaUT' EVOpcriaTE TCAVpEV aurTcv p?V -rraivouS lTrepT1rS,r6%ecosTErAEUTrrlcaaTrc

6TTOTTrOITE1V ET7i TOjS TTaTpCOUS OiKOUS E?Ta Tc'V TravoTrrAicv' Tro0 6' a8UVaTOUS T-rOVTroXIT-rcvSrpocaia TpEp?EIV. CAoTE KCai TtiV slUvapiv Kai Tl'V a8uvapiav

T'Co'EXEuCTiVViC AoTEpav Kai U5XECo?E TrXAious i[ ETEpoI Tr0A Kai TravTESEpiouct v &di TTlVTrapouTrifwTrTa&c crav EopT- V VIKTVTrwouavSpcoTrTi.a&X a pqhv'HpaKXEa 258 vo11irr 3oOs wou Elval vo{AlOO16pO0SaOraVTES aTFVTES5r1TrO EO1j elvat y~ Kai Atoo-Kopous YE Louoti TOUTroIS 8E yE, [EcoSboiAouv avSpcOTrwoi, TrpcbE Ta iEpao' COaTE O1 VV lEpa 312D TOIS EvcAv r TwrXIS6?KVUol' Spcojev, rTOUTOUS iEpowroilClaaa aUTrl qpaivEral. Kai pfiV 259 TeAou5 ,ia 8il Tro6tS auTir ayCovas yE TO7UTrpCo)TOU OTraTVTcovE'TIvUv ayEi. coS 6E EITri1V,aTWaVTa TrAEicrous F Kai Uv1iV cEaTI 1

CS EKa(TEpOV'TpOO"CKE. TIlq)iO'lCaTa TIp1VT?rE ?8?iECaT?E TOIVUV To69EV q XAaCpTTpEpa F (plXavSpcoTO6'TEpa; c v a p?v Ev rVTOI EiprlpivoIS cO-rTTrapaETi7TCo, ?v 8' AooTrEpEi 86iypaTros X6&ptVE?TCOpoi KaTa TraVTOgTOU TrEpi ravZE?EITOUvlKfcav' ov, Ta A6you, TO KaT' 'ApSpiou -TOU ITrEiTC' pacriAiETSaKOVov Xpuclov ilyayEv EiS 'EXo1ToX?|IPov TOU 86pou TOUO'ASnvaicov Tr6vvrjcov,

Ev y? Ti oUpEfprlnKE'T'a IJEV yap Trap' utcov fipca-ro, rT 8' cjS Ka?'AXioa Trap' uipv EoCr,Ta 8s cS TrAECo-ra. EioCl260 TOIVUVo01 1r58EV?XOVrTES v yavEp6v SET,al 1T6E Ei1TrET OTCo av ETW 5iKaicoS Epyov avrTCov,pTri8 ?9E' qpOVOiEV, TOUSTPCoIKOUS KaTacp?UYOUCITXPOOVusKai (pIXOTiiCas adUpio'prlToUoiv, oUS' OUTco AEyoVlrr oUSEv KOIVOV atUTCOv,d&A?' Ev6o a&vp6s 660r{5 ?EapTcb1EPVOI,olov

ETri Tral

TracpaiS KaCS' EKa-rTOV ?TOS XEyEIV, TOUS ?E

TraOiaS STlqpoai' TpEpEiV aXpl 'prl , Kai TTiVIKauTa

254

255

311 D

Trap'

p16vots,

Kai Trap' \ucov,

rTplOv

Kai nTTUrIO Kai 'ISaKIC0lOi, CACyTTrpTIVES ?EyripCiavro a'rrov Kai yEvos Kai aTri.OUS.KairTOpOvoU (DSioTal ?rTOUTOUTravS' opou ra TCOVa&Xcov &TroAEiTrETal. yEco)TrEval, Si' v6O5T-rV TrwouvaicovEaurTOusTroIOUEvoI. r Tr6AOS 68 wrpoS TC-roPrs8V 8ETo9Sat TOlaU1rTI TrpEapeiaS TroivUv w-rAEicTas pV ESE'aTo, TrXEio-Cra S8 Ei 5? p#j, Ei 1epVoXcS 6poXoyiTart EETrEVpE.Kai TOOUTO KaTra(pUyfi oU8 E TOUTOUo-pT?E?TaTOU j51aC1yaTOS. TCOV 'TrrEp &;A' 0 KOIVOS TrOIrlT1SEVTCO)KaTa-Aoyc Tri TrrpOC'SiKTgptiElov yiyVETat, TrEicTas yap 'EPA.ivcov rTCV 8EopEvcov acrrEoTElEV. oca 1PEvo0v f KOlvi TO'rU TCOVVECoVT? Kai TrO6cv TOV 'ASQvaicov c-rpaTrrlyv &XX rioiXoS Ka&OOTE "EAXXvaS p rTOMpEi?v EiSaKpOV 'Prlaiv EXSEIV 'rEi'ouvCa, i TOUS Ev XpEia Trrapapu.9oupvrl s8IETrpEpeoE'UOcaTo, T? Kai a&vpaS aodT7rlicbTas. iTT-rrOUS Koo'fo'al 5uoTv SE Si &

avayKaTov TrapaAtlrEv

rrAfiSoS.

Kav&racSa

Ev pev yap oTaclam ovTas 'ApyEious ETraUE, aulrois KpfrTas BSeTrroXEJovras Trpos &AXXiToiVvV &aa Kali ppovpraTOS ovuS8?CIXaaEv. EOcPE3eia5 Kai Trpa6TT-rroS TiS av EiTrEiv?XOi 8Typa KaAitov; E TrOTE Pr 6XeoSai Tr rltiactapEvC KopvSicov yap a&aX Kai 61i TrpEoTravrwlyp?E TTiV v9vS6E Secopiav, 11 TEI TPrEpTEIV, KOaCplCiaVTES pEf3aSa'TrrE6vrTCovTi TrO

Kai TO yE 7rXEioVOs a&lov Kai KasapOV Tfrs e0u/pias, TOU5 PEV yap Ca2ouS o0s EnTalve KaTa TTiV TOU acbpaTO5 ?ilv P Kai CaAXcos5TrCs coS dpifo-Tou, av OUTCO ETralVEi' rTUOX1,TOrV 'AXaiCov, fq TO)V SEIVCov, O0UTCOS

ETOS TrOlElTE'Travlyupiv

TravTa TrEplKO6aS Eioaa'Trat (plci

pvcrSoflaoOarl

256

191

I68i Kai iTrTrcOV,oi ap' 'ATpE?iSgrIV pqroiyoOv "AUTCOV r Ti'TOU ETTOVTO," Kal ETEpCOStAEyEl, TCOV6TOTE

'lAio

AEycov, cS acpa i v KpaT-rtoros-rlv TOtIKfiV.Kai NErTCOp ' TE rou Aarpov Kai 6TrrATaS 6Opoou TOtUS TrOUS SECoPOUs a&rrETc-rEav, aoTrC AEyE1Trps Triva TCOV Epr auo/TOJ cos ' icaav 'EAuaivi, KopivSio piEV KOVcrTEV86EO?voI, "HSr8 yap TTOT'Eycb Kai apEioCaV TETrEpUTIV 313D oi 8 T-rV SECOpiavTrWEC'aVTES -TOUSOrTrAiXTa'S TTalvicbuilXcaa. av8pa&yiv 257 yayov. Tra pEv coS a&XXa plIv rTCOy? uoT-rTpiCOv Kai Eis a&TraplS1E TrOAXOuS v riVas, cos au KaKEIVOUS apxaia T?Tij'rYTaCi, Ta 8' cs a&vayKata, Ta 8' cos Trraaai Troivuv Tair5 TrpO- TrapaorAroiouS a&XXAolisovTra Kai oiuSEva U'rrEpEXOVTa Trr?XiEoroTsyvcpipaa. if(pTOS (9p?El Ta 'EXEvuivia. Kai TrEpi pEV TCOVaAXcov ouX) ETrlpavGOSaUTrOv. TOU 58 MEVEoSECo5S pvrlcrSEiS 6 TrOtlKca' EKao-rov Tris OU8Ev1aTrOlaUTTI TrpoO.cSrK1,KEXprcITai,aAa7: TarTa pO1voI 6 'EAAiEvcov ilPov 6 X6oyos TP&V o0U?8J1agTrEVTETrnpi5o5

T. aXpi ARUEL, 253 rTauTa EVOpiC'aTE

(au-

aXptI T, -S

deletum in N. 254 'ApltOifou RU et olim A. rTOt 'Arlvaicov AL, RTU. Ante yovo5 omisit Kal R. 255 56 EETrEIpYERTU, 6 ETiwEprEV A. 8EopEvous A. UR2, 8E5oE1vcov ART. Ev aCrroTiTU. 1Twaucev Kai Kai 256 (ppovl paTros Trpa6orrlTo ART, Kai U. Post 0Ecopiav omisit Kai q)povlipaTos Trpa6TT-rTo

TCOV'Arivaicov

aX7AaU, &AAadeletum in N.

R. Epiloualv &ai ATR2, 'pillouc 257 TrEvTraETnpi5os KaTa RL; post Epilouol omisit -v dEi U, a&i deletum

in N.

258 AilooK6pous ATL, Atloo0oupous RU. 8EOUS T. TrouTrouS (TouTrotsR) iEpoTrolracoa ATUR2. ART. 8S c0s wTrAlEoTa ARTU. 259 58 EiTTETv vo1iloucat

260 pr!85 EITEiV AU, pr 65 Ei71ETvRT. yEcoTrivai A.

UN. 'i8? Kai ART, EOTEprrTai -rps TOrAR. oTrEpETra ITrTrcovT, T8iE iTrrcov A, i16' i'TTrcovRUN. TrpoaO'IKTl U. aAAa TrarTa Trv-raT ART, Tolaurrn transposuit d 'a TrauTra U2; a&AAet rravTa omisit U. TC)I 56 ouTrco AT. rTO'UTrv SirlyET-ra ARTU2, rTOUTOU. e0pEI1E A2, e0pWai ULN, OpEYE ART. yEvcv auTov T. bv yfi AR. rTO ETEpOV AEyEi transposuit U.

OLIVER: THE CIVILIZING POWER

192 Tjo 8' oVTrr)o S 6oioS

yEVET'avip' TTrriX$6vios

[TRANS. AMER. PHIL. SOC.

yE ETI pEiTOV Kai TEAECrTEpoV,oi Tr yap

paaieAis

aOcToi 315D

TCOV&XAAovTiiV Kolv6rrTa ev 6E ye roiS avco piKpov TOrTocoVSityciTaTi Trepi TOV0 9pavoUrrat S6la9p6vTcoS mKi pciaorra 68i rrOUTrpoS Trois TroAocyarrilaavTEs, cbSSpEYEiepEv aUo-rv 1 Seo65,T7KO1I' f1 yi. 'EpEXS&coS AoS 6E ioov rTaiS yvciali KxaccrTarvrET, O -r 8S'I?oS, oS oOKOiov rocAos oU86v (*rreiKOS TO7ScxAOUS, 9p' IpV ei Tiva EUpol lTOUTC)VITOrACoV T'VrEpExoVTra,?SEXOVTMS peTa Trpo'9i'K1s15, 11 eKaxoccov KpaTiTOcroUS cpiacrro Kai eaucTou rrpoiora&IEvoS XpcpuEvosolov &pXovrTi81lTCOVXp6vcov, 11T-Ov yevCv, aOUrois &vayopeUieiv O6v TO 8' aUCr TO-rTOKai rTOS6XiyoiS (pUarcov, Ei veKe1, TCOV Trr'aOUrfiSTrS5ySfi UVTrco)vobSapiaTroV ETraiVi, TCA)V peV a'A,COv apEtivous cbS 8la 'Travrco TcO.V -rTOUTOV

Tiv r yi

9p\Ilrcov apiTOV 8iUo Toivuv apicrrovS T-a wrpos TrOV 6'Xe0o iCTrCivEoaa. TliSeI5 TCV 'Axaltc6v, EaXapiivtov ri) TTou AYyei TOV 261 ETrpov TCOVE1TCovUJCov.ev Trt8fil rOU Kaci 7TOUTO AEyeTat

OT' aOCeEPv6OKaTCa7TV AaKe6atipov(cov TrOtriTE'iacV, TOIS 6 $e6O COUVETaceTO KOTC' &PX(5S To0US v6povUS

6

314D 8E ye aOcro6 oOTros5 Se6 TSreTpuXas5 (paiveTraci Sitov KaiTa yeV V Kai TaXg KaOCTO15 Tri) KToEi yX TrpoCTlKOCa v$uias SUtIV acva.SEi, cBoCrrp Oiv Kaci paCtiCas Kcai

ovTaS aciloSoiT,

6e Ev cTpi'Vci aUjTOTI.CjCaOTcIToS 86 Kai

i)alJAXous

86pouv? TOyV

pOV OTTCrOS .EiCico KCaTCaoriOT c KOTrOUa' (&Ei, TO 6S

1i6ia Aoyiajivrl, adXa T-raOrTv aciTri oU86rrC'bw0rTE Kai Kaai ? Kai yiyvop?vrlv rXEOVeiiav iaUTfnir KpivouJa, TOT-rOVTroACV ?Tri o'rTrpia PET'EU58oiaC 'Trpoto-rTaCSat. c6ocr' EiKxOTCo KC&-265 oI p6vov Tro?XITEiaV .TvV KaTa 7 Corlv,

AAa r KXcKaiKTa

TV Kpxaiv T-CV Tro\iTeiCoV Trapa

TraTras Tro1S &AAouSej8OKipeiVe1val T7ri T6Xel. cortep 6 1TraSoU7Tooi K6o'pOSolpat ovvECT v EKTeTTayap -rTl v 'arrcaav ox apXOVlra Kai T7V aiMXrlv roXiT-iavcyX coa 6 ' Kaorov ac TroiTCov rcTaiaiSAoyos, cirr6o pcov, rov a&vEir Tfi Tro0Xeco5 Stopioca aOCroIs.COTr'o)(X -TO TCOVCoiTrCv,Tc 8' lTeppcX3ovTI pE-rTXeTri 90cI p Kaci 6 $96S vopoSET1r 'nKEivcov. fl mflv TrcovvuiaVvXcopi5 EKaocrov el6os EirI(PEV, OOTrc 262 Boiioaopai B Kai Trepi TriS Tro0XtTeigaaciUTsIpVrlc9FiKaOirTas wrOXiTEas, ei Kai OTt1 &AXtoTaKEXCopilap'ivaiTuyvatl Sl& paxi)cov, cbs &v oi6s 7re&' Kai yap a&ravTrS cAXCOV EiKOSEOTIV, Xavouai,ICI6XET)(EIV &alUCOaryCTOS 1 piv acOTi7v y
OTrEp Kai KaCa TO O1

K KapTroi5

Kai

6 6i 264 TroXXwa caui v PEPOVAXUwpvrlv. rETpa ETrri8tiKvupev

TO 8 a rfis A, TO 6 aOctrf RT, rTO 6' asrfi U. yivoART. TO TrV TroA?ov ATUR2, T-rcTCrvTroXA)V pivrlv

R. 26I 7yeTrat Kai 7TOUTO transposuit N. T7rv Tr.V ART. AaKce6aioviovo T. Co-TrouXAT. i eKEivcov re Kai ou)X&rrXouvXyco 262 vov6R. Eycb8 &nXoUv T

TUR2, K&aorovAR. TErcaapcovTU. 265 X?KCoTlv RU. eTrrEp AT, ART, ei Kai &pcCayEircos &acooyorrco; U. SiKaiav ART, SiKaltoirvrnvU. ciauirrco56?
omisit R, adscripsit R2. 'TirlTat omiserunt AR. Tri TCOV>wro7AhC v &pXiiv Reiske. TrEt 266 'AeOviTlv A. Plr6' Eyy?u TO-r UNR2, plr68 El TieETat transposuit U. pEvye TU, pVTrotAR. i Trap' p7tivUN, sed i Trap'scriptum in rasura in U TroTART et Photius. et Trrap'deletum in N. TlVig 'Apeiou Tr6ayou 267 -rrap'aucris ARTU. nFrrmplvoiS ARTU, -rrTrcoTip'rt UN, Tilv Eg 'Apeiou p(ouXhv R. ravTr' &v U. prl8' ilTIS pEvo1t Henricus Stephanus. TrrcTroTeU. oTlat ART, elval U. OTTropcoTCTrouv ART et Photius, ET'rropcoU, pil 8' ei TtS ARTN. 263 Trp6o ToUS avcTcov Tp6Trovs T, aOcTov ARU. Trpous U. pX-rTi-rouSART et Photius, peArTiousU. Tr A. aCrjTivye PEP0ouAupievrlvUN. EgEUpeV

vopilCeoiat U, Kai adscripacrrcov EKac7roSU. -TOOUTOOV

ARTU. &nro leyiorCov TrlrlTais yvcbnais transposuit U. rroX- sit U2. OUi ETrroiToae 264 KaTarrav-rCares Acov ART, &XXAcov U. ei TOv piv 6Xcov RUN, piv tlaTCov U.

TEXT AND APPARATUS

VOL. 58, PT. i, 1968]

193

pflT'iEcScalraoa

&O9A0VaycovIl6pEVOI, Ka(i o0X ErTpoiS pEiv TOU Tqvp irlE $Saup(ceiv. o0're T &OV o0talo'S Tras o08ETrCbirOrTE K1vS8UVE1Ev, yap ITrEpEXOVTaS iE'potS 6e TOU 86?o-Tr6e1V,av Kp(aTO'co0'i, 6'aov 8ti E Sv o6p6voia Cpv KxalwTiolTS&afAXcoov rTOcOOTrOV Toro, i'X 5iltKECTCai pil iTrfjpEv, -rrpOK61(iVOv. a0croTi fiiou irap' aCirrfs6pqiCMaSai,oUrrEroTs&pEri fiV9E1 KaCITTTiV Tr6ox, El 6E T'rO Kali Sitacrra7v, oO pEv WTEppipovuc, Xp'pacl 86' rrrTTpvois,ov5apoi ijov5s &avSpeias S' E Tr1OV XcarTrrco d&7XA gyvcbpltovrTCbTOT' a-mTTOV EVaIEV, aio'Xp6v olcai vopILouva 6Ealtoa, ifjpos -TrravraT&AXa -rrpoS KEivoOU5jv, ?poi 318D TCOVpiV OIKTC)V OU TO S EroopcOTTTrous, XAAa pEv o08i 'eTIvaraSol sOKOUCTVoi viTara VIK)VT7S ETovS ' a TIS Kal- 271 T-roSTrac'1KpcpaTiv.EVTrOioi 5& p icTro1us vopIEIV, rTCV8' WE.vSipcov -TOCOTOTv llrriorTo-TuOTOV5 Elval Tiv &aiav cbpi'aSa XpCpaainv, Ad.X& po5I o0Xi PsA2TicoV ECrl Tfis oTrMooSpIepvrp?Vos; TroTEpa paO'KV6wrcov v apo KCaXcOowrapa8eiypi 6Tro6i TIS av aUTOS ?KaCTO ifi, TOIOUTOV Kal Wrri oCrpaTEialS; Kai Tr6SV X&V voiilEoSat. KQi yap TO7Iion6l wTrocov oO I ETiSrlKE paTa,; i TrrooloScav Aoyots Xprlo'ap?vos pXTrloV &v &W TOVSEa6ov, o08E ' oiro'e Ta Tfi ip1ati TpiTa TCp v6picP TrapacKEEtcraClT; &?iX' Iv -raT TravrMypEaiv; Ev Kai TCOV 9aox6Vrcov -TaTS KKI1acr'iaiS Tri o08s cbairEp (Pi?oaoPElv a0rrji Tou0Trovly?eicbv. 'X7' wrpcTa' Kai TiS 6jplcov avTO'r eocriv i8Sev EViouS XAyovrras pv o0rrco 'rpi Tro:rcov, TC)VKCaTX 'rlv wrroXtv SIOIKiO'aI; i' &l TrivS Kal T-oO86E pjia&ov vTrorr'Trovras irlpaycoyoi ovyuycopouvrras 60'irrpos KCairpa6Tepos, Epycp v Ti) TOWVAoyov a&KilcraEKcal WS1aa Kcai ei5 atiol Sauvparat; &a7X' TOIS o0S av aloSwcovral SUVaTCO)Tpovu, Kcal Traacov d&toucaa Trs5 XotnrS r coq)ia; dtXA' ETI K1ai VUV EiraOTUa 'rravTre5 apx6s/ ayouvaa KCaiTrrTEr0Jovuca K0 K(al T& TCOVTitpJV EcopaTO o0 TO0S dmr6 TCOV TVp-rn oU pIEyiorcov yvri TO)V tpiXoa6COQ TpTilacuvipXovTrac aXAa w pOcaEas' cS Tas TO/S ?-TrElK?EOTaTOS orrTCOV, Ti7 TriS&ToAsos TOX(, Xc0pls ToO oal TO1 S OTrOV dya69i TE Xoycov Kai TOV 6oaT eiS apeTiS Xoyov ViKcbq, TOUTOVTOTSiram't 8i yfiS avayKai(oog X?tV &ao TOcOV v KuOvra. EeitE 5' O0jX vKCTCra, pIiV{iKa iT)Xua T& 'ASrlvaicov pJEvf0i,cat, Kail pnJrl OT EKpa31Eitvg&v OVTCOV KaTra ETrripaxp6vous Tros TriS aOuToJS YUX'iS TO E18006V, O)pTrEp -VKaT6OTpc) TOis5 6yap yltToa. vcov &v6Sp6v Trrap' acrri TCOV IpJ V Twouvioov vrrp T&a yoi EpjM3ATrrovrTa.Kali yap TOt Trraclpiv &vS9pcrrots 272 s Ti5S w6rr6oES ToOV8apoKai Tpo-rTa TCOV'EA?ArviKoovoltKov, T&OV8' cb5 otOv TE OrTCOSaISlCoipov TO7VOpa TrEV?EorTccov, irTi TInV rpoo-acaiav TcOV'EXXArviKov cbS otI8v &Ax-oEv Kai TO a0or6 Kai OOT' [iStTat 0OTE Crro Tro1Tcv tiAETO'Koaiyap TOI 6 EV ols 'va TCOOV paaiieTs pltKpa aTr7a &TiJrlacav,(72' OT0oS cboTr' aO8' TroO wroAXXCv raiSr TrpeppoXai5S TOrVTI7'OV a15 ErrES cayaX'ESa ErTaOV E?vOKiprCoEV, l w'6TXS8' oTl [EKpIVE. 6vrcov a TIS &cv'rEpi TiS5 TWoXIiTeiac EI8TIEVEXOI,Ta piV 8eiKVUvro. pavepa U6 Kai i' Trap' aOToAv T70V .EZ0V 273 Tr0oXa Kai WrpOKaTei.riTTTait Kali Kacxp65dcpatpe?Tat, Evvoia Kal 4fi90po Kai Sta TOU KOIVOUpav-lrrEg Kat Tr 6X71A, $SEIV TE vTrp TOV i wpoOaSe KaTCa- Eirlyr1TOU TO KOaOV Tracaa av&ryK? TroaTpc ou yEtiv' ev 8 TT Ka1i piTlTp6- 319D TO XAaco Kai TOVTEpi To-roov XAoyov.TO yap ETvat r6 'EXAfivov Ti'v Trporipocriav KfXu6vO'rcov ETI SE TOOV roXiv Koaprov aOT)lv irrovollalovtrov, pETliorov KCaiTO KaT' eouCaiaV aCvrrrETrTCoK5'EvrTavvilKoCoV. 5ia V 8E &TO6V KOIVOTTho &aTCTl', Tas Sot, Kai TT-V I^V SiarTa Piov orTepavrip9opiTva&itovrCov, cdS T7E V Ve qI1aCEas EiKoS lEoacbaavCro, kg ?TI wpUTravTo1V 1KaiT7V T7S 'EXX&'rrep rTCO ir'TrouSalov p(Oipa5 TOVOS Trpayp&Trov, &Koo*ovrTO 5 Copo9piaS 7 TO Kai oriav Ei5 TnV Kai oaCa TOitauTra gpEtlapa &Xha&wIaVTer5Et lov 'rTas wpoSupiialS KiTrra 8/VCaltv 6oS0 TrrvpKOtVis5Trfi TraTpiSos Kai KOtVCV wrTTOVf85?TO, vOv 5 P01 SOKSi -rr&vra TrarTra ipiAXXAvro, cg EO'1Co KaQTmEiE,

TOS

268

317D 269

270

268 [KpivevR, -v deletum in A.

269 rTOp?EvwroXAaART, piv omissum in U et deletum in N. Kai <6T> (= Kali fi8rl) TrpoKaTeiATr7rrat Reiske. TOV rEpi TroTrrcovX6yov U.

E. PiXrtov av TU, 271 WrOTEpaARTU, Tr6TOpov f1yEpIdovN. Tri p[eTI3Xov&v AR. TOri wraviyvpPEaIU. Aotrrinaopiaq E. XcoplsTOUKai TR2, XcopisKai ARU. oTrouARTU, OT6TL.

ARL. TaiSXp'iaIs 272 o0rE iSliTC1orU. pIKpa &TCraT, ptKpa rTra 270 TOT?TUR2, TOUTO Reiske. oirr' a Oliver, oi rTasARTU, ov &

AR, pltKpTrrTaU; fortasse piKpa Reiske. Canter, oi-r' a Reiske. ouS' av ARTU, oOS' 273 Kali6ia ARTU; Kal delet Reiske. eV1Eiv-r TU, a<0> Canter.

KaTa TTIV buvvaCivL.

ART, Earr6oZeiv

O1a1VTO A, evEiv Tra R. 1Tt6 Kai1 orTEcavI'rlopEiv U.

cnrouvSaElvU. advSpicaR correctus et ULN. 8' et 274 K&axitr' N, K6AXlt-raARTU. 'qTi ARTU, Er 'rrov E A. et R correctus wrou 8eqfaat T-r N. iAac6aovcovL. &atov 8' a01ris ART. TravTra ULN, AR. iv -rTauraARTU, TaCrrar'TrarrEN. q6' &v pot SOKEIAR, R. &aMa Sefaav epoi Tla A, 8Eicaai TU, oiv L. 13

SoKOT T, sOKi U.

194

T TT

t7YY

OLIVER: THE C:1V ILIZIN Tsr

hT

T7T%

f-'UWilK

[TRANS.AMER.PHIL. SOC.

320D 'Tr 66rljs lS O'rrapXovf1 6 OTra oTrpaTriyOS wpoEX1), iEi?TX?EI ?rritrrtv. X' s 'rTv Xpivapi rr6Xa vsv r& 'TIcoOUTOo fi TrSip9aECOS T-rfis&vSpcoTicia Tro6AS, TrqSfyoupevriS TroXecos auyyEVi WrpoonErreTv EIK6OTa 275

EiK6va Kai opov, i8S' &v liol SOKle 81Kaicos KXrlSfijvai. pvrlS &clraol E"TEo1-rl oia S E o ' TTS (plh.o-rTioas. 'AvS' cv, av O0rT? EIKOS C TIS arrols aOJTOiS 'ASrlvaiois &v8pe "EXAlvE5, 9S6vov 9ppEtv aiaXuvriv, Kal T-rv Troivv dXa& c'cTep 0paS, Tri'Tr6XEtovi' 0SoxcopoUvras aiaoxOveaSai, .X?EIV TrpEacpju'r aKpotoXoiv. XPfi TrV ?v6vTcov Tro)V rTlVa TriI i i
ATR2et Photius;av omis- Xaptv TTisaCrrfi iocrrrap Travrcov Photius.av ETvat SEo0U sum in RU et deletumin N. ivpas ATU, iuas RN. KalX6ycoKaci?pycotransposueruntUN2*

Kal 6 6oyosKai fi Trr6oS.

ARTU; Tro deletum in N. 276 &vTi TOUTwTrA0ou

BIBLIOGRAPHY WILLEM. 1566, I57I. "De ratione emendandi scriptores graecos Syntagma," first published as folio pp. 636-646 in a supplementary Orationum Tomus Quartus, Basle, I566, and republished with separate pagination in augmented form (64 octavo pages) as part of Novarum lectionum libri octo, editio tertia, Antwerp,

EDITIONS OF THE PANATHENAIC First Aldine edition. 15I3. Isocratis opera. Venice, Manuzio. The Panathenaic and Roman Orations of Aelius Aristides were included. Orationes Florentine edition. 1517. Aoyo: 'Apl rAiSov: Aristidis, double pages 4-23 (= 38 quarto pages). Florence, Philippus de Giuntis et eius filii. Second Aldine edition. I534. Isocrates nuper accurate recognitus. Venice, Manuzio.

