Polybius, Histories

Translation

Book 31 - Chapter 25

<w lemma="%2A%29apo%5C">Ἀπὸ</w> <w lemma="de%5C">δὲ</w> <w lemma="tou%2Ftwn">τούτων</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="kairw%3Dn">καιρῶν</w> <w lemma="loipo%5Cn">λοιπὸν</w> <w lemma="h%29%2Fdh">ἤδη</w> <w lemma="kata%5C">κατὰ</w> <w lemma="to%5C">τὸ</w> <w lemma="sunexe%5Cs">συνεχὲς</w> <w lemma="e%29p%27">ἐπ᾽</w> <w lemma="au%29tw%3Dn">αὐτῶν</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="pragma%2Ftwn">πραγμάτων</w> <w lemma="pei%3Dran">πεῖραν</w> <w lemma="au%28tw%3Dn">αὑτῶν</w> <w lemma="dido%2Fntes">διδόντες</w> <w lemma="a%29llh%2Flois">ἀλλήλοις</w> <w lemma="ei%29s">εἰς</w> <w lemma="patrikh%5Cn">πατρικὴν</w> <w lemma="kai%5C">καὶ</w> <w lemma="suggenikh%5Cn">συγγενικὴν</w> <w lemma="h%29%3Dlqon">ἦλθον</w> <w lemma="ai%28%2Fresin">αἵρεσιν</w> <w lemma="kai%5C">καὶ</w> <w lemma="filostorgi%2Fan">φιλοστοργίαν</w> <w lemma="pro%5Cs">πρὸς</w> <w lemma="a%29llh%2Flous">ἀλλήλους</w>.

<w lemma="prw%2Fth">πρώτη</w> <w lemma="de%2F">δέ</w> <w lemma="tis">τις</w> <w lemma="e%29ne%2Fpesen">ἐνέπεσεν</w> <w lemma="o%28rmh%5C">ὁρμὴ</w> <w lemma="kai%5C">καὶ</w> <w lemma="zh%3Dlos">ζῆλος</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="kalw%3Dn">καλῶν</w> <w lemma="to%5C">τὸ</w> <w lemma="th%5Cn">τὴν</w> <w lemma="e%29pi%5C">ἐπὶ</w> <w lemma="swfrosu%2Fnh%7C">σωφροσύνῃ</w> <w lemma="do%2Fcan">δόξαν</w> <w lemma="a%29nalabei%3Dn">ἀναλαβεῖν</w> <w lemma="kai%5C">καὶ</w> <w lemma="paradramei%3Dn">παραδραμεῖν</w> <w lemma="e%29n">ἐν</w> <w lemma="tou%2Ftw%7C">τούτῳ</w> <w lemma="tw%3D%7C">τῷ</w> <w lemma="me%2Frei">μέρει</w> <w lemma="tou%5Cs">τοὺς</w> <w lemma="kata%5C">κατὰ</w> <w lemma="th%5Cn">τὴν</w> <w lemma="au%29th%5Cn">αὐτὴν</w> <w lemma="h%28liki%2Fan">ἡλικίαν</w> <w lemma="u%28pa%2Frxontas">ὑπάρχοντας</w>.

<w lemma="w%29%5Cn">ὢν</w> <w lemma="de%5C">δὲ</w> <w lemma="me%2Fgas">μέγας</w> <w lemma="ou%28%3Dtos">οὗτος</w> <w lemma="kai%5C">καὶ</w> <w lemma="duse%2Ffiktos">δυσέφικτος</w> <w lemma="o%28">ὁ</w> <w lemma="ste%2Ffanos">στέφανος</w> <w lemma="eu%29qh%2Fratos">εὐθήρατος</w> <w lemma="h%29%3Dn">ἦν</w> <w lemma="kat%27">κατ᾽</w> <w lemma="e%29kei%3Dnon">ἐκεῖνον</w> <w lemma="to%5Cn">τὸν</w> <w lemma="kairo%5Cn">καιρὸν</w> <w lemma="e%29n">ἐν</w> <w lemma="th%3D%7C">τῇ</w> <w lemma="%2A%28rw%2Fmh%7C">Ῥώμῃ</w> <w lemma="dia%5C">διὰ</w> <w lemma="th%5Cn">τὴν</w> <w lemma="e%29pi%5C">ἐπὶ</w> <w lemma="to%5C">τὸ</w> <w lemma="xei%3Dron">χεῖρον</w> <w lemma="o%28rmh%5Cn">ὁρμὴν</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="plei%2Fstwn">πλείστων</w>.

