Polybius, Histories

Translation

Book 23 - Chapter 10

<head lang="la">II. Res Macedoniae</head><w lemma="%2A%28%2Foti">Ὅτι</w> <w lemma="tw%3D%7C">τῷ</w> <w lemma="basilei%3D">βασιλεῖ</w> <w lemma="%2Afili%2Fppw%7C">Φιλίππῳ</w> <w lemma="kai%5C">καὶ</w> <w lemma="th%3D%7C">τῇ</w> <w lemma="sumpa%2Fsh%7C">συμπάσῃ</w> <w lemma="%2Amakedoni%2Fa%7C">Μακεδονίᾳ</w> <w lemma="kata%5C">κατὰ</w> <w lemma="tou%3Dton">τοῦτον</w> <w lemma="to%5Cn">τὸν</w> <w lemma="kairo%5Cn">καιρὸν</w> <w lemma="deinh%2F">δεινή</w> <w lemma="tis">τις</w> <w lemma="a%29rxh%5C">ἀρχὴ</w> <w lemma="kakw%3Dn">κακῶν</w> <w lemma="e%29ne%2Fpese">ἐνέπεσε</w> <w lemma="kai%5C">καὶ</w> <w lemma="pollh%3Ds">πολλῆς</w> <w lemma="e%29pista%2Fsews">ἐπιστάσεως</w> <w lemma="kai%5C">καὶ</w> <w lemma="mnh%2Fmhs">μνήμης</w> <w lemma="a%29ci%2Fa">ἀξία</w>.

<w lemma="kaqa%2Fper">καθάπερ</w> <w lemma="ga%5Cr">γὰρ</w> <w lemma="a%29%5Cn">ἂν</w> <w lemma="ei%29">εἰ</w> <w lemma="di%2Fkhn">δίκην</w> <w lemma="h%28">ἡ</w> <w lemma="tu%2Fxh">τύχη</w> <w lemma="boulome%2Fnh">βουλομένη</w> <w lemma="labei%3Dn">λαβεῖν</w> <w lemma="e%29n">ἐν</w> <w lemma="kairw%3D%7C">καιρῷ</w> <w lemma="par%27">παρ᾽</w> <w lemma="au%29tou%3D">αὐτοῦ</w> <w lemma="pa%2Fntwn">πάντων</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="a%29sebhma%2Ftwn">ἀσεβημάτων</w> <w lemma="kai%5C">καὶ</w> <w lemma="paranomhma%2Ftwn">παρανομημάτων</w> <w lemma="w%28%3Dn">ὧν</w> <w lemma="ei%29rga%2Fsato">εἰργάσατο</w> <w lemma="kata%5C">κατὰ</w> <w lemma="to%5Cn">τὸν</w> <w lemma="bi%2Fon">βίον</w>, <w lemma="to%2Fte">τότε</w> <w lemma="pare%2Fsthse%2F">παρέστησέ</w> <w lemma="tinas">τινας</w> <w lemma="e%29rinu%3Ds">ἐρινῦς</w> <w lemma="kai%5C">καὶ</w> <w lemma="poina%5Cs">ποινὰς</w> <w lemma="kai%5C">καὶ</w> <w lemma="prostropai%2Fous">προστροπαίους</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="di%27">δι᾽</w> <w lemma="e%29kei%3Dnon">ἐκεῖνον</w> <w lemma="h%29tuxhko%2Ftwn:">ἠτυχηκότων·</w>

<w lemma="oi%28%5C">οἳ</w> <w lemma="suno%2Fntes">συνόντες</w> <w lemma="au%29tw%3D%7C">αὐτῷ</w> <w lemma="kai%5C">καὶ</w> <w lemma="nu%2Fktwr">νύκτωρ</w> <w lemma="kai%5C">καὶ</w> <w lemma="meq%27">μεθ᾽</w> <w lemma="h%28me%2Fran">ἡμέραν</w> <w lemma="toiau%2Ftas">τοιαύτας</w> <w lemma="e%29%2Flabon">ἔλαβον</w> <w lemma="par%27">παρ᾽</w> <w lemma="au%29tou%3D">αὐτοῦ</w> <w lemma="timwri%2Fas">τιμωρίας</w>, <w lemma="e%28%2Fws">ἕως</w> <w lemma="ou%28%3D">οὗ</w> <w lemma="to%5C">τὸ</w> <w lemma="zh%3Dn">ζῆν</w> <w lemma="e%29ce%2Flipen">ἐξέλιπεν</w>, <w lemma="w%28s">ὡς</w> <w lemma="kai%5C">καὶ</w> <w lemma="pa%2Fntas">πάντας</w> <w lemma="a%29nqrw%2Fpous">ἀνθρώπους</w> <w lemma="o%28mologh%3Dsai">ὁμολογῆσαι</w> <w lemma="dio%2Fti">διότι</w> <w lemma="kata%5C">κατὰ</w> <w lemma="th%5Cn">τὴν</w> <w lemma="paroimi%2Fan">παροιμίαν</w> <w lemma="e%29%2Fsti">ἔστι</w> <w lemma="%2Adi%2Fkhs">Δίκης</w> <w lemma="o%29fqalmo%2Fs">ὀφθαλμός</w>, <w lemma="h%28%3Ds">ἧς</w> <w lemma="mhde%2Fpote">μηδέποτε</w> <w lemma="dei%3D">δεῖ</w> <w lemma="katafronei%3Dn">καταφρονεῖν</w> <w lemma="a%29nqrw%2Fpous">ἀνθρώπους</w> <w lemma="u%28pa%2Frxontas">ὑπάρχοντας</w>.