CANTER,

Plantin, 1571. COBET, C. G. I873. Variae lectiones, second ed., Leyden.

STEPHANUS, HENRICUS. I593. 'looKp6-rovs A6yoi Kcal mTIaTOXa|: Isocratis orationes et epistolae ... Gorgiae et

Aristidis quaedam, eiusdem cum Isocraticis argumenti, pp. 1-97 of appendix. Paris.

STEPHANUS,

PAULUS.

I604.

'Apia-reiSov

6yoi:

Aelii Ari-

stidis Adrianensis, oratoris clarissimi, orationum tomi tres, I: pp. I60-340. [Geneva], Oliva Pauli Stephani. JEBB, SAMUEL. I722.

Aelii

Aristidis

Adrianensis

opera

omnia graece et latine, I: pp. 9I-I97. Oxford e Theatro Sheldoniano.

DINDORF, WILHELM. 1829.

Aristides

XIII. Leipzig, Weidmann.

I: pp. I50-320,

Oratio

TRANSLATION CANTER,

WILLEM. Aelii

Aristidis

Adrianensis

oratoris

clarissimi orationum tomi tres nunc primum Latine versi a Gulielmo Cantero Ultraiectino, Basle, I566, I: pp. 5I-io8. This, the only complete translation of the Panathenaic, was reprinted in the editions of Henricus Stephanus (I593), Paulus Stephanus Jebb (1722).

(I604), and Samuel

HAAS, A. I884. Quibus fontibus Aelius Aristides in componenda declamatione, quae inscribitur wp6oSTATrcova usus sit, Diss. Greifswald. irrp T-rOTrET&pcov, HAURY, J. i888. Quibus fontibus Aristides usus sit in declamatione quae inscribitur HTavao airKo6, Diss. Augsburg. HOLLECK,HENRICUS.I874. Coniectanea critica in Aelii Aristidis Panathenaicum, Bratislava. HUBBELL, HARRYM. 19I3. The Influence of Isocrates upon Cicero, Dionysius and Aristides, Diss. Yale University. DE LEEUW,C. A. I939. Aelius Aristides als Bron voor de Kennis van zijn Tijd, Amsterdam, H. J. Paris. LENZ,F. W. I964. Aristidesstudien ) = Deutsche Akademie der Wissenschaften zu Berlin, Schriften der Sektion fur Altertumswissenschaft 40). This book of 302 pages collects Lenz's previously published articles on the scholia, hymns and pseudepigraphica and provides an index. - I963. -

-

PROLEGOMENA AND SCHOLIA vol. III, Leipzig. DINDORF, GUILIELMUS. I829. Aristides, FROMMEL,G. I826. Scholia in Aelii Aristidis sophistae ora-

tiones Panathenaicam et Platonicas, Frankfurt a/M. LENZ,F. W. 1959. The Aristeides Prolegomena (Mnemosyne, Supplement V, Leyden).

-

-

I963. "Scholien

zu Aristeides'

Panathenaikos

I 306, 3

Dindorf," Philologus 107: pp. 278-287. 1964.

"Ephorus

und

zwei

Scholien

zu Aristeides,"

Mnemosyne, ser. IV, 17: pp. 281-292. STUDIES BEARING ON THE PANATHENAIC BAUMGART,HERMANN. I874. Aelius Aristides als Reprasen-

tant der sophistischen Rhetorik des zweiten Jahrhunderts der Kaiserzeit, Leipzig. This work ignores the Panathenaic and gives a false impression of the relation of Aristides to earlier Greek literature. BEECKE, EUGEN. 1905. Die historischen Angaben in Aelius Aristides Panathenaikos auf ihre Quellen untersucht, Diss. Strassburg.

BOULANGER,ANDRE. I923. Aelius Aristide et la sophistique

dans la province d'Asie au IIe siecle de notre ere (Bibliotheque des l~coles Frangaises d'Athenes et de Rome, 126, Paris).

13*

"Der Athenahymnos

des Aristeides,"

Rivista

di

cultura classica e medioevale 5: pp. 329-347. 1961. "Der Dionysoshymnos

des Aristeides,"

Rivista di

cultura classica e medioevale 3: pp. I53-I66. I937. "La tradizione indiretta dei discorsi di Aristide nella Bip?AoOfKri di Fozio," Studi italiani di filologia classica, N.S., 14: pp. 203-225

and 261-279.

OLIVER, JAMES H. I953. The Ruling Power: A Study of the

Roman Empire in the Second Century after Christ through the Roman Oration of Aelius Aristides (= Transactions of the American Philosophical Society 43, 4.) REISKE, J. J. I76I. Animadversionum ad graecos auctores volumen tertium quo Thucydides, Herodotus et Aristides pertractantur, Dindorf's Leipzig, pp. 230-288. edition of Aristides incorporates Reiske's comments except for conjectures which turn out to be true readings and for the original Arabic of the note to Jebb 102, 6. STRASBURGER, H. I958. "Thukydides und die politische der Athener," Hermes 86: pp. I7-40. Selbstdarstellung des UERSCHELS, WILFRIED. I962. Der Dionysoshymnos Ailios Aristeides, Diss. Bonn. VOGEL, H. F. 1912. Quatenus auctores Graeci saeculi IV syllabas breves cumulatas fugerint, Diss. Leipzig. WILAMOWITZ-MOELLENDORFF,U. VON. I925. Review of Boulanger (supra), Litteris 2: pp. I25-I30. - 1925. "Der Rhetor Aristeides," Sitzungsberichte der

preupischen Akademie der Wissenschaften, Phil.-hist. I1., pp. 333-353.

195

INDEX

TO THE GREEK TEXT

(Numbers refer to sections) &PTros 35 tapiao-ros1o 'APBvSs 207 &dyoa6 147, 271; &yao6v 17, 54, 57, 63, 90, 107, 229, 235, 240 dy6&co 213, 235 twice, iyaipa 21, 143, 223, 246,

as noun 5, 7, 144, 170, 220, 248, 249, 272 250 thrice

dyoaCmoarooit6S 250 &yajial 21, 114, 146, I79, 212, 274 dyarrdc 164, 264

dyyorrTr6138

'AOivlat 266

'A0rvaTot I, 5, 52, 53 twice, 68 twice, 78, 79 thrice, 8I, 83, 89, 90, 93, 105, io6 thrice, 117, 118 thrice, 124, i26, 128, I30, 131, 132, 134, 135, 136 thrice, 137, i6o, 164 four times, i8i, 183, 193, 198, 201, 211, 217, 218, 221, 223, 224, 227, 228, 231, 232, 233, 244. 248 five times, 249, 251, 252 twice, 254,

'&yyEos 80, Iox ioi dyyoco

'AyriaiXaos210

dycrcrrTOS 252

fiYKVpa149 6yvoco 2, 27, 18o, 215 twice, 6yvcpovioA 223 dyoS 149

dyvooPoolrv 49, 96, o08,173 &yCo 1, II, 12, 49, 5I, 66, 78, 84, 88, 96, 99 twice, 117, I23, 131, I32, 137, I48,

150, I59, I69, I77, 206, 222, 233, 248, 254, 259, 267 dycoy6s 132

dycv 3 twice, 35, 39, 64, 65, 66, 76, 77, 84, 90, 91, 94, 102, I07, 120, 127, 140, 156, 167, I77, 179, i88, 210, 227, 235, 240, 242, 249 dycovfLopal 44, 76, 85, 90, 94, 05 twice, 120, 137, 154, 176, 186, 187, 196, 204, 270 yCbvlaIX 127, 210 dycovvl'r/plov 43 dycovlaTi' 44, 112, 133, 139, 162 68E6s 132 &6Ela66, 172 6SBEos 8I e6iSAos 50

6?ld(popos 14 &BlKoA 139, 201,

I9, 20, 35, 149, 245 thrice &l |11iOS133, I8I dO&vcrroS88, 232 'AOiva 11, 12, 39, 122, 128, 237, 249 'Aejvai 11, 79, io8, 118, 232, 233, 242, 243, 246, 249: 'AOfvwe1v 105, 153;

d41p17,

219, 223, 267

d6IKia167 66iKos77 &8iKCOs 209 &8oXAo14 dSvvacia 200, 253 &6SvorrOS3, 200, 226, 235, 253, 275 6co 4, 83, 127, 151, 274 dEi 31, 38, 6i, 172, 174, 176, 178, I92, 223, 224, 232 twice, 239, 257, 264, 267 &ipco 5

dlvaos 23, 97 &Er6S273 d66ET'rEpov176 rrl6-rE6pos 102, 168 dn^1a 87 6i40S 95, 97, 102

260, 271, 275 twice iOAov 35, 85, 89, 125, 270 &Aos 86, 141, 177 ep60os15I, 18I "AOCOS 98, 102 ATas 205 twice Alyai 233

&dKoouo&o41, 48, 109 twice, 136, 150, 212, 217

doKoXouvOa i6, 6i, II9 aK6Xou0OS15, 45, 55, i88 dKovrlr 86 &K0CO025, 58, 67 twice, 74, 89, 96, ioi, 103, I34, 140, 150, 176, 178, 182, 197 twice, 211, 213, 227, 274 twice 8iKpa12 dKpiplea 120 dKpIpo-rpov 92, 97, I26, i66

68 d&KpOpia-pos

dKpipoXoyFolal 216 dKPIPCOS 2, 5, 17, 75, I6I, 193, 224

208 dKpO&oalI 'AKpoK6pwivos 194 dKpopo01orL6sioi

dKpOV 13

dKp67roA?S15,

20, 39, 73,

143,

AlyaTos56, 83

6KPOS 15, 42, 251, 260

alyiMa6s 20, 52

96 &KpcOTrlpI&C[c drrt 9, I26, 149

157, 159 AtyOrTioi 151, I53, i6o ATyuvrrro I53, i6I acdSoalpO272

&KVPOS II7 &KCOV ii6, 124, 144, 167, I68, 195 'ASgavSpos: Paris 102; Alexander 132; Alexander the Great 232 &AAeEia32, 5I (dubious), 67, 139

Ay?tva 159, I6o twice, I61 AlywftiTa

"Ai16s:tv'Atiou io6 alScbS43, 232 twice atlip 19

I

datnrTEpos 107 108, 252 Tr&dAXOs dAqriOS: dcreiiv6S118, 148

alpa 88, 127 alviypa 4, 102 CalpeIo 105, 213

dca&leS 36: cB &5AiqCOs 2, 19, 31, 51, 68 twice, 78, 88, 103, io8, 117, 118, I24,

130, 144, 150, 165, 175, 203, 207, 2II,

alper6s 167 atlpco 9, 30, 71, I09, III,

133, 53, I54, 178, 198, 207, 2II, 216, 226, 268 alpco 114, I76, I93, 210, 234 atloOvopoal 88, 155 twice, 193, 264, 267 adoxp6o 146, I73, 207, 267 aotx)(pco 104, 109 alox)(vrl 7, 195, 275 cdo-Xvco 102, 103, 105, io8 twice, 137, i69, 275 cdt-rc 96, 109, 131 a-ria 3, 4 twice, 57, 202 ai-rt&ona 77 aiTlto 90, 93, 103, 217, 220, 248

172,

-TOioOpavoO 245, 275: T1iv 5(Kp6TrrTov Tiva ... TIS 'EAX&8Ao 19; dKp6oToXiv 275

129, 144 twice,

202,

225, 227, 231, 233, 270 'Aafapros 193

&M&rTCO 7, 222

caoX)(0o 244 dMoSaTor6s14, 60 t5ot6TEpov 97 6A6OrpioS 5, 30, 96, 154 thrice, 215 6AoTrpt6co 174, 178

dc6v6puAos 13 6Aoyia IO

6VroyoS107 irvnrros14, 23

&i.rroSi8o 'Aacxl6vE70 twice

200 alXpCAocbTrS

&tlaPT&vco4, 7, 218, 224

aiCbV235, 246 dcKapia I93 dKalpoS 140

&dtipco56, 144 &6tfVov60 d&Elvcov65, 68 twice, 146, 264 adpXco 220 32, 47 I1'gXavOS diaMAa31 d&Ai&&oLAal 54, 93, 95, 145, 237, 270

'AKapvav(a 210 dadvl-tros 29

6dKp 161 &oA43, 95, I02

196

INDEX TO THE GREEK TEXT

VOL. 58, PT. I, 1968]

&aPirMlTfipoS 40

&wn-E0os237 169 'ATrrpaoKica d&pUvco66, 77, 78, 146, I47, 154, 243 iptoapnTri 241, 260 dappLi1rlrf'OtOS 225 265 d&CooyTwTcos

dvapaivco 78 80 &vayyOAXco &vayKaLco 96, 99, 104, i68, 181 dvayKaios 63, IIO, I4I, 206, 217, 233, 243, 252, 255, 257

dvaryKai6-pos155 &vayKaicos 146, 271 dvdyKri 52, 75,

112,

119, I2I,

I24,

136,

140, 146 twice, 147, 177, I95 twice, 208, 217, 218, 269

dvayopEico260 209: TraOCra ... r Ao6you 74 aviXOco TO

6v&yco

EIS TcroCOTov

dv&rlTpa 143, 144 dvaiparoSK 225 dvaivopaii 232 dvaipEoCa211

47, I42; 6 &v6pES'AOrvaiToit, & d&v6- 6ig6co 4, 32, 33, 60, 73, 77, 78, 80, 145, 172, 176, 200, 204, 220, 232, 248, 267 pES EAXVES275 twice, 273 dveaipEco 136 d&icoua89, o05, io6, 136, 266 dvO0&rtooal 209, 226 aveAKX) 135, 157 d&icos87, 93, 173 &oTrAoSI37 dveioaTrlnl79, 88, I62, 163, 177 Tfis 9C7EcoS; (d&rrois) TriS doiKlqTOS 143 twice vOepcbTrEio0: 47 &OlKOS 67, IIo dvOpcoTrEiaS &vOpcolTrOS 43, 172 aTrayopEiOc177 dar&yco96 &vOpooroS2, 5, 25 four times, 3I, 33, 34, &TrrSCo126 36 twice, 40, 42 twice, 46, 48 twice, 49, 5o, 6o, 77, 87 twice, 90, 9I, 95, 96, dlraipco150 twice dartrToioC 189, 200 97, I02, io6, 107, io8, 109, 122 twice, 128, 137, I44 twice, 149 twice, 154, &7ravra)(r 249 62 I68, I85, I86 thrice, 201, 202, 205, davravorX6eEv 212, 216 twice, 217, 225 four times, TravraXOUo 230 dlTavTrdc 146, 159, 163, 193 230 thrice, 235, 239, 243, 253, 258, &Twar162 263, 272, 274 drratd6co 183 d&v0rdT&ycA136 &vfipr 10, 43 twice, 45, 91, 140, 214, 243, drrapioiECo4, 159, 260 dviacrrim51, 56, 89, 220 twice

35, 96, 248 d&raPXfi d&rrpXoalt83

dviaxoo8, 43

dwElAMC 49, 66, 79, 96, 97, 2II

249, 270

dvalpEco 13, 53, 108, ii8, 225

179, 220, 224,

&voia 209 dvoiyco: &vicyE dvo0oicoS I04

drrE?fi49, 66, 96, 97 84; dvo0iXOEarcs121

dvope06o53 39 dvrcraycov)lcr dVraipco 70, 126, I54 dVTwrdio 230, 245

I66 dv-raroXaHclP&vco 181 &vrapK,co

dvaO-r&opai 188 dvaAioKco I55 dv6Acopa 134

d(vTEirov 103, 114 dvrvTKTrX'lTTrI102

dv6&corTO 51 183 dvapiyvOico

dVTE'Tri6EiKVUI. I00,

dvapClrlpTrITTCOS 241 dvdi1OS 124 dvorrvEco I38

&VTIKpUS2

dvd6nTrco I43 dvap-riTco83 thrice, 173, 183 dvappfiyvwll 96

dvTriAapi162 dvriwraAoS14, 103, 178, I96 dvrirrEpav:iTriTrifd. flreipou 14 163 dv-rTIEpas:Els T^Vd. lTrTEpov avrnTiwrTCO 172 i 8o dVTI7rroATEOJlpai dvrirropoS 57

dvdpprits 68 dv&o ,iuo ) o

109

dvaaTrrdcoI06 dv&o at os I6,

220 twice

dvoTriOlplIi8, 261 dvcraro?TA 19

(falsa lectio) 57 vTri-rpcpos dvTippoTros103, 172 dVTnowTpco) 231

dva$pco 183, 229, 233 dvaX)(cp?c 34, I55, 164, 205

dvriorrpoqoS244

dvSpayaeia 87 dvSpeia 68, 69, I48, I52, I58, i65,

I88,

240, 270 dXVEllI 216 dvEipyco 57 dvikATr-roS 78, 95 dveT-rTaoros 120 dvppXopal 26 dvXoo 15, 68, I54, tVaXoVTro 135 dvfiKoos 69

&VTI&rrdc) 178 twice, 186, 210

d&v-rTiTiei i8o, 238 &vrATco96 avTrc) I1I, 98 &vco97, I88, 199, 221, 224, 260

230:

vrXETOro155;

&vfiKco6, 30 dvip 7 twice, 13, 30, 44, 66, 86, 88, 89, io8, II8, 123, I26 twice, 164, I77, 178, 183, 184, 187, 217, 221, 227, 246, 251 twice, 260 four times, 268: Korr'avSpa

&TrEOlKa:OU6EVd&TEKK6S 176, 260 wrrpatvroSio6, 124

I76 dmrEXEdvoao 102, 213

210 dV-TEqlOTr'L dVTwXco Ioo, 164, i8o, 234 dvri8iatipco 225

dvarr?ao I50

drrETrrov256: dTropprOiv 66; dtEtprlK6-rTCO 193 47, 15I &dTEiprrTo aTrElpoS4, 134

d6EpXopal 48, 62, 76, 92, I09, 135, 138, 162

dvTETTEgpX0oalI45 av-rTErpXopca147

dvapiit 236

&arTTEi (go away) 217, 227 aTTEInI(be absent) 116, I60, 172 twice, 200

&v6Kicx1atI08, 206 dvaKrlpCrTco 48

dvaKAivco182 dvacAalpdvco 39, 52, 119 twice, 193

197

&drrTco17, 33, 84, IO, I32,

,

dw1OrTEco 12, 145 &irrcrrOS 7? &TrrAS81ry'1ael75 drrr6os 61, 262 twice: &V drrXACo 4, I63, I66, 216 drropaivco 42, 144 drropiptlco 126 dnroylyvcooKco78, 86 drr6yovos 62 drroSEiKvup 73, 95, 204, 253

drr68Ell 87, 119 dmo68op)ao 134

drro6i6com 30,

47, 48, 67, 80, 89, ioi, 118,

131, I66, 199, 200 tvice, 224, 242 dTro[LrEyvuli122 d&roOeviTax4, 73, I04, I36 drroiKia 4, 57, 58, 62 thrice, 64, 235 &-rr1KOS 14, I8, 80, 228

dvooTATdr 262

oWrrroKivc 225 &roKVC 1I24 d&rrKpivco 214

&tia 33, 120, I35, I39, 200, 242, 267: KOrr'&dgav66, I43; Trap' agiav 53, 66,

dro6KpialS79, 80, IOI, 102, 132 droKprrrco 85, 96, 97

218; wrp6sdgiav 75, 229 &xioS 3, 7, 25, 27, 48, 72, 77, 103, io8, 114, II6, I20, 126, I32 twice, 138, I46, 155, I58, I64, I65, i66, 172, 189, 2II, 212, 216, 218, 232, 244, 245, 260, 262,

271, 274 a66XpEcos 112

I56, I97,

198

dIroKTElvco 80

drrokaOico66, 8I, 125, I41, I68 drroAEinTC 73, 209, 247, 254 airoXti 52 drr6AXum88, 98, 104, 128, 153, 164, 233 'ATr67cov 12, 55 drroXoyoopa 202, 220

OLIVER: THE CIVILIZING POWER

198

four 215 265, 62;

driroXoyio 214 twice, 220 &rrolivrlnovEIco53, 223 d&TroTiTrco 198, 211, 253

163, 241 &dTropEco dr&opia27, 60, 195

(&) I I I &Tr6ppirTOa &Troo
&xrr6orraSo17, I66 d&TOcrrTaco 54, 91, 132, 235, 255, 256

83, III, 114, 163, i88, 223, d&roxTrEpco 275 &wtro6CooXo156

arroc'rqp&co 198 i26,

i8o,

205

22, 48, 53, 76, 94, io8, 133, d&roqpaivco 176, 177 &(TOXP&dC0 46, 75, 78, 150, I71, I99 56, I02 &lTroXCOpECO

173, 207 Xrpoo66K1Tyos

twice,

70, 77, Ioo, 150

175, 195, I97, 250

I55,

&tcico 84 &aoKaQ1S271 &dCpvoS III,

'Apyivouovx178

d&calvcos75, 138, 173, 177

&py6s 4, 23, 84, 120 T&S&pdyupiTISaS 23 cp9M3pa dpyuJpiTs: T&'S &pyupos 98 twice, 133 "Apeios r&dyOS 43, 252, 262 260 D&pEcoV 'Apris 42 dpET4'26, 38, 42, 65, 76, 77, 87 twice, 89, 91, io6, io8, 115, I33, 134, 137 twice, 138, 142, 143 twice, 151, 152, 169, 172, 198, 200, 223, 267: ElS &pETtiSA6yov 135, 267

'Ape0iios6 ZEXhi-rs254

d&pleI1o99 twice, 159 dpiOp6s 68, IO5, 151 twice dpio-rCTa(Ta) 118, 128, 196 &picroKpcrria 262 dP1OT0S33, 82, 104, 108, I48, 220, 228 twice, 234, 245, 248 twice, 250, 251, 260 four times, 275: &pio-ra as adverb 234

'ApK&8ES 248 207 'ApKaSicx dpKkco I, 75, 88, 89, 91, 96, II3, 125, 127,

178, 183, 198, 223, 227

&arrr&[loac 89, i66

p[ppapiPK6s56, 86. 103, 134, 217 pcppcapos I. 4. 13 14 twice, 57, 76. 77, 80, 86, 87 twice, 88 twice, go, 93, II0, 102 thrice, 109, III, 113 twice, 114,

'Aao'pio1 234 &o-rtip Io, 95, 112, 216

98 &aTp&m-rco &o-r 186, 187, 244

dro5apoAXos 97

P&oaavo Ii6

d&caACfi154 59 &atpcaAOS

paCao?dia217, 234, 262, 265, 266 twice PaofiAeiov io

F-rTacos 67

pcaaiAEs 264, 272

&drteia 209 &TEXvCOs 230

dTritn&lo 54,

1I9

&rmos 96, 254 &n-r6TEpov 126 &drrT6TEpos141 drrpcol 103

'ArTWavriK6S 96, 97 &roTrOS 86, 94, 99, IOI, I41, 193, 204, 223

&pO6rTTCI5, 6, 12, 119 apvilais io6

d&prrcco10o,varia lectio in 83

aoC"00rp6v 140

&PPT1Tos204, 238

aOtco 46, 57, 65, 78, 97 aoOpa245 acrT&yyEo 82

dPXfi 2, 6 thrice,

oair6X0cov 9I,

I67

51 PEpaCi6TEPOS pEpai6co 2, 28, 30, 35, 189

pe[aicos 56, 95, 131 5XAos87, I53, 172 P-iTnoV 271

PAIEMw2, I24, 262

aOTrooAico 172 aOrouqPis 245

thrice,

157 PfPCaOS

a6X&o 27

dPXaCio29, 51, 69, 84, 91, 143, 155, 227, 234, 257: TO d&pxatov243

155

pcaaCisoh264: Persian 79, 8o, 83 twice, 94, 98, 99, 103, 124, 126 twice, I28, 129 twice, 130 twice, 131, 133 twice, 134, 135, I42, 150, 151 thrice, 153, I54, 156, I58, 173, 175, I95, I96, 197 twice, 201, 208 twice, 221, 254: pacai AE?1 McCKeovias 132; 0Toos epqKcov p3acaXiaS 207; Athenian 261

aOcros205

aCTriKa 39 aTr606v62, 8I

I53,

221, 224, 225, 227, 233, 240, 266

217, 267, 270 P3ATCTrrOS 59, I85, 238, 271 peATicov Piia34, 124 p1i&lopiai26, 68, I67, 195, 217 P13itov 246 Pios 30, 34, 35, 36, 40, 62, 63,90, 91,154, 238, 243: Sid&piou 273 i6co 154 220 p3A&Wrco [paco'p,ijto 218 176, 204 P3accarpliac

66 &pT-coS

26,

II5, II6, 118, 123, I24, 126 twice, 128, 130, 136, 137 twice, 138, 142 twice, 146, I47, I48, I54, I57 thrice, 159, 164, 166 twice, 167 thrice, 171, I73, 175, I87, 196 twice, 202,211, 212,

d&aCOCraKroS 137 da'caeita 57, 117, I33, 148, 222 &c<(pTo9ia'TrTO0 242

'ATTIK19, IO, II, 12 twice, 13, 15, 20, 23, 66,70,96, I23, 155 twice, 172,245,248 drrUXEo51, 128, 179, 183, 202 &rOXlac 53, 54, io6, 182 acOYA245

7, IO, 13, 24 twice,

p13aico12 io6 6&Opov 80 p&paccpov

&cnrris 13, 15 &doropos 23

19 twice, 156 pKTroS &ppa 35, 40, 243 twice &pj.oorsl 207, 209

42, 43, 47, 63, 70, 73, 77, 78 twice, 97,

)X(AOs 11

260 d&nCT1tSSlbTrS

'A-peISai 260

'ApTEUiS12 'ApTsioalov 102, I24, 128 &PTI63, 172, 173, 184

&XPT
BapCuAbv78

177

88 &pKOOVTCOS

I5I,

&dacvQ99

&xeopai 141, 204 &dyoqtriI85

ataOevTOrrTo 154

53, 124, 200 &drpoo8oKrfiT0S cxrrroilac43, 63, 103, 132 'Apyeoi 67, 189, 248 twice, 255

I47,

66,

&dpavilcoIO1, 109 &dqlyiopac 4, 82, 170 &qAyrtoiS157 &
63 rroxpcbvTCos

Io7,

&eactpco II, 56, 105, Io6, 146, I55, 184, 20i, 216, 246, 247, 269

I35, I40, 146, I52, I55, i68, 209, 217, 219, 222, 224, 227, 229, 262; KKrr &PX6CS126, 68, 211, 261; rTv IeydArlv &ppXfv rflv 'Arvafcov 227; fi VUV dPXhfyfiS TE KaCl0AMlTTrS 232; TfjV

&1tOpoS 102

&iTOTry(X&vcoI03,

times, 184, 201, 202 twice, 203, twice, 216, 217 thrice, 222, 233, 267: &1T'd&pXIf79, IOo: Iv dPXii, {i &pXfiSI, 28, 5I, 68, 88, 89, 123,

[TRANS. AMER. PHIL. SOC.