<w lemma="oi%28">οἱ</w> <w lemma="me%5Cn">μὲν</w> <w lemma="ga%5Cr">γὰρ</w> <w lemma="ei%29s">εἰς</w> <w lemma="e%29rwme%2Fnous">ἐρωμένους</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="ne%2Fwn">νέων</w>, <w lemma="oi%28">οἱ</w> <w lemma="d%27">δ᾽</w> <w lemma="ei%29s">εἰς</w> <w lemma="e%28tai%2Fras">ἑταίρας</w> <w lemma="e%29ceke%2Fxunto">ἐξεκέχυντο</w>, <w lemma="polloi%5C">πολλοὶ</w> <w lemma="d%27">δ᾽</w> <w lemma="ei%29s">εἰς</w> <w lemma="a%29kroa%2Fmata">ἀκροάματα</w> <w lemma="kai%5C">καὶ</w> <w lemma="po%2Ftous">πότους</w> <w lemma="kai%5C">καὶ</w> <w lemma="th%5Cn">τὴν</w> <w lemma="e%29n">ἐν</w> <w lemma="tou%2Ftois">τούτοις</w> <w lemma="polute%2Fleian">πολυτέλειαν</w>, <w lemma="taxe%2Fws">ταχέως</w> <w lemma="h%28rpako%2Ftes">ἡρπακότες</w> <w lemma="e%29n">ἐν</w> <w lemma="tw%3D%7C">τῷ</w> <w lemma="%2Apersikw%3D%7C">Περσικῷ</w> <w lemma="pole%2Fmw%7C">πολέμῳ</w> <w lemma="th%5Cn">τὴν</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="%2A%28ellh%2Fnwn">Ἑλλήνων</w> <w lemma="ei%29s">εἰς</w> <w lemma="tou%3Dto">τοῦτο</w> <w lemma="to%5C">τὸ</w> <w lemma="me%2Fros">μέρος</w> <w lemma="eu%29xe%2Freian">εὐχέρειαν</w>.

<w lemma="kai%5C">καὶ</w> <w lemma="thlikau%2Fth">τηλικαύτη</w> <w lemma="tis">τις</w> <w lemma="e%29nepeptw%2Fkei">ἐνεπεπτώκει</w> <w lemma="peri%5C">περὶ</w> <w lemma="ta%5C">τὰ</w> <w lemma="toiau%3Dta">τοιαῦτα</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="e%29%2Frgwn">ἔργων</w> <w lemma="a%29krasi%2Fa">ἀκρασία</w> <w lemma="toi%3Ds">τοῖς</w> <w lemma="ne%2Fois">νέοις</w> <w lemma="w%28%2Fste">ὥστε</w> <w lemma="pollou%5Cs">πολλοὺς</w> <w lemma="me%5Cn">μὲν</w> <w lemma="e%29rw%2Fmenon">ἐρώμενον</w> <w lemma="h%29gorake%2Fnai">ἠγορακέναι</w> <w lemma="tala%2Fntou">ταλάντου</w>, <w lemma="pollou%5Cs">πολλοὺς</w> <w lemma="de%5C">δὲ</w> <w lemma="tari%2Fxou">ταρίχου</w> <w lemma="%2Apontikou%3D">Ποντικοῦ</w> <w lemma="kera%2Fmion">κεράμιον</w> <w lemma="triakosi%2Fwn">τριακοσίων</w> <w lemma="draxmw%3Dn">δραχμῶν</w>.

<w lemma="e%29f%27">ἐφ᾽</w> <w lemma="oi%28%3Ds">οἷς</w> <w lemma="kai%5C">καὶ</w> <w lemma="%2Ama%2Frkos">Μάρκος</w> <w lemma="a%29ganaktw%3Dn">ἀγανακτῶν</w> <w lemma="ei%29%3Dpe%2F">εἶπέ</w> <w lemma="pote">ποτε</w> <w lemma="pro%5Cs">πρὸς</w> <w lemma="to%5Cn">τὸν</w> <w lemma="dh%3Dmon">δῆμον</w> <w lemma="o%28%2Fti">ὅτι</w> <w lemma="ma%2Flist%27">μάλιστ᾽</w> <w lemma="a%29%5Cn">ἂν</w> <w lemma="kati%2Fdoien">κατίδοιεν</w> <w lemma="th%5Cn">τὴν</w> <w lemma="e%29pi%5C">ἐπὶ</w> <w lemma="to%5C">τὸ</w> <w lemma="xei%3Dron">χεῖρον</w> <w lemma="prokoph%5Cn">προκοπὴν</w> <w lemma="th%3Ds">τῆς</w> <w lemma="politei%2Fas">πολιτείας</w> <w lemma="e%29k">ἐκ</w> <w lemma="tou%2Ftwn">τούτων</w>, <w lemma="o%28%2Ftan">ὅταν</w> <w lemma="pwlou%2Fmenoi">πωλούμενοι</w> <w lemma="plei%3Don">πλεῖον</w> <w lemma="eu%28ri%2Fskwsin">εὑρίσκωσιν</w> <w lemma="oi%28">οἱ</w> <w lemma="me%5Cn">μὲν</w> <w lemma="eu%29prepei%3Ds">εὐπρεπεῖς</w> <w lemma="pai%3Ddes">παῖδες</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="a%29grw%3Dn">ἀγρῶν</w>, <w lemma="ta%5C">τὰ</w> <w lemma="de%5C">δὲ</w> <w lemma="kera%2Fmia">κεράμια</w> <w lemma="tou%3D">τοῦ</w> <w lemma="tari%2Fxou">ταρίχου</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="zeughlatw%3Dn">ζευγηλατῶν</w>.