<w lemma="prw%3Dton">πρῶτον</w> <w lemma="me%5Cn">μὲν</w> <w lemma="ga%5Cr">γὰρ</w> <w lemma="au%29tw%3D%7C">αὐτῷ</w> <w lemma="tau%2Fthn">ταύτην</w> <w lemma="paresth%2Fsanto">παρεστήσαντο</w> <w lemma="th%5Cn">τὴν</w> <w lemma="e%29%2Fnnoian">ἔννοιαν</w> <w lemma="o%28%2Fti">ὅτι</w> <w lemma="dei%3D">δεῖ</w> <w lemma="me%2Fllonta">μέλλοντα</w> <w lemma="polemei%3Dn">πολεμεῖν</w> <w lemma="pro%5Cs">πρὸς</w> <w lemma="%2A%28rwmai%2Fous">Ῥωμαίους</w> <w lemma="e%29k">ἐκ</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="e%29pifanesta%2Ftwn">ἐπιφανεστάτων</w> <w lemma="kai%5C">καὶ</w> <w lemma="paraqalatti%2Fwn">παραθαλαττίων</w> <w lemma="po%2Flewn">πόλεων</w> <w lemma="tou%5Cs">τοὺς</w> <w lemma="me%5Cn">μὲν</w> <w lemma="politikou%5Cs">πολιτικοὺς</w> <w lemma="a%29%2Fndras">ἄνδρας</w> <w lemma="meta%5C">μετὰ</w> <w lemma="te%2Fknwn">τέκνων</w> <w lemma="kai%5C">καὶ</w> <w lemma="gunaikw%3Dn">γυναικῶν</w> <w lemma="a%29nasta%2Ftous">ἀναστάτους</w> <w lemma="poih%2Fsanta">ποιήσαντα</w> <w lemma="metagagei%3Dn">μεταγαγεῖν</w> <w lemma="ei%29s">εἰς</w> <w lemma="th%5Cn">τὴν</w> <w lemma="nu%3Dn">νῦν</w> <w lemma="me%5Cn">μὲν</w> <w lemma="%2A%29hmaqi%2Fan">Ἠμαθίαν</w>, <w lemma="to%5C">τὸ</w> <w lemma="de%5C">δὲ</w> <w lemma="palaio%5Cn">παλαιὸν</w> <w lemma="%2Apaioni%2Fan">Παιονίαν</w> <w lemma="prosagoreuome%2Fnhn">προσαγορευομένην</w>,

<w lemma="plhrw%3Dsai">πληρῶσαι</w> <w lemma="de%5C">δὲ</w> <w lemma="kai%5C">καὶ</w> <w lemma="%2Aqra%7Ckw%3Dn">Θρᾳκῶν</w> <w lemma="kai%5C">καὶ</w> <w lemma="barba%2Frwn">βαρβάρων</w> <w lemma="ta%5Cs">τὰς</w> <w lemma="po%2Fleis">πόλεις</w>, <w lemma="w%28s">ὡς</w> <w lemma="bebaiote%2Fras">βεβαιοτέρας</w> <w lemma="au%29tw%3D%7C">αὐτῷ</w> <w lemma="th%3Ds">τῆς</w> <w lemma="e%29k">ἐκ</w> <w lemma="tou%2Ftwn">τούτων</w> <w lemma="pi%2Fstews">πίστεως</w> <w lemma="u%28parcou%2Fshs">ὑπαρξούσης</w> <w lemma="kata%5C">κατὰ</w> <w lemma="ta%5Cs">τὰς</w> <w lemma="perista%2Fseis">περιστάσεις</w>. <w lemma="ou%28%3D">οὗ</w> <w lemma="sunteloume%2Fnou">συντελουμένου</w>,

<w lemma="kai%5C">καὶ</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="a%29nqrw%2Fpwn">ἀνθρώπων</w> <w lemma="a%29naspa%2Fstwn">ἀνασπάστων</w> <w lemma="ginome%2Fnwn">γινομένων</w>, <w lemma="thlikou%3Dto">τηλικοῦτο</w> <w lemma="sune%2Fbh">συνέβη</w> <w lemma="gene%2Fsqai">γενέσθαι</w> <w lemma="pe%2Fnqos">πένθος</w> <w lemma="kai%5C">καὶ</w> <w lemma="thlikou%3Dton">τηλικοῦτον</w> <w lemma="qo%2Frubon">θόρυβον</w> <w lemma="w%28%2Fste">ὥστε</w> <w lemma="doria%2Flwton">δοριάλωτον</w> <w lemma="dokei%3Dn">δοκεῖν</w> <w lemma="a%28%2Fpasan">ἅπασαν</w> <w lemma="gi%2Fnesqai">γίνεσθαι</w>.

<w lemma="e%29c">ἐξ</w> <w lemma="w%28%3Dn">ὧν</w> <w lemma="kata%2Frai">κατάραι</w> <w lemma="kai%5C">καὶ</w> <w lemma="qeokluth%2Fseis">θεοκλυτήσεις</w> <w lemma="e%29gi%2Fnonto">ἐγίνοντο</w> <w lemma="kata%5C">κατὰ</w> <w lemma="tou%3D">τοῦ</w> <w lemma="basile%2Fws">βασιλέως</w>, <w lemma="ou%29ke%2Fti">οὐκέτι</w> <w lemma="la%2Fqra%7C">λάθρᾳ</w> <w lemma="mo%2Fnon">μόνον</w>, <w lemma="a%29lla%5C">ἀλλὰ</w> <w lemma="kai%5C">καὶ</w> <w lemma="fanerw%3Ds">φανερῶς</w>.

<w lemma="meta%5C">μετὰ</w> <w lemma="de%5C">δὲ</w> <w lemma="tau%3Dta">ταῦτα</w> <w lemma="boulhqei%5Cs">βουληθεὶς</w> <w lemma="mhde%5Cn">μηδὲν</w> <w lemma="a%29llo%2Ftrion">ἀλλότριον</w> <w lemma="u%28pokaqe%2Fsqai">ὑποκαθέσθαι</w> <w lemma="mhde%5C">μηδὲ</w> <w lemma="dusmene%5Cs">δυσμενὲς</w> <w lemma="mhde%5Cn">μηδὲν</w> <w lemma="a%29polipei%3Dn">ἀπολιπεῖν</w> <w lemma="pro%5Cs">πρὸς</w> <w lemma="th%5Cn">τὴν</w> <w lemma="basilei%2Fan">βασιλείαν</w>, <w lemma="e%29%2Fgraye">ἔγραψε</w> <w lemma="toi%3Ds">τοῖς</w> <w lemma="e%29pi%5C">ἐπὶ</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="po%2Flewn">πόλεων</w> <w lemma="diatetagme%2Fnois">διατεταγμένοις</w> <w lemma="a%29nazhth%2Fsasi">ἀναζητήσασι</w> <w lemma="tou%5Cs">τοὺς</w> <w lemma="ui%28ou%5Cs">υἱοὺς</w> <w lemma="kai%5C">καὶ</w> <w lemma="ta%5Cs">τὰς</w> <w lemma="qugate%2Fras">θυγατέρας</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="u%28p%27">ὑπ᾽</w> <w lemma="au%29tou%3D">αὐτοῦ</w> <w lemma="%2Amakedo%2Fnwn">Μακεδόνων</w> <w lemma="a%29nh%7Crhme%2Fnwn">ἀνῃρημένων</w>, <w lemma="ei%29s">εἰς</w> <w lemma="fulakh%5Cn">φυλακὴν</w> <w lemma="a%29poqe%2Fsqai">ἀποθέσθαι</w>,