248

INDEX TO THE GREEK TEXT

VOL. 58, PT. i, 1968]

po&coI65 po0 86 pofe?0ia59, 68, 209 porie0co 49, 70, i6i, I94, 263 Boic-ria 51, 53, 67, I36, 137, 164, 193 BOIco-TO 76, I57, I63, I64 twice, 172, 225

31 poJ6Krlga

B6crropos 226

pouvXEUoatx 51, 60, 67, 102 twice, 103 twice, 124, 145, 157, i88, 194, 217,

219, 263 pou0Aeio 7I, 73, I86 povUEvUTrplov 118, 227

pouVA 262, 264, 266 pouA?rpa 4, 6i, 266 po*Xopia 4, 17,42, 59, 72, 77, 82, 83, 95, III, 194, 248, 249, 68, 152, io8, i88,

II7, II9, I44, 172, 176, 187, 196, 197, 204, 206, 216, 243, 262, 270 twice: Ei 6E po1ei

239, 24I, 247, 249; 6-TrOTpc, pOIoOX226

Ppapeico 248 1paXos: PpaXU TI 196; Sla ppca(Xcov59, 262

223, 224 twice, 226, 230, 232 twice, 233, 234, 235, 236, 238 twice, 239, 251

6E8xoail48, 49, 53 thrice, 54, 59, 60 twice, 6I twice, 62 four times, 66

twice, 255, 260, 262, 264, 266 twice:

twice, 77, 88, 91, 98, I04, I05, III,

cavtrrs y'EvETO142

yAw-rTa 227 ylyvcboKco 49, 51, 71, 73, 94,96, III, I22, 123, 129, I30, 150, 154, I76, 183. 194. 208, 235, 245, 266 yvCTios 2, 1O, 28

BvulVTIOI223

yVcoaIS43 yovEuS 134, 231 twice yovfi 31

8qiJos53, 89, I65, I67, i86, 189 twice,

yvcopticobTTsrc 13, 47, 170, 192

ropycb

rIorroiior0ToS 27, 29

102

193, 217, 254, 264 twice, 271: S6qlo (demes) 244 6Sgpoaia 50, 253 twice rqp6oios 72 68rlSmoTEX 87 811rOTlKcrTacTOS 252 Siapaivco 12, 77, 78, I52, I63, I7I

ypaupa 80 ypcpco 62 141, 246 yuvacriov YVIVIKO6140 yuvv6co 122

tSiapaois84, 93, 98 8taplpc[xco57

Bvu&v-rov 53, I49, 207, 209

5ai{lcov 171

pcog6s 48, I42

SiayiyvopJia 14, 54, I33, 222, 248 SiaytyvcboKco 219 6iayp&6pco216

SaKpVco 211

Saveilco 189 AapETos78, 93, 94, IOI

raSlpac 58 120 YEITCOV yAXcos29, 58

AaIrS 97 6ET4, 32, 59 twice, 72 twice, 75, 79, 90,

yEVE&262

yiVEoCr248 y?vos 8, 13 twice, 14, i8, 25, 26, 45, 47,

I05, IO9, IIo, II2, II3, 124 twice, 129,

163 rFp&VEia

132, 134, I52, 167, 176, i88, 204, 206, 214, 228, 266: 8ETv 154, I66, I86, I90, 197, 202, 2II; Siov 77, io8, II3, II9, SE1 I49, 248; 866iCE 209; 193, 213; 8fijaav 65, I37; 8BI1229; SefiCoa 270 42, 62, 65, 69, 74, II5, i86, 223, S6ETypa

ypas 172 yEpcov 84

254 256 68i6o 3, 4, 63, I02, 131, 248: r6 TijS

y?cpupa I02 yEcowrEivrSi260

&PXfiS 8EOIK6S 217 6eiKvUlv 20, 21, 57 twice, 59, 77, I22, I28, 134, I35, I38, I39, I48, I52, 157, I60,

52,53,54 55,57,66,68,73,76,83,84, 90, Ioo, 103, 149, I67, 214, 223, 224, 260, 225 twice, 226, 230, 231,235,254, 261, 271

yj 7, 8, I3, 15 twice, I6, 19 twice, 23, 25 thrice, 26 thrice, 29 twice, twice, 32, 33 twice, 35, 39, 40, 55, 58 four times, 62, 76, 78, 79, 95, thrice, 97 twice, 98 twice, Ioo, 103, I05, I07 twice,

20, 31 57, 96

o02, I23, 124, 131, I5I,

155 twice, 157, I58, 169, I7I, 173, i86, 226 twice, 232, 235, 246 twice, 260 thrice, 271: T6V iTw yfi 25; o0 r

137 twice, 150, 151, 194, 209, 212, 255, 256, 257: TO SEX61EVOV 58 6Sco (lack) 4, IIO: itKpoV ElTV120, 209, 232; TrooOv TlVOS 6SEt138; 6Aiyou SeTI 172, 173 8fios 37. i66, 219, 233, 248

Afiios 12, 249 5rX6co 50, 54, 165, I9I 8ipCaywoy6s 271 Siacxapac&co20, 58, 119, I74 ArlpglTlp 35, 237 86tioupy6s 20 rlpoKpacrr 262, 266 thrice

yvCbPr 7, 52, 102, I04, I05, I32, I34, 146, 152, I54, 157, I58, 182 twice, I92, 206, 209, 264 yvcopilco 78, 213, 270 yvcbpmos 5, 257, 262

yvvr 122 twice, 123 thrice, I34 ycovia 216

ppOVTi 220

199

I64, i68, 173, i8o, I85, I9I, I94, 213, 217, 222, 235, 243, 250, 253, 258, 26o, 267 6ETva: T-rV 6Sivcov 260

8etv6o 84, 102, I04, 123, 126, I79, i86, 218

Sia8ocars35 6iaboxqil37 itailpco 3, 13, 26, 74, 167, I86, 202, 205, 261: cbS sieXaOai 223, 262 SiaTra 42, 173, 225, 246, 270 sioK<Eipa53, 66, 134 86aKtv6VE'Ico 151

SiaKovEco8o, 254 8iacKoarco 60 staKCOXvCO 124, 224 siaMEyopal 38, 79, 88, 132, 215, 227 SiaEcTrrO 9

SiaA?KecrlKo 239 siaAM-rTco 82, 189, 207, 255 siaAXco 70

Siavpgco62

Siavoico 87, IIo, 149, 171 Sidcvoia34, 122

Siavico 37 62 BiaCrTTr?,r Slporrparc Io04

212,

Seiv6oEpos 49, 214

SicxawpErpeco84, 255

yns 99; orroO yfi 213; OUTyfis I33

AEKAeta I72 AeApoi I31, I42,

t8apKiS 40, 104

2 twice, 3, 4, 5, 7, 8, II twice, 19, 26, 28, 31, 34, 35, 36, 39, 42. 44,

yiyvopat

50, 51, 57, 59 twice, 60, 62, 65, 67, 68

133 tiapKTa-rEpov I55, 249

8v68pov98

SiappfiSriv131

8^opal 30, 32 twice, 35, 60, 62 thrice, 65, 68, ioi,

102, 103, 11o, I34,

135, 148,

twice, 70, 72, 76, 79, 8o, 87 twice, 88 twice, 89, 90 twice, 9I, 93, 96, 97, 98, 99, ioI, 103 twice, I05, io6, io8, 109, I 8, I20, 123 thrice, 124, I25,

I67, i68, I79, 183, 214, 2I5, twice, 240 twice, 255, 260 86oS I23

I26,

6ECrr6lco270

I29, I30 twice, I36 twice, 142, 143 twice, I27,

I35, 145, I46,

131,

I5I, I64, I65, 167, 169, 173 twice, I77 twice, i80 twice, 182, 185 twice, i86 twice, I93, 194, 196 twice, 202, 204, 207,

2io,

215,

217

twice,

220

twice,

223

68ExpCOTnlpOV68 96, 217 SECTT6XTnS 8&ErEpoV 53, 155 85ETEpoS 27, 30, 39 twice, 51, 83, 93, 145,

162, 176, 234, 243: T& SEuTrfpa30, 93,

145, 148, i60, 196, 248 twice

SCaaeico153 85aobLtco49, 122, 155, 230, 270 Sia-re?Eco48, 222, 233 6iaTieriu 72, 77, 97, 177, 85, 202

8icrrptip 136 sti-rp(ico 53, II9 6lap6p6vTwS 2, 48, I58, 217, 227, 264 siaqypco 3, 27, 90, 97, 105, 125, 143, 167, 179, 196 B6iapetyoo64, 8i, 126, 138, 224

8&cpopos54: Siapopov i68, 178, 197 twice,

227, 236

OVLIER: THE CIVILIZING POWER

200

SiaqvA6rrrco 159, 203 SlaX(eporovia 80 St&icoaAoos230, 232 I8&o6Kco40, 96 Si86pl 12, 33 twice, 35, 36,39, 40, 41, 44, 50, 52, 60, 66, 67, 73, 82, 86, 88, 89, III, 128 twice, 131, 132 twice, I34, 172, 209, 211, 213, 218, 235, 243, 251,

276 Sil1i1 24, 192 Si[Eplt 63, 75, I35 St1EpXoPat 3, 4, 38, 52, 75, II6, I29, 2IO, 246 Sio86BS 88 8sepEvvaco97, io6, 149, 262 SitpXopai 78, 157 s8iyiopai 12, 47, 73, 136, i88, 260

SiAyqlars75 SI1KcO23 8lrInEK1S 225, 264 86ipri^vco 78

SoO?os O9

8ouA6co77, 78, 182 Sp&pcx162, 209 I04 SpoamrerTEo Spaorp6s 124 Sp&O I04, 138, 176, I94, 258 SpopEOS91 8p6pos 70, 85, 88, 96, I97, 206, 227, 246 Ap*O1TES 52 Suvaait 10, 75, 78 twice, 97, I02, I04, 136, 150, 177, I98, 214 8svapli 4, 12, 17, 5I, 62, 68, 78, I05, io8, 120, I6o, I73, I8I,

192, 200, 212, 216,

217 twice, 226, 228, 233, 253, 270 vvaoT-ria40, 155, 178, I93, 217 twice 6uvar6S I, 5, 6, 99, 155, I66, 235, 243: obs6uvaOr6v43, 226; Kae' 6aov Suvcrr6v 170 sVVaTCOrbTcro 154 68vaTrcbTpos68, 193, 267

vuoKoXia I85, I9o

Stifrric 270

86KoxAos: ?v TOTS 8uav6AolS 18o

5iKaiOS 2, 4, 44, II6,

Suvrux)(C44, 46, 54, 67, 198

202, 215, 265: EIS SiKaiov T&g1V147; T6 SfKaiOV2 twice, 43, 68 twice, 112, 113, 146, 207; T-r SiKaia 48, 68 twice, 113, 146, 197, 207, 216, 222, 248

6iKaic6Tros 242 StKatotolvT 42 twice, 43, 68, 133, 147, 148, 167, 248 StKaioOS29, 48, 103, 125, I44, i6i, 209, 260, 274 SiKaoariplov

252

SIKaaorqIS 39, 44, 236, 248 86KTI 12, 43, 66, 77, 149, 164, 165, 194 twice, 236 twice SiKrvoV 126 8SolKrCo159, 193, 202

stOiKriCtr271 Atov*iaos 208, 221 Ai6vvcos 62, 237 stopiLco 261

6roorlnia95 Ai6oKoupoi 258 8ioXAiO I139 SIT8AOUS 3, 6i, 72, 94, Io5, 200, 237 8fS 2i 81Tmo637, i8o, 223 8iXa II5 81X6O0v57, 79, n18, 128

8uo-ruxia 26, 53

io8 8uTaXpaivco Svuaxept'17

uovXc,opia23 Sco): fhiou 861vovros 132 'rp6 scopE&33, 45, 65, III, 128, I3I, 222, 237 twice, 248 ScopEogai 30, 230 Acopies 51, 59, 73 AcopiK6S76 Sopov 41, 87, I52 ?&co5, 92, III, 197 gyyElos 25, 95 &yyfyvolai II Iyyp&9co 45 lyy&ev I02 lyy*s 90, 103, I30, 266

183 EIKCbV 80, 223, 262, 274

14 EIlAKpIV/S Ep 35 57, 79, 83, OO,II9, 127, 37, 256 EiTroVI, 2, 4, 7, IO, II twice, i6 twice, 17, I9, 22, 23, 25, 28, 29, 30, 37, 39 twice, 57, 6I twice, 62, 63, 65, 69, 73

twice, 75 thrice, 78, 79 twice, 88, 89, o9 twice, 91, 98, 103, I05, 107, Io8 thrice, II2, 115, 122, 123, I37, 138, 139,148, 49,157 twice, 61, 164 twice, 165, i66, 167, 169, 170 twice, 173, 176, 179, 187, 189 twice, 198, 201, 202, 204, 208, 211, 223, 225, 227, 231, 232,

233, 236, 239 twice, 243 twice, 244, 246, 249, 252, 256, 260, 266, 269: dos &6rrACsEIrretv 4, I63; cbs EIrEEv I9, 39, 54, 98, I07, 112, I40, 146, I52, 173, 178, 227, 259; cbsEirelv alcvEX6vrt 143; ElrrEv 47, 172; KaMO&lLa E1rrTiv cos TrrOS 107; T6 yE &(Arl0-rEtpov EITrETv 107; T6

c'i,prav Ei-ntv 90 lpfvrll 40, 63, 157 twice, i66 twice, 167, 175 twice, 177 twice, 179, 183, 195, 196 twice, 197 twice, 198, 207, 2o8, 209, 222, 243 twice EaoiTraS II9, 140, 260 EloaOlS I65 EIoaqXlKvOpalt II, 230 elapi&lo0Ial 27 ElaPooA0?172 ETOCII.l139 EloipXocal 40

97 EolaXco EfoaTrXUS56 EtoTralCo 29, 226

EIaqOpcp14, io6, io8

'EyEorTaTo171 207, 226 IyKaOio-rlCpt IyKaCCO217, 8,8, 223 tyKacraEhrcErc 114 yKarapiyV?Oco4, 9, 20 tyKAEfco1I

Eio'op0p Io8, 230

yKATICa 217

yKi.vco 177

,yKpivco48

86cKco 83 twice, 124, 157 tcopu)V I102 86ycya 122 SOKCo think I, 7, II, 138, 153, 217; seem or seem good 18, 29, 34, 35, 43, 48 CoVcKalSOKCV,5I, 63, 76, 83 twice, 86, 90 twice, 95, 96, 97, 98, Io6, Io9, 113, 117, II9, 125, 126, 131, 162 twice, I64, 170, 171 twice, 172, I73, 176, 200, 204, 205, 215, 218, 224, 233, SoloKTv 4, 235, 238, 270, 274 twice: (pio

IyKcOi&Lco4, io8, 176, 213, 262 3, 7I, 213 &YXEipC.o iyXEiptlpa 3 IYXcoppco5, 74, 91, 112, 119, 235 Gc8aos 54, 102, 272 OWEAovTis 73, 126, 211, 264

102

eIK6S2, 13, i6, 21, 33, 53, 62,63, 120, I34, 135, 41, 265, 270, 275; T& EIK6Ta 275 EIKOOr6SIIO EIK6TCoS 4, 28, 49, 77, 89, I20, 125, 265 EiKCO 26, 43, 51, 100, 115, 163, 177, i80,

43 Iyy'rTWroS

Sio0EcO134

86a 4, 5, 6, I43, I78, 211, 260, 275 twice 866iS 248 BovAsia I07 Sou0EOcoI07

[TRANS. AMER. PHIL. SOC.

X&ACO 218, 252

ElcrappCo: Elap{E} pEOa 62 I EloXCO 121 EtacA 156, I97, 274

34 KPd&i(vc 26, 209, 271 bCXP&AAX ,y{iyvopai 80 29 1KyOVOS iK85XOPat I3, 39, 63

xK8potp3 (KKArloia IOI, 271 lmKOaUEc)142 112, 135 &KA<51&pTW

hK-yco 69, 91, 215, 263 KiTCwrcoio6, IIo, 227 twice &Koi0tlos 211

iLco 179 ievos 3, 47, 76, 78 twice, 99, Ioo, io8, 151, 172, 18i, 226 0eco:eco06eTS 72, 77, 202 E80ov 54, 83, 86: l6ETv17, 88, io8, 177, 178, 232, 267

58, 140 KArrlqp6co &<1rATnrrCO 25, 84, 87, I02, 127, 172, 178,

E8oS 55, 124, 140, 170, 209, 228, 239, 265 EItSoXov 102, 27I elK[Lco I9, 102, I78,.I94

I66 gEKTr7Aov <1ro8Cbv 54, io8

grrnToo 62, 17I, 255 lKrTriTCo51, 9I, 126 ?K1T.C0O I7I ?KcrrAltIS102, 120

I79, I93

INDEX TO THE GREEK TEXT

VOL. 58, PT. i, 1968] &KTEivco 58,

139, 14I,

170

KTriVCO I, 5 KTprpCO89

77, 227 4paoivco

7, 9, 65, i66, i86, 223 ?K96pco &?KEryco62, 140, 213, 239

Tro&rtl'E. Suv&acos 143; 9ppovfiaoros 'E. 87; Tas 'E. TrpciEtS I57, 223; Epya 'E. I69; irrFarrlroTOs'E. piylora-rcx 184; TapoocraaiavTCOV'E. 268 'EXAlvis 54, I03, 213

6KpOr&cT 58

'EAfZomrovTro 174, 184, I98, 227 EXos 88, 153

lKX)opCo52, 137, 142 KCbV n16, 121, 146, 167, 195 twice, 199,

AlTiico 135, I73, 200 i?nTiS35, 54, 67, 78, I02, 106, II2, 173, I75, i86,

217 ALrrTov 196,

233

Accti-r6C II6, 233 ,6t5T'T?opa185

ACLrrcov4, 5, 39, io8, 113, 120 twice, 132, 149, 155, 172, 178, I8o, 217, 224, 267, 270, 274 XAaovCO 49, 93, 102, I49, I97

Iaapp6'rpoS95 4, 77 IAiXcrroTS Xiy)(Xo213, 216, 223, 227 'EAevi I02 XveuOEpia 23, 89, 102, 103, 117, 122, 125, 147, 157, 159, 167, 171, I86, 2o ^XEvepios 89, 142 E7eEeEpos142, I55, 167, 267, 270 ixEVuEp6co66, 113, 115, 201 'E?ewoivla (-r&) 230, 249 twice, 257 'EEvuoivIov 257 'EAEuais128, 256 W(pas 25 88 EAKCO 'EXA&S8 twice, 13 twice, 15 thrice, 48,

56, 57 twice, 58, 60, 68, 77, 79 thrice, 82, 83, 89, 93, 1OO,I02, 104, 105, 114, 121, 131, 138, 142, I48, 150, 154, 155 twice, 157, 164, 171 twice, 175, 197, 210, 221, 222, 223, 224,232 twice, 235, 240, 249, 266, 275: tTipa 'EX&S I4; 'E^X&8 -rTiwaAaZA 57; T15s&pXaias'E. 11 'E. 142; Tiv 91, 155; tv AMuEvepg9 riiS'E. o-rliav274;tTpoq6s -qs 'E. 89 :XXEihTr 154

?EAXsv80; 'EXXArvEI twice, 4, 5, 7, I2 twice, 13 twice, 35, 51, 52 twice, 53, 55, 57, 58, 6i, 62 four times, 66, 71, 72, 76 twice, 77, 78 twice, 79, 8o, 84, 89 four timcs, 90 twice, 91, 94, IOI,

123,

hpaaivco 10, 15 Epp&8cio 168, 22I

I24:

Trr' iEpyao'vvots

&vacAaipavesvII9 tpyco

124

?tpXopal I04, 137, 162, I93, 209 twice ?Ear1 I, 2, 17, 19, 23, 74, 77, 8I, I05 thrice, 107, 130, i66, 191, 192, 212,

157, 213, 270 iTaaoiS

120

t-rTaao6s 63 EuEVpilaC185, 263 rlnyoPac 48, 1i i~gyrlTrs 55, 230 twice, 273 AiKcO53, I59, i69 gfiS 32, 62, 135, i6i, 2Io, 260

[pAMTrrcO 271

?[POiA 95, 183 .Pggvco 29 ?|pri'"riwlpti 83

(ri'rcoW 58, I44, 234 ijpro06cbV 222

^uIKVEopat31, 202 ?'s 260

ita6rc 70 iaTlM1 73, 107, 136 g0oSos209 EOlKiLco53, Io6

ipTropia 149 E[TrOpos II EpTrpoceOv I02 ipqavi[co 224 i.pv-roS I66

Ev&ycoI54 ivc orrco 54, i66 vaxvrTios 62, 89, 104, 131, 135, i6o, 175, 176, I8i, 182, I86, 87, I97, 248, 274: ElSToUvaVTioV 97; ivavria as adv. 124, 134, 157 twice, 193 ivavcriopia 88, I57, 222 ivapyEvrEpOS 32

evapyiis 7, 8, 34, 43, 65, 135, 148 eV6SEKvuWP 33, 46, 95, I06

koAXrl28 oovuaia 9, 62, 66, 246, 270 E[co 60, 68, 96, 97, 124, 126, 138, 174, 190,

215,

224

EgooeEv54, 74, 122, 173 gOlKaII, 56, 98, io8, 173, 176, 206, 213 twice, 250, 274 0opTAI40, 257 TcrayyEXia132, 134 iwrayyXXco 134 hwcyco 98, 222

v85oo0S 78, 251

i&Traycoyq1o1 1TraiviCo213, 248, 260 four times

v6SXOpat 124: O*K v)8XE?Tal 75 v8otO6rTa-r 205

iTrrcavo 253 crraipco 154, i6o,

vS6EcS94

v6So6Ta-rro 249 &v86o6TEpos151 [vEipt I2, 172, i88, ivEUTv(co 53 vi)XvpoV 218

223, 240, 262, 275

&vOuVolapI 131, 140, 142, 174, I78 ^veMpios 130 bvvo0co 175 6VOtXitos150

118 twice, 123 thrice, 124, 125 twice,

v'rnpoS225

126 twice, 128 four times, 129, I30, 131 twice, 135, 136, 137, 138, 142 twice, 144, 146, 147 twice, 148, 150, 154, I55, i56, I57 thrice, 158 twice,

vrlnp6TarrTO47, 252

218, 267

1rTav&yco 256

28, 83 vyXCO

bvoXMhc159

I93 twice, 195, 196, 197 twice, 198, 201 twice, 202 twice, 205, 207 twice, 208 twice, 209, 212, 214 twice, 220, 221, 222 four times, 223, 224 twice, 225, 227 twice, 228, 230, 233 thrice, 235, 242, 243, 248 thrice, 252, 255, 257, 260, 273, 275 'EAArlv1KS10, I3 twice, 14, 55, 56, 59, 65, 77, 78, 79, 96, 103 twice, 128, 130, I3I, I34 twice, I94, 217, 220, 234, 244, 268: S6a wravTrcv TCOV 'E. Kalpov 52;

93,

~Epydloopai

270 t-T&lco 59, 66, 78, 79, 92, 107, io8, 116,

190, 200, 222

I02 twice, 103, 104, I05 four times, I07, io8, IO9, 114, II5, II6, 117 twice,

I59, I6o, i66 thrice, 167 thrice, 168, I71 twice, 173 twice, 187, 190 twice,

201

EVTriAco 82

83, IOO, 141 twice, 155, I74 vrTvyX&vco

9&yco 55, i68, 206

itaipETro 245 ?gatpEo 25, II6, i69, 193, 21I, 222 C6Aojpal150 217 arcapTavc&Co lgaviTirrlp 102

iaptei&co 53 gapKdco33, 39, 46, 86, 103, I17, 145, I57 twice, 178, 222, 235, 237, 238, 246

rWavaCXopcG Io8 Frr&vaeiu64, 120 ^rrcavpopat Io6 iTCavipXo)(al 32, 59, I96 TnCaVAIKCo 63

-rrave&o144 212 TraCviOTrlpnt

wrravop06c53, 60 iwTTcpX221 orxOiTs: iva

ilrl?iv

Tracx0)( ElTco I48

-wriyco 30, 144, i6o: iV TOTS TrrEiyovoU 74 TrreiSov Io6

trrewi be added 29, 131 iwirii come upon 67, 149, 171:

rrcbv45,

69, 121, 154, 170, i8i

175 TreiraJyco 26 &iTEiOraKTro ?1T?Egyco 6i

lwrEtSpXolpa138, 157, 207 twice hwipXoclpa3, 22, 58, 62, 123, 149 twice, 171, 173, 179, 209, 21o, 226 hWTTElo 31

?tapvoSIo8

inTXC)98, I24

?EapTaco 104, 260 EcXiaOvco10, 207 xEMyXco153 II gEAi-rTTCO 10, I95, 204, 226 nEwTiTfiSEs

l[Tpaitvco 12, 83 TIrlAuv 48 tr7rip5o 41, 249

Tripaais 145 Trip0ovUEOcoI2, I47

202

OLIVER: THE CIVILIZING POWER

CiTiypaolla 142, 223

'E-nlacIpilol 157 1TmSEiKvuW7, 39, 69, Ioo, 104, 138, 144, 147, I50, I721 209, 214, 263, 272 wi8EtS1SI04, 133, 148 1TfirlXOSII, I03 irnl6nria 41, 236 TrlSfiScoojl 73 iTTlEiKE1a 7, o08, 187, 217 hTiEiKoCrrTTos267, 270

hnriKarepos 68 ImTEIKfS 213 ImnlKo&152, 245 Im0'IKn126 TrriOu1p 98, 155, 222 mrOvvpiao 35, 78 twice, 266 Tr(iKoapoS I63 'rlTKaipoTa6ros 7 hrriKEI.al 9, 10, 55, 57 1TiKXAivco 15 ElTtKoupia 239

53 Tn1KOVQ)ilco r1TlKporrco 41 I7IAEiTco97 1TilXappA&vco 143 tlXTileCO224 TriAXoIlTos 207 hTrlIapTipopac II Irrvoico60, 78, 2 I

iirfvoia 94, I04 rrlppico30 rrippoA95 245 noTrOiCaiVCO ilTioaIios 13 iTrloT0rioco74 e,rioTrapac213 112 ETr1Tncirrl 'ro"TroAfi79, IOI mTraTpcrrEOco 145 16 wTiTpeT-r0ios 42 1nTIaTpiTCO Tipcxpayilco 162, 221 iTiTayipa83 wTrir&TrTo 81, 197 4 mTrTaCplOS T-rlTeiXaloia 155

2I TpOSK&XAAr 1TrrflIAtos:ETITTSEiOTCTrtrn 22, 24, 54 WTrrrn8El6TTiS Ti-rtfiSucia90 IO, 76, 93, 194, 209, 221 mlrTiTiell TrrrTl&cAo 176, 202 riTpErTCC 39, 122 nrTpTorr50 ItupavriS74, 268 IlrravSs 217, 260

TirriEpco 59 IwTTpTpiLco251

94 1TlXEI1p0Co 260 XrriXe6vioS 20, 42, 78, 146, 260 TrropILa ^wovop&IcO 273

wrTos: Cbs wTTOS 47, 172 El-TEWV itsci0i 230 ITrcowvuia2, 12, 17, 26, 28, 40, 42, 52, 89, 202, 265

w-TrbvUOS 122, 260: E'TcovOovUSKal wropi-r(T&I

{pavos 49, 12 ip&co 155 ipy&lolal 38, 62, 166, 214, 218, 276 Ppyov3, 19, 21, 30, 35, 56, 63 twice, 66, 67, 68, 70, 73, 74, 77, 79, 80 thrice, 87, 96, 97, 98, 117, I24 twice, 126, 127, 135 twice, 140, 142, 143 thrice, 146, 150, i6o, 162, 164, 165, i66, i68, 169, 170, 179, 182, 183, I89 twice, 192, I94, I96, 2Io, 220 thrice, 229, 242, 249, 260, 267, 275 gpyco 86

3 twice Ppycd8r1

IpE'iCpa274 'EpETpiEiS 78 twice, 83 twice, 84 97 'EpETpIK6S

'EpeXte6i5a262

'Epex0Eis673 twice, 260 eprpia 211 EpiLco39, 42 twice, i68, 257 'EptX)6vios 246; implied but not mentioned 40 EplatCovI69, 209

80 :ppUlVE*s 80 pp,jir|veco JpoimaiI05, 195

eaXArrTa 97 'EpvOp& Epupa 8, ioo 178; P06Ocal 190 pOico:P1OoVTai EpXoCiat4, 27, 71, 78, I02, 115, I34, I44, 146, I5I, I74, I93, 199, 207, 227 twice, 260 ~p&5214, 240: elpTrTal45, I74, 204, 274; EIPTKcbS3, 204; EIplit,voS 5, 6, 37, 45, I9I, 254; Elpfoaci 119; ElpflcETa i6o, 206

Epcos39, 58, 77 252 pcO-roTCO Tcr-IpIoS52, 57 carica 13, 29, io6, 148: Ecrria KOwvi54; 'EXAo&8oSa-ria 274

:Tcm&co 87 ga-riv oi 56

icrCrtlO97 oaXorrOS 53, 113, 116, 208: TEa aoXcrra 49,

154; oTXcrraylS 96 rTalpia34 9TrpoaCE5

TroIp&[CO 8I TrollO0S126 ETOS 17, 35, 203, 238, 253, 257 eOayyAWtov 211

76, I66, 223 twice EOPOEiS EOpoia 76, 124, 199

EVy?vEia27 EOYEcOS 23

[TRANS. AMER. PHIL. SOC

EOOEs (adverb) I, 20, 22, 51, 68, 79, 8o, 86, 104, 164, 175, 177, I93, 2II,232

uKOcapia 15 EOuKOXia 173 EUKr6S17 EOXoyoS 2, 32, 107

EUA6ycos72 EOpoWrros 71, 73 EOvoiaI, 46, io8 twice, 162, 273 EOvovSI86 EiO-reiOEia122

E6rropEcoI24 243 EUTTOpia 2IO EOrropOS 267 ETrropCbTorOS errrpacxa 179, I85 E\jTpETifS 183, 198 164, 227 EOTrpETrCOS 248 ECPPE1iS eOpioKcoI twice, 3, 6, 40, 43, 45, 58, 6i, 64, 66 twice, 75, 91, 96, 102 thrice, 128, 136, 172, 217, 235, 237, 264 I51 EC'puv6,8cov

Eipuvaoes49, 66 twice

Eupvuxcopia88 10 EpoowTratos EOpcb-rrr 70, 149, 155 EUajiPEia122 twice, 144, 256 Evaep1S 225, 23I 233 ErTVXro)(EpOV 232 eOrmX&CO eOTrXia 172 EuXr)(ia I8, 170: oO
eiqco@0 4

eiqpTliifa4, 87, II6, 170, 176, 225, 260 EOVppoCVflvI I

245 EOXaPIS ?EXA76, I82 EOxoIa1 233 Eyv'X[ia 74, Io6, I07, I24, 179, 187

ecoX(ia24 119, I43, 169, 172, 244, 264 i<&p,lIAXoS

77, 230 (gPAKCO pE{iiS30, 37, 55,

92, I21,

124, I41,

164,

i88, 210 EpEaIS44 &q?pSopal193 1liKv6o l0ai

136, I58

ia
126, , 84

IXepa 224 iXep6s io8, I28, 187, I93 134 XepCOS EXo 2 twice, 5, 7, 8, II, 18, 21 twice, 22,

eiSalmovia

142, i68, 232, 247 62, I39, 265, 268 E6oi0KI(CO

24. 32, 34, 35, 39, 42, 49 twice, 59, 63, 66, 68, 78 twice, 79, 83, 86, 87, 90,

eOSo0ia 264

91, 93, 96, 102 five times, o04, 107, IO8 twice, IIO, I12 twice, 115 twice, 117, I22, I25, I29, 131, I34, 138, 14I, 142, 145, I47, I49, 150, 152, 155

EOfpycaia2, 35 twice, 46, 55, 61, 67, 73, 167, 209, 220, 230, 239, 240 eOEpyrTl 50 twice, 231

eiA'e0la3 E6iers 1I30 eOEvv)co187, 232 OeOCOs 236 I eOUjpUX I

thrice, 157, 159, i6I, 163 twice, 164 twice, I67 thrice, 171, 174, 176, 177, 178, 183, I85, i86, 189, I93, I94 twice, I95, 201, 212, 218 twice, 219, 221, 223 twice, 229, 232 twice, 233.