<w lemma="sune%2Fbh">συνέβη</w> <w lemma="de%5C">δὲ</w> <w lemma="th%5Cn">τὴν</w> <w lemma="parou%3Dsan">παροῦσαν</w> <w lemma="ai%28%2Fresin">αἵρεσιν</w> <w lemma="oi%28%3Don">οἷον</w> <w lemma="e%29kla%2Fmyai">ἐκλάμψαι</w> <w lemma="kata%5C">κατὰ</w> <w lemma="tou%5Cs">τοὺς</w> <w lemma="nu%3Dn">νῦν</w> <w lemma="legome%2Fnous">λεγομένους</w> <w lemma="kairou%5Cs">καιροὺς</w> <w lemma="prw%3Dton">πρῶτον</w> <w lemma="me%5Cn">μὲν</w> <w lemma="dia%5C">διὰ</w> <w lemma="to%5C">τὸ</w> <w lemma="kataluqei%2Fshs">καταλυθείσης</w> <w lemma="th%3Ds">τῆς</w> <w lemma="e%29n">ἐν</w> <w lemma="%2Amakedoni%2Fa%7C">Μακεδονίᾳ</w> <w lemma="basilei%2Fas">βασιλείας</w> <w lemma="dokei%3Dn">δοκεῖν</w> <w lemma="a%29dh%2Friton">ἀδήριτον</w> <w lemma="au%29toi%3Ds">αὐτοῖς</w> <w lemma="u%28pa%2Frxein">ὑπάρχειν</w> <w lemma="th%5Cn">τὴν</w> <w lemma="peri%5C">περὶ</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="o%28%2Flwn">ὅλων</w> <w lemma="e%29cousi%2Fan">ἐξουσίαν</w>,

<w lemma="e%29%2Fpeita">ἔπειτα</w> <w lemma="dia%5C">διὰ</w> <w lemma="to%5C">τὸ</w> <w lemma="pollh%5Cn">πολλὴν</w> <w lemma="e%29pi%2Ffasin">ἐπίφασιν</w> <w lemma="gene%2Fsqai">γενέσθαι</w> <w lemma="th%3Ds">τῆς</w> <w lemma="eu%29daimoni%2Fas">εὐδαιμονίας</w> <w lemma="peri%2F">περί</w> <w lemma="te">τε</w> <w lemma="tou%5Cs">τοὺς</w> <w lemma="kat%27">κατ᾽</w> <w lemma="i%29di%2Fan">ἰδίαν</w> <w lemma="bi%2Fous">βίους</w> <w lemma="kai%5C">καὶ</w> <w lemma="peri%5C">περὶ</w> <w lemma="ta%5C">τὰ</w> <w lemma="koina%2F">κοινά</w>, <w lemma="tw%3Dn">τῶν</w> <w lemma="e%29k">ἐκ</w> <w lemma="%2Amakedoni%2Fas">Μακεδονίας</w> <w lemma="metakomisqe%2Fntwn">μετακομισθέντων</w> <w lemma="ei%29s">εἰς</w> <w lemma="th%5Cn">τὴν</w> <w lemma="%2A%28rw%2Fmhn">Ῥώμην</w> <w lemma="xorhgi%2Fwn">χορηγίων</w>.

<w lemma="plh%5Cn">πλὴν</w> <w lemma="o%28%2F">ὅ</w> <w lemma="ge">γε</w> <w lemma="%2Askipi%2Fwn">Σκιπίων</w> <w lemma="o%28rmh%2Fsas">ὁρμήσας</w> <w lemma="e%29pi%5C">ἐπὶ</w> <w lemma="th%5Cn">τὴν</w> <w lemma="e%29nanti%2Fan">ἐναντίαν</w> <w lemma="a%29gwgh%5Cn">ἀγωγὴν</w> <w lemma="tou%3D">τοῦ</w> <w lemma="bi%2Fou">βίου</w> <w lemma="kai%5C">καὶ</w> <w lemma="pa%2Fsais">πάσαις</w> <w lemma="tai%3Ds">ταῖς</w> <w lemma="e%29piqumi%2Fais">ἐπιθυμίαις</w> <w lemma="a%29ntitaca%2Fmenos">ἀντιταξάμενος</w> <w lemma="kai%5C">καὶ</w> <w lemma="kata%5C">κατὰ</w> <w lemma="pa%2Fnta">πάντα</w> <w lemma="tro%2Fpon">τρόπον</w> <w lemma="o%28mologou%2Fmenon">ὁμολογούμενον</w> <w lemma="kai%5C">καὶ</w> <w lemma="su%2Fmfwnon">σύμφωνον</w> <w lemma="e%28auto%5Cn">ἑαυτὸν</w> <w lemma="kataskeua%2Fsas">κατασκευάσας</w> <w lemma="kata%5C">κατὰ</w> <w lemma="to%5Cn">τὸν</w> <w lemma="bi%2Fon">βίον</w> <w lemma="e%29n">ἐν</w> <w lemma="i%29%2Fsws">ἴσως</w> <w lemma="pe%2Fnte">πέντε</w> <w lemma="toi%3Ds">τοῖς</w> <w lemma="prw%2Ftois">πρώτοις</w> <w lemma="e%29%2Ftesi">ἔτεσι</w> <w lemma="pa%2Fndhmon">πάνδημον</w> <w lemma="e%29poih%2Fsato">ἐποιήσατο</w> <w lemma="th%5Cn">τὴν</w> <w lemma="e%29p%27">ἐπ᾽</w> <w lemma="eu%29taci%2Fa%7C">εὐταξίᾳ</w> <w lemma="kai%5C">καὶ</w> <w lemma="swfrosu%2Fnh%7C">σωφροσύνῃ</w> <w lemma="do%2Fcan">δόξαν</w>.

