By W.V. Harris, Brooke Holmes, W. V. Harris
Filthy rich, immodest, hypochondriac (or possibly simply an invalid), obsessively non secular, the orator Aelius Aristides (117 to approximately one hundred eighty) isn't the most enticing determine of his age, yet simply because he's one of many best-known - and he's in detail identified, because of his "Sacred stories" - his works are a necessary resource for the cultural and non secular and political heritage of Greece less than the Roman Empire. The papers accumulated right here, the fruit of a convention held at Columbia in 2007, shape the main extreme learn of Aristides and his context to were released because the vintage paintings of Charles Behr 40 years in the past.
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Extra resources for Aelius Aristides between Greece, Rome, and the Gods (Columbia Studies in the Classical Tradition)
Thus Athens is reluctant to intervene militarily against the Greeks, although they are both ungrateful and jealous of her 'extraordinary actions'. 49 Such is the overall pattern of the relations between Athens and its allies throughout Aristides' celebration of the city. fJf,tU):50 'a counter-attack against those who first plotted hostilities, with the freedom of action of the aggressor and the just cause of the Panathenaic Oration 197. Panathenaic Oration 228. C£ also a litde before, sect. 225: 'It presented one piece of evidence as an equal proof of its superiority both in war and in native goodness, its belief drat it must wage total war against the barbarians, but against the Greeks must fight simply to the point of attaining superiority'.
The speech purports to have been provoked by a criticism made of an incident when Aristides, in the middle of delivering an oration in praise of Athena (our Oration 37, in Keil's view), departed from his text to voice some praise of himself and his own eloquence. His aim in Oration 28 is to amass canonical classical precedents for self-praise. In doing so he moves fairly systematically through Greek literature: Homer the poet at section 19; Hesiod at 20-24; gods and heroes as presented in Homer at 25 to 48; Apollo's oracles at 48; Sappho at 51; Aleman at 51 to 54.
225: 'It presented one piece of evidence as an equal proof of its superiority both in war and in native goodness, its belief drat it must wage total war against the barbarians, but against the Greeks must fight simply to the point of attaining superiority'. 50 Panathenaic Oration 194. See, on the opposite, Thuc. 4, where Pericles clearly mentions two kinds of wars, the one waged to acquire possessions, and the others waged to repel attacks. 51 Aristides even goes a step further. Paradoxically, Athens in the Panathenaic Oration uses wars to give advice about peace and concord, because she constantly acts out of philanthropia.
Aelius Aristides between Greece, Rome, and the Gods (Columbia Studies in the Classical Tradition) by W.V. Harris, Brooke Holmes, W. V. Harris