234, 235, 237, 245 twice, 247 twice, 248 thrice, 250, 256, 26o, 269, 271, 275: tXOtu"aI6, 200, 226; EXco &vVc 2; 80 gXoi TrXAov EcoAOS141

9co0S52 ECoS 12, 52, 53, 57, 58, 8i, 134, I37, I54, 155, 222, 258

ZeAerTflS 254 LEryvvup40, 152 ZEsI 97: At6S Trraia 225; -Tiv ToU Ati6 Aia 89, 142; &ppXfv19; 'EEUvOipiov vih Aia 141; P& Ata 225 Lic 127, 221 [rlTAo 42

[TIP6co176 Lrlr~T 26, 43, 75, 114, 145, I68, 233 I6C29, 78, i86, 222, 226, 270 &Lcbv12 ZCoov25

ZCrotrip12 Tirp253 112, 113, 115, 117 iyElpovia 109, II, four times, 167, i68, 222: T1rV irit

120, 136,

267 132, 134,

261

e&aao-ra 8, 9 twice, 10 twice, 13, 15, I6, 20 twice, 23, 26, 56 twice, 57, 58, 71, 83, 86, 88, 96, 97 thrice, 98 thrice, 102 twice, 105, 107, io8, II2, 122, I24 twice, 126, 127, 155 twice, 156, 157, 158, 159, I66, I71, 173, 178, 184, i86, 197 twice,

201, 202, 212, 213, 221, 226,

232, 235, 241, 244 twice, 246 OacirTTtos20, 95 e6vorros 132 eavcrd6co 129 Bapp4co 4, 52, 66, 88, io6, 124, 131, 153, 165, 187 96e&ooi157 dcYros53, 209

&TTrov 35 eoiCpa 102 oaucp&Co4, 78, 90, 93, 100 twice, io8, 114, 120, 132 twice, 135, 138, 158, 169, 172, 213, 220 twice, 222, 250, 267, 271, 274

108; diArOlvwisOapaaC-T6S 7, 136, 150, 155 twice, 157,

ly?poviaS I I 8 ?yEipbv 5, 21, 6o twice, 84, 1I1, 117 twice, 230, 250, 271 yeogpai 8, 12, 26, io8, 109, III, thrice, 117, 118, 119, 128, 137, 138, 147, 149, i66, 199,

193, 204, 223 109, 112, 112, 113 132, 136, 208, 211,

212, 262, 266, 275 fi8?Co5 220

85 eaiaaoTOT6EpoS 211 oapaaCTOTacrroS eaupaTorwol6s 127 Oia II, 27, 87, 102, 141 OE&: E&as aEpva& 44 Oiala 9, II, 126, 140 Oea-rpov250

OeTos12, 35 twice, 38, 44, 73, 84, 226,

f6lov 233 fllaoros 9

fiocaie 87 f6ovA19, 139, I44, 157, 222 i6vvapa 260 f0os 13, 14, Io9, i66, 217, 252: Tij KOaT'

iOos rr6XAi 213

'tKtiTa I51, 267 26, 62, 96, 104, 147, I50, 154, i6o, lKCO) 191, 211 twice, 256

qidKia 161 Atios 8, 39, 124, 132, i86, 216, 220 hlipa 4, 76, 122, 125 twice, 137, I40 thrice, 151, 159, 197, 227: pE0'fpipav

98; <(igUpav>~9' TfiPMAI41 flEEpfiQato 244 TiPpos 7, 237 rPEp6oc9 lpEp&bTO5TO 23, 56 qitVau 270 lViKa 72, 194,

fiTrrToal 43, 73, 76, I03, IIo, 164, 178, i88, 95, 227, 245, iTTov 13, 31, 45 twice, 62, io8, 148, 172, 179, 182, 189, 223, firrTV 26, 39, 88, 90, 187

eaAo6s39 twice

Lijhos 186, 226 i.rlfa 149

aX615crroTS fiy?oviav

267

'HvioXoi 226 TrEipoS 9, 13, I4, 56, 70, 77, 84, 89, 1oo, 126 twice, 127, 163, I73, 241

59, 6i, 66 'HpaK?Xe8ai 'HpaKXtjs 34, 48 twice, 49, 59, 66, 258: cT-rqia 226 'HpOaKAovS 1ipoS 236 focvXdZco148

fixjria 78, 148 twice, i68

203

INDEX TO THE GREEK TEXT

VOL. 58, PT. I, 1968]

234, 236 208, 225 EmTOS6 0E6S3, 4, 12, 2I twice, 31, 33 thrice, 34 twice, 36 twice, 39,41 twice, 42 thrice,

oEoopia31, 73, 249, 256 twice, 276 eEcopIK6v35 256 OEcop6O Gipal 51, 209, 248

eripcaol 48, 53 twice, 183, 193 twice, I94, 209 twice, 210 twice, 211 thrice, 232, 248 OKTrl96 212, 220, 223 thrice,

ri'pa83 er0pdco 57, 200 GIOreus34, 49, 248 evriaKco271

8vriT-r73 86puvpo10oo epaKES71, 207 epaK
73 twice uBvyrYp Ouvo.S83, 122

uvoica 238, 26i

86co 261, 273 Idopxai 175, 186, 189 6i1 I, 47, 51, 72, 112, 180, 264 tiSto 25, 72, 73, 74, 89, io6, 113, 117, I30 167, 196, 223, 231, 239, 240 i{8scbirl 43, 213 twice, 220, 223, 233, 272 tSpiuc 48, 53, 73, 154 84 hEpEus iepopiivia 141 tip6v 73, 84 twice, 96, 109, 142 tEpo1TOico258 itp6O 3I, 51, 230, 249, 258 twice: co-rrEp Ev tEpoTSTrpoTEAouvJEvrl ii; EriyTTcai T-rV IEpCov 230 260

'IeaK
{Kcav6 194, 225

lKavcoS98 66 IKET6ECCO

IKETTrS 59, 67 122, 229 44 four times, 45, 46, 48 thrice, 59, 77, iXAEOS 84, 88, 93, 96, 102, 105, io6, 109, 128, iX\yyICco150 "IXtov260 142 thrice, 143, 144 thrice, 145, 162, 'IvSoi 25, 78 192, 211, 213, 216, 220, 229, 230, 231, 236 five times, 237, 238, 248 twice, i'rTrEO\172 249 twice, 251, 258, 261, 273: ii oE6o 1TrmrIKO 40, 175 40 thrice, 44, I22 twice, 260, 276; 6 96 ITrrrOKpOTOS eO6S261 twice, 273; ac ToouEo pacuv- tITrroiLaXEc)co 175 T?ea1 35, 128; TOOIJ ecOJ XporaVTOS 73; TmrTOpaXia 70, 172, 220, 241 twice Oeov nrra6ES36; 0eov Tp6lpoI 36; iTrrTro 25, 40, 86, 87, 88,96, 137, 142, 8Ecv (hrapXov T ovayyEVri 274; TOIS EV 197 twice, 260 twice 'Ila0p6 162 dKpor6Xel OEO0I 73; psTa T-rv wrpora-r OECo) TOpCOV TOIS 96; wiorri oEoTs 122 iaos 17, I31, 156, 172, I83 197, 202, Eol,p orraTaos233 233: &6ir TOi T[OUt215, 217; 6i' Eo60tX1i 32 twice 227; E iarou 33, 75, 90, II2, 171,

eepaciEia65, 124 eEpaTevrrEuKc 232 221 OeparrEOco

i8 Eppnrl e6EppcbscO 70 etoS 11, 15, 245

227;

216,

232,

264,

270;

EiTr TrOISlolS

175,

215,

taou 200, 212;

ToaaKai I8I

io6TqS 215 iorT)pi 32, 88, 96, io8, 142, 159, 163, 174, 207,

225,

232

icTOpia 11

06Ev66s167, 216, 217, 267

80 icXvp6oS

eEaCrrrlET 53

ioX&o 267, 270, falsa lectio in 43 acos 5, 38, 39,45 twice, 74, o09, I72, 177

eeTroraoi 51

iCo88

204,

224,

235,

260

OLIVER: THE CIVILIZING POWER

204 'ITaXia 22I

KaTcayCoyfi83 KaraSEiKvUJp 35, 39, 40, 54, 191, 198, 235, 267

lVuy 230 IXVOS102

'IcOvES 77, 124 'Icovia I8, 51, 227 KaSpeia 67, 207 KoaaipEc1SI99 Kocaltpc10o6, 209, 220 Kceaipco 56, 149, 230 KaOl.ag 10I7, 132, 183 KaOap6O2, 14 twice, 27, 28, 148, 260 13, ii6, 118, 132, 148, 152 KaOapCoS KaeapcoTCrOS245, 262 148 KoCElpyvWpt is meet KaCfKC come down 244: KaOr(KE 43, 50 K&Orpat84, 127, 145 Kaoif)Pl 4

KaoiorTTlm7, 31, 33, 34, 50, 75, 77, 89 thrice, 96, 112, 117 twice, 118, 138, 140, I58, i66, 173, 174, I89, 195, 212, 217, 222, 230, 234, 248, 264 twice KaeOp&=c 4

Kdo08OS59 Kavcpqirpi139 Kacv6S246, 247 four times

KorralyiS183 12 KarTarpcO

KaK6co 124, 221

KaKCOS 53 twice, 54 twice, 83, 93, 157, 175 KOAMcI, 29, 72, 84, 87, 92, 135 twice, 154, 157 twice, 165 173, 202, 221, 227, 230, 273, 274 KaoAiKpaTr6aS178 K&UlOV(adverb) 33, 76, io8, 185, 233 KAArMaT(adverb) 54, 124, 202 KAlWaTOS15, 23, 25, 57, 68, 144, 149, 152, I92, 194, 230 twice, 235, 237, 242 thrice, 244, 246, 250 twice, 259, 274 KacMiov 36, 85, 117, I33, 143, 152, 155, 157, 223, 256, 262, 27I K&OS 10 twice, ii, 15, 20, 143, I44 KOa26S 5, 53, 142, 207, 220, 226, 243, 249, 264: E{c TOUKOAO068 KaAoTrrco I02

K5CAS70 KOACOS 12, 35, 42, 96, I02, 103, I04, I30, 136 twice, 145, 147 twice, I59, 192 98 K&r^IAOS Ka&pTCO123

K&p178 Kapia 70

KaoraKOaOico 143

91, 243 KTlpJrrCO

KaorcAapp&cvo27, 29, 33, 39, 126, I27,

KiAIKES151 KItKiac 226

187, 219, 232

263, 273 KapTEpiaI6, I22 twice, 172, 223 Kapanorio 157 KapXr186viot171 KOaTyEayCXo161 KaCraylyvoboxCO 3, 94, 208, 229 KardTyc 6I

twice

KOCT&rAUaI I98 KCorrTAOC 26, 39, 178, 185, 269

KIvSuVVEUo 29, 89, 113, I64, I7I, I86, 270 Kiv'uvo0 7, 63 twice, 89 twice, thrice, 126, 133, 145, 164, 167, 193, 209, 211, 224 twice KIVWCO 13, i8, 59, 77, 78, 8i, 97, 98, ii6, I47, I53, i6i, 168 twice, I74,

KorrapaveOvco I03 Ka-raprPEpopal 93, 193 56, 115, 124 KarravayK&ti[o

Kivtl'lS Ioo KAElcT6S: A.al6CI KA61OTOIS 57

KcrraXA&Arco 98 KaoraAyco 4 twice, 235

KarraXEirco 36, 94,

I02,

I03, io8, II5,

211 KoraAoyos 260

KAi'VC222 KMA[CO 171

Kacr&pXco124, 128

229, 240

KarraaKE'x62, 68, 142, 72, 243, 244, 250 KcrrCrrTiOril42, 204

KocraravfiS235 KaoraTE1yco44, 47, 51, 52, 54, 65. 66, 68, io8,

175, 177, 194, 195, 214, 230,

Ioo, I8I,

KAtnpOVOI.Lk211

KArlpo)(Xia96

KarTarcnKnTT 207 KarTacKEU&[co 30, 40, 56, 57 twice, 63, 99,

I07 I74,

KAEiCo 163, 164 KArrrco 184, i88, 198

KaCTaIorp&rTT67, 74, I05, I28, 196

Kurat. l1 ic ) IOO, 177 Kacrap&oiia I86 wu 1oo Karappyviy

209,

I93

82 KoroOarovTilr[

K68Pos 73 twice KOV1 3, 47, 53, 117, 125, 128, 158, 220,

223, 255 I, 4, 19, 31, 51, 57, 66, 69, 72 KOIVOS twice, 73, 74, 78, 89, IOI, I05, io8, 112, 113, I23, 124, 142, I52, 167 twice, 173, 214, 217, 220, 223, 225, 226, 243, 248, 251, 260, 270: T6 KOIVOV236; T& KOlva TOV tr6xEcov 239; T& KOIVW TfiS 'EAAt'vco q90aeos 90, I o; Td&K. TCOV 190; &rr6 KOIVOU201; EIS KOIV6V 154,

Karracpov&o 142, 153

263; ElS r6 K. 45, 62, io6, 149; 0-JVp TOOK. 72; dya.cla KOWIV6 Trij 'EM&Sos

Kaorauyfi 260

223;

260

;v TroT K. Tf1S 'EAr&8O KIV18VOIS

KaC(TXp&iOpai87 t 104 KaorTaccbvvuw KaEITSov I09, 204, 248 KaTrrpy&aloal 50, 103, 117, 196 KorripXopat 24, 156 KCarX)c 17, 26, 27, 35, 79, 102, I06, 116, 123, 126, 128, I34, 137, i68, I70, I94, 203, 217, 222 KartyopEco 195, 213 twice, 220 thrice KaOTOtKEK 155 62 KaTOlKiLCO

'EAAVCOv6ilyrTrf1v 164; T6V K. TCAOV T(rv 'E?AMVCOO 55; KOIVOV Kip8OS62; T6 K. TOrV'EMAAfVCV lp6v 142; KOIV6S

K1tO.itpOV 271 Korrope6co142, I80 twice, 188, 200, 205

Ta-rTpiS51, 231, 270; 666S KOIVh Tr&VTrcOVT-rV KTirTTrT6vTro 51; TOU K. K. pouAvEvUpltov 118; 273; I&(VTECOS

KarrO6pcopa 240 239, 246, 248,

102, 176 KEpSOaivC Kfp8oS Io, 62, I25, 131, I34 twice, 14I, I57, 167 KipKupa 69, 2IO KEI9oAaov III, II2, I24, 128, 131, 157, I97, 22I, 244 156, 245; 1Ti KEclafi 17: UrrripKecpA?AS

KorTaKeico 207

KoraaolX)vca124, 227

KaTCrnTlTc.>82 KaTC=XOUS0II

Kalp6S4, 34, 47, 52, 54 twice, 60, 63, 72, 76, 80, 87, III, 135, 140 twice, 145, I59, I70, 19I, I96, 202, 223, 227, 243 twice, 269, 271: Iv Kaitpc 66 KaKia I54, I86, 213 KaKi LO 213 KaK6S84, 88, 93, 126, 194, I98, 207

I KkPaS 1177 Kipoa

212 KE9CaNXAV KntlpuKEOc132 K1jpuv 68, 79, 82, 131, 2II

KOTrroaKeiC0 157

KaTaoavaux&coI79, 22I

Kacipos 57

KaplrrS 23, 24, 35,235,237,

KaorTaSKOS 06 KaoaSilCbKCO 174 Ka-raSouA6o 167 KorraSioo 178

[TRANS. AMER. PHIL. SOC.

K&rrco 155, i66 KETiat15, I03, I37, 193, 235, 241

KiKpop246 KEKpvUa7ia159 KEAE0CO 8i, 98, 123, 211, 273: T6 KE?.u6-

pevov 66, 197 KEV6O175 KEVOCO 172

T6rV'EAASVovrrTOITnTlS 260; rTCK.yiVEI T7OV 'EAAfvcOov 224;

dv0pcTrov

I49,

225;

T6 K. Y?VOS TrOV TfiS K. T)XlIS

yodvOpcTrrcov168; KOlVOS &dTrvroTcov Kal E?IEpyfhaS vaS TEm 231; -rrp6yovoi TOo K. Piov 36; Trria KOlvi 54; Tr1K. TOO y?voVs ^cT-ri 13; PilTnp Kal TpoyO6 ov TpoqaS I; K. KOIVi 25; K. &6d&rrd

TOVK. T6v dycova IO2; TOVK. 6Eorr6rnTv 62; 96; K. v6pov 67; K. 91lAavepcATrias Ti) K. qOpia1 70, 2I 7

KOltvOrlS4, 264 KOlVO6TOcrO 46, 252, 270

KOlvCov?CO 7, 13, 205, 248 KOlvcovia38, 46, 248 KOIVCov6S 49, 54, 217, 248

INDEX TO THE GREEK TEXT

VOL. 58, PT. I, 1968]

Ko0[Lco 149 K6oXTOS 20, 26, 30, 97, I63 226 KOACOV6O KOp1Si

29, 141

Kopilco 2, 35, 50, 53, 86, 89, 108, 113, 199, 227, 237 KoVlopTr693 Ko6vcv 178 K6pBT 73 Kopiveioi 157 twice, 159, i6i, 169, 194, 220, 223, 225, 248, 256 twice K6piv0os 53, 194 twice, 207, 209 KopoS227 15, 275 Kopvu
Kpiats 17, 265 KpCrrec 43, 5i, 58, 64, 67, 73, 109, 152, 163, 166 twice, I68, I74, I78, 179, I8i, 182, 187 twice, 191, 201, 211 twice,

218, 223, 224, 250, 270 twice KporricTro26, 38, 113, 129, 130, 241, 260 twice Kp&rOS227 KprTTrov 143, I90 KpEiT-rcv8, 26, 62, 66, 67, 78, 8o, 83, 85, 87 twice, 94, I35 twice, 142, 152, i6i, 164, i66, 167, 176, 177 twice, I8o, 200, 212, 215, 216 twice, 235, 250: aiSol Tro0 K. 232;

TqCT70 K. A6yco I62;

T-rV

AayX&vco I7, 28, 42 AaKESaciiovia 165 AaKESai6viol 117 twice, 125, 134, 135, 136 thrice, 150, 157 twice, 163 twice, 164 four times, 165 twice, 169, 172 twice, 175 twice, 176 twice, 177, I78 twice, I82, 183, 184, i86 twice, 187 twice, I88, 189 twice, 193 thrice, 195, 198 twice, 201 thrice, 205 twice, 206, 207 twice, 208, 209, 210, 211 four times, 212 twice, 220, 221, 223 thrice, 224 twice, 225, 227, 248, 261: AvKoipyc TC A. 251 53, 165, 207 AaKcov1Kfi AapI6vco 4, 6, 26, 33, 34, 4o, 41, 42, 67, 77, 78, 79, 87, I02 twice, I13, I23, I26, 129, 134, I49, 151 twice, I64, 165, 173 twice, 175, 198, 200, 209, 213, 2I8, 221, 262, 265, 271

58, 90

255 KpfqTES

Kptfe 42

piavOrvco 80, 99

72, 73, 76, 80, 89, 97 twice, I09 thrice, IIi, 119, 120, 122, 124, 128, 130, 131 twice, 139, 149, 155, I63, 170, 171, 197, 204, 206, 209, 216, 223, 225, 227, 237, 241, 247, 249, 252, 253, 260 five times, 261, 262, 267, 269: TO XEyopEvovOS TTO0T 225; T& Xey6IevO 12; KEKTeOV 69; ds Xeyenra 35. Se also Einrco7, 12, 52, 55, 73, 82, 98, 103, 105 thrice, 112, 114, 195 AEovrivoi 171 Ae.VKaS221

AEVKTpa183, 211 AEXatov 207 Ecov25 AEcbS73

127 KVplCOTEPOS KICOV 25, 87

KCOkico 68, 79, II5, 157, 212, 220, 226

AcravSpos 193 twice AXOicS 96 AvYuCTEXaTcrrTO 144 XuarrTEoarEpos51 AUaITEXACO 50, 136, I49, 224

MaK?Eovia132

1oo, II7, I37, 138, 145, I62, 164, i68, 176, I92, 193, I96, 215, 217, 220, 24I, 243, 264, 268 Kpialcios 163 KpiClS42, 44, 77, 8o, 87, 102, 128, 213,219 KptrTs 39, 127, 243 KpOckO155 33, 99, I33, I49, I89, 205 twice KpVrTTC lKTc&opa60, 132, 167, 202 thrice, 215, 227, 233, 250 KT'EVCO 88, 126

AXvTEo 18, 214 17 Au'rrrlp6s

XEyco6, Io, 45, 47, 48, 56 twice, 63, 68,

KpiVCo6, 7, 27 twice, 39, 46, 66, 76, 87,

K-rfipa40 Kvveai I156, I97 II13 KUVEpV1'T1rl KOII[KOS 175 KuOrlpaI69 KuKaXaES IO K&KAOS 6, 9, II, 13, I5, 56, 143, I56, 233, 244 twice KVXKOCO I173 KVpa95, I02, 124 KJirpiot I51I KupPI128, 29, 76, 80, 96, I09, 126, 130, i66, 266 KVpicOS IO

123, 139, I40 twice, 141 twice, 186, 195, 204 twice, 206, 23, 215,223, 224, 225 twice, 227, 228, 229 twice, 239 twice, 242, 246, 271 four times Wom"O6 73 XotTr6S15, 19, 52, 53 twice, 74, 88, I02 twice, 1O5, ii8, 124, 125, 128, 129, 131I, 32, I54, I55, i60, 16I, 177, I78, 192, 193, 212, 227, 233, 265,271 AoKpoi 164 rov-rp6v 246, 250 AvKLa70 AuKoipyoS 251

XaljTpo6 3, 50, 58, 209, 260 Xapw'TpTEpov244 60, 107, 254 Xapirpo6TEpos 89, 157, 266 AajArp6oTnr AaprrpcS 8I, 87, 103, I05, I21 XavO&vco3, 48, 68, 213

TrCVK. pIOTpav 172 KpiriS

205

MAcbS60

f?yco 37

'EXX(8os aoTrrep X656 XAiUrv(6EI Xiujrl:TrfS AfiSs: Wfiv -riS 'A&rvas 19

Afipos270 TO6Xar(rTK6V ?Oa-rIK6O: 56 ArlrTC12 AiuvES I53 Altp3T 226 AI.1v 9, 15, 23, 57, 245

hillUV58 Alvo'6SpoS 152 M6ytia (Td&)131 AoyiLopual 148, 192, 215, 264

NoyIao-6s68, II6, I49, 209

16yos 2 thrice, 3 thrice, 4 twice, 5, 6 twice, 7 twice, I6, 17, 24, 32, 34, 35,

39, 63, 68, 74 twice, 75, 76, 77, 80, 83, 91, 92, 1O9, II9 thrice, 122, I32, 134, 135, I39, I44, I62, i68, 170, 177, 189, 192, 2I4, 230, 235, 253, 254, 257, 265 twice, 269, 275, 276 twice; Xo6yo 2 twice, 3, 4, 5 twice, 40, 47, 50, 64, 80 twice, 87, 90, 103, 109, 112, I20 twice,

AXcoI2, I6o, I65, i86, 2II tp&OilTa: pcaOxIpcaTaKatd 6yo Tr&vra Epierli 40

2; paiJpara

piavia 44

av-reia 35, 128 pjavrlK6s: O8crTa 6oa (JaVTIKa 43

MavTivE1a220, 241 MacVTrVETS 207 PIJVTISIII,

273

Mapa0cbv 12, 89, 93, 96, I02, I04 twice, 125, 128, 187, 225, 241 Map86vios 129, 130 twice, 135, 136 liapTup&co35, 79, I31 twice, 164, I95, 196 piap-rvpia I8, 136, 227 papTIptov 42, 68 papTUpopal 142 I~&PT-v124, I35, i86, 189, 227

Ma*acraia58 i6wrX9o, 104, 125, 130 twice, 135, 136 twice, 137, I49, i6i, 164, 169, 177, 182, 194, 223, 225, 232

178 pUa(XOpat pEyaXAoivXia23, 59, 65, 76, io8, 114, I22 twice, 134, I58 twice MEyapa i60, i6i, 163, 166, 199 MeyapeTs I57, I59 twice IYCaS3, 4, 5, 39, 57 twice, 60, 62, 64, 68, 88, ii7, 126, I55, i6o, 163, 173, 225, 227, 244: piya as adverb 57, 197 LieyE0oS55, I44, I83, 242, 244, 250 piyiOros 24, 39, 46, 75, 76, 82, 88, I22, I28, 169, I79, I96, 205, 2II, 234, 237, 241, 242, 243, 244, 246 twice, 262,267: T6Op.yoaTov 43, I02, 174, 183; T& piyiocra 1Io, 213, 236, 267; TO 68 TraVTCovieyiorov OT1178, 182

200, 217 pEerl-Pt Iee{iTrrlPl47, 51, 98, I31, I45, I72 twice, 173 twice, 209 pIO6pio 1I3, 19 ILElov 149 PEi[cov 3, 10, 49, 58, 62, 63, 72, 97, 99, III, 115, 143, I62, 170, I73, I77, 208, 213 twice, 214, 255, 264 twice

206

OLIVER: THE CIVILIZING POWER pIKp6o69, 76 twice, 78, o13, io6, io8,

pEXTarr 174 piMAcO31, 53 twice, 77, I03, I04, I07, io8, 113, 114, 122, 128, 206, 209, 224, 265:6 o pCOV Xp6voS 57; r6 pAX.ov 84; T&ipI.ovTa III, 145 pXco 68

248, 272: pIKpOU 207; TTap&vplKp6v169, i8o, 209 P1KpcoSI54 pltKTr644

ipeEppipvcoS 4

M1Xi'jiotI66

Ltp?co 71,

102,

141,

twice

176, 204,

213

PIlpEiS4, I20 MeveoOi5s 260 pEVCo7, 104

piple&o58, 142, 158, 235, 237, 240 pIpiS 50, 121 IPpos9, 45, 53, 54, 64, 76, 77, 103, o06 twice, IIo, 128, 129, 174, 177, i8i, 225, 248: Eu688aoxi&coavKal TpopEcov pipei 232; iV EXqfS pipEi 182; kv Kip8ouvS lpEt 14I; iv PtpEI 22, 37, 223; Kcrra pipTl 22

19 twice, 156 p?CTrEppI[a pIE.6yEta20, 97 paoos 13 thrice, I5 five times, 67, 75, 76, 78, 87, io8, 114, 119, 135, 149, 15I, 172, 193, 230

tpEa6co 86, 193 MErof'vlol 53 twice pEoT6s 127 prrap&coM 98, 227 pETapx3oA 43, 232 peirTaylyvcbsocoI02, 219 twice lETaI6SiScopl 59, 60 twice, 235 p?ETOd(octS 239

pe-rcAapp&vco I8, 59, 226 pJEra?7dcTTCo 52 gETaixKTxeuco 96, IIo IE ii&o taois 185 127 pE?TraTptpCa percrriOrTi66, 123, 167, 267

pkrimTI 4, 48, 275 47, 83, 194 PETipPXOpia PeTEXcO 7, 17, 39, 113, 125 twice, 168, 196, 209, 228, 238, 25I, 265 twice, 266, 275 twice II IAETiCOPOS

I02 peITOIK(ICO peTovuica130, 209 pUETpiCo 4, 5, 54, 99, 140 pErpios 184, 217 iwrpicS 17, 215 prTpov 4, 58, 99, 131 ilS1i6co224 MrTi8K6sIII, I26, 157, 174, 184 207 MTOwuVTl pIKlO-rOS 98 16, 221, 244 pi1KOS PIrKOVCO I4I MfAlAoi213 KialTpo6OS 28, 30, 73, 222: pAfrFTrp frTTrlp

113, 120 twice, I35, I38, 197, 209, 232,

[TRANS. AMER. PHIL. SOC.