<w lemma=""></w> <w lemma="%2Ameta%5C">Μετὰ</w> <w lemma="de%5C">δὲ</w> <w lemma="tau%3Dta">ταῦτα</w> <w lemma="kata%5C">κατὰ</w> <w lemma="to%5C">τὸ</w> <w lemma="sunexe%5Cs">συνεχὲς</w> <w lemma="w%28%2Frmhsen">ὥρμησεν</w> <w lemma="e%29pi%5C">ἐπὶ</w> <w lemma="to%5C">τὸ</w> <w lemma="peri%5C">περὶ</w> <w lemma="ta%5C">τὰ</w> <w lemma="xrh%2Fmata">χρήματα</w> <w lemma="megaloyuxi%2Fa%7C">μεγαλοψυχίᾳ</w> <w lemma="kai%5C">καὶ</w> <w lemma="kaqaro%2Fthti">καθαρότητι</w> <w lemma="dienegkei%3Dn">διενεγκεῖν</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="a%29%2Fllwn">ἄλλων</w>.

<w lemma="pro%5Cs">πρὸς</w> <w lemma="de%5C">δὲ</w> <w lemma="tou%3Dto">τοῦτο</w> <w lemma="to%5C">τὸ</w> <w lemma="me%2Fros">μέρος</w> <w lemma="kalh%5Cn">καλὴν</w> <w lemma="me%5Cn">μὲν</w> <w lemma="u%28podoxh%5Cn">ὑποδοχὴν</w> <w lemma="ei%29%3Dxe">εἶχε</w> <w lemma="th%5Cn">τὴν</w> <w lemma="meta%5C">μετὰ</w> <w lemma="tou%3D">τοῦ</w> <w lemma="kata%5C">κατὰ</w> <w lemma="fu%2Fsin">φύσιν</w> <w lemma="patro%5Cs">πατρὸς</w> <w lemma="sumbi%2Fwsin">συμβίωσιν</w>, <w lemma="kala%5Cs">καλὰς</w> <w lemma="d%27">δ᾽</w> <w lemma="e%29k">ἐκ</w> <w lemma="fu%2Fsews">φύσεως</w> <w lemma="o%28rma%5Cs">ὁρμὰς</w> <w lemma="au%29to%5Cs">αὐτὸς</w> <w lemma="e%29pi%5C">ἐπὶ</w> <w lemma="to%5C">τὸ</w> <w lemma="de%2Fon:">δέον·</w> <w lemma="polla%5C">πολλὰ</w> <w lemma="d%27">δ᾽</w> <w lemma="au%29tw%3D%7C">αὐτῷ</w> <w lemma="kai%5C">καὶ</w> <w lemma="tau%29to%2Fmaton">ταὐτόματον</w> <w lemma="sunh%2Frghse">συνήργησε</w> <w lemma="pro%5Cs">πρὸς</w> <w lemma="th%5Cn">τὴν</w> <w lemma="e%29pibolh%5Cn">ἐπιβολὴν</w> <w lemma="tau%2Fthn">ταύτην</w>.

From that time onwards continuing in the actual conduct of life to give proof to each other of their worth, they came to regard each other with an affection like that of father and son or near relations.

The first direction taken by Scipio's ambition to lead a virtuous life, was to attain a reputation for temperance and excel in this respect all the other young men of the same age.

This is a high prize indeed and difficult to gain, but it was at this time easy to pursue at <a class="linkToPlace" target="_blank" href="/place?placename=Rome&groupId=935&placeId=1669">Rome</a> owing to the vicious tendencies of most of the youths.

For some of them had abandoned themselves to amours with boys and others to the society of courtesans, and many to musical entertainments and banquets, and the extravagance they involve, having in the course of the war with Perseus been speedily infected by the Greek laxity in these respects.