<w lemma="ma%2Flista">μάλιστα</w> <w lemma="me%5Cn">μὲν</w> <w lemma="fe%2Frwn">φέρων</w> <w lemma="e%29pi%5C">ἐπὶ</w> <w lemma="tou%5Cs">τοὺς</w> <w lemma="peri%5C">περὶ</w> <w lemma="%2A%29%2Fadmhton">Ἄδμητον</w> <w lemma="kai%5C">καὶ</w> <w lemma="%2Apu%2Frrixon">Πύρριχον</w> <w lemma="kai%5C">καὶ</w> <w lemma="%2Asa%2Fmon">Σάμον</w> <w lemma="kai%5C">καὶ</w> <w lemma="tou%5Cs">τοὺς</w> <w lemma="meta%5C">μετὰ</w> <w lemma="tou%2Ftwn">τούτων</w> <w lemma="a%29polome%2Fnous:">ἀπολομένους·</w>

<w lemma="a%28%2Fma">ἅμα</w> <w lemma="de%5C">δὲ</w> <w lemma="tou%2Ftois">τούτοις</w> <w lemma="sumperie%2Flabe">συμπεριέλαβε</w> <w lemma="kai%5C">καὶ</w> <w lemma="tou%5Cs">τοὺς</w> <w lemma="a%29%2Fllous">ἄλλους</w> <w lemma="a%28%2Fpantas">ἅπαντας</w>, <w lemma="o%28%2Fsoi">ὅσοι</w> <w lemma="kata%5C">κατὰ</w> <w lemma="basiliko%5Cn">βασιλικὸν</w> <w lemma="pro%2Fstagma">πρόσταγμα</w> <w lemma="tou%3D">τοῦ</w> <w lemma="zh%3Dn">ζῆν</w> <w lemma="e%29sterh%2Fqhsan">ἐστερήθησαν</w>, <w lemma="e%29pifqegca%2Fmenos">ἐπιφθεγξάμενος</w>, <w lemma="w%28%2Fs">ὥς</w> <w lemma="fasi">φασι</w>, <w lemma="to%5Cn">τὸν</w> <w lemma="sti%2Fxon">στίχον</w> <w lemma="tou%3Dton:">τοῦτον·</w> <w lemma="nh%2Fpios">νήπιος</w> <w lemma="o%28%5Cs">ὃς</w> <w lemma="pate%2Fra">πατέρα</w> <w lemma="ktei%2Fnas">κτείνας</w> <w lemma="ui%28ou%5Cs">υἱοὺς</w> <w lemma="katalei%2Fpei">καταλείπει</w>.

<w lemma="o%29%2Fntwn">ὄντων</w> <w lemma="de%5C">δὲ</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="plei%2Fstwn">πλείστων</w> <w lemma="e%29pifanw%3Dn">ἐπιφανῶν</w> <w lemma="dia%5C">διὰ</w> <w lemma="ta%5Cs">τὰς</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="pate%2Frwn">πατέρων</w> <w lemma="proagwga%2Fs">προαγωγάς</w>, <w lemma="e%29pifanh%3D">ἐπιφανῆ</w> <w lemma="kai%5C">καὶ</w> <w lemma="th%5Cn">τὴν</w> <w lemma="tou%2Ftwn">τούτων</w> <w lemma="a%29tuxi%2Fan">ἀτυχίαν</w> <w lemma="sune%2Fbaine">συνέβαινε</w> <w lemma="gi%2Fnesqai">γίνεσθαι</w> <w lemma="kai%5C">καὶ</w> <w lemma="para%5C">παρὰ</w> <w lemma="pa%3Dsin">πᾶσιν</w> <w lemma="e%29leeinh%2Fn">ἐλεεινήν</w>.

<w lemma="tri%2Fton">τρίτον</w> <w lemma="d%27">δ᾽</w> <w lemma="h%28">ἡ</w> <w lemma="tu%2Fxh">τύχη</w> <w lemma="dra%3Dma">δρᾶμα</w> <w lemma="kata%5C">κατὰ</w> <w lemma="to%5Cn">τὸν</w> <w lemma="au%29to%5Cn">αὐτὸν</w> <w lemma="kairo%5Cn">καιρὸν</w> <w lemma="e%29peish%2Fgagen">ἐπεισήγαγεν</w> <w lemma="to%5C">τὸ</w> <w lemma="kata%5C">κατὰ</w> <w lemma="tou%5Cs">τοὺς</w> <w lemma="ui%28ou%2Fs">υἱούς</w>,

<w lemma="e%29n">ἐν</w> <w lemma="w%28%3D%7C">ᾧ</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="me%5Cn">μὲν</w> <w lemma="neani%2Fskwn">νεανίσκων</w> <w lemma="a%29llh%2Flois">ἀλλήλοις</w> <w lemma="e%29pibouleuo%2Fntwn">ἐπιβουλευόντων</w>, <w lemma="th%3Ds">τῆς</w> <w lemma="d%27">δ᾽</w> <w lemma="a%29nafora%3Ds">ἀναφορᾶς</w> <w lemma="peri%5C">περὶ</w> <w lemma="tou%2Ftwn">τούτων</w> <w lemma="e%29p%27">ἐπ᾽</w> <w lemma="au%29to%5Cn">αὐτὸν</w> <w lemma="ginome%2Fnhs">γινομένης</w>, <w lemma="kai%5C">καὶ</w> <w lemma="de%2Fon">δέον</w> <w lemma="dialamba%2Fnein">διαλαμβάνειν</w> <w lemma="pote%2Frou">ποτέρου</w> <w lemma="dei%3D">δεῖ</w> <w lemma="gi%2Fnesqai">γίνεσθαι</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="ui%28w%3Dn">υἱῶν</w> <w lemma="fone%2Fa">φονέα</w> <w lemma="kai%5C">καὶ</w> <w lemma="po%2Fteron">πότερον</w> <w lemma="au%29tw%3Dn">αὐτῶν</w> <w lemma="dedie%2Fnai">δεδιέναι</w> <w lemma="ma%3Dllon">μᾶλλον</w> <w lemma="kata%5C">κατὰ</w> <w lemma="to%5Cn">τὸν</w> <w lemma="e%28ch%3Ds">ἑξῆς</w> <w lemma="bi%2Fon">βίον</w>, <w lemma="mh%5C">μὴ</w> <w lemma="ghra%2Fskwn">γηράσκων</w> <w lemma="au%29to%5Cs">αὐτὸς</w> <w lemma="pa%2Fqh%7C">πάθῃ</w> <w lemma="to%5C">τὸ</w> <w lemma="paraplh%2Fsion">παραπλήσιον</w>, <w lemma="e%29strobei%3Dto">ἐστροβεῖτο</w> <w lemma="nu%2Fktwr">νύκτωρ</w> <w lemma="kai%5C">καὶ</w> <w lemma="meq%27">μεθ᾽</w> <w lemma="h%28me%2Fran">ἡμέραν</w> <w lemma="peri%5C">περὶ</w> <w lemma="tou%2Ftwn">τούτων</w> <w lemma="dianoou%2Fmenos">διανοούμενος</w>.