VEcoswim 226 VEcbS21, 48, 238, 246, 250 twice, 260 I16 VEcoToTOS I91: vecoTripcov ovpUP&VTrco 59 VECyTEpos vfijos 9 four times, IO, I2 twice, 53, 56

twice, 57, 83, I26 thrice, 155, I69, I73,

178, 201 VIK&c6, 17, i8 thrice, 23, 25, 39 thrice, 209 42, 67, 68, 73, 75, 76, 79, 8o, 89, o9 thrice, Ioi, 107, io8, Io, ,13 i22, pipiTlia 22 pI1vfiCKco:ipvIOaeOlv195, 225; VrrlOicO 124, I25, 128 thrice, I30, 136, 137, 146, 149, 157, 159 four times, I60, 2Io; pvrilcOES260; plVrloeival 74, 126, i66, 228, 262; pUvr^oaoiJia 255; jipJ163, 167, I68, I69, 172, 177, 179 thrice, 180 thrice, 181, I87, 191, 193, VTl-ai I42, 248; PEuivlPtvoI 137, 271; 196 twice, 198, I99, 20I, 202, 207 ievijaxeai , 247, 271 twice, 209, 2I7, 219, 224 twice, 225, pitiS 23 228 twice, 233, 234, 235, 242, 243 Prioo 49 pilcr6S 134 twice twice, 246 twice, 247, 248, 254, 257, f8ov pveia 225 267, 270, 273, 275 twice: V1KCwV VwlMieIOV 35, 53, 142 144 viKT 39 twice, 87, 89, io6, io8, 11o, I25 pvi4r) 4, 5, 6, 7, 47, 48, 80, 234, 247 twice, 130, 151, I62, 164 twice, I69, PVlPOVEOCo 47, 63, 211, 220 179, i8o, 222 twice, 225, 227 poipa 7, 53, 57, 63, 73, 128, 153, 172, 222, Ni'aac I99 270 v60os 1I, 29 twice povapXia39 VOI5ES226 IouVOKfi140 vouiZco I, 4, 6, 39, 43, 50, 51, 84, 87, 89 pOeos 102 twice, 94, 105, 107, 17, 123, I271 I32, Pve66ClS 246 MUK&Ax149 134, 145, 154, 155, 183, i88, 194, 211, 213, 216, 227, 231, 253, 258, 267 thrice pUvp&olSIO6, 220 275 pupiaxvspos99 90, 155 voipoOTto0 263 PIupl&S IUvpio 223, 227 vool0eTTS 141, 251, 26I v6poS I, 21, 29, 40, 52, 60, 67, 89, 109, pJOpioI172 p1Oppfl{25 124, I26, 142, 215 twice, 217, 233,235, 239, 261, 267: vopoS 80 piuorraycoy6s 230 vooico 186, 189, I90 pvoa-rplov: T-&pvuorTpia48, 257 v6-Tio 88 MvUriAlvivaTo 219 pIpco 33, 48, 58, 83, 104, II7, I49, 198,

178 MuTrXfivr PuX6O97 N&djioi157 210 N&5Cos viuayia 137, 175 vau&ytov 126, 127 voaIapXos 112, 117 vavO(UIpaX 124, 151, 157 vxauvlaX(a39, io8 twice, 1O9, 118, I23, 124 twice, 125 twice, 126, 128, 132, 135, 151, 159, i66, 169 twice, , I74, I84, 196, 198, 21o, 241 twice NacrraK-roS I69

vau5 Ii, 87, 88 thrice, 96, 103, 104, 105, io6, io8 four times, 112, 124 twice, 142, 151, I60, 172, 173, 175 twice, 178, 184, I93, 22I vaCIriK6O 39, 83, 105, 124, 128, 151, I57, I63, I75, 178 90 VEavtKcrTEpoS KO1Vf 25 VEKp6s127 231 58: prrp6iroAlv rCOV pnl-rp6nroXls KXaprrcov VEPEocdCO Kail&coptil 90 VipCO 29, 45, 50, 154, 235, 267 35, 273; pTlTp6rrTO7ls vioS 62, 98 Io8 PTlXixav'l Iplyvco 10I2, 240: TO ao-r Stiaipouv Kcal ve6TTls84 plyv*ov Tfhvyfv 13 No-rcop 260 vPXTrl 104, 273 IplKppo?oyiolat 120 twice, 200 pIIKp6v39, 45, 83, 103, 109, I95, 260 v(poS95

voriS 23 9 vorndtpoS VOvS2, 119, 153, 221 98 VInKTCOp ivv 52 twice, 53, 58 twice,

59, 66, 70, 75 twice, 87, 98, 103, io8, 114, 117, 120, 140, 147, I6I, 162, 173, 224, 227, 229, 232, 238, 239, 246, 258, 259, 271, 274: T'5 v0v 99, 232; vvvi 230, 234 v*? 98, 137 VCaep6raCTOSIo8

gevia 229 tivoS 27 thrice, 28 twice, 48, 72, 258: gbvot Kal -TroAlTai26; gvvoVSKal pap-

p&pous187 p{Trls;94, 95, 96 twice, 97, Ioo, I02 twice, io6, 127, 182 686s 5, 37, 46, 51, 54, 144, 155, 244, 249 ol8a 48, 97: EI Kal KaCoSsElYta 147; ErlTra II9; ijSeav In6, 134 OiKa6x164 OIKEFIO 7, 13, I9, 26, 29, 31, 48, 60, 69, 74, 134, 154, I57, 162, I87, I90, 194, 211, 231, 240 twice, 246 oiKl6Trcrro 24, 122 OIKe16C 57 OIKTdS 1I72, 212, 267 OIKWCO 7, 29 twice, 5o, 58, 83, io8, 195,

197, 215

INDEX

VOL. 58, PT. I, 1968]

opp&co70, i6o, 175, 224, 263 6ppco o18: Tri Svoiv 6ppEiv 51 6piClco: Tr1' dyKuvpov opcpicaavTo149

OIKT1oia 52

oiKEtco56, 57, 58, 143, 172, 233 OiKOeEVi8, 21, 60, 152, 198

OKOi66, 143, I74 twice, I85, I90

opH.os9, 151

OIKOS239, 253, 268 22, 31, 96, 128, 215, 226 OIKOUVp,Vrl olpai I, 5, 7, 23, 39, 53, 69, 72, 8i, 86, 91, IO2, 116 twice, 127, I28, 146, 148, 152, i6o, 176 twice, i86, 190, 193, 200 twice, 204, 216, 218, 220 twice, 231,

265, 267, 275: cf'ertlcav 33

248,

caorrEp ol

15;

TIrV TreIEVV

6poi 25; TOVpEylaTOVOpov oaTOXov 82; EKTOS pooC)V 132; TOI\5 pXaciovs opous I43; 8uoTv 6poIv eaco 156; a'TrVTrov ?Tri To0CsOpovu 163; jv 6pos oOiToS 'ArlvaiotS pEV KnEiTaca ThV wrapoBov,

T-iva

traiSEia

227;

TpE1S 6poi IEpp?pXrKE eIK6va 241; TrfS qITECoaSTfiS &v8pCo1TEkoias

TaIrir KoFiecov ols ... Kat Opov 274 6pOS(T6) 20, 2I, 23, 152 6p1OTTCo 96 6ppavia

135,

oOpavtos 246 ovpavos I9, 127, 53, 245 o0S: aCT&COTOTScoalv dKOOacl

o6pcA,os 15, 155 6p(COVvUpOSo 15

6vap Io8 162 twice 6vY66i[CO 6vEipa I 6veiporoAX&c84, 193 6vopa 4, 28, 89, II4, II7, I4T, I75, 209, 244, 25I, 262, 272 6vop6lclo 19, 27, 35 6vopaaTi 78 6vopao-r6S 251 6vopao iu6 aio; 249 6v-ra (Ta) 215, 246 6rjTcrro 242 271

6Triaco70 61iTrrils I72, 256 twice 6-rAov 27, 40, 103, io8, 109, 132, 151, 165, 167, 209 6paco 12, 23, 49, 68, 72, 84, 87 twice,

WrapaAavp.6vco63, 203, 251 75 twice, IO8, 119, I20, 166, rrapaXireiTCo 96;

wra-

Tora 123

169, 170 twice,

254, 255

Trapa/ia 56 Trapai{X} o 83 rrapapivco 196 rrapacxpv0opmai 255 Trapcapveia46 1TapacTr-rcoI6, 204 9, 207 wrrapaTrrACo TrapcarA'1alos71, io8, 154, 232, 260

oOaia 267 6oEiAco 33, 89, 113, 134, 146, 267

6(p0ax?6s 4, 11 oX?ria 40

6oxAnpo56 6XXos 88 6Xupb-rTEpos 68 o6yI 7, 83, 95

rrapaTrAriojalo 15, 112, 124, 193 -rrapaCKEVadco I, 23, 124, 165, 190, 208

1*T0os: TO Tr-rEptBolcoTiav wrradov 53; TOi WTepT TasnTIoA5as Trdovu I121; TOO pEy&?XovTrdOovS 173

i, 83, 86, 87, 103, I11, 154, TCrpaacKEvIi I58 117, 136 nTrap6TacrS wTaaTEivco70 nrapacqpco I6, 74, 94, 119 twice, 215 Trapaxpfija 164, 198 TrapESpos 40, 73 TrapaTETaygJEvcoS 134

-atiS6Ea227, 230, 243 Trraiid94, 193, 227 TraiSKov39 TraIs25, 34, 36, 42 twice, 49 twice, 50, 59, 66, 73, 117, 122 twice, 124, 134 twice, 193, 205, 222, 226, 227 twice, Trape8Sov 112, 114 rwaicov wralSEs -TapeiKco4 236, 253, 262: VIiETipCOV 58; Ai6s -raT6a 225 TTrP&pi bepresent 3, 105, I2, 113 twice, rralcov 88 II6, 118, 123 twice, I25, 131, 141, I42 7rr&Aal 49, 63, 84, Io8 165 twice, 179, 182, i86, 200 twice, wrAaroTSI, 47, 220, 246, 247 four times, 227, 234. 246, 247, 257: T&pETTi im248, 265: iK wrAaioiV 52 personal 7, 103, 244; rrapov 194 rraaioTaTrroS248 rrpapeipicome 184 Tr&Xtv32, 53, 59 twice, 63, 9I, 98, 103, 104, io6, 114, 119, 123, 140, 143, 195, 196, I98, 205, 207, 240 twice, 241

TraXuvcp6ia127 116, 118, 120, I23, 124, 127, 130, 131, 139, 144, 148, 150, 190, 212, 216, 220, 7rappteye0sI 32 223, 224, 246, 266, 267: 69qpOalOVTai nTapnrA7txlS 34 33; 6pe0ijvai 86, io8, 262; O6eoalt 265 6pyavov 132

THaiqpvAio70, 196 a&v88

6pyri 67, 8I, 114, 134 6peios 22, 23

Tavaofivta (T&) 140, 249,276 1T-av1YVPIS 31, 41, 140, 141, 235, 256, 257, 271 TravoIKECia 53

6p6Os 265 6p0COS 7, 22, 51, 122, 148 6p(Lco4, 9, 97, 140, 197, 226, 260, 267 6piov 20

rTavToSawTos 9, 45, I24, I55, 210 TravcoAeOpia70 Trapapaaivco141, 146 Trapap6A&co172, 193, 205, 227 Trapayiyvopal 130, 150 TrcapaSEly[a 14. 34, 40, 43, 73, 90, I02, 120, 136, i86, 189, 198, 263,271 TrrapaSiXop.al222 TrapaBiScopi87, 119, 123, 202 rrapaS&oosio8, 176 TrapalcEyvvup60 rrapaipico Io6

122 w1apaKSAXeIO27I TrapaKlV8UVEUiC5 TrapaKAr1crS117, 123, 142

OJKIcOV(-r) 191

6p6q9CoVOS226

22 nTaVTEACoS

TrapaKcaTTrrirelp

OVKEUTUvia172

pa56oaiv Ta

TrraTarXi62, 103, 114, 124, 143, I56, 263 -rcavraOxoEv42, 46, 53, 54, 57, 62, 173 wrravraxo 55, 91 TayTaOXO023, 35, 42, 64, 152, 21o, 244, 245, 246, 250

TrapaiTrrllS96

50

258,

137,

207

TrapalThCo 29, 90, 141

6aaXOi 98

6p6voia 57, 142, 270 61ooU5, I23, 15I twice, 167, 175 twice, 178, i8o, i8i, i86, I93,223, 254 256 6p6OquvXo 91, 167, 225, 275

6?rTEpoS

etKalpias

opov

200,

214

6poAoyia

6pos (6): 6 TEUTvraTio6pos TijS TEpt yijv

8E aco0fivai OTKaSt164; AaECK6alpoviols opov ocprcpoOavris185; &CarEppOpov Trva avayKai0ov KTrAhlpov222; caTrep

Oivw69VTa 64

oiX(oipa 78, 83, 115, I28, 131 oKvEco65, 164, 243 6AK&a171 6Axo 66, 72, 79, 140, 164, 177, 195, 220 twice, 244 'OA7pVUrrTa 203 'OXpvrw1&S 203 6XcOS39, io8, 183, 200, 215 twice, 255 "Op'poS II, 205, 228 6OiAtco36, 72, 74, 141, 189, 220, 260 6pAXia 7, 14, I44, 239 OpoioS 68, 73, 91, I05 twice, 122, 183, 204, 213, 248, 260 O6poios 27, 43, 60, 102, 120, 133, 179, i8o, 190, 197, 240, 252 opoAoy?co 89, io6, I56, 195, 255

TO THE GREEK TEXT

TravoliT7Ac 253 TravT&TraoIV 52, 78, 206

206 TrapEKXEi'Trco

78 TrapevO1iKT 7Tapee?Talco176, 204, 206 rrapepyov 126 Trrappxopo.ali6, 59, 63, 70, 75, I02, I08 twice,

128, I31, 140, 143, I55, I63, 187, 206, 209, 224, 225, 235 raPpXxo 9, Io, I4, 31 twice, 51, 53, 54, 59,

77, 85, 97, IO3, Io8, II2,116, 142,

227,

II7, II8

twice, 122, 124, 132, 158, 73, I78,210, 2I8, 223: ev TravTI TC- 7rapaaXo6vT 7

58, 149 TrapfiKCO rapirtq 3 twice, 4, 72, 76, 97, 117, 124, 151,

210,

251

OLIVER: THE CIVILIZING POWER

208 rapcpicrrt 6, I82 wr&poSos104, 164

wEpiotKOS I65, 212 repiopd&oo30, 211, 212

TrollTsTs I, IO, 102, I20, 235, wroiKifAco 22

tpiouVCiaI8, 45, 138, 146, 172, I88, 217,

Trapollia 54 wapooivco 157, 173, 210 Trapovaia 124 TrdCX(oo 67, 04, io6, 128 twice, 154, 155, twice, 217, 218: e 192, 205, 2ii wTtoXC)35, 134, I68 rwa-rip 50 twice, 94, 95, ii2: 7^rtapaS TrrcripcovI

1 TrorrptKo6

?TrrtplOS 227, 249 72 twice, 213, 222, 25; KOlt'V 233, 250: TaTrptIs &v0pCbwOV Trarpifa 51, 231, 270; TOO yivovS &oarepel-rrarpis Kal oa-riaKOIvf54 uracrp60Ev 50 TorraTpcp253: 6 wrarppo 'A1T6Macov12,

7crrpts 26, 27, 52,

55; EtqiyTOO TOU TorrTpcOU273

navaavias 193 Traoco63, 64, 91, 193, 213, 225, 255

rSril 8i

232

xTplnTrcO9, 150, 163 TrEptTrrXouS 163 rrEpitrroos154 7replr'toaaco)163

TEprTr6s 122, 128

Mrryfi 23, 26, 240

Erreti71

nTlvei6 155

T?loca)(Xia I51, 172, I96, 241 twice

128, 135, I54, I71, I73 thrice, 177, 178

Trepl9av'S15, I07 23, 130 treptEpavc-S prrepipopos134 Tnpaca 78, 79 twice, 82, 126, 136 twice, 137, 151, 195,221 TEpCiK6s97, 126, 153 irrfpa 96

TTlyai I66, 199 TlKp6T-repO193

TEL6s96, 129, 142, 169 wreifo 124, I31, I32, 167 twice, 177, 2o8,

niTrlwqlT 126

222, 255 iTrEpa5, 33, 51, IOI, 126, 178, 221

'TrnlTCo274 TrlTmreOo195, 201, 2i8, 267 42, I22, I35, 270 irrls

nElpaielSI86 rrtElpaouat54, 62, 79 twice, 131, 162, I8i, 226

rEA&Ylos9 irrWayos 4, 8, 9, 84, 96 twice, 15I nTTeaoyoi 52 FTIt?q233 nEhoriSrlS 44 eA0orovvtaioi 66, 73, 159 twice, 178, 183, I99, 208, 2II

66, I63, 165, 172, I75, 2II, 212, 254 172, 189, 256 twice 268 TrEvioTcaroS TrT?ia133 nivraeaoS 270 revTrTTpiS170, 257 1TkrXoS276 Tripa II9 Trepatoc 71 TrEpalTipc 119, 199 Trrpav57 Tripos 58, 91, Io6

60, 246 1rreptaipEo lrepiSTis165 TrEpiEit(elpi sum) 4, 21, 66, 76, i66, 207, 235 twice, 250 TrepipxoI(ai 8o, 233 7rrEplXco 13, 20

iTplifTt'Tm II, 70, 97, 147, 165, I73, 210 7TEplKaOwTCO124

13 mrEpiKEilal T-repK6:TrCo260 TepiveOlO223 ITEpiVOla 126

TrEp(o6os29, 79, 142

200 1rAeovdCco 1TrovKTrlMa60, 175 TAhEovEtia117, 217, 264

wTrrO56, I49, 156, I69, 171, 178, 197 n-rrieoo 32 twice, 57, 78, 8i, 82, 87, 105, io8, 128, 130, 137, I40 twice, 172, 178, 187, 189, 224, 242, 255 3 twice, 15, 33, 68, 91, 11o, 171, wrATpo6o 243 172 rrAfipcowIa wrrXTliov227 1TrTTco 93, 162, 175 rXoOs1 i, 83 rrAoioOao1 260, 268 xAoO'ros 87, 133, 142, 143, 157, 222, 267 Trrveupa43, 86

Tr6eos 78 witroo 2, 4, 5, 6, 7, 8, 27, 30, 33, 34, 42, 50,

52, 54 thrice, 55, 6o, 62, 66, 68, 77, 78, 84, 86, 88, 89, 92, 107 twice, Io8, 109, I12,

117

twice,

Tr6Al Athens 2, 4 six times, 5 twice, 6, io thrice, 12, 14, 15 six times, i8, 20 twice, 21, 23, 29, 32, 34, 35, 39, 40, 42 thrice, 44, 46, 47, 48 twice, 49, 5I,

io8 four times, IIO, 117, 118 four

1TAarTaEiT 53 thrice

wiTwrc 35, 58, 62, 73, 78, 80, I23, I31,

160, 178 twice TroAiopKia

rTXrlOUXOS122

91 twice, 92, 93, 94, 96, 97, I00 twice, I02 twice, I03, I05 four times, io6,

mICr6S 78 tiro i6ai OS 267

tilor6&35

nhoiro6vvrlos 49, 5I, 53, 57, 59 twice,

190, 200, 202, 218, 254

rroACloTaplPIOS 40 TrO6AXEoS 4, 40, 50, 52, 63, 73 twice, 79 twice, 83, go, 102, 103, io6, 113, ii8 twice, 121, 128, I34, 135, 146 thrice, 147, 150, I57 twice, 158, i66 twice, 170, 172, 173 twice, 175, I78, 185 twice, 188, 190, 191 twice, 193 four times, 194, I95, 196 thrice, 198, I99, 221, 223 twice, 235, 239, 240 four times, 241, 243 twice, 248, 260, 270 arroloplKco 172

52, 53 thrice, 58, 59, 60, 6I, 62 twice, 63 twice, 65, 66 twice, 67 twice, 68, 70 twice, 72 twice, 73 thrice, 75, 76 four times, 77, 78, 79 thrice, 8o twice, 82, 84 twice, 89 four times, 90 twice,

rtvcoo 97

26 TrrA&vr TA6rraia135, 136

I6I,

101 TroiK1tPoa 1Tro0ela 11I5, 157 twice, 158, i66, I68, x18, I86, I94, 208, 215, 222 twice, 255

twice,

57, I24 TrEplTi0Tlm 7-EplTOe6oo88 reprrT6Tepos202 TrepiTptw-o54

T6Siov 20, 23, 88, 207

260 twice

twice Ttwo?.IOS 14, 73, 80, 86, io6, 124 thrice,

TrEplppEoC121 Treparrp
wTELEOc9

[TRANS. AMER. PHIL. SOC.

I20,

122,

127

twice,

128, 133, 135, 138, 143, 146, I47, 151, 154, 155, I57, I62, i66, 167 twice, I72, 174, 176, 178 twice, 182, 183, 184, 95, 22I, 197 twice, 198, 204, 207, 217,220, 223 twice, 224, 228, 235, 236 twice, 242, 243, 257, 260, 267: e Tiroltc 33, 35, 89, 134 twice, I49, 223

Trofirlta4 wroifla1 96, 228, 239 twice

times, 122 twice, 125 twice, 127, 128 six times, 129, 130, twice, 131 thrice, 136, I38, I39, 143, 144 twice, 147, I48, I49, 153, 154, 155 twice, I56, 157 thrice, 158, i6o, 162, I63, I64, i66, 167, i68, 170 twice, 171, 172 twice, 173 four times, 174, 175, I76 thrice, 177 thrice, 179 twice, 18i, 183 twice,

184, 186 twice, 187, i88, 189, 191

thrice, 192 twice, 193 thrice, 194 twice, 195 twice, 196, 197 twice, I98 twice, 199, 200, 201 thrice, 202 four times, 204, 205 four times, 206, 208, 211, 212, 213 eight times, 218, 219, 220 thrice, 221, 222 five times, 223 four times, 224, 226 twice, 227, 228, 229, 232 twice, 234 twice, 235 thrice, 236 twice, 239, 241, 242, 243, 244 twice, 245, 246, 248 six times, 249 five times, 250 thrice, 251 twice, 252, 261 twice, 262, 253, 256, 258, 259,260, 263, 265, 266 twice, 267, 268, 270 twice, 271 twice, 272, 273, 274, 275

thrice, 276; acropolis 15, 68; other

1T6el6S, city 13, i8 at Tinl- s &WOIKOI 21, 29 twice, 47 r61eiSaKal gevl, 49,

53 twice, 56, 58, 60 twice, 62, 66 twice, 68, 75, Ioo, II8, I67, i68, 176, i8o, 18I, 183, 194 twice,

201, 209, 212, 219, 220, 221, 223, 224, rw6Xcos2,231, 225, 228 Si& Tis &nroiKov 210

twice,

232, 233 thrice, 235, 239, 243, 244, 245, 250, 257; cities in general 34,35,

INDEX TO THE GREEK TEXT

VOL. 58, PT. x, 1968]

39, 79, 142 twice, 167 twice, 171, 177, 196, 213 twice,

222, 226, 237, 247, 260,

wrpop[&Aco 14, 27, 112, 122

TpoaoXo

prpopoXos 7, 57, IOO

wpoofKCo 27, 33, 48, 62, 80, 89, 130, I45,

I2, 114

215, 223, 250, 253, 26i

267, 274, 275; any city I05, 223, 237,

lTpopouvEOco 79

27I, 274

rrp6yovos36, 74, 187

wrp6oeev48, 54, 71, I03, 114, 117, 131,

6, 209 iTpO6EiKvWIJ 1Tp6rlAXOS113

Trpo8l6cor,co42 twice, 117

I35, I37, I43, 223, 251 irpoofK1i 19, 55, 76, 78, I03, 143, 146, i60, 255, 260 twice

rrpo6i8ogii 195, 208 'Trpoepia 232

129, i6o nTpocK&OrJlica

trordTia citizenship 27 twice, 60 twice, 209; constitution 4, 40 iroAlTEiav v8vaoTricEaSadrrlT ayprljv, 42, I74, 185, 217, 261 twice, 262 twice, 263, 265 thrice, 269, 270; policy 59, 6i T6rXrliaa273 TroiT?U0opa'l 45, 154, 190

7TohiTrl 26, 28 twice, 29, 233, 253 TroAuavpcoTrria257 rropwTri 9, 35 twice, 84, 209 Trovco io06 Iropeia 78, 86, 99, 102, 149 TropE0CO212 TTopOco78 rropia6S 9, 97, I02,

126, 152

TropitcoI67 1 rropior1s

TToNEs1cov39, 42

7TOTOapi6 13, 23, 97 twice, 150 iK iroS6o 175;

rorre6p K S6uov rro-

oliv 68; cbs irrtw66a d&vc(copqfcai 155; rrpo7Xeov Kcr& ir668aSTrfiSpldr(S;164 iTpaypa

Trp66lul 46, 6i Trpoerwov 108, 132 TrpoipXoNai 91, 155, 164, 199, 204, 243

TpoX0co33, 68, 152, 195, 205, 229, 275 Trpoop6alos 273 Trpoevica 72, 85, 87, 107 twice, i08