So great in fact was the incontinence that had broken out among the young men in such matters, that many paid a talent for a male favourite and many three hundred drachmas for a jar of caviar.

This aroused the indignation of Cato, who said once in a public speech that it was the surest sign of deterioration in the republic when pretty boys fetch more than fields, and jars of caviar more than ploughmen.

It was just at the period we are treating of that this present tendency to extravagance declared itself, first of all because they thought that now after the fall of the Macedonian kingdom their universal dominion was undisputed,

and next because after the riches of <a class="linkToPlace" target="_blank" href="/place?placename=Macedonia&groupId=723&placeId=428">Macedonia</a> had been transported to <a class="linkToPlace" target="_blank" href="/place?placename=Rome&groupId=935&placeId=1669">Rome</a> there was a great display of wealth both in public and in private.

Scipio, however, setting himself to pursue the opposite course of conduct, combating all his appetites and moulding his life to be in every way coherent and uniform, in about the first five years established his universal reputation for strictness and temperance.

In the next place he sedulously studied to distinguish himself from others in magnanimity and cleanhandedness in money matters.

In this respect the part of his life he spent with his real father was an excellent grounding for him, and he had good natural impulses towards the right; but chance too helped him much in carrying out this resolve.

Walbank Commentary

Overview

31.22.1 - 31.30.4

On Aemilius Paullus and Scipio Aemilianus This long digression (cf. 30. 4) from exc. de uirt. et uit. and de sent. (25. 5) belongs to res Italiae of Ol. 154, 4 = 161/0, and was probably introduced in connection with Aemilius Paullus' death (in 160); see pp. 36–37. It is likely to have been written after Scipio's death in 129 <milestone unit="page" n="492">[492]</milestone> (cf. xviii. 35 n.) and inserted in this book at this convenient point. xviii. 36. 1, which foreshadows it, will also be a later insertion (cf. xviii. 35 n.); see 22. 4 n. On the contents see Diod. xxxi. 26. 1–27. 8. On the several problems of inheritance raised here see G. Boyer, RIDA, 1950 ( = Mlanges de Visscher, iii), 171–87, 'Le droit successoral romain dans les uvres de Polybe'.

31.23.6 - 31.25.1

the beginning of close friendship between P. and Scipio. This passage fulfils the second part of P.'s promise (23. 3), to describe the growth of his friendship with Scipio; the first half, the account of Scipio's rise to fame, is fulfilled in 25. 2–30. 4. P. devotes 23. 6–24. 11 to the beginning of the friendship; its development is treated summarily in 24. 12–25. 1. P. Friedinder, AJP, 1945, 337–48, argues that P.'s account of the encounter with Scipio is depicted in terms which owe much to Plato's Greater Alcibiades. In his favour are several apparent parallels of phrasing, which will be mentioned ad loc. But P.'s acquaintance with this dialogue seems unlikely, and the suggested parallel between Scipio and Alcibiades would hardly be likely to appeal to the former, whatever he thought of P. identifying himself with Socrates. In fact, there are many difficulties in both comparisons and Friedlnder concedes (AJP, 1945, 341) that the 'harmony is to a high degree one of opposites'not least since Alcibiades was destined to be 'the most brilliant figure of <a class="linkToPlace" target="_blank" href="/place?placename=Athens&groupId=379&placeId=715">Athens</a> and its destroyer'. Friedlnder's theory is just possible; but I do not myself believe it, and Momigliano, Atti Acc. Torino, 1972–3, 695, is also dubious. See, however, Ziegler, RE, 'Polybios (1)', col. 1459 n. 1.

31.25.2 - 31.29.12

the character of P. Scipio Aemilianus. P. divides this into three sections; (a) 25. 2–8, his moral abstemiousness; (b) 25. 9–28. 13, his generosity in financial matters; (c) 29. 1–12, his courage. In all three P. stresses the deliberate emphasis on the quality in question, and the successful exploitation of it to bring Scipio publicity and popularity. In thus representing Aemilianus' reputation as the result of a conscious attempt to capture and foster popularity, P. reminds us of his similar interpretation of Scipio Africanus' motives and character, as he portrays them in his account of what happened at <a class="linkToPlace" target="_blank" href="/place?placename=New Carthage&groupId=791&placeId=1430">New Carthage</a> (x. 2. 1–20. 8 n.). P. also emphasizes the extent to which Scipio's behaviour was at variance with orthodox Roman attitudes towards finance (26. 9) and activity in the lawcourts and forum (29. 8). For discussion see Astin, 26–34, who suggests that this course of action was encouraged by P. who, as an Achaean, rated popular favour higher than the traditional activities of the Roman nobilis; but, as he admits (Astin, 31), an anecdote in Plut. Mor. 199 F (cf. Mor. 660 A) tells how Scipio observed P.'s advice 'never to leave the forum without making an acquaintance and friend of somebody among those who spoke to him' (a very Roman precept). No other political advice of P. to Scipio is recorded. Diod. xxxi. 26. 5 is the only writer to attribute philosophical teachings to P., and this as an insertion in a Polybian passage and of no independent value (cf. 24. 6 n.).