<w lemma="e%29n">ἐν</w> <w lemma="toiau%2Ftais">τοιαύταις</w> <w lemma="d%27">δ᾽</w> <w lemma="ou%29%2Fshs">οὔσης</w> <w lemma="a%29tuxi%2Fais">ἀτυχίαις</w> <w lemma="kai%5C">καὶ</w> <w lemma="taraxai%3Ds">ταραχαῖς</w> <w lemma="th%3Ds">τῆς</w> <w lemma="au%29tou%3D">αὐτοῦ</w> <w lemma="yuxh%3Ds">ψυχῆς</w>, <w lemma="ti%2Fs">τίς</w> <w lemma="ou%29k">οὐκ</w> <w lemma="a%29%5Cn">ἂν</w> <w lemma="ei%29ko%2Ftws">εἰκότως</w> <w lemma="u%28pola%2Fboi">ὑπολάβοι</w> <w lemma="qew%3Dn">θεῶν</w> <w lemma="tinwn">τινων</w> <w lemma="au%29tw%3D%7C">αὐτῷ</w> <w lemma="mh%3Dnin">μῆνιν</w> <w lemma="ei%29s">εἰς</w> <w lemma="to%5C">τὸ</w> <w lemma="gh%3Dras">γῆρας</w> <w lemma="kataskh%3Dyai">κατασκῆψαι</w> <w lemma="dia%5C">διὰ</w> <w lemma="ta%5Cs">τὰς</w> <w lemma="e%29n">ἐν</w> <w lemma="tw%3D%7C">τῷ</w> <w lemma="progegono%2Fti">προγεγονότι</w> <w lemma="bi%2Fw%7C">βίῳ</w> <w lemma="paranomi%2Fas">παρανομίας</w>;

<w lemma="tou%3Dto">τοῦτο</w> <w lemma="d%27">δ᾽</w> <w lemma="e%29%2Fti">ἔτι</w> <w lemma="ma%3Dllon">μᾶλλον</w> <w lemma="e%29%2Fstai">ἔσται</w> <w lemma="dh%3Dlon">δῆλον</w> <w lemma="e%29k">ἐκ</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="e%28ch%3Ds">ἑξῆς</w> <w lemma="r%28hqhsome%2Fnwn">ῥηθησομένων</w>. — <w lemma="%2A%28%2Foti">Ὅτι</w> <w lemma="%2Afi%2Flippos">Φίλιππος</w> <w lemma="o%28">ὁ</w> <w lemma="%2Amakedo%2Fnwn">Μακεδόνων</w> <w lemma="basileu%5Cs">βασιλεὺς</w> <w lemma="pollou%5Cs">πολλοὺς</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="%2Amakedo%2Fnwn">Μακεδόνων</w> <w lemma="a%29nelw%5Cn">ἀνελὼν</w> <w lemma="kai%5C">καὶ</w> <w lemma="tou%5Cs">τοὺς</w> <w lemma="ui%28ou%5Cs">υἱοὺς</w> <w lemma="au%29tw%3Dn">αὐτῶν</w> <w lemma="e%29panei%3Dlen">ἐπανεῖλεν</w>, <w lemma="w%28%2Fs">ὥς</w> <w lemma="fasi">φασι</w>, <w lemma="to%5Cn">τὸν</w> <w lemma="sti%2Fxon">στίχον</w> <w lemma="tou%3Dton">τοῦτον</w> <w lemma="ei%29pw%2Fn:">εἰπών·</w> <w lemma="%2Anh%2Fpios">Νήπιος</w> <w lemma="o%28%5Cs">ὃς</w> <w lemma="pate%2Fra">πατέρα</w> <w lemma="ktei%2Fnas">κτείνας</w> <w lemma="ui%28ou%5Cs">υἱοὺς</w> <w lemma="katalei%2Fpei">καταλείπει</w>. *

? <w lemma="kai%5C">καὶ</w> <w lemma="dia%5C">διὰ</w> <w lemma="tau%3Dta">ταῦτα</w> <w lemma="th%3Ds">τῆς</w> <w lemma="yuxh%3Ds">ψυχῆς</w> <w lemma="oi%28onei%5C">οἱονεὶ</w> <w lemma="luttw%2Fshs">λυττώσης</w> <w lemma="au%29tou%3D">αὐτοῦ</w>, <w lemma="kai%5C">καὶ</w> <w lemma="to%5C">τὸ</w> <w lemma="kata%5C">κατὰ</w> <w lemma="tou%5Cs">τοὺς</w> <w lemma="ui%28ou%5Cs">υἱοὺς</w> <w lemma="nei%3Dkos">νεῖκος</w> <w lemma="a%28%2Fma">ἅμα</w> <w lemma="toi%3Ds">τοῖς</w> <w lemma="proeirhme%2Fnois">προειρημένοις</w> <w lemma="e%29cekau%2Fqh">ἐξεκαύθη</w>, <w lemma="th%3Ds">τῆς</w> <w lemma="tu%2Fxhs">τύχης</w> <w lemma="w%28%2Fsper">ὥσπερ</w> <w lemma="e%29pi%2Fthdes">ἐπίτηδες</w> <w lemma="a%29nabibazou%2Fshs">ἀναβιβαζούσης</w> <w lemma="e%29pi%5C">ἐπὶ</w> <w lemma="skhnh%5Cn">σκηνὴν</w> <w lemma="e%29n">ἐν</w> <w lemma="e%28ni%5C">ἑνὶ</w> <w lemma="kairw%3D%7C">καιρῷ</w> <w lemma="ta%5Cs">τὰς</w> <w lemma="tou%2Ftwn">τούτων</w> <w lemma="sumfora%2Fs">συμφοράς</w>. —

<w lemma=""></w> <w lemma="%2A%29enagi%2Fzousin">Ἐναγίζουσιν</w> <w lemma="ou%29%3Dn">οὖν</w> <w lemma="tw%3D%7C">τῷ</w> <w lemma="%2Acanqw%3D%7C">Ξανθῷ</w> <w lemma="%2Amakedo%2Fnes">Μακεδόνες</w> <w lemma="kai%5C">καὶ</w> <w lemma="kaqarmo%5Cn">καθαρμὸν</w> <w lemma="poiou%3Dsi">ποιοῦσι</w> <w lemma="su%5Cn">σὺν</w> <w lemma="i%28%2Fppois">ἵπποις</w> <w lemma="w%28plisme%2Fnois">ὡπλισμένοις</w>. —

<head>V. Affairs of Macedonia</head>This year witnessed the first outbreak of terrible misfortunes for King Philip and the whole of <a class="linkToPlace" target="_blank" href="/place?placename=Macedonia&groupId=723&placeId=428">Macedonia</a>, an event fully worthy of attention and careful record.