66, II2,

115, 120, 157, 213, 221,

224: T& Trp6yac-ra 2, 4 twice, 45, 55, 76, 96, 103, 104, io8, 117, 122, 130, 131, 138, 142, 148, I50, 151, I65, I72, 211, 173 twice, 182, 191, I95,206,209, 214, 215, 2I6, 222, 238, 270 TpoaypcrrOopai 63, 124, 232 wTpalS 4, 61, 63 twice, 74, 75, 90, 92,

54; T& EiTpayl.va Tuit w67X 170, 213; rwps

oarroSo wtEwrpaycpvcov I80;

T-rViOrrapO6vwrco Kal wreipaypkvcov oavros 205 7, 20, 23, 26, 50, 60, 67, 142, I49, 1TwprcoW I94, 209, 225, 227, 230

-tpecpFela131, 134, 255, 256 tprrpeapta(rT) 16, 234 rTpEaPEvuTrs 132 TwpETpeoco132, 233, 249, 275

nrpEopi-rcrros6, 48, 54, 62 twice, 161, 213, 234, 249 191 wrpEcapUiTpos 126, I34 TrpecTpoTlS Trpoayco 204 itpoaipecns 90 wTpomaip 5, I70, I73, I88, 204, 2I3, 214 wipo&orCTaIO 9 rrpo1Baivco

8, 212, 228,

wrp6oKEia8, 87, 152, 270

215 WrpOoTrr&TCO

49, 52 7TpoKriprTco

Trpoa-rie0li49, 54, 72, 108,

194, 196, 205 twice Trpo0KvSUVE.o 'rp6KQcatSI i TrpoK6T-rco 11o TrpoKpiVco113, 117, 128

times,

irpooppco 72, I73, 214 Trp6apopoS 263

rrp6voia 61, 115, 124, 158

Trpovoovjial 191

3 7TpOrrrt1Ea 266 TrpOlTTro-rEpos

rrp6ox)rloa 13, 78 7rpooX(p6&ola76, 132 Trpo)(XcA)pE 121 Trpooc) 92 rrpOTTrrrCo79 wpOTEiVCo9 WpoTeAco II, 90 wpoTEpaTos 219 TrporEpov 51, 88, 102, 105, 124, 128, 130, 50, I55, I62 twice, 164, 131, 142,148, I71, 208, 222, 230, 274

wp6Tepos 35, 51 twice, 59, 6i, 94, io2, 113, 145, I46, I47 twice, 'rPouTrr&PXc 55

wrpoCavayK&lco162, 217

Trp6cpao'i78, 82, 119 wpo#qpco 213, 257 TrpoXEipifloat69

wrpoayiyvogpi 135, 173 wrpoC8oX)(oicO135 Trpoc6tco 91 rrpo68iorlrplico 109

TTpO065oKSCo 63, 138 rrpoaTi8ovI02 wrp6crtiu be added 3, 17, 134, 146, 157, 213, 217 wp6oYElll 86, I04 wTpooChrov 2, 4, 130, 225 twice, 274

126, 129 'rrpomE[6py&5(loiat tpocroIlKa

6I, 84, 227

I72, 209, 231

263 TrpoTiOl7m

wrpowTrAala IO rrpoacyco I1, 73, 92: approach 203 wrpocrvavitco 161 Irpocr&vrnTS35 rpocap&QMco86, 245

four

144, I58, I91, 197, I98, 200, 206, 211, 223, 235, 242, 269 TrpooTuyx&vco 18, 163

TrpoXyco 96: pivoIs 139; rrpofplKrls 8

rpoElpiK6liv 103; irpoelpqi-rtpcpwpoeipnrTa 174

iii

n16, 13I, 135, 140, 141, 143,

ipoxapP3&vco 54, 199

21, 93, 132 1TpO~0EVcO rrpogevia 132 lTp6ot6a 229 wrpooimlov 83 Trpoopcxo 11O TrpOl6rrcop 96 wTpoT-rrirc 60

-rv

rrpoc6iotios 10o6 Irpo0ovol5clcO 51 wrpoaopio I86

TrpoKaOeapco11 222 lTpOK6
22I,

205, 210, 211, 224, 232, 234, 248: &pJElvovIr. 60; 9&Tpcos IT. 187; Ei iT. 54 Tr. 53, 54; K6&Xi-Ta TT. twice; KaKCOS

revenues 23, 232

wTpoOaOIK0i IO, 13 twice

prrpoc'-roaico[152 rpoo-rCTnaco162 221 rrpooTrXkco 28, 59 iTrp6opTllac Tpocrracia 49, 65, 239, 268 rrpooCTar&r 194

nTp6voia'AeOva12

wpa6TrlS 7, I08, 118, 256 wTp&rrc 67, 82, 89, 117, I24, I45, I47, I48 twice, 153, 169, 18o twice, 189,

iTpotcrT&opal173 55, 62, Ioo, I25, 142, I55 TrpocXal,agivco 142, I44, 238; irpo6aos: procession

-rpooCOtIXco216

264 twice TrpoKceamptc3

Io8, 117, I19, 120, 124, I43, 157 twice, I66, 170, I73, I88 twice, 192, 206,209, 223, 225, 234, 235 Trrpa6T-rpo 271

wrpooKEital 213 220 iTpOCoKpO0Co

irp6caoKoS 44, 221

twice, 130, 270 TtpoOviJ6Tpos 117, 193 rTp6eupov 56 Trporllm 107, 195

rpoiKa(as adverb) 115

IO6ppco76, 123 52, 86, 165, 245 7rroppcGOev 56 rroppCoorT&rc

roos:

irpooirlm54

57, 84, 144 wpoE18ov

TpofioTTl 3, 53, 77, 82, 91,

-rr6poS 126

14

209

6, 192 wpoqpaivco

lTp6XElpos 6 rrpoX)co 96 TtpoXcoppco)130, i68

rwpiCva155 29, 223, 274 rprpvTaveTov Trpcblv 250

trploTreT(Ta) II8, 232 TfpcTOV (adverb) 32, 38, 40, 47, 56, 6o, 61, 68, 79, 85, 96, IOI, I02, 103, 105, 107, 124, 137, I42, I44, 149, I73, 25,

239, 246 iTrprTO25 twice, 27, 31, 32 four times, 33 twice, 34, 35 thrice, 40 twice, 48

OLIVER: THE CIVILIZING POWER

210

twice, 50, 56, 78, 87, 89,.91 thrice, 93, twice,

128,

126,

150 twice, 155, 157, I86, 196, 198, 203, 209, 227 twice, 234, 235 twice, 236, 238, 239 twice, 243, 246 twice, 248, 250, 258, 259, 267 twice, 268: ol 103,

123,

124

OECV39; &vSpESTEpca v TrpcTOiTCOV ol rrpCOrTO 126; VTOISTr.21; Tr6 ^IVTw. 124; &d'6 TOUTr. 61; Eva KaC-rrpcoTov 193 Trraico 53, 182 TrrrpcoTr635 rTrrv6S I50 Trrroco 101I

nuOia&s249 rie1Oos: TOV'Arw6?Xcor6v

iOOtov55

ruKnv6s79, 150 nTTValt I04, 12, 128

urrvve(vopJai I6, 220 rVp 31 twice, 121 42 Trup6s: TCOVrrvUpCOKal KplOCOV

pqSiCOS202, 220, 234, 235 pOOV 62, 200

aKaCi6S 104 13,11, 47

OKliTTrrrCpa 53, 104 I, CaKEU IOI, 172 OTKiriTOS 95, 178, 220 aKl& 98 twice YKICVacdOl213, 220

aKO-TriA I, 102, I03, IIo, III, II9 thrice,

Caoqiaor

216

pCa-rTC6V II, 20 paxia 97 i5Upa 23, 34, 97 pco 90 pAyvruIl 70, 121: ippcbyeaav 88 pfipa 117, 227 twice pr1TopE{a239 15'ca58 p1nrco 67, 80 (o6eov 39, 127 pOTri I112

POia 88

pcbT 72, 158, 172, 248 pbvvVgl 31 oaynvecOo97 aayfvTq 83 260 caXAapiVioS ZaXCajiS I02, 116 twice, 123 twice, 125, 126 twice, 132, I35, 174, 24I ca,poepiKES249 i66, 174 &6lpoS X&pSEiS78 twice capOVio8 108 aacp oaqoa-ra-cra craaa-rEpov IO9 oca(poCrepoS186 aaqslS I05 oapCOS 222, 228, 235

a[popat 89 aClo0p6S95, 165 twice CTECO 97, 220 aEXfivi 1I, 220 CoEIVOS 220, 260 aEJlv6Tr1TS 140, 227, 228, 246 aeCvivco 24, 130, 176

208 eOjeTiS orpaivco I66 7, 32, 34, 39, 52, 70, I05, I8o, 200 CTTn)eTov

aulvyia 23 02 ovLUC: uVVETrlKcbsI avuAappovco 24, 88 oavUXiy I05, 113, i86 cvXUiAp6rv 159, 235 aovAAoyos118, 227 cvupaivco 2, 3, 4 twice, 6, 7, Io twice, 12, 23, 32, 42, 52, 53, 62, 64, 73, 79, 89, 112, 115, 167, 173, I75,

I8, 119, 121, 128, 157, 183, i88, 189, 21o, 213

twice, 245, 259, 274 o'vupaA&co8, 77, 164 aCi0poXov 9, 35, 39 twice, 42, 52, 68, 89, 122, 140, 144, 164, i66, 167, 202, 222 Cavpo*iXoopa 65, 213 twice

ao96S 103 oCrrTv6co I66, 256

6oS0V 6peTiv 2wrrpTrl 211 OcO9cb6Taros 242 a7FCipia21, 31, 35,

crvyKaTcyrdc59 II 31 OuyKEpavvuil 19, avyK?fCA) 57, 126 avyKATrp6co90, 136, 141 cUyKpo-rco 78, 79, 249 cruyXCO126 ouyXcopcoa 96, io8, 115, nI8, 123, i61, 173, 195, 208 twice, 216, 267: T6 oayKEXCOp1tK6s43, 232

CKiTKE31

opfivoS 62 aopia 4, 39, io8, 122, 216, 226, 230, 235, 239 twice, 240, 250, 251, 271, 274 oa6qpiaa16I

I21

p65iov 5, 6, II, 53, 139: o6 I, 6, 237

OTi-OS46, 62 cCoiTrdco 173, 232, 244

173, 220, 240, 246, 264 CK6TOS26

Tr*KTr1S 137

TmwArT 52, 85, TnUAlo260 noos I169

-rlor6S 149 cnly I 16 riSrlpoS86, 133
[TRANS. AMER. PHIL. SOC.

CouvpaXla157, 172, 173, 209 twice, 210, 211,212

42

twice, 46, 90

cUpijaXos 84, 131, 135, I72, twice, 207, 208, 212

ZEOp&~S 1o

oVIllE6TpOS17, 47, 227

a?Trovuaco 270 oTrrouvS39, 119, 120 twice, 136, I62, 236, 257 arT&iov 155: arTaiovs 156 a-r6cTii 17 crTaCl&alc(115, 255 acrr&TSdissension 52, 175, 184, i86; position 137 oarev6S226 crrPpyco43

avuiplyiS 86 60 cTvuTrapao'KEvU&co I96 oCavUrr&(p61iU oUvIJrrrricaI03

CaTEpko173, 177, 184 c-rTpTlaOS107 oarTpopal 121, 260 oT6pavrl90opEc I42, 273 -rECaviTT1S85 oT9aocvoS 129, 156 oCrETav6cO138, 211

arfAn 68, 98, 209, 226 or6Aos 82 twice, 94, 97, 113, 128, 172 oT6ipa 4 aTporeia I29, 271 I73, 201 "TpacrTrlyCO

aoTpaoTy6S88, 124, 128 twice, 163 twice, 172, 210 twice, 241, 260, 275 a-rpcrt& 78, 82, 87, 99, I26, I37, 182 88, 127 oCrpaTcrlcbTT oTpaTr6trESov29, 70 twice, 86, 130, 136, 207

oapacr6S 84 a-rp6Trr6s87

i8i,

I93

aOiWTreVTr 159 aCUlTwinrTCO 15, 63, 74, I75, 270: 6 ov--

wTriTTcov Xp6vos I I59 oaUpihTAeoveS aUpTrWOAEECO 173 oavCurroXtTelIia: CbaoTrp aUlrpTOXATEVOlivTl -rTOTSE01o48

222 OVpUIp6c-rITT ovpuq)pco31: T& KOVfi cTp?q4pov'Ta 117, 158 60 CVuIqeOyco oapTlIrll 103, 104 ovJPpAyco 96 ovpuop& 50, 54,71. 72, 84, i26, 177, 179 twice, 183, i86, i88, 193 twice, 211, 222: KOa-r ov9pop&v 60, I06; Ka-rr OCPUpop&S 47, 171 aviCjqcovia23 avvdyco 84, 97, I03, 136, 142 oavalp&co 143 CuvVaTTrTo 57, 70 CuvvacoCO275

auvaqiCTaopi 153 oav8vo 56 ovvSpiov 43, 212, 266 ovvei8ov 3, 118, 200 aOjvtipibe with 3, 141 o(ivsEl come together 98

oCrp6plAOS 183 ITrplicoV 149 oryyevfiS 274 olyylyvcbCKCO 134 tJ'yyvc6olT 4, 214

cuvEKTriTt7Co 51

anyypappa 4

aUVEKTMrACO 150

ovyypaqcfi 170, 210, 239 cayKaMCO I102

ovvEKTrvco189 auvvXaOvco102

oaVVipco 129 CUv1aCppCO Io06

INDEX TO THE GREEK TEXT

VOL. 58, PT. I, 1968]

TaraTTp'rI65 TrTTrc 7, 14, 1I4, 124, 126, 136, 268 -rTaT 66, 253 TapoS 72 1o rTaXcS)E TaXUS35

ovvEtriAapavco 49 ovvEpxoiat 271 VuvE)opacl 124, i86, 226, 234 59, 119 oCvvEXEia aUVVEXS 61 twice,

I4I,

194

173, 226 avvEXCo) ouvi8opJai 158

TElVV 13

auvviEIa 122, 172, 226 auvijOrJT I I, 83 aUVeriKrn189, 224 ouviotTTrlI 128 twice, 164, 265 aCUvo8oS 118, 124, 141, CoUvoiSa 135, 140, 225: CaVEI6cOS67, 122, 129,131 CUVOIKia29

ovVOlKiCCO 250 auvopoAoyAco 48

TElXiLco194, 201 I37, 241 twice

TEiXOpa)(ia

TEIXOS20, 99, I2I, 151, I59, 184, I93, 198, 207, 220,244 TEKpaciPpal17 TEKPIplOV 32, 144, 205 TrAE10S40, 42: TrTEOS22 TEAE7Ti 41,

230,

238,

239

TEAEuTraToS 15, 29, 102, I49, 239, 248: 61; T-r T-rEEUraTa wrpoST6 TEAEvraTcov 85, 193, 196,220 TEAEvTco50, 88, 93, 97, 140, 253 TrXEAEr63, 66, 129, 183, 209, 238

(CUVTaypa 187 cUVTv-rTTCII6, 261 ouvvTAEia 106, 11o, 128 OCUVTEAECO I 12

TrEXEcI, 62, 124, 153, 227

TECOS37

OUVTwEXSi 125

oUvv-riQrl i66, 209

228 TEAXECT'aTcOS

aOUvTOvoS150

TEXEC'TEpOS 264

aovvrpEls56 X2upia226

T-AOS259: as adverb 164, i66, I75, 195; 61&TEX0ouS 3, 152, i68, 218, 234, 248; ElSTEo0S52, 68, 233; iV TAEI236

CovppEC) 240

cvpp1iyvupi i68 aOVCKEVulCo 124, CToVJKoa&[C222

rTCapTOS 234: rToiapTOvas adverb 239 TrETpoK6OCtot (ol) 185 TEOKpOS205

'c(paEpC)S 121

aoX7Aco 123 op68pac 165 (XE8iCa127, 152 CTXE66v39, 43, 47, 64, 75, I48, i6o, I77, I86, 187, 204, 217, 227 twice, 228,261,

oaXET-TAal49 aXfipa 3, 8, 10, II, 20, 40, 53, 59, 67, 0o8, 117, 127, 132, 134, I46, I47, 2I8, 223, 266 iloo 22 CXrlPcrT aXo?7l 159, i60 62, 103,

I04,

I07,

117, 128, 132, I34, I52, 163, I64, 173, I83 twice, 218, 220, 223, 262 lcoKpaTrns 251 aoCopa15, 31, 90, 96, 102, 103, 151, 173,

178, 260 210

COTTrlpia 52

twice,

76, 89, 91, 102 112, II8, 122, 148,

66,

twice, io8 twice, I55 twice, 165, 2io, 264 aco9povifco i66 173, 185, I86 CCOqppoaocvrl rTaKTOS 142

Traav'TOV 172 TaCIET0V246

Tavaypa 164, 225 Tavaypcaoi 51 Tacvai 58 TaiS 8, 40, 78, 88, 112, 119, 136, I47, 173, 209 14*

31, 113, 143, 172, 244, 246 twice, TEXVTI 250 60, 107, 148, 207 Trlp&oo -Tierli 20, 32, 35, 61, 62, o18, 16, I35, 156, 189, 192, 196, 215,242, 246, 260, 262 twice, 267 TIKTcO 12,

260

235,

nlt&co 2, 34, 39, 43 twice, 48 twice, 50,

262

'COT Ip

113, 124, I28, 132, 153,

171, 178 twice, 219 twice, 227 TpiTr6OA0po149 Tpi-To 147, 155, 162, 234,

237, 243,

267:

-rpTov as adverb 239 TpoiL.iv 122, i66, 199 ?Tpo6roov 80, 88, 132, 145, 151, 159, 162, i66, 169, 174, 206, 207, 208, 223, 242 twice, 246: &va{icaK-rovr. 225 rTpOTTf107, 125 Tp6orro 7, 46, 72, 84, 99, 109, ii8, 120, i66, 173, 174, I86, 217, 233, 239, 250,

263 (T&) 50, 89 TpOpEiTa Tpo9Evs I five times, 232 Tpoqm I, 2, 45, 89, 236

Tp6o9moS35, 36 Tpoq6s 25, 30, 89 Trpvuyil

, 126, 246

TpcoiK6O260 T'uyX&vco32, 33, 44, 48, 66, 139, 206, 217, 260, 265,274 -TrpaVVOS187, 221, 222 Tvxn1 I, 3, IO, 52, 54 twice, 62, 77, 87 twice, 90, io8, 126,129, 152, 162, i68, 173, 178, i8o, 200, 226, 244: &vayKrli T0Xq 147; T-r Trfis wr6MEcoS &yaOij TX-rvi

TEpTTc 227

avoa-racai 146 o'o-rC co95 95 ovXV6S253

aCObC) I0, 22, 37, 6i,

TrpilTps 105, IIo,

271

T.PEVOS 25 I62

211

68 twice, 76, 89, 122, 127, I33, I89, 200,

220,

223,

231 four

times,

233,

236, 253, 257, 270, 272, 275 Tfri 29, 33, 34, 36, 39 twice, 41, 45, 67, 73, 143, 144, 232, 236, 248, 267, 270, 272 rTiPrnIa267 137 nptCbTrEpOS

94 T-ricopECO TTicopi{a67 -rpTipa 19, 37 Torpa 106, I24, i86, 187 ToAXp&o, 3, 67, 88, IIo, 123, I29,

upplPTcIS 149 JpptpToTE-poS 266 UScop 26, 43, 79, 96 twice, I23, I3I

UArl154 4 VIrEaC U0Tryco149 OTralT'OS213

iTravoiyco 52 OrrapXos79, 8i, 142, 274 0ir&PXco 27, 36, 56, 66, 69, 73, 102, io8, 137, I52, 155, 159, i68, 170, 172, 173, i8o, 198, 206, 208, 213 twice, 233: TC 4, 33, 57, 90, 107, II2, wTr&PXOVTa 145, 183, 194, 205, 235 twice, 243, 248; TCaVUTrlTpypEVcov&diovs 50 viTpaipco 92, 105, i80, i88, 196 Urrpp&XAco8I, 86, 87, 94, I03, 175, 209, 241, 265 43, 73, 92, 94, I58, i68, 238, UPrTEppPOi 248, 250,272 OUTEpET8OV94,

124,

126,

213

To6plrpa 4, 93, 102, 164, i66, 183, 223 6TVOS 227 TOECiCO98 TO~IKl

Oppitco 66, 94, 218 oppis 67

260

TO6OTflS 175 T6oWOS 4, 12 twice, 13, 19, 42, 43, 44, 53 twice, 57, II, I24, I26, 128, I42, 151, 154, 155 twice, 174, 207, 227

222

4, 34, IOI, 103, ITEpEPXCO

ii8,

I6,

144, 2II, 242, 245,247,

II12,

267 UrEprl9avia 86, ioo 137 ruTpficpaVOS Ur6npiXCO83 U-TEpopaco97 i-rEpopia 57, 73, 91, 143, I7I twice, 240 97 VTrEp6OlOS iTTEpqpcA32, 267

rpayrlpa 24

UErp9UiS 102, 223

TpETrco4, 51, 76, 87, io6, 124, I41, I78 -TpEco 50 twice, 91, 134, 236, 253 twice,

217, 218 1WTIiKOOS iUTnXVEOpia134, 192 OUropoAipatios0I UiToSEXomal 49, 52, 96, 235

260 TplaKovra (ol) 185, 189

III,

260, 264,

212

OLIVER: THE CIVILIZING POWER

Crroooxil9, 46 O6rrr0ee 223

TOr6mKilpa 58, 233 irrOKiVCO230

IroKOtTrco164 iroweiLTrco 84, 104, 129, 141 7, 148 rtroWoapBA&vc tOoXoyitlotial 209 O6roXoros 173 inroiavo o06, 122, 177, 208, 232 nromplavico 189 nr6pvrlgca143, 193 fITOT1rTTcoK6rCOK 134

O1T0owirco93, 267 25 Onrrr6rEpoS OTr6aorov6os209, 223 Tr6aX)(Eo134 OirroTEiS233 OwcpopcA34 lrTrorpfyco12I Otroxcoapco39, 98, 155, 275 ,rropia 78 0(hlrTo 22

'YpK&vloS 97 Oa-rTrros15 COa-EpacoS 219

OCirEpCO125, 248

0iorTpoV34, 44, 50, 51, 77, 90, 142, 162, 169, 178, 185, 189, 194, 196, 223, 233, 262

OarEPOS51, 223 gpaprrdwlc159 0ipnl1 I102 0pfiorTlpu:&rEoTlv 3, 74, 139, I68, I86, 195; 0pikrrorrO66, 126; 0Troaorijva 124 irT!XA6aTro 152 SpcbsI palip6rns 21 patvco 31, 40, 72, 193, 248: pcftvoIai I, 7 twice, 15, 66, 73, 88, 94, IO2 twice, 103, io6, 107, 115, 125, I43, 144, i6i, 177, I79, I90, I91, 192,205 twice, 216, 217, 218, 225, 243, 258, 26I, 262, 264, 266; Tr (pavlvrri Xpro&acuEVOI 27; Kal 9vrcov cKal pavivrrcov 32; pavrvrcov rTCvaovUl6Acov39 pavep6s 3, 6, 53, 68, 104, I35, 218, 260, 273 4pavepps 246 9avEpcb"poS

107

qpiLi I1, 33, 62, io2, 103, io8, 120 twice, 125, I47, 148, I55, I95, I97 twice, 200, 202, 204, 213, 215, 220, 223, 227 twice, 260 thrice, 231,235, 238,243,248,252, 262 0e&VCo 27, 35, I65, 216 90eyyooga 59, io8 pEdipo 77 (0e-oTrC 260 pOovco 168 9pe6vos29, 90, 275 pinavOpcwrrfia 4, 7, 9, 44, 45, 54, 62, 63, 66, 68 twice, 69, 74, I22 twice, I33, 200, 240 piAavepc.rr6Tepos60, 254 qpMia 134 twice 9pita 34, 211 qpiAtos124 222 thrice, 223, 232 Airrirnros (pt7ovIDco99, io8 qpiAovKita io8, 158 XiAos 54 twice, 88, io8, 128, I3I, 247 267 qpiAoaopoCO t9i60ao90S 271 qInOTIcno58, II4, 233, 235, 237, 250, 275 XpiAo-r0ia32, 36, 46, 72, 78, 9I, 125, I32, I46, 172, I77,2I4,228, 248 twice, 251, 260, 275
Xax&iti95 3 XaoAEr6S 270 XaETrrCS XacKISeTS223

86 XaXK6S Xapd 89 XaPpiEt: XdPlEv39 Xap6xKcopa 151 XapiLOpat 229 X&pi12 twice, 20, 21 thrice, 23, 32, 35,

48 twice, 62, 73, 113, 176, 204, 217, 223, 227, 228, 248, 276: X&piv 'cr(veiv

I; (X&pIV [XEI1125, 145, I68; Xq5piv (as preposition) 33, 55, 139, 140, 141, 158, 204, 206, 254 XaPimaTplov 142, 144

97 twice, 1O4 XEiP&ppouS XeilC"vio8, 138, 178 XEip9, 76, 80, 114, 124, 2II, 249: &aIPOTf-

Pq T3 XE1Pi'rrapfiv 123; esI XETpOC I86; h XE6P6s123 Trapnoaav

76, I52, 224 XEipCOV

Xl?86veat 156, 197 XeppovrlaTral 223

9upAaKorptov8, 128 16 uAoCKTroS 9pvuArrrc3, 53, 120, 194, 223, 264 (POuA187

TpXaa60, 84, 154

9WUAf261

9vr6v 3I 9piaS 7 twice, I2, I3, 14, I6, 19, 21, 29 thrice, 30, 35, 48, 57, 67, 70, io8, IIO, 112, 115,

136, 146, 149, 202, 212, 215,

220, 229, 244, 246,263,265, 267 twice: Kaor&9ciatv I, 8; rrap& Tn'v aCrrCav

9noav 208; 0rrip TiV 0av11V I14; OqMes

226 twice,

Xalpcbvela 232

9pop&23, 26, 3I, 33, 49 qp6pos215, 233 pp&lco128 9ppov/co58, 104, I49, I97, 246, 260: -roiT E0i(ppovuOI1101 9p6vilva 87, IOI, 256 pp6vriciS 122 pp6vliAos130 9povTriLco178 9pol5os 175 qPpouVp53, 57, 156, i93, 207, 209, 226, 232
vuyii76, 83, 164, 209

124, 225,

227 twice, 228 qpco 32 thrice, 62, 134, 148, 2I8, 222, 260 twice (coKEIS157, 163, 164

82 q*olT&CO

0&pos 153

paUAoo213: iv palAcOp 163 paovA6Tepos3, 102, 257 qPpco5, 7, 10, 25, 26, 34, 37, 54, 75, 83 twice, 84, 88, IO2, 104, 109, II9, 120, 126, 128, 167, 170, 177, I79 twice, I80, I85, 186, 196, 235, 248, 275: qppovrt -ra OupC 122 14, i6, 17, 52, 53, 62, 83, I28, 138, 4pEryCo 182, 204, 209, 213 p4iT135

pcovf I4, 8o, io8,

8o XEpoOTOvia XEip6co175

qUvXaKf 55, 122

(pd&oa86, 97, 128

avpcbTrou 9Oaet 149; rhv TrCvwrpayiO"rroV1raov 215, 216; Ti KOlVi9qvaE T, v &vOpc6wrOV217; TfS iEOwSO T-is a; &vOpcoTEiaS274; -rT rCOv &rdtVrcO &vepcorwcov ipoaEi186

0pop3k 33, 49, 67, 88, I02, 127, 209 T6p6S 4, 60, 78 twice, 87, 95,97, 100, 101, 127, I31, 134, I45, 165 1OOVIKES 151

9p&ppaKco230 Oapv&paLos I75 twice O&CaoS 97 p&oxco96, 195, 267 twice

[TRANS. AMER.PHIL. SOC.