31.25.2 - 31.25.8

Scipio's moral restraint: cf. Diod. xxxi. 26. 6–27. 1; Cic. off. ii. 76, 'laudat Africanum Panaetius, quod fuerit abstinens.' For Scipio's speech delivered as censor (142), supporting traditional morality, see Gell. iv. 20. 1–10 (Malcovati, ORF <emph rend="superscript">3</emph> , i. 124–6).

31.25.9 - 31.28.13

Scipio's reputation for generosity (and integrity?). See Diod. xxxi. 27. 1–7; on his integrity see 25. 9 n.

Specifics

31.25.1 - 31.25.1

<emph rend="bold"><w lang="el-GR">πατρικὴν καὶ συγγενικὴν</w>c<w lang="el-GR">αἵρεσιν καὶ φιλοστοργίαν</w>:</emph> 'the sentiments and affection characteristic of a father and son or of close relations'.

31.25.2 - 31.25.2

<emph rend="bold"><w lang="el-GR">ὁρμὴ καὶ ζῆλος τῶν καλῶν</w>:</emph> 'his eager disposition to lead a virtuous life'; there could be Stoic echoes here (cf. Foucault, 49), but they are not of great significance. In iii. 4. 6 P. gives as a reason for extending his Histories his intention of describing <w lang="el-GR">τὰς ὁρμὰς καὶ τοὺς ζῆλους</w> prevailing among the various peoples in private and public life. This passage is an example. <emph rend="bold"><w lang="el-GR">τὴν ἐπὶ σωφροσύνῃ δόξαν</w>:</emph> not just <w lang="el-GR">σωφροσύνη</w> itself; on the publicist aspect see Astin, 32, and below, § 8. <milestone unit="page" n="499">[499]</milestone>

31.25.3 - 31.25.3

<emph rend="bold"><w lang="el-GR">διὰ τὴν ἐπὶ τὸ χεῖρον ὁρμήν</w>:</emph> cf. Diod. xxxi. 26. 6–7, xxxvii. 3. 1–5 (similar material introduced in relation to the year 91, but clearly referring back to the mid-second century). Gelzer, Kl. Schr. iii. 215, connects this passage with vi. 57. 6, <w lang="el-GR">ἄρξει . . . τῆς ἐπὶ τὸ χεῖρον μεταβολῆς</w>; but even if extravagance is one of the factors making for this <w lang="el-GR">μεταβολή</w>, constitutional deterioration is something quite different from vicious tendencies in young men. Moreover, Cato's forebodings (§ 5a) were voiced as early as his censorship (184) and cannot be fitted into P.'s schematic theory of political decline (cf. Brink and Walbank, CQ, 1954, 105–7). Moralists and historians propounded various dates for the onset of moral corruption at <a class="linkToPlace" target="_blank" href="/place?placename=Rome&groupId=935&placeId=1669">Rome</a>. Piso (HRR, i 137, fg. 38 = Pliny, Nat. hist. xvii. 244) dated it to 154, when the decline was portended by a fig-tree which sprang up on the Capitol; and for P.'s view see xviii. 35. 1 n. See also A. W. Lintott, Historia, 1972, 626–38 (especially 629, where the argument that by <w lang="el-GR">διαπόντιοι πόλεμοι</w> (xviii. 35. 1) P. means the First Punic War does not convince me). For P.'s criticism of Roman mores see Lucilius, fg. 557 Diehl (= 1174–6 Marx), discussed in Macrob. iii. 16. 17–18, and the speech of C. Titius recorded by Macrob. iii. 16. 15–16. This was delivered, according to Macrobius, in support of C. Fannius' sumptuary law of 161; but Cicero, Brutus, 167, makes Titius a contemporary of Crassus and Antonius; on the problem see Malcovati, ORF <emph rend="superscript">3</emph> , i. 201–3, no. 51; A. E. Douglas, M. Tulli Ciceronis Brutus (Oxford, 1966), 128; G. V. Sumner, The Orators in Cicero's Brutus (Toronto, 1973), 101 no. R 112. P.'s comments on Scipio's morality are consonant with his attacks on alleged breaches of ancestral mores in his later speeches; cf. Malcovati, ORF <emph rend="superscript">3</emph> , 127–33, no. 21, fgs. 17–26, 30, attacking P. Sulpicius Galus (142), Ti. Claudius Asellus (140), L. Auelius Cotta (138), and the corrupt youth of his time in his speech against Ti. Gracchus (129). See Earl, Moral and Political Tradition, 37–38.