For it was now that Fortune, as if she meant to punish him at one and the same time for all the wicked and criminal acts he had committed in his life, sent to haunt him a host of the furies, tormentors and avenging spirits of his victims,

phantoms that never leaving him by day and by night, tortured him so terribly up to the day of his death that all men acknowledged that, as the proverb says, "Justice has an eye" and we who are but men should never scorn her.

For first of all Fortune inspired him with the notion that now he was about to make war on <a class="linkToPlace" target="_blank" href="/place?placename=Rome&groupId=935&placeId=1669">Rome</a> he ought to deport with their whole families from the principal cities and from those on the coast all men who took part in politics, and transfer them to the country now called <a class="linkToPlace" target="_blank" href="/place?placename=Emathia&groupId=563&placeId=1054">Emathia</a> and formerly Paeonia, filling the cities with Thracians and barbarians

whose fidelity to him would be surer in the season of danger. While this project was being executed,

and the men were being deported, there arose such mourning and such commotion that one would have said the whole country was being led into captivity.

And in consequence were heard curses and imprecations against that king uttered no longer in secret but openly.

In the next place, wishing to tolerate no disaffection and to leave no hostile element in his kingdom,

he wrote to the officers in whose charge the cities were, to search for the sons and daughters of the Macedonians he had killed and imprison them, referring chiefly to Admetus, Pyrrhichus, Samus and the others put to death at the same time,

but including all others who had suffered death by royal command, quoting, as they say, the line—<quote><l>A fool is he who slays the sire and leaves the sons alive.</l></quote>

most of these young people were notable owing to the high stations their fathers had held, their misfortune too became notable, and excited the pity of all.

And the third tragedy which Fortune produced at the same time was that concerning his sons.

The young men were plotting against each other, and as the matter was referred to him, and it fell to him to decide of which of them he had to be the murderer and which of them he had to fear most for the rest of his life, lest he in his old age should suffer the same fate, he was disturbed night and day by this thought.

Who can help thinking, that, his mind being thus afflicted and troubled, it was the wrath of heaven which had descended on his old age, owing to the crimes of his past life?

And this will be still more evident from what follows. Philip of Macedon after putting many Macedonians to death, killed their sons also, quoting as they say, the verse:<quote><l>A fool is he who slays the sire and leaves the sons alive.</l></quote>

. . . And while his mind was almost maddened by this thought, the quarrel of his sons burst into flame at the same time, Fortune as if of set purpose bringing their misfortunes on the stage at one and the same time.

The Macedonians offer sacrifices to <a class="linkToPlace" target="_blank" href="/place?placename=Xanthus&groupId=1060&placeId=1864">Xanthus</a> and make a piacular offering to him with armed horses.

Walbank Commentary

Overview

23.10.1 - 23.11.8

The Macedonian disasters and thequarrel in the royal house (182) This passage, combined out of fragments from de uirt et uit., de sent., and Suidas, is from res Macedoniae of Ol. 149, 2 = 183/2, and can be supplemented from Livy, xl. 3. 1–16. 3, where under A.U.C. 572 = 182, Livy has worked up the account of Philip's policy in <a class="linkToPlace" target="_blank" href="/place?placename=Macedonia&groupId=723&placeId=428">Macedonia</a> and the conflict between Perseus and Demetrius into a dramatic formhelped by the colouring already present in P.; cf. Walbank, JHS, 1938, 55–68; Edson, Harv. Stud. 1935, 191–202; Meloni, Perseo, 41–47. P.'s text here is both fragmentary and compressed; see Nissen, KU, 234.

23.10.15 - 23.10.16

This excerpt from de sent. (also partly in Suidas) covers the same context in a compressed form.

Specifics

23.10.1 - 23.10.1

<emph rend="bold"><w lang="el-GR">δεινή τις? ἀρχὴ κακῶν</w>:</emph> cf. xxii. 18. 1, where however, with the Third Macedonian War in mind, P. dates the <w lang="el-GR">ἀρχή</w> to 186/5.

23.10.2 - 23.10.2

<emph rend="bold"><w lang="el-GR">τύχη . . . τότε παρέστησέ τινας ἐρινῦς κτλ</w>.:</emph> for this idea of the operation of conscience cf. xviii. 15. 12, 43. 13. The dramatic imagery reinforces the moral lesson, with its suggestion of the material of tragedy (cf. von Scala, 81–82 n. 2); but it is unlikely that P. has used tragedies or historical novels 'dealing with the ruin of the Macedonian royal house' as a source (so Benecke, CAH, viii. 254); the presentation is his own. The Furies recall Orestes and the curse of the house of Atreus. For madness inflicted, some said, as a divine punishment on Antiochus IV see xxxi. 9. 4. <emph rend="bold"><w lang="el-GR">τῶν ἀσεβημάτων καὶ παρανομημάτων</w>:</emph> e.g. his impiety at Thermum (v. 9. 2–12. 8, xi. 7. 2–3), his brutality at Messene (vii. 11. 1–11, 13. 6–7; Plut. Arat. 49–51), his treachery at <a class="linkToPlace" target="_blank" href="/place?placename=Rhodes&groupId=931&placeId=1665">Rhodes</a> (xiii. 3. 1–5. 1), his cruelty at Cius (xv. 21. 3–22. 5), his sacrilege at Pergamum (xvi. 1. 4–6), and above all his compact with Antiochus to dismember Ptolemy Epiphanes' possessions, a deed which Tyche avenged both immediately, by drawing the whole matter to the attention of the <milestone unit="page" n="229">[229]</milestone> Romans and causing both Philip and Antiochus to pay them tribute, and ultimately by re-establishing the Ptolemaic dynasty, while theirs sank to ruin (xv. 20. 1–8). On P.'s idea of Tyche see Vol. I, pp. 16–26.