Xeipov 66

... KEXVUVCOVV 20 X 1O:1TESc1OV XoPElaII, 4I, 88, I50

Xopiyifa 21, 175 Xop6SIo, 235 Xpdcopa3, 5, 7, 22, 27, 33, 45, 54, 59,60, 72, 75, 79, 87, 93, 97, II2,

122, 132,

141, 147, 150, 159, 163, i68, 177, 184, i88, 193, I95, 209, 217 thrice, 252, 260, 262, 264, 271

239,

73 XP&CO Xp?da6, 7, II, i8, 22, 33, 51, 53, 54, 59,

67, 68, 86, 98, io8, 119, 134, i60, 169, 204, 205, 209, 223, 240, 250, 255, 270

XPq 74, 75, 103, 115, 123, 149, I54, 158, 174, i88,

208, 24I,

243, 246, 274:

XPlv 42, 99, 223; XPival 215 Xpltorra 75, 87 twice, 88, Io2, 103, III, 131, 267 twice

XpTflS40, 91 io8, I34, 217 XPiOar6S Xprlnor6ms166 Xp6vosI, 3, 4, 17, 29, 35, 38, 53, 54, 57, 74, 78, 98, o12, I4I, 142, 145, 154, 157, 167, 169, 175, 199, 209, 210, 221, 225, 227, 230, 232 twice, 233, 234, 253, 260 twice, 266, 268

TrroMlios80, 202; 'TjS p1eoeos d9opO1pl XpuVioV 254 25; Tcr T'ri; 9poECoSK61,E- 143; iv XPVu6S 98 twice, I33, 173

VOL. 58, PT. I, 1968]

Xpvroos 98 Xcbpa 7 twice, 8, ii twice, I3 thrice, 15 thrice, 16, 19, 21, 22, 24, 25 twice, 26, 28, 29 twice, 30, 39, 50, 57, 60 twice, 62, 73, io6, I31, 132, I55 twice, 156, I59, 163, I66, 223, 226, 232, 235, 243, 244, 245 Xcopoa 70, 84 twice, 88, 104, io8, 191 XCOpitLo13, 57, 146, 265 X)opfov 13, 27, 43, 89 X,PiS 3, 3I, 104, I05, 131, 135, 158, 163, I67, 196, 204, 248, 250, 265, 271

INDEX

TO THE GREEK TEXT

"rva XcopOV I9; XCp6s X(opos43: KOIV6V TIS&dOpCrwcovTiSos25

iXAiov 87 4EXXilco227 Eue8CO 211 wTrlopiota 103, 254, 256 fnlcpiaa 80, IOI, 117, I22, 254 'yqP9os40, 112, 115, 128, 135 twice, 208, 251, 257, 273

wt,6$ 35, 78, 88, I70 4tA6co 131

213 YTvTaXia 128 Wv)XaycoxyiaII, 86, 139 1X ii, 89, 172, 271 Xv IXoS i8 cbOiC 148, 212 202 C0.6TrTS bvioptai 13I: wrrpialvTr75 cpa I7, 23, io8, 192 cbpaCos17 c4boE,qia 67

LIST

OF PASSAGES

CITED

(References are to pages) Acathistus Hymn 42 Aelian, VH, IV 6 '49 Aelius Aristides (ed. Keil or Dindorf) XVII K 5 142 XX K i8

107

XXI K i and 8

43

XXV KI XXVI K 31

91 io6

57 XXVII K 5 44 XXXV K i9 XXXVII K iS

'45 io8

XL K ii

122 I05

95 iin general 33 io6

p. 163 p. 165 p. 171

I09, I50 93 98

Ammianus Marcellinus XV I, I XVII 4, 13 XX I5

32 32

III 88

136

Anonymous, Periplus Ponti Euxini, p. 126 Diller 141 Anthologia Palatina VI 50

I07 III

VII 45 XVI 6

P. 15

'45 '39

222

II D p. 7

XV D p. 375 XVII D p. 402

94 96 94

p. 405

XLII D p. 783

XLVI D XLIX

'Is 19-20

D p. 513

27

Aeneas Tacticus X Io Aeschines I5 I 92 111

I07-II2

99 32

XXIII 6 XXX 4 Andocides

XLI K I3

'4

32

95 "I7 "I7 "17 "17

263

Apollodorus, Bibliotheca 14

103,

105,

I79-i80

Aristotle Ath. Pol. i6 '9

94 ii6 105

De gen. et Corr.329a Eth. Eudem. 1220b

95, 146

'37 '49

ii6 100

36 39

29, 104

142

37, '34

'4'

4, '3

I14

II 3, IO

III 5, De Re Pub. Orator

3'

21

"I4 '47

1 2

39 '5'

29 II

Constantius II Themistius (ed. Dindorf),

I222b

97 '45

I6, 50

146 107

40, 41

3'

De Nat. Deor. II 134 147-51 De O/ficiis I 7, 21 '4, 43

'44

'47 94

22

32

97 32

Ig,

Strom. IV 156-7

21

22

'5, 43

Pro Flacco 26 Clement of Alexandria

144

150

12

127

221

III

Chalcidius, De Natura CCV Cicero Ad A tticum I g XII 2 Ad. Fam. De Finibus IV 7, i8 V 9

102

93, 98

p. 25

150 146

AJP 83 (1962), p. 248 Cyril of Alexandria Homily XI Homily XII PG 72.749b

42

36 93

132

124

I233a

123

133-134

'3' '39

Eth. Nicom. IIo4b Metaph. 995a 8-io

'37 122

Democritus of Abdera, 68 Diels-Kranz

I07 120

IOI3a I022a

150 150

'43

I03oa i6 and 1055b 7

25 122

B2 B 21 Demosthenes II 14

28, 142

III 25

'34 153-154 164 178 204

I07

206

126

241

247-248 249

Aeschylus Eleusinians Eumenides 595 920

Persae 40

69 817 907-IO76

137,

p. I58

io 24-28

123

145ob 35

146

145ia

36-bI2

7 29,

93 112

1268a

io8

127ob

128

98 130 126

ii8

0og 1, I50 I50

30, 126,

I

'44 '43

Politics I253a

Prometheus Bound 14 '49 112 56i Septem 64 123 Albinus (ed. Hermann, Platonis Dialogi, VI) in general 330-3I p. 152 9' p. xI6

io63b

Poetics i448b

'4' 123

I409o I4IIa

125

Arrian, Anabasis V 26, 5 Athenaeus V i87d VI 233e 253 254b

IX 4Ioa

St. Augustine, De Civitate Dei XVIII 9 Augustus, Res Gestae 26

214

II5

138

io6

27

145 131 126

IV 5 8

63, III,

II 23

VIII 2

63,

IX 23-24

io8

26

io6

29

3' '49 98 94 '49

I50

26 VI 4

I07 148

I338b Rhetoric 14o8a

III

42-43 XV 29

XVIII

i8

I07,

137 125 130 I26 135 II4 117

9' I46

135 I43

65

143

22

68

98, 135, 143

103 II0

96

135

98

137

94

9'

LIST OF PASSAGES

VOL. 58, PT. I, 1968]

i6o 178 192-I95 202

121,

204

XV 29, 7

92

II 33-34

36, 5

'39

52

138

63, 2

112

15, 2

I14

215

126

238

121

I

126

io8, ii8,

253-255

I43 128

256

132

274 299

"I7

125

96 '3'

XIX

273

303 11-12

124

'34, '37 '37

13-14

59 68-71 '45

107 136

i

92 112

59

105

XXI

XL 32 LX 4 5 8

93 100

I04-Io6

107

Dio of Prusa (ed. v. Arnim) I 27 XII 25-26

I29 146

XXXVIII II '7

1o6 I29

27

94,

l0

Dio Cassius LXVIII 19, 2 LXIX i6, 2 Diodorus, Bibliotheca histoyica 13 IV 39 Iio6, 57, 3-4 65, 9 V 73, 7 VII

IX

14, 2-4

9' '4' IO8 92

io6 I07 112

98 98

I07 92

V

150

Empedocles (edd. Diels-Kranz) B 17 Ephorus (ed. Jacoby) F

122

114

"I4

iig 94, "Eratosthenes," Cataterismi 13 Euripides Erechtheuts Hecuba

254-255 Heraclidae 200-201 306 and

I036

1037

374 826-827

I36 104 100

ii8

I'S I07

"I4 98 "I5

97-I3

VI 44 48 55

I15

ii6

'33 '45

82, 2

VII

94 8

115,

9y IO 82 10

0

20,

2

115, in8,

ii6

ii8,

129

io8 I29

"17

23

"19

27

ii6 twice 130

99 9'

40, 3 51,

2

57

120

0og

59-60

iig

123

'9

Galen, De aftectuum dignot. 8, 3 Aulus Gellius

35 "I7

9 I, '43 hIO

96

"I4 ii6,

131-133

125,

Heraclitus fr. 79 353 "Heraclitus," Homeric Questions (ed. Buffii're)

I15

'39 '44 '45 '57

115,

120,

126 26,

128 130 123

I'S 121,

158-162 169, 2

147

"14 "I7

Igo 209, 226

140

iig

133-137

138

187

3, 2

130

I24

Florus I 40, I1

6, 5

104

36

Rhesus 357-360 frag. 284

Gorgias (ed. Diels-Kranz) Epitaph. fr. 6

189 32

iig 138

I II, 7 17, I

"I3 io8

32

Hippolytuts 471 Iph. Thur. 316 Medea 210

XIII

148

98 '33 '35 I0I

110 I17

57 and 6i 74-78 82

8 '44 29 122

5

120,

III 20 IV 36-39

27

28,

97

io8

130

ii6 iig

4

VIII '-5

121,

125

122

I9-22

123

26

123 121

136

7, I

I-I5

146

24, 26,

I-3 io

26

40-41 62

26

65

124

1i6

41,

IO

119

47, 6 48, 1-2 66, 5

'49 98

73 75-76 84

I24

9'

2

I9, 5

ii6,

XI 2, 3-4

9

120

'I 12,

II9,

4-5

i8

37 44 6o 6i XII 4, 5 2I-27 30,4-6

XIV 6, 2 33

124 122 124 126

30

XIII

I 55 V 39 VII i68 Dionysius of Halicarnassus, Antiq. Rom. V I7 X 57 De Demtosthenei De Thutcydide24 Letter to Pompeius 7

I13

'4, 7 10,

X

12O

'33

Diogenes Laertius

"I4 112

XLVIII

XVII

'43

I'

LXIX

XVI 49-53

125 120 128

248-25

XX

123

io8

'33

205 211

215

CITED

129 I29 I29,

130 130

17-18,

94, ii6,

13' 136,

74, I

I 17 19

142,

36, 137

i86

'39

and 21

66 78, 79, 87 148

136

26

100

26

109, 3

Herodotus

'43, '44 107,

26, 96

192, 207,

2 2

96 99 124

4 2

124 124 I28 126

124

"I7 iig ii6, 146 ii6 ii6-iI7 129

2

'45

"I7 132

124,

140-144

IX 17 i06-i07,

27

I12,

34 35 41-88 70

nS iig iig I26

I26,

8o

I45 II7 126

8i 96-ioi 102,

125 132

129

3

'45

216

OLIVER: THE CIVILIZING POWER

Hesiod ,Theogony I28 Himerius

704E 795A 852

97

V 30

140

"Homer," Iliupersis fr. V Allen '44

554

I04

24 25 26-29 29 32

107

35 47-5'

'47

95

68

II4

122

70 71-72

114

33 33

100-102

23 125

21: p. 385 30: pp. 231-236, 31

Suppl.8: p. 247 Inschniften von Pyiene 5 IG VII 2234

No.

24

122 42

io8 "14

I48 104, 143 I38

VI VII i6 75 93 VIII 78

120

I0I

2338

'47

3592

34

3605

24 24-25 92

IX 57 63 73 X '-5

103,

22

29

XI 12

141

105

XII

I2-I4 121

'35

58 XV 300

123

93

Josephus Ant. lud. VIII 56 Bell. lud. II 2077 II 36(5 Julian Discourse IV 245D 51 Epistle

I-40

96 123

III

123

Misopogon 347A Justin Martyr First Apology 55 Pope Leo I Sermo 82, I

123

94 I40,

Libanius XI 14 Livy III 33, 5 Lucan

95 '44 141

II 590

Lucian Imagines

i ,

142 II

'7 Lycurgus Against Leocrates

141

73

'3'

136 136 140 124 140 123

126

43 56 68-70

136 139

io8 I14,

I4I

I07 136

40

II3,

122

135

I05

96 '34 '39 15-ir6

36-47

104,1IO5

30, 126

121

130

15-22

23 Mdlanges Bidez, pp. 73I-738 Mdlanges Gustave Glotz 33 Res Gestae Divi Saporis 37, 14I

'4' 114 '34

70. 72

94 98

44

Marmor Parium, pp. 819-

138

12

103, 94

ii6

25 92

III,

i6, 29-30

'39 '4 '39

II

Inscriptions de Ddlos 2516-

SEG XI 408 SIGN 695

"14

74-105

3575

114 112

in general XIII 17 XIV i8

146

82 105 110

834

II2

'35 '43

51-52

23 23 22

and 1624 bis

I07,

88

I05 107 107

3801 ioi63 11551

12 27 I02

94

(2) 484

3669

2518

'39

29 I27

142

77 112 1039 I046

IIO-132

58-6i

2413 12 76

io6

138 136

137,

in general V 26 33 34 43

I7

53

"I5 114 "I7 iig

74 87 89

I46

'47 112

ii8

'49

Carie 2: No. 78 Didyma 2: No. 164 '43 Ephesos 3: No. 48 I48 GIBM 925 92 Harvard Theological Review 33: 32 p.4 Hellenica 11-12: pp. 414-439 138 22 Hesperia 9: pp. 86-96, No. 17

XII

13, 92, II4 102

6i

8: p. 470, No. i 19: p. 119, No. 2 51: p. 246

10: p. 251, No.

9'

'43 52 54-60

136 136

196-i98 200-265 242 246 255 271

0oo I0I 102 102 93, II1 12, 26, 40,92, ii8,

91, I35, 137, 138

'93 '94

'45 96

22

'47

lamblichus De vita pythagorica 66 82 Inscriptions AJP 83: p. 248 BCH

107

150

Hyginus, Astronomica II 13 Hyperides (ed. Jensen) 9), 92, Epitaphius Deliacus, fr. 67

103, 128 121

IV 8

I07 136

104-I05 129 132 i68-I74

'4'

Isocrates II '9

'39

100-102

125 104

132

125

89 94 96

146

'4' 141

1073

'44

'47 '47

552

VI I47 XIII 324-5 Odyssey II 12 XI 469-470

143,

Tod, GHI 44

2!6, II4

Hymn to Demeter Homer Iliad II 547-548

18-19,

[TRANS. AMER-.PHIL. SOC.

Lysias

II io and 17

I36

112

14

i8-i9 21

23 and 26 49-50

55 57 64 XXIII 2 XXXIII 5 7 Marcellinus Life of Thucydides 41 Marcus Aurelius V 8(2) and 25 VI 39 VIII 7 and 46

1oo,

IOI

104, 144

II7 131 136

'35 '34 107 136

"15, '47

28-29

"I4

ii8 "14

LIST OF PASSAGES

VOL. 58, PT. I, 1968]

IX I (4), 9 and X I 8 XII 26 and 32 Maximus of Tyre

29

114

io6

Critias Epistle

109 c-d

IC)8, 143

V4

VI 3b 5

450 C 5oo a

Gorgias

II 653 c-d III 696 a 698

94 '49

XXXVI init. Menander De encomiis i65 f. 414

Minucius Felix Octavius 8 Olympiodorus In Plat. Gorg. ComM., p. 171 Norvin Origen Comm. in Ioann. II 13 I 28 Contra Celsum

6

d

237

237 e 238 a 238 d 239 b-c

138 100

240 a

Papyri CPJ 153

P. Oxy. 2469 PSI ii6o, Parmenides (edd. Diels-Kranz) A 37 St. Paul I Corinthians I :22-24 Pausanias

iog

240 C

125

240 d-e

37

I 14, 2

7 24, 5-7

105

28, 5

105

21,

107

io6 I07

249

IX 2, 5

Phaedrus II IO, 48-49 Philo De Abrahamo XI 54 I 8-9 De Somniis

22,

fr. 77 109,

b

123,

130

112

io8 '49 148 120

a

I03

103

b 32 C

48 e-52

130 107,

150 121 I 19

'4, 3 17

121

20

140 102

126

'49 148 I24

io8

I45

De gloria At . 345 D

133

De Iside et Osiride 54 De liberis educandis

150

2 F-3 A

137 130

5 D-E

Septem sap. convivium

146

Polybius

I 4,11

126 136

35

I26

57, 3 II138, 8 39, 4-6

93 146 III

42

148

38 d-e 4I

3

23

6i, 8-i III 9, 3

128

d

Timoleon

150 III

209

I46

132

10, 4-5

'49

21 a 29

'35 '39

142

'39

505-511

23

148

24-27

io8

IX 583 a 586 c 591 e X (596b

I50

132

113

337 d I 344 a-c

ii8

146 36

19

IV (427 c

Timaeus

8 6, 5 3, 2

27

128 126

109

130

'31

'9

148-I49

d

195-I97 202 d-2o3

12

'3 i6 I7

I42

261 a 278 a-b

Symposium

148 '9

7

25

252

32

126

I07

92

127

I26

6 7

39

19

132

"5

8

Theseus

130

50

'45

128, 134

'49

'47

Solon

95, IO1

c

VI

Demetrius Pelopidas Pericles

132

248 a

150

I,

24

I29

Protagoras Republic

io9

24-25

Cimon

Themistocles 6

244-245

127

19

126, 127

132

123

'49

Pyth. IV I5

154

a-b b-c c-d c-d a a

247

96

19

'33 '34 '34

64 a-b

IOI

407 b

I29

235 b

io8

Charmides Cratylus

ii8 126

Phaedrus

200

21

II7,

Phaedo

Legatio ad Gaium 21i 147

Plato Apol.

IC), 103,

146

32

22

fr. 194

'47 '5, (92,II3,134 "15, '33 ii6

246 e-247 a

passim I 43 Legum Alleg. Philostratus Vita Apoll. IV 7 VS p. 57 Kayser p. 78 Kayser p. 85 Kayser p. 88 Kayser Pindar (ed. Snell)

99, 102

'45 127

30,

100

I34,135

32, 4

IV 34, 5 V I VIII 2

II

I 5 '4

c-d

3', 5

9, 14 09, 133

29

A icibiades

A lexander Aristides

'3'

244 244 245 246 247

146

149 122

e

III 3, 7

Plutarch

IO]I, 103, 105 99, 100, 143 I 5, 100, 102

243 a 243 d 243 e

'45

41, 100,

VIII, 24

28

241 c 241 d 242 a-b 242

Pliny, Epistles

148 I0I

24

97

52 C 62 C-63

42

52 a-b

I28

817 a

237 a 237 b 237 C

128

142

IX 870 a-b

Menexenuts

41 41 27, 126

Plotinus (edd. Henry-Schwyzer)

VII 8I5-8i6

100

5id

124

I17,

IV 713 a 716 d

38 38

147 100

148

0og

I48

50 c-d 51 b

125

C

642

130

io6, 49 5o a

102

I 624 a

Laws

217

97 136 148

VII 30:2 b VIII 35f 5a-Ib

114 114

CITED

15, 9 IV 47, I V Io

123

110,

XII 8, 6 Porphyry, Life of Pythago'as 36-37 Proculus, In Tim. III, p. 274, 10

133 138 135 119 142 31

ii8

4I, 97 96,

102,

Quintilian,

Inst. X I, 31

29

OLIVER: THE CIVILIZING POWER

218 Rhetores Graeci (ed. Spengel) II 0og III 377, 8-9 Sallust, Bell. Jug. XIV i6 Scholia on Demosthenes III 20 on Vergil, Georgics I 12 f

147 I03

III

104

Scriptores Historiae v. Hadriani

112

113

Augustae, I43 105

13

Seneca, Epigram V 3-4

Simplicius In Aris. De Anima 427a io

150 42

p. 26, 7-12

Solon fr. i Diehl 50 fr. 4 Diehl io8, 138 Sopater, Prolegomena, Treatise B 32 9 10-12 20, 34 io8 Sophocles, Qed. Rex 977 25 Speusippus, Letter to Philip ii

Stoicorum Veterum Fragmenta I 463

92

II IOI3 I076,

0og

9

Strabo III

p. 8o, no. 326

XII XIV XVII Suda, II,

3, 21

I, 3 43 p. 375 Adler, 2528

Tacitus, Annals

131

83,

2

87, 3

'39

103 I04

131 130

105

131

io6

131 131

114

132 132

120,

3-4

I24,

2

129

126,

5

I03

129

133

ii6

141

120

9 120,

"I4 "I4

64

37 58 Timaeus of Locri (ed. Platonis, Dialogi, IV) I04 e Tyrtaeus, 4 Diehl

117

Valerius Flaccus VI 43 Vergil, Georgics III II3f

136 145 I07

Xenophon Agesilaus,

99 I34-5

133,

Anabasis

9,104,140,142 107,

I50

132,

I33

'33 '33 '33 '33 '33 '33 '33 Hermann, 95 9' '4' 104

Passim

'35

I 12

128

Hell.

iig 29

131 13'

I, 13

I0

I 4, 13

io6, 148 '33 '33 '35 '39 '33 '34 '33

II

6,

6i129

I-27

71

127

6, 24-34 II I, 15-32

83-92 2-50

132 139

4, 2

IO, 13

132

'3

'31

II,

124

8 IV and VI VI I VII 7

IO, 14 9, 13, 123 92,

I-2 17-18 24, 4

146

41

46

VIII

145

I3I,

io8

IIO

VII 62, 4 73 77

132

37 38 39

III

130

131

129,

36

27

III 124

100-IOI 102

II 13 '7 34

105

ii6 "15

130 120

I43

95

VII 4, 5

82

129

142,

"I4

147

132

136

115-117

"I4 "I4

III p. 4, line 9

132

96 98

129

107

In Aris. PAys. Liby. Quattuor Pr. Comm.

95

33, 2 35, 6 55 57, 2-3 77

'39

75-77 89, 2 93, 4 94

9' 112

[TRANS. AMER. PHIL. SOC.

2,I9

4,34 4,43 IV 4, 5-7

II 53 III 27

112 150

14

132

IV

140

26, 4 28, I

I25 126

4, 15-17 5, 9-19

136

55, 3 56, 5

I07

8, 25-29

'37 '37 '39

52, 4

ii8

VI 22 XIII 37, 4 XV 44, 5 Histories II 47 Tatian, Contra Graecos 29f. and 35 Theopompus (ed. Jacoby), fr. 90 Thucydides I 2, 6 4

'4'

36 43 37

132

I05-II4

IV 8-14 '7 21,

2-3

4'

'35 132,

'35, '39

I07

42-45

132

io8

132

132

'3, 5

io8

114,5

125

125

V 3, 2

ii6

I2

2

93,

I1 I, 131,

116,4

VI

15,2

115, 12 0, 121,

I8, 6

I: 24, 132

24, 4

123,

137

9-IO,

137,

'39

III

'34 73-74

84-I14

VII

'33

32

124 hIO

43, 4 69-71

24,

5, ii-i6 5,33 5, 37-48 5,49

132

12

i8, 2

4, Ig-20

139

53-54 55

20, 26

3, i-6 3, 6-7

132

29-40

104

V 2, 25-36 VI 2, 35

IO

137 133 117 139

Mem. De Vect.

I, 14 I, 38 5, 16-17

I 2, 6o I 4-5 6 8

134,

136 136

io6, I07

'39, '47 '37 '37 '37 '37 '37 '37 '39, '44 146

98 95 95

INDEX

GENERAL Abydus,

136-137

Academy, 18, 91 Accame, Achaia,

S., 23 146

132,

Achilles,

147

Acropolis, 43, 44, 47, 48, 50, 69, 74, 85, 90, 95, 97, I03, 107, 145, 146, 150 Adcock, F. E., 146 Adrastus,

10, 12-13,

Bendinelli, G., 98

Asia, 35, 86, 109, 113, 119, 130, 133 Athena, 14, 15, 17, 21, 22, 35, 36, 41, 86,91, 95-97, 98-99, 10247,48,50,

Bickermann, E., 25 Billheimer, A., IoI

104,

Aegae, 143

Aegean Sea, 46, 53, 60, 94, 96 io8, 131

III,

ii6,

II5,

122,

123,

134,

128,

117-118,

I45,

I46,

I49;

arete, 10, 13, 15, 17, 21, I00, 112, 30, 135, 113, II7, 118, 121,123,128, I39; citizenship, 25, 49, 52, 23-24, 54, 79, 100, I07; in competition with

Aelius Aristides: influence, 5-6; life

herself, 59, 69, 128, 134; consistency,

33-35; style 5, 7, 13, 14, 30-31, 34, 35, 38, 39, 43, 92, 98, 112-113, 127, 130, 143, 144, 147 Aeschines, 124, 126, 131, et passim. See

21,

List of Passages Cited

Aeschylus, Agesilaus, Agonistic 78, I45 Ai6n, 42, Ajax, 79, Alexander Alexander

126,

144 80, 131 motif, II, 15, 57, 58, 75, 7743, III 147 I, 67, 125 the Great, 84, io8, 113, 149

Alexandria, Alexandrians, 24, 35, io8, 143, 144, 145 Aly, W., 126 Amazons, 10, 38, 55-56, 113-114 Ambracia, 132 Amynandridae, 22-24 Andreotti, R., 109 Andresen, Carl, 14, 36-37, 105, io8, 109, 113, 134 Angels, 36, 129, 149 Animals, 99, 102, 117 Antonines, 15, 34, 44 Apollo, 21, 23, 26, 47, 53, 88, 95, io8,

I47, 149 Arcadia, Arcadians, 79, 86, 136, 146 Archai,

10-11, 14-15, 40-43, 44, 9398, 109, 115, 128-129 94, 96-97,

Archegetai, 39, 91 Archon, 22-24,25, 73, 88, I04, 148,149 Areopagus, 23, 51, 87, 88, 105, 148 Ares, 26, 51, 105, I44 Arginusae, 133

Argos, Argives, i6, 39, 55, 76, 86, 87, 107, 145 Aristides the Just, 126, 148 Aristophanes, 142, I44. See also List of

Passages Cited Armstrong, A. H., 35, 40 Artemis, 47, 95, 107

Artemisium,

61, 65, 66, ii8,

121,

126

Arthmius of Zeleia, 87, 146 Artisans

(demiourgoi), 3o, 40, 48, 97

IIO,

III,

constitution,

137-138;

45, 50, 74, 75, 8i, 88-89, deference to, 21, I46; 66, 84, 89-90, I05, I43; domestic troubles, 75-76, 133, 134; empire and imperialism, Il, 12, 14-15, 21, 3536, 42, 94, II6, II8, 129, 130, 132, I36, I37, 139, I40-141, 144, I45; 15, 21-25,

92,

I03,

H., IIo,

Bengtson, Blue

Rocks,

131, 132, 135

131. See also Peace

133,

Bodnar, E. W., 25 Boeotia, Boeotians, 114, I31 Boer, W. den, 143

56, 71, 72, 74, 94,

Bonitz, H., 25 Boulanger, A., 7, 19, 33, 141 Boyance, Pierre, 144

Breitenbach, H. R., 135 Brown, T. S., I8 Bruck, E., I03 Bruni, Leonardo,

Buchanan, J. J.,

5, 6, 94, 96-98,

Buchner, E., 12, 92, IIO Buffiere, F., 19, 26, 116, 149 Butts, H. R., 20 Bux, E., 28

extent, 69, 145; hall of wisdom, 149;

Byzantine Literature, 5, 6, 15 Byzantium,

language and literature, 21, 82-83, 85, 92, 93, 95, 140-143; as mediator,

36, 39, 44, 49, 77, 78, 87, io6; morale 27, 58, 61-62, 74, 75, 77, 119, 133; physis, 15, i6, 109, 134; as receiver, 21, 32, 36, 40, 41, 44, 50, 51, 53, 84, 102, I34; as refuge 21, 51-53, 54-55 59, 79, 83, io6, I07, III, 139; as savior, 32, 63, 65, 66, 8o, 81, 82, 120, situation 96; tropoi, 122, 123, 139; 10; walls, 145 Athos, 6o, 6i, 119, 130 Atthis, 22, 104, 124, 138 Attic Greek, 38, 95, 127, 141 Attica, IO, 13, 15, 26, 36, 4I, 42-43,

46-49, 55, 60, 85-86, 95, 96-97, 97103,

105,

11o,

124,

I28,

I07

102

hearth of Hellas, 95, 149; home of 102; man, 15, 36, 48, 49, 84, 99-I00,

98, 98-100,

of

Callias Bober, Harry, 3, 31, 42

138, 139, 144, 146, 150

Athens, Athenians, passim: air, 47, 85-86, 96-97, I45; architecture, 86, 99,

12

Aegina, Aeginetans, 71-72, Aegospotami, 135, 136

Arts: arts and crafts, I02; arts of discourse (see logoi); liberal arts, 92

53, 70, 79, 107, 129, 137

Callias the Dadouchos, 18, Io6, 107, I47 Cambitoglu, A., o06 Camelot, Th., 122 Canter, Willem, 157,

159,

I63,

6, 7, 98, 105, I27, 156, 172,

174

Cardinal points, 47, 98

Carthaginians, 74, 133 Carystians, 71, 131 Caspari, O. B., 141 Cavalry, 68, 74, 85, 95, 126, 139, 144 Cecryphalia, 71, 131 Celsus, 37, 134

Center, 47, 95 Cephallenia, io8 Cephalus, io8 Ceryces,

22,

23

Chadwick, Henry, 37 Chaeronea, Battle of, 84, 119, 139, 143

I43 Augustus, 23, 38, io8, 11o 77, 94, Ioo, Autochthony,

Chapot, V., 33 101, 134,

I45

Chariot, 50, 85, 88, 104, I30, 147 Chora, 41, 42

Christ, Christianity, Christians, 6, 14, Barbarians,

Io-II,

12, i6, 20, 21,

32,

35-38, 45, 47, 53, 57-71, 73, 74, 78, 8o, 82-83, 84, 85, 88, 95, io8, 109, IIO,

113,

115,

126,

127,

129,

II9,

117,

132,

I20,

134, 140,

125,

141

31, 35-37, 39, 93-94, 99, IOO, 103, I09, 113, 134, 138, 150 Cimon, IO, 19, I04, 122, 130 Circle, 15, 26, 39, 43, 47, 69, 71, 85, 92, 93-94, 95, 97, 98, 145 20,

Baron, Hans, 6, 94, 97

Cities with titles of superiority, 84-88,

Barron, J. P., 17

IIO, 143 Civilization,

Bean, G. E., 125 Beaujeu, Jean, 43, 44 Becker, 0., io8 Beecke, Eugen, 122, 124, 131,

6, 21, 116, 132, 171

219

99, 113,

18, 21, 32, 36, 38, 5I, 91, 129,

144 IO9 Cleansing, 70, 129 Cleisthenes, 22, 23-25,

Classen, C. J., 117,

I2I,

147

OLIVER: THE CIVILIZING POWER

220 Climate, 95-96, 99 Cnidos, 136

Cobet, C. G., 159 Codrus, 56, 114 Colin, G., 18, 19 Colin, J., 35 Colonization, 21, 45, 47, 53-54, 59, 95, 107, io8, I09, III, I18, I33 Comedy, 19, I42 Commerce, 129, 14I, 144

Freedom 21, 38, 43, 55, 59, 64, 65, 69,

Artists, 19, 142 I, 79, 81-82, I39 41, 54, 84, II1, 144

Dionysiac Dionysius Dionysus,

[TRANS. AMER. PHIL. SOC.