31.25.5 - 31.25.5

<emph rend="bold"><w lang="el-GR">τοαρίχου ποντικοῦ κεράμιον τριακοσίων δραχμῶν</w>:</emph> salted fish was poor man's food in Greece (and later in <a class="linkToPlace" target="_blank" href="/place?placename=Rome&groupId=935&placeId=1669">Rome</a>); but evidently in the second century commerce in it had not yet developed, so that it was still accounted a rarity at <a class="linkToPlace" target="_blank" href="/place?placename=Rome&groupId=935&placeId=1669">Rome</a> (cf. Orth, RE, 'Kochkunst', col. 964, salsamenta). Diod. xxxvii. 3. 5, gives the price as 400 dr. Various sorts of fish were salted, but mainly tunny. Discussing an inscription listing fish-prices at Acraephia in Boeotia in the second century (now republished with a further section by F. Salviat and C. Vatin, Inscriptions de Grce centrale (Paris, 1971), 95–109), M. Feyel, BCH, 1936, 27 ff., no. 2, shows that tunny cost 1imrfrac16; obols a <w lang="el-GR">μνᾶ ἐμπορική</w> (= 600–800 gr.), which is enough for two to three persons. Prices quoted in the comic passages in Athen. vi. 224 f. are probably exaggeratedly high; cf. Wilhelm, Jahresh. 1909, 148. We do not know the size of <w lang="el-GR">κεράμιον</w> mentioned here; <w lang="el-GR">κεράμια</w> of 5, 6, 8, and 12 choes are known, but that of 8 choes is most usual (cf. Videbantt, RE, <milestone unit="page" n="500">[500]</milestone> <w lang="el-GR">κεράμιον᾿</w>, col. 254). A chous was between 2 and 3 litres, according to the local system used, hence a jar of 8 choes would hold between 16 and 24 litres. Clearly 300 dr. (probably 300 denarii) is very dear for that amount of fish, when at Acraephia the same sum would have purchased over 1,000 kg. of tunny (fresh or salted?). <w lang="el-GR">τάριχος</w> came from both <a class="linkToPlace" target="_blank" href="/place?placename=Spain&groupId=983&placeId=1735">Spain</a> and the Euxine; for full discussion see Besnier, DS, iv. 1022–5. <emph rend="bold">5a. <w lang="el-GR">Μάρκος</w></emph> 〈 <emph rend="bold"><w lang="el-GR">ἀγανακτῶν</w></emph> 〉 <emph rend="bold">:</emph> Heyse added <w lang="el-GR">ἀγανακτῶν</w> from Diod. xxxi. 24, an excerpt from de sent., where that word was Dindorf's reading; it is however improbable, for Mai read <w lang="el-GR">ἀναγκῶν</w>, and Mercati's proposed <w lang="el-GR">Ἀττικῶν</w> gained the approval of Boissevain, who records that litterae TTI vix despiciuntur. Diodorus' text therefore reads: <w lang="el-GR">κεράμιον δὲ Ποντικοῦ ταρίχου τριακοσίων δραχμῶν Ἀττικῶν Μάρκος Πόρκιος Κάτων κτλ</w> . Hence the word <w lang="el-GR">ἀγανακτῶν</w> should not be introduced into the text of P. (which for §§ 5–5a draws on de sent.). <emph rend="bold"><w lang="el-GR">εἶπέ ποτε πρὸς τὸν δῆμον</w>:</emph> perhaps in his speech against the repeal of the lex Orchia, or in support of the lex Fannia, a sumptuary law of 161 (cf. § 3 n.); see Diod. xxxi. 24, xxxvii. 3. 6. Malcovati omits the passage from ORF <emph rend="superscript">3</emph> . <emph rend="bold"><w lang="el-GR">τῶν ζευγηλατῶν</w>:</emph> as Frank, ES, i. 195, observes, this indicates that Cato put the price of a ploughman at under 300 dr. (i.e. denarii). This is low, for the 1,200 enslaved Romans found in <a class="linkToPlace" target="_blank" href="/place?placename=Achaea&groupId=272&placeId=533">Achaea</a> in 195 were manumitted at 500 dr. each (Plut. Flam. 13. 4–5), and Frank (loc. cit.) reckons that a normal price for an able-bodied labourer. 'Luxury slaves' cost figures far in excess of this (though such figures may be exaggerated); cf. Diod. xxxvii. 3. 5, four talents for a gifted chef, 'many talents'P. says one talentfor a catamite.

31.25.6 - 31.25.6

<emph rend="bold"><w lang="el-GR">ἀδήριτον . . . ἐξουσίαν</w>:</emph> 'their universal dominion was undisputed'; see xv. 15. 1 n. on the date (168) when <a class="linkToPlace" target="_blank" href="/place?placename=Rome&groupId=935&placeId=1669">Rome</a> attained this. This is of course what P.'s work is about (cf. i. 1. 5 n.). For the relation of this to the growth of extravagance see vi. 57. 5 n.; the beginnings of constitutional decay, however, are there put in the future, and there is no reason to think that P. is referring to that process here, despite Cato's remark (cf. § 3 n.; Walbank, JRS, 1970, 252; Polybius, 173; against Petzold, Studien, 89 f.).