23.10.3 - 23.10.3

<emph rend="bold"><w lang="el-GR">ἔστι Δίκης ὀφθαλμός</w>:</emph> cf. Corpus paroem. graec. ii. 366; von Scala, 284; Wunderer, i. 15–17, for this proverbial expression, found also in a verse from a comedy, <w lang="el-GR">ἔστιν Δίκης ὀφθαλμός, ὃς τὰ πάνθ</w>f <w lang="el-GR">ὁ?ρᾷ</w> (CAF, ii, p. 539; Philemon no. 246). This is usually attributed to Philemon or Diphilus; but in the light of parallels in Hesiod, Op. 267, Sophocles, fg. 11, and especially Eurip. Electra, 771, Wunderer, i. 15–16, would assign it to Euripides. His suggestion that it reached P. from Chrysippus by way of Demetrius <w lang="el-GR">περὶ? τύχης</w> is clearly speculative. <emph rend="bold"><w lang="el-GR">ἀνθρώπους ὑπάρχοντας</w>:</emph> for this commonplace cf. 12. 4, ii. 4. 5 n.

23.10.4 - 23.10.4

<emph rend="bold"><w lang="el-GR">παρεστήσαντο</w>:</emph> i.e. the furies and tormenting spirits (§ 2). <emph rend="bold"><w lang="el-GR">μέλλοντα πολεμεῖν πρὸς Ῥωμαίους</w>:</emph> cf. 9. 6 n.; it is through that war, waged by Perseus, that Philip's wrong-doings are avenged (cf. Walbank, JHS, 1938, 62–63). <emph rend="bold"><w lang="el-GR">τοὺς . . . πολιτικοὺς . . . μεταγαγεῖν εἰς τὴν . . . Ἠμαθίαν κτλ</w>.:</emph> cf. Livy, xl. 3. 3–4. This transfer of populations may have been inspired by Philip II: cf. Iustin. viii. 5. 7, 'reuersus in regnum (sc. Philip II), ut pecora pastores nunc in hibernos, nunc in aestiuos saltus traiciunt, sic ille populos et urbes, ut illi uel replenda uel derelinquenda quaeque loca uidebantur, ad libidinem suam transfert'; 6. 1, 'alios populos in finibus ipsis hostibus opponit; alios in extremis regni terminis statuit; quosdam bello captos in supplementa urbium diuidit.' For the parallel see Zancan, 140. Philip's object was to Macedonize the Erigon and Axius valleys as a bulwark against the Dardanians, and to settle Thracian and other barbarian troops, directly responsible to himself, in parts of <a class="linkToPlace" target="_blank" href="/place?placename=Macedonia&groupId=723&placeId=428">Macedonia</a> where the people's loyalty was in doubt (cf. Walbank, Philip, 243). The use of Thracians as troops and colonists is attested for Alexander (Diod. xix. 27. 5) and especially for the Ptolemies, but also for the Seleucids and Attalids (cf. Launey, i. 393–4). The status of those brought in by Philip V is not clear; they may have been mercenaries who later received allotments (Griffith, 73, 77–78), for in 171 Perseus' army contained Thracian incolae (Livy, xlii. 51. 5), and in 167 the third region of <a class="linkToPlace" target="_blank" href="/place?placename=Macedonia&groupId=723&placeId=428">Macedonia</a> contained 'incolas quoque permultos Gallos et Illyrios, impigros cultores' (Livy, xlv. 30. 5), whose status may have been similar. See however Rostovtzeff, SEHHW, iii. 1471 n. 38; Meloni, Perseo, 86–87 n. 2. Philip II also dealt with his political opponents in the manner described here (cf. Momigliano, Filippo, 138, 146 n. 1); it is clear that those banished by Philip V were politically suspect, perhaps because his northern policy and truculence towards <a class="linkToPlace" target="_blank" href="/place?placename=Rome&groupId=935&placeId=1669">Rome</a> were most unpopular in the Hellenized cities (Walbank, Philip, 244). <milestone unit="page" n="230">[230]</milestone> Paeonia is the area west of the Strymon, covering the upper Axius valley north of the narrows near Titov Veles, and including the upper Monastir plain around Prilep, and the towns of <a class="linkToPlace" target="_blank" href="/place?placename=Bylazora&groupId=413&placeId=765">Bylazora</a> and Stobi, together with the Bregalnitsa and Strumitsa valleys; cf. Lenk, RE, 'Paiones', col. 2403; Hammond, <a class="linkToPlace" target="_blank" href="/place?placename=Macedonia&groupId=723&placeId=428">Macedonia</a>, i. 78–84, 204. <a class="linkToPlace" target="_blank" href="/place?placename=Emathia&groupId=563&placeId=1054">Emathia</a> was the area between the Haliacmon and the Axius, including <a class="linkToPlace" target="_blank" href="/place?placename=Beroea&groupId=400&placeId=744">Beroea</a>, <a class="linkToPlace" target="_blank" href="/place?placename=Edessa&groupId=554&placeId=1038">Edessa</a>, and <a class="linkToPlace" target="_blank" href="/place?placename=Pella&groupId=1089&placeId=1913">Pella</a> (cf. Oberhummer, RE, '<a class="linkToPlace" target="_blank" href="/place?placename=Emathia&groupId=563&placeId=1054">Emathia</a> (1)', col. 2480; Hammond, <a class="linkToPlace" target="_blank" href="/place?placename=Macedonia&groupId=723&placeId=428">Macedonia</a>, i. 153–4, 167, 295), and there is no other evidence that it was called Paeonia (unless, with Hammond, <a class="linkToPlace" target="_blank" href="/place?placename=Macedonia&groupId=723&placeId=428">Macedonia</a>, i. 418 n. 2, one takes the statement of Strabo, vii, fg. 38, that the Paeonians were said once to have extended <w lang="el-GR">μέχρι Πελαγονίας καὶ Πιερίας</w>, to mean that they occupied the central plain as far as (but excluding) those districts).

23.10.6 - 23.10.6

<emph rend="bold"><w lang="el-GR">δοριάλωτον</w>:</emph> sc. <w lang="el-GR">γῆν</w> (Mauersberger s.v. says 'sc. <w lang="el-GR">παραλίαν᾽</w>').

23.10.7 - 23.10.7

<emph rend="bold"><w lang="el-GR">ἀλλὰ καὶ φανερῶς</w>:</emph> cf. Livy, xl. 3. 5, 'execrationes . . . in agminibus proficiscentium in regem uincente odio metum exaudiebantur.' The additional detail may be Livian exornatio or, more probably, the rendering of something the excerptor omitted.