72, 73, 74, 80, 98, II8, I28-129,

I32,

I34,

Dioscuri, 38, 44, 87, 147

Frenkian, Aram 27

Discipline, 65, 123, 125, I37 Disciplines, 50, 92, 103

Frisk, H. 135 Fritz, Kurt von, 29, 31 Fuchs, H., 143

Discourse: see logoi Distinctions,

52, 54, 56, IIO, 114, 125, 130

Funeral orations, 9-I7, 45, 56, 87, 92, 94, 99, 112, II3, 114, 127, 128, I34, 146, 150

Commodus, 44, IOI Communion with the gods, 38

Dorjahn, A. P., 134

Community life, 50, 87, 103, 105, io6, I13, II9, I2I, 129, 138 Comparisons, 21, 133, 136, 145 Concord, 109, 127 Conon 75, 78, 133, 136

Drews, Robert, I43

Gades, 53, I09-110

Dryopians, 52, I07 Dugas, Ch. I02 Dynamis, 9-10, 13-14, 43, I40, I42

Gauthier, R.-A., 98, Ino Geagan, D. J., 25

D6rrie, H., 41, 43

17, 32, 37, 42,

Earth,

GenW, 22, 23-24,

Earthquake, 132

Gerusia, 24-25, 34, I41

Corcyra, 32, 132

Education, 7, 9, o1, 12, 13, 14, 15, i6, 18, 19, 20, 21, 28, 30, 32, 36, 38, 45, 49, 51, 64, 83, 91, I22, I42; liberal arts 92

Ginouves, R., 145

79, 8I, 82, 86, 87, I07, III, II4, 129, 13I, 132, 134, 135, I45, 147

112

Gernet, L., 91

102

Cook, J. M., IO9 Corinth, Corinthians, 53, 71-72, 73,

104, 107,

24-25,

Geographers, II3 Gephyraei, 22, 107

Constitutions (in general), 88, ioi, 147-I48

121,

Fullness of life, 85, I45

93, 99-10o

Dodds, E. R., 41 Dorians,

120,

139

Corinthian War, 43, 77

Edwards, G. R. I46

Cornford, E. M., 128, I40 Cosmos, 26, 31, 38-43, 88, 95-96, 98, I09, I48, 149; cosmos of words, I50

Egypt, Egyptians, 130, 134

70, 72, 101,

III,

Gods, 15, 20, 21, 30, 36, 38, 39, 40, 43,

45, 48, 49-51, 53-54, 58, 69, 72, 8o, 8i, 83, 84, 86, 87, 89-90, 97, 102, I04, I05, Io6, 115, II7, II8, 128, 130, I43, I45; legate of gods, 149.

See also Artisans, Demiurge

Gomme, A. W., 9, i8, 29, 93, 94, I114,

Costoboci, 33, 34

Ehrhardt, A. A. T., 143 Eichler, Fritz, 34

Craterus, 124 Cretans, 87, III

Eikon, I5, I7, 21, 32, 36, 38, 41, 42, IO2, I03, i I5 I38, 140, 149

Government of force, 103

I24,

13I

Eleusinia, 83, 86, I45

Graces, grace, 97-98, I03,141-I42, Grain, 51, 54, 91, 98

Crops, 49, 50, 84, 86, 88, 89, IOi, 102, I43, 144 Cynics, 20, 37 Cyrsilus, 124 Cythera, I32, I33 Cyzicus, 133

Eleusis, 33-34, 39, 66, 87, I24, I47 Else, G., 28, 29

Graindor, P., 23 Greatness of spirit, 26, 62-63, 64, IIO,

Daimones, 30, 36,117, I28,129, I40, 49

Epidaurians, 98, I3I Equality, 8I, 88, 93 Erechtheus, 56, 88, I44; Erechtheidae, I47

Crisci, Iginio, 3, 6

Dani6lou, J., 149 Darius, 21, 57-60, 6I, 115, II7, 118 Datis, 60, I15, 116-II7, II9 Davison, J. A., 127, I45-I46 Decrees, 87, I23, 124 Delatte, A., 103

Eltester, F. W., 150 Embassies,

87, II2,

112, 123, 133 125,

I37, I46-I47

Empires, the five world, 25, 84, I43 Encroachment, Entertainment,

8I, II5, I36, 139 58, 68, 126, I40

Eretria, Eretrians,

58, 6o, 95, II5, II6,

117 Erichthonius,

ioi,

I04, 141

De Leeuw, C. A., 33 Delorme, J., I45

Euboea, Euboeans, 56, 73, 82, I14,

Delos, 22, 47, 86 Delphi, 18, 21, 22, 67, 71, 86, 98, :II8, 125, I45, 146, I47 Demeter, 50, 84, Io2, I44 Demiurge, 30, 40-4I, 42, 97. See also

Eumolpidae, 22, 34 Eumolpus, IO, 56, I14 Europe, II3, II9, 13I

Democracy,

21-25, 88-89,

I47

Demosthenes, 5, 139. See also List of Passages Cited Denniston, J. D., 141 De Ruyt, F., I17 De Strycker, E., 125 Detienne, M., 38, 120 Deubner, L., 127, I47 Dicastery, 23, 120

Diller, A., I41

Dindorf, W., 7, 27, 95, 96, I57, 163, I66, 169, I70, 172, 173, 177, 178, 183, I84, I85, I86

Eurystheus, 55, 12 Exiles,

Gr6goire, H., 35 Groag, E., 33 Groningen, B. A. van, 93, 94 Guthrie, W. K. C., 97 Gylippus, 36, 137 Haas, A., II6 Habicht, C., 16, 123, I24, 146 Hadrian, 15, 24, 38, IOI, Io8, I43, 145, I48, 149

Hafner, G., io6 Haliartus,

135

Hands, 57, II6

I32

Artisans

150

52, 107

Haplotis

(simplicitas),

25, 27, 28, 29,

93, II4 Harl, M., 150 Haury, J., 6 Hegemony, 34, 35, 46, 63-64, 66, 73, 8o, 82, 94, 115, II8, 121, 128, I30, 13I, I36, I39, I47

Fairness, 62, 78, 94, 112, I36, 139 Fear, I25, 139 Ferguson, W. S., 23, I47 Festivals, 50, 69, 78, 87, 99, 104, 128, 137, I44, 147

Heinimann, F., 98, 148 Heirs 00oo Heitsch, E., 27

Fetters, 57, II6 Fine, J. V. A., 96 Finley, M. I., Ioi Fleet: see Navy

38, 82-83, 95 Hemmerdinger, B., 28

Focke, F. 133 Fortune 43, 53, 58, 59, 62, 70, 73, 74, 75, 89, I30, I32, 135, 138, I43

Foster-parents 45, 91

Helen, 38, I20 Hellenism, 15, 20, 21, 32, 34, 35, 37,

Heniochi,

I40-I41

Hephaestus, 97 Heracles, 38, 43-44, 49, 51-52, 86, 87, o02, io6, I7, III, II2, 146, I47; Heraclids, 52, 54, 55, 112

GENERAL INDEX

VOL. 58, PT. i, I968]

Heralds, 57-58, ii6, 119, 125, 137 Hermann, E., 135 Herodes Atticus, 17, 22, 24, 34, 40, 148

Herrad of Landsberg, 92 Hans,

Herter,

20, 25, I02,

I05,

114,

117, 144 Historia, 25-26, 27, 28, 29-30, 32, 35, 93, 94, 114, 122, 126, 132, 144 Historians, 27-29, 32, 92, 126, 136, 142

Holleaux, M., 148 Holleck, H., 7, 93, 95, 96, IOI, 103, 112, 113, 151, 155, i6o, 168

Homolle, Th., 19 Honigman, E., 37 Hoops, Johannes, 98

Humanitas, 45, 91 Hiittl, W., 33 Ingratitude,

Koinotes, 36, 40, 92, 129, I46 Kramer, Hans, I09 Krischer, T., 25, I27

Maricq, A., 37,

Lacedaemonians, 12, I6, 21, 22, 31, 43, 52, 64, 66, 67, 70, 7I, 72, 73, 74, 75, 76-80, 81-83, 86, 88, 91, 00oo, 104,

Martin, Hubert, 93, 105 Mary Mother of God, 42

132

Markus, R. A., 36

Marrou, H.-I., 91, 92 Martianus Capella, 92

io6,

I07,

II2,

115,

116,

117,

II9,

120,

121,

122,

124,

125,

126,

129,

130, 131, 133,134, 141,

I47,

148,

I35-I37,

138-140,

149

Law, 13, 50, 84, 85, 88, 103, 112, 123, 144, 148, et passim

Lawgivers, 50, 86-87, 88, 146, 147 Leagues,

Hoplite, 74, I04, 134, 147 Horsemanship, I04 Hug, A., III

221 4I

56, 75, 114, 140, I46

Massalia, 53, IIO Mathieu, G., 107 Matz, Fr., I I Mediterranean, 53, I09 Megara, Megarians, 71-72, 132,

73,

I3I,

145

Melos, 10, 12, 80, 137-138 Meritt, B. D., 17, 22, 24, 131, I48 Merlan, Ph., 91, IIO

Lechaeum, 136

Mesogaea, 48, 97

Legends, 14, 35, 86, 89, 93, III, 113, I44. 148. See also proper names Lenschau, Th., I07 Lenz, F. W., 20, 32, 33, 41, I05, III Leo, F., 104 Leontines, 74, 132 Leos, 56, II4

Messenians, 52, 107 Methymne, 79, I37 Mette, H. J., 92 Mikkola, Eino, 27, 30 Miletus, IIO, 132 Miltiades, IO, 20 Mitteis, L., 144

Morawski, C., 20 Moretti, L., 17

Inhabitable world, 32, 97-98, 99, io6

Leto, 47, 95

Insochi,

Leucas, 82, 139 Leuctra, 75, 80, 137, 143, 145 Levi, M. A., 12, 30 Libraries, 86, 145 Limare, limatius, 32 Loan, 63, I21, 134 Locrians, 72, 132 Loenen, D., I29

Muller, F., 27 Muller, 0., 22

Loenen, J. H., 35 Loewenclau, Ilse von,

Mytilene, Mytileneans, 75, 8i, 131-

141

Interpreter, 116 Ionia, Ionians, 41, 42, 47, 52, 53, 57, 65, 77, 83, 93, 95, 96, 99, 107, 114, 120, 130, 141 Iphicrates, 136, 137

Islands, 46-47, 53, 58, 74, 75, 94, io8, III,

130

Isocrates,

31, 139. See also

List

of

Passages Cited Ithaca, Io8

Logioi anthropoi, Logos, 6, 2I, 36, 45, 90, 93-94, Logos, logoi, IO, 28, 30, 31, 32, 43, 43-46, 50,

Jacoby, F., 9, 92, 97 Jaeger, Werner, 12, 109, I27 Jameson, M., 123, 124

Jesi, Furio, 38 35, 36, 39, 91, ioI,

Jews, Judaism,

134 Johansen, K. Friis, 98 Jones, C. W., 98

I112

Mysteries, 19, 44, 51, 83, 85, 86, 87, io6, 142-143,

II

132,

39, 42, I09 37, 39-40, 4I, 42-43, 99, II3, 150 13-14, I9, 2I, 25, 26, 35, 37, 39-40, 4I, 4282-83, 89, 91-92, 93-

104,

140, 142-143,

Mycale, 70, 129 Myres, J. L., II3, 136

IIo,

121,

127,

138,

144, 150

L'Orange, H. P., 95

Jost, Karl, 20 Judeich, W., 145 Justice, 27, 36, 51, 55, 63, 69, 73, 79, 85, 94, 105,

94, 99, 102,

Multiple dwelling, ioi Musurillo, H. A., 24

, I23,

I39, I43, 145, et passim

125,

129,

Lorimer, H. L., 104 Louis, P., 27

Lycurgus the lawgiver, 146, 147

Kahn, C. H., 11

Macedonians,

Kahrstedt,

Maddalena, A., 128

U., 145

87, I03,

138,

73, 132

Navy, 50, 58, 61-62, 65, 66, 70, 71, 73-75, 78, 82, 116-117, 130, 132-133, 136, 139 Naxians, 71, 131 Nes, D. van, 124 Nicias, 124, 133

120,

124,

Nilsson, M. P., 23, 36, 103, 147 Nisaea, 132 Norden, Ed., 20, 29 Nurse, 48, 49, 59, IOI, io6

Maeotis, 53, 109 Magie, David, 33, 109

Olive, 98-99, I44, 146 Omens, 118 Openness: see Koinotes,

Oligarchy,

Malingrey, Anne-Marie, 30 Mantic sources, 51, 105

Kienzle, E., 96

Marathon, io, 13, 15, 26, 27, 28, 36, 40,

Kirsten, E., I07 Klaffenbach, G., 142 Koch, Hal, 31

Naupactus,

Oldfather, C. H., 18, 98

Mantinea, Mantineans, 79, 81, 85, 136, I39, I44

Kirchner, J., 23, 33

Nature (see also physis), 98

131, 143

Keil, Bruno, 6, 7, 2I, 43 Kennedy, George, 11, 30 Kerrigan, A., 93, 114 M., 141 88, Ioo-IOI,

45, 51, 91, I05

Namegivers,

Oath, 91, 140

Kakridis, J. Th., 14, 146 Kantorowicz, E. N., 98 Katzenellenbogen, A., 92

Kiessling, Kingship,

133

Nike theme, 33-34, 43

Lubac, Henri de, 31 Lucius Verus, 33-34, 44 Lutz, Cora E., 92

Jiithner, J. 148

144, 147

47, 59-6o, 6i, 62, 66, 76, 82, 85, 95, I47

I03, II7, 118, 126, 134, 138

Marcus Aurelius, 6, 33, 34, 38, 44, 141, '44 Mardonius, 124,

125,

66-67, 126,

129

68,

IO, 115, 118,

88, 147-148

Oracles, 67, 125, 144, 149 Orestes, io6, 144 Orphans, 52, 87, I07, 146 Osborn, E. F., 93, 99, 122

Otho, 43 Page, D. M., 99 Paideia, 12, i8, 20, 37, 40, 44, 91, III, 130, 142 Panaetius, 18, 142

222

OLIVER: THE CIVILIZING POWER

Panathenaea,

I6, 17, 22, 26, 34, 68, 86, 89, 99, 102, 104, 127, 143, 144, I45-

Pisistratus, 17, 107 Places, Ed., des, 149

146, 150

Plassart, A., 33

Panathenaic passim: definition of, I7 of Aelius Aristides: Panathenaic audience 138; date, 20, 32-34; length, 7, 13, 2I, 26, 34, 56, 68, 73;

manuscripts, 7-8, passim; structure, 7, 13, 14, 15, 20-2I,

30-31,

103, 127,

140, 147, I50

Panhellenion, 146

Plataea, Plataeans, 107, 140

Plato, 144,

6, 9-I4,

I38,

126,

17, i8, 19-20,

96, I29,

144,

26, 50, 51, 97, I03, 144

Pouilloux, J., I07 Premerstein, A. von, 33

Segal, C. P., 39

Pritchett, W. K., 22

Prometheus, io6 Pugliese Carratelli, G., 119, I24 Pylos, 73, 132, I33, I35 Pythagoras, Pythagoreans, 3I, 32, 38

52, 53-54, 55, 56, 71, 72, 74, 75, 79, 80, 125, 13I, I33-I34, 137

Peloponnesian War, 9, 15, 73-75, 78 Peplos, 36, 150 Pericles, 9-12, I3-I4,

17, 20, 104, 123, I32, 133, I36, 140,

148

Peripatetics, 18, 40 Persians, io, I2, 14, 17, 21, 37, 38, 47, 74, 77, 79, 82, 1I5, II8, 119-120,

Society: see Community life I26,

Rabel, E., 100 Radermacher, L., 14I

Solon,

12I,

Rank, L. Ph., 91 Rapp, A., Io8 Raubitschek, A. E., 17 Reinhardt, K., 102, 109 Reinmuth, 0. W., o10 Reiske, J. J., 5, 6, 7, 39, 96, 97, 105, II5, 142,

I30,

I56,

157, i6o,

I6I,

I63,

I65, I66,

133, 136, 143 Persian WTars, 57-71, 77-78, 115 Pfligersdorffer, Georg, 93, Io2, 109 Philanthropy, 7, 13-I4, 17, 26, 36, 5I, 54, 55, 56, 85, 87, 92-93, 94, io2,

I67,

170,

173,

I75,

176,

123,

124,

11,

I05-Io6,

125,

112,

126,

123,

129,

I25,

129,

135, 146 Philip II, 14, i6, 17, 20, 27, 44, 82, 84, Ioo,

II9,

120, 13I, 139, 143, I45 129. See List of Passages

Philo, 35, 39, Cited 91-92,

II, 13, 14, 21, 26, 29-3I, 93, II4, I22, 126, 132, I42

Phlius, 79, 136 Phocians, 72, 132 Phoenicians, I24 Phyle, I5, 76, 133 Physis, I5, i6, 3I, 32, 38-40, 42, 97, 99, I09,

I2-II3,

ii8,

I39, I48, I49 Picard, Ch., I03 Piety, 20,26, 65, 69,84-85, 147

Piganiol, A., 96 Pirates, Io8 Pisistratids,

14, 127

120, 143, 172,

122, 151,

127, 153,

132, 154,

I33, 155, I79,

i8o, I8i, 183, I87, i88, 193

Republic, republicanism, 24, 73, 8i, I38,

I39-140

Rhetoric,

7, II-I2,

13, I5, I8, 28, 31,

32, 34, 42, 43, 9I-92,

i2I,

I23,

I37,

II9,

129, 134,

I24, I35,

Roebuck, Carl, 107 Romans, 3I, 33-34, 37-38, 39, 84, 97, IIo, I44, I45, I47: citizenship, 38; emperors, 43-44, io8, 135, 148;

empire, 38 Romilly, J. de, 91, II8, 136, 139, I48 Roos, A. G., I4I Rostovtzeff,

M., IIo

Roussel, Pierre, 23 Rudd, W. J. N., 142 Ruschenbusch,

Russu, I. I., 33

E., 22, I38

I04,

I07,

Sphacteria, I35 Spiritual sense, 3I, 93 Spoudd, 27-28, 29, 30 Stahelin, Felix, 107, I2I Stoics, I8, 39, 92, IOO, 109, 113, 114, 143, 145 Strymon, 70, I29 Sulla, 23 Suss, W., I37

Symbola, 20, 26-27,

43

Roscher, W. H., 95 87, I23,143,

103,

Sparta: see Lacedaemonians

29, 3I, 37, 38, 68,

139 Syme, R., 33, I05 Syndesmos, io6, 109 94, I23,

Robert, Louis, 35, 91, io8, I38,

22, 24, 86,

146, 147 Sophocles, I44 Soury, G., io8, 149

Swain, J. W., I43 Swoboda, Erich, 38 Sykutris, J., 25

I44 Rhodians, 135 Richardson, W., 39 Ries, Kl., 30

Ritschl., F., 92

Philosophy,

Smyrna, 34-35, III, I42 Snell, Bruno, 27, I46 Socrates, o1-Ii, 13, 36, 87, Io2, 127, 146, I48 Sokolowski, F., I05 Solmsen, F., I43

109, 134,

122,

Silver, 48, 98 Simpson, R. H., 146

Pythaid, 86, 146 I6-17,

Peloponnese, Peloponnesians,

129,

Segesta, 74, I32 Sestos, 70, 129 Shefton, B. B., I07 Sicily, 74, 8I, I33, 139 Sicyonians, 71, I31 Siegfried, W., 112

Procles of Phlius, I07, II2, 137 Progonoi, o1, 14, 2i, 63, 121 Progress, I02 Pronoia, 40, 47, 108, III, I22

Pelasgians, 52, 99, 107 Pella, 84, 143

Schmid, W., 33 Scholl, N., 11 Schr6der, 0., 20 Schur, W., 33

Seed, 48, 51, 97, I05

Proxeny service, 67, I25

Pekary, T., Io

Sardinia, 109 Sardis, 57, 115

Seeberg, Bendt, 36

22

Priests,

I47 Samos, 73, 74, 99 Samothracians, 86, 146

Scione, 12, 80, 8i, I37-138 Sculpture, 6, 34, 86, 97, 98, 103, 128, 139, 140, 146, I50

ii

Peek, W., 130 Pegae, 73, I32

I28,

I26,

150

Pearson, L., 93

127,

130,

150

149,

127, 141-142,

Poseidon,

Pateres, io, I4-15 Patrons, 43, 135 Peace, 129; Peace of Callias, 43, 71, 78, I3I, 135; Peace of 446/5, 73, 78, 132; Peace of 404/3, 78; the King's Peace, 79, I35; Peace of Philocrates, 82; Peace of 336, 82

125,

28, 29, 3I, 45, 83, 85, 91,

Pohlenz, Max,

Parmenides, 97 Parthian War, 33-34

27, 52, 68, 91, io6, I23,

150

148,

Poetry, 149

ii8,

Sages, 86, 146 Salamis, 15, 27, 38, 40, 6i, 64, 65-66, 67, 74, 85, 95, I2I, 24, 25-126, I30,

Platonism, Platonists, 6, 19, 30, 35, 37, 39, 40-41, 42, 97, Io5, io8, iII, 130,

Paoli, U. E., I44 Paradeigma, 30, 40-4I, 42, II8, Parke, H. W., 140, 145, I46, 149

II7,

[TRANS. AMER. PHIL. SOC.

I27,

Szab6, Arpad, 27 Tanagra, Tanagraeans, 26, 52, 72, 82, 107, 131 Tanais, 53, 1II Taran, L., 97 Tarn, W. W., II3 Taubenschlag, R., I44

Tenement house, 49, 101

Teucer, 79, 136 Thalassocracy, 78, IIo, III, 136 Thasos, Thasians, 53, 71, 79, 107, 13I Theatre of Dionysus, 22

GENERAL INDEX

VOL. 58, PT. i, I968]

Thebans, Thebes, 31, 43, 52, 75, 77, 79-80, 82, 84, 86, io8, 112, i21, 126, I35, 136, 137, I39, I40, I43, I45

Seven against Thebes, 36, 39, 55, 107.

See Adrastus.

Theiler, Willy, 118 Themistocles, 10, 20, 23, 26, 123, I24, I26, 128, 136, 140, 145 Thermopylae, 6I, 65, 66, 119, 120 Theseus, 22, 24, 44, 50, 86, 102, 104, io6-107, 138 Thespiaeans, 53, I07

Thessalians, 52

Triple vote, I25 129, I44 Triptolemus, 70, 102-103, Troezen, 65, 73, 132 Tromp de Ruiter, S., I05 Truth, I , I3, i6, 17, I9, 25, 26, 27, 28-29, 29-30, 31, 32, 35, 37, 38, 126I27, I40, I49

Turlington, Bayley, 3 Twelve

Gods, 103, 105, 115 i6, 21, 82, 103, Ii2,

Tyranny,

I39

Welfare payments,

WVickert, U., 95, 109

Wilamowitz-Moellendorf, Wilcken, U., o06

Wilhelm, A., 18, 9, I15, iI6, 124, 125 WVillms, Hans, 36, 149 Wings,

Underwood, Paul A., 3, 42 Verdenius, W. J., 27

Wolff, H. J., IOO, I44 Wolfson, H. A., 35, Ioi, I02, Woodward, A. M., I09 Wormell, D. E. W., I45, I46

Veyne, P., I38, I40 Virtues, cardinal, 308 Vondeling, J., 12I

Xerxes, 15, 34, 38, 60-68, 75, io6, 115, 116-I117, I8-I20, 124, 125, I30,

Walbank,

129-130

\Vitt, R. E., 35

G., I20

Yalouris,

Walz, J., 9, 92

N., 105

Zacynthus, 108

Travelers, 47, 94, 95

Waszink, J. H., 122

Travlos,

Wealth, 10, 55, 67, 89, I17, I30, 138, I48

Ziegler, K. H., 33 Zoster, 95

J., 128, 145

Trials, I6, 50-51, 105, I44

55, 57, 8I, 84, I03,

129

I3I

F. W., 122, 136

War, 129: causes of 115; kinds of 6970, 77, 82, 85, 128-129, I35

Trendall, A. D., IO6

U. v., 94,

I04, 107

Winden, J. C. M. van, I50

Tod, M. N., 141 Toynbee, J. M. C., 101, I03 Tragedy, 19, 28, 29, 30, 142 Trajan, I4I

87, IO2, 146

Wellesz, Egon, 42 Wendland, Paul, 12 XVersd6rfer,Hans, 30

W., I II Ullman, B. L., 29

Vallet,

Training: see Education

I35,

Uerschels,

Thraceward regions, 52, 73, 79, I07, II14, 132, 36 Thracians, 56, 114, 137 Thrasybulus, 133, I37 Thucydides, 28-29,32, 74, I44. See also

List of Passages Cited. Till, W. C., 32

223

I25,

128,

Zeus, 23, 41, 43, 44, 48, 59, 60, 69, 82, 96, 97, II5, II8, I27, 139, 140, I46

Wehrli, Fritz, 96

Zucker, F., 12, 28, I37-I38

rWeinreich, O., 105, I44

Zwikker, W., 33