23.10.8 - 23.10.8

<emph rend="bold"><w lang="el-GR">μετὰ δὲ ταῦτα</w>:</emph> Livy, xl. 3. 6, links this more closely with the victims' curses: 'his ferox animus omnes homines, omnia loca temporaque suspecta habebat'and he goes on to relate the orders to arrest and execute the children of all he had imprisoned or executed. This gives a point to the mention of the curses which is missing in our text of P., and thus suggests that here too this is abbreviated. <emph rend="bold"><w lang="el-GR">μηδὲν ἀλλότριον ὑποκαθέσθαι κτλ</w>.:</emph> 'to leave no element of hostility or disaffection'. 〈 <emph rend="bold"><w lang="el-GR">πρὸς</w></emph> 〉 <emph rend="bold"><w lang="el-GR">τὴν βασιλείαν</w>:</emph> P has <w lang="el-GR">τῆι</w> <emph rend="bold" /> <w lang="el-GR">βασιλέωσ</w>, Suidas <w lang="el-GR">τῇ βασιλείᾳ; πρὸς</w> is Bttner-Wobst's addition to avoid hiatus after <w lang="el-GR">βασιλείᾳ</w>. If <w lang="el-GR">πρὸς</w> was omitted, Suidas' reading could be an attempt to amend the now impossible accusative; but this hardly explains the reading of P. Perhaps the dative should be kept, especially as P, plainly corrupt, nevertheless has <w lang="el-GR">τῆι</w>. <emph rend="bold"><w lang="el-GR">τοῖς ἐπὶ τῶν πόλεων διατεταγμένοις</w>:</emph> probably epistatai (cf. v. 26. 5 n.).

23.10.9 - 23.10.9

<emph rend="bold"><w lang="el-GR">Ἄδμητον καὶ Πύρριχον καὶ Σάμον</w>:</emph> for Samus, a syntrophos of Philip, see v. 9. 4 n.; for his execution, Plut. Mor. 53 E. Pyrrhichus is probably his brother, since an honorary decree from <a class="linkToPlace" target="_blank" href="/place?placename=Larissa&groupId=669&placeId=1224">Larissa</a> granting citizenship and <w lang="el-GR">ἔγκτησις γῆς καὶ οἰκίας</w> to Chrysogonus, Samus' father, calls him <w lang="el-GR">Χρυσόγονος Πυρρίχειος, Μακετοὺν [ἐ]ξ Ἐδέσσας</w>; this suggests that Pyrrhichus was the name of Chrysogonus' eldest son (as well as his father's); see K. I. Galles, Ancient <a class="linkToPlace" target="_blank" href="/place?placename=Macedonia&groupId=723&placeId=428">Macedonia</a> II, 33–43. A proxeny decree of Gonnus <w lang="el-GR">(Ἀρχ. ἐφ</w>. 1914, 183 no. 242 = Helly, Gonnoi, ii. 12) concerns an Alexander, son of Admetus, whom Habicht, Ancient <a class="linkToPlace" target="_blank" href="/place?placename=Macedonia&groupId=723&placeId=428">Macedonia</a>, 270–3, identifies with the <milestone unit="page" n="231">[231]</milestone> Alexander, 'son of Acmetus', who commanded the chalcaspides at <a class="linkToPlace" target="_blank" href="/place?placename=Sellasia&groupId=966&placeId=1714">Sellasia</a> (ii. 66. 5, with addendum, below, p. 763). The Alexander of the Gonnus inscription comes <w lang="el-GR">ἐξ Ἀρκυνίας</w>; but if he held honorary citizenship at <a class="linkToPlace" target="_blank" href="/place?placename=Larissa&groupId=669&placeId=1224">Larissa</a> he could be the <w lang="el-GR">Ἀλέξανδρος Ἀδμάτειος</w> who figures on an inscription of <a class="linkToPlace" target="_blank" href="/place?placename=Larissa&groupId=669&placeId=1224">Larissa</a> alongside several prominent citizens including Philip V and Perseus (SEG, xiii. 393 ll. 9–10), and this man's son <w lang="el-GR">Ἄδματος Ἀλεξάνδρειος</w>, who also appears there among the donors, could be the man referred to in the present passage. This hypothesis is the more plausible since Chrysogonus, Samus' father, had also received Larissan citizenship (see above). See further Habicht, loc. cit., promising further discussion of SEG, xiii. 393. The conspiracy in which these men were involved was recent, and unlikely to have anything to do with the execution of the five counsellors c. 205 (Diod. xxviii. 2), as Niese (ii. 570 n. 1) suggests.

23.10.10 - 23.10.10

<emph rend="bold"><w lang="el-GR">νήπιος ὃς πατέρα κτείνας κτλ</w>.:</emph> the verse, twice quoted by Aristotle (Rhet. i. 15. 1376 a 7; ii. 21. 1395 a 19), was attributed by Clement of <a class="linkToPlace" target="_blank" href="/place?placename=Alexandria&groupId=1063&placeId=1868">Alexandria</a> (Strom. vi. 2. 19) to the epic poet Stasinus (EGF, Cypria, fg. 22); for the sentiment cf. Herod. i. 155. 1; Eur. Andr. 519–21. Its content was felt to be tyrannical and, though a feature of the Sullan proscriptions, it was never accepted at law until the notorious Lex quisquis was promulgated on 4 September 397 under Arcadius (CTh. 9. 14. 3 = C. 9. 8. 5); this law, which exercised great influence hereafterHobbes (Leviathan, ch. 28) believed that the children of rebels should be penalizedlaid harsh penalties on the offspring of those condemned for treason (cf. Kbler, RE, 'maiestas', cols. 554–8). P. may have this detail from the oral source to whom he seems to owe much of his account of the events at the Macedonian court (cf. Vol. I, p. 34 n. 5; JHS, 1938, 64–65).

23.10.11 - 23.10.11

<emph rend="bold"><w lang="el-GR">διὰ τὰς τῶν πατέρων προαγωγάς</w>:</emph> so Wesseling for manuscript <w lang="el-GR">παραγωγάσ</w>; 'owing to their fathers' high distinction'. The excerptor has here omitted a story, related from P. in Livy, xl. 4. 1–15, of how Theoxena, whose husband and father had both perished at Philip's hands, hearing of the new decree, tried to sail with her children in a small boat from Aenea in Chalcidice to <a class="linkToPlace" target="_blank" href="/place?placename=Euboea&groupId=584&placeId=1091">Euboea</a>, but was pursued by royal guards who killed her and all her children.

23.10.12 - 23.10.12

<emph rend="bold"><w lang="el-GR">τρίτον δ</w>f <w lang="el-GR">ἡ τύχη δρᾶμα . . . τὸ κατὰ τοὺς υἱούς</w>:</emph> in Livy the story of Theoxena 'uelut flammam regis inuidiae adiecit, ut uulgo ipsum liberosque exsecrarentur; quae dirae breui ab omnibus diis exauditae, ut saeuiret ipse in suum sanguinem, effecerunt' (Livy, xl. 5. 1). These further curses, caused by concern for the fate of his victims' sons, thus turned Philip against his sons. This apt connection can hardly have been superimposed by Livy, but must have stood in the original Polybian text, though it has been obscured by the excerptor (cf. Walbank, JHS, 1938, 62). The words <w lang="el-GR">τρίτον . . . δρᾶμα</w> may be the excerptor's but they reflect the tone of the narrative. <milestone unit="page" n="232">[232]</milestone>

23.10.13 - 23.10.13

<emph rend="bold"><w lang="el-GR">τῶν . . . νεανίσκων</w>:</emph> Perseus and Demetrius. <emph rend="bold"><w lang="el-GR">νύκτωρ καὶ μεθ</w>f <w lang="el-GR">ἡμέραν</w>:</emph> cf. § 3.

23.10.14 - 23.10.14

<emph rend="bold"><w lang="el-GR">θεῶν τινων . . . μῆνιν</w>:</emph> cf. xxxi. 9. 4, xxxii. 15. 14, xxxvi. 17. 15 for other examples of divine wrath; how far the expression is purely rhetorical is discussed in Vol. I, pp. 24–25.

23.10.15 - 23.10.15

<emph rend="bold"><w lang="el-GR">δῆλον ἐκ τῶν ἑξῆς ῥηθησομένων</w>:</emph> cf. xxxvi. 17. 15, where a similar reference to divine wrath is justified by a factual account (which, as here, is lost). P. is pointing to the development of the quarrel between Philip's sons, related in Livy, d. 5. 1–6. 3.

23.10.15 - 23.10.15

<emph rend="bold"><w lang="el-GR">ἐπανεῖλεν</w>:</emph> contrast § 8, <w lang="el-GR">εἰς φυλακὴν ἀποθέσθαι</w>. But probably both stood in the original text; cf. Livy, xl. 3. 7, 'postremo negare propalam coepit satis tutum sibi quicquam esse, nisi liberos eorum, quos interfecisset, comprehensos in custodia haberet et tempore alium alio tolleret.' The hexameter suggests their execution. <emph rend="bold"><w lang="el-GR">ὥς φασι</w>:</emph> with <w lang="el-GR">τὸν στίχον . . . εἰπών</w>; cf. § 10.

23.10.16 - 23.10.16

<emph rend="bold"><w lang="el-GR">διὰ ταῦτα τῆς ψυχῆς . . . λυττώσης</w>:</emph> <w lang="el-GR">διὰ ταῦτα</w> can be explained from Livy, xl. 5. 1 (quoted in § 12 n.): the phrase must refer to the further curses, since it was these that maddened Philip and led him to execute Demetrius. <emph rend="bold"><w lang="el-GR">τὸ κατὰ τοὺς υἱούς νεῖκος</w>:</emph> cf. § 15 n. <emph rend="bold"><w lang="el-GR">τῆς τύχης . . . ἀναβιβαζούσης ἐπὶ σκηνήν</w>:</emph> for Tyche as playproducer see Vol. I, p. 23 n. 5 (where xi. 5. 8 refers to the Aetolians, not the Rhodians; their folly is 'brought on the stage' in xxix. 19. 2); cf. Walbank, JHS, 1938, 64 n. 40. Livy, xl. 5. 2–14, following P., describes the growth of hostility between the princes and Philip's increasing reliance on Perseus; he also relates an alliance with the Bastarnae, the daughter of whose king was married <a class="linkToPlace" target="_blank" href="/place?placename=Philippi&groupId=1090&placeId=1914">Philippi</a> filio, probably Perseus (Walbank, Philip, 246 n. 4; Meloni, Perseo, 38–41). Livy, xl. 6. 1–9, then describes a quarrel between the princes following a tournament held on the occasion of the purification of the Macedonian army (cf. § 17). Perseus charged Demetrius with attempted assassination, and Philip admitted the young men to an audience at which he harangued them on brotherly love (Livy, xl. 8. 7–19), and heard their charges and counter-charges (Livy, xl. 9. 1–16).

23.10.17 - 23.10.17

<emph rend="bold"><w lang="el-GR">ἐναγίζουσιν . . . τῷ Ξανθῷ Μακεδόνες</w>:</emph> this refers to the purification ceremony mentioned by Livy, xl. 6. 1–5. After the armed forces had paraded between the two halves of a sacrificed dog, a tournament was held; for the holding of the ceremony by Perdiccas after Alexander's death cf. Curt. x. 9. 12. It was in honour of the hero <a class="linkToPlace" target="_blank" href="/place?placename=Xanthus&groupId=1060&placeId=1864">Xanthus</a> and normally occurred in the month of Xandicus (cf. Hesych. s.v. <w lang="el-GR">Ξανθικά)</w>, at this time equivalent to March (Reinach, BCH, 1910, 270 n. 1); the rite may have originated in human sacrifice <milestone unit="page" n="233">[233]</milestone> preceding a campaign (cf. Nilsson, Griechische Feste, 405; Hellmann, Arch. Rel. 1931, 202–3; Granier, 22 ff.). Purification of an army by marching between the halves of a victim is known in the east, particularly among the Hittites (cf. Masson, Rev. hist. rel. 1950, 5–25); the animal was often a dog (cf. Launey, ii. 1104, with addendum, ii. 922). On the god <a class="linkToPlace" target="_blank" href="/place?placename=Xanthus&groupId=1060&placeId=1864">Xanthus</a> see Usener, Arch. Rel. 1904, 302–3, who thinks he is 'ein zum Heros abgesunkener Gott', and compares the fight of the Black Man and the Blond Man, Melanthus and <a class="linkToPlace" target="_blank" href="/place?placename=Xanthus&groupId=1060&placeId=1864">Xanthus</a>, in the Attic Apatouria; see Radke, RE, 'Xanthos (15) and (16)', cols. 1352–3. <w lang="el-GR">ἐναγίζειν</w> is appropriate to a hero, not a god. <emph rend="bold"><w lang="el-GR">καθαρμόν</w>:</emph> the severed dog. <emph rend="bold"><w lang="el-GR">σὺν ἵπποις ὡπλισμένοις</w>:</emph> Livy says nothing of horses, but implies that the whole army (which of course included the cavalry) passed between the halves of the piaculum.

Polybius, Histories

Bibliography

Archaeology

Places

Walbank Commentary

Commentary