31.25.7 - 31.25.7

<emph rend="bold"><w lang="el-GR">τῶν ἐκ Μακεδονίας . . . χορηγίων</w>:</emph> for the amount involved cf. xviii. 35. 4 n. <emph rend="bold">8. <w lang="el-GR">πάσαις ταῖς ἐπιθυμίαις</w>:</emph> Diod. xxxi. 27. 1 adds (from P.?) <w lang="el-GR">ὥσπερ τισὶ θηρίοις</w> . <emph rend="bold"><w lang="el-GR">ὁμολογούμενον καὶ σύμφωνον</w>:</emph> 'coordinated and harmonious'; both words have Stoic echoes (cf. § 2 n.). For <w lang="el-GR">ὁμολογουμένως ζῆν</w> in Zeno cf. SVF, i. 45 fg. 179; the concept is taken up by Panaetius (van Straaten, 140–58, fg. 109) and Antipater of <a class="linkToPlace" target="_blank" href="/place?placename=Tarsus&groupId=1097&placeId=1928">Tarsus</a> (SVF, iii. 245 fg. 13, 252 fg. 57). See Cic. fin. iii. 21, 'summum . . . bonum . . . cum positum sit in eo quod <w lang="el-GR">ὁμολογίαν</w> Stoici, nos appellemus conuenientiam'; <milestone unit="page" n="501">[501]</milestone> and, further, SVF, iii. 5 fg. 12, 48 fg. 197, 63 fg. 262, 72 fg. 293. The notion of a <w lang="el-GR">σύμφωνος βίος</w> goes back to Plato; cf. Laches, 188 D. Pohlenz (Antikes Fhrertum, 110–11) sees Panaetius' influence here, but unnecessarily. Nor should one envisage P. as giving Scipio a strictly philosophical training; his teaching was much more practical; see Pdech, Mthode, 229 n. 115, 'la pratique des vertus doit gagner milien la faveur publique'; ibid. n. 117 (though I cannot accept his suggestion of a moral ideal passed on by P. to both Scipio and Panaetius). <emph rend="bold"><w lang="el-GR">ἐν ἴσως πέντε τοῖς πρώτοις ἔ?τεσι</w>:</emph> cf. Diod. xxxi. 27. 1; P. is reckoning from the date of their association (167–162).

31.25.9 - 31.25.9

<emph rend="bold"><w lang="el-GR">μετὰ δὲ ταῦτα κατὰ τὸ συνεχὲς κτλ</w>.:</emph> the same difficulty in interpretation arises here as in xx. 4. 4 (see xx. 4. 2 n., 4. 4 n.). The meaning is (a) 'After this he immediately set out to distinguish himself etc.' or (b) 'After this he sedulously studied to distinguish himself' or (c) 'Next in order he sedulously studied etc.' <w lang="el-GR">μετὰ τὰῦτα</w> normally implies a time sequence but it can refer to importance; <w lang="el-GR">κατὰ τὸ συνεχὲς</w> can be either 'without interruption' (with <w lang="el-GR">μετὰ ταῦτα)</w> or 'sedulously' (with <w lang="el-GR">ὥρμησεν)</w>. It may seem somewhat improbable that Scipio should arrange his programme to win a reputation so systematically as to devote five years to temperance and then move on to generosity! But generosity is a quality demonstrable in particular situations, and P. goes on to list these; if the first (26. 1) was in c. 161, the chronological (and more usual) sense of <w lang="el-GR">μετὰ ταῦτα</w> comes in quite naturally. Scipio took the opportunities when they arose. But it is less easy to decide between the two meanings of <w lang="el-GR">κατὰ τὸ συνεχές</w> . <emph rend="bold"><w lang="el-GR">μεγαλοψυχίᾳ καὶ καθαρότητι</w>:</emph> for <w lang="el-GR">καθαρότητι</w> Diod. xxxi. 27. 1 reads <w lang="el-GR">ἐλευθεριότητι</w>; and in fact all the examples quoted illustrate Scipio's liberality and generosity rather than his integrity. Neither word is found elsewhere in P.; but whereas <w lang="el-GR">ἐλευθεριότης</w>? appears in Plato and Aristotle meaning 'financial generosity', <w lang="el-GR">καθαρότης</w> meaning 'honesty' is rare. This creates a probability that P. may have written <w lang="el-GR">ἐλευθεριότητι</w>; but the text is clear, and <w lang="el-GR">καθαριότης</w> adds something to <w lang="el-GR">μεγαλοψυχία</w>, which is against emending.

31.25.10 - 31.25.10

<emph rend="bold"><w lang="el-GR">καλὴν . . . ὑποδοχήν</w>:</emph> 'excellent support'; cf. Aeschin. iii. 62, <w lang="el-GR">ἵν᾽ εἰς ὑποδοχὴν ἅπαντα καὶ λέγοι καὶ πράττοι Φιλοκράτει</w>; Diod. xxxi. 27. 2 renders <w lang="el-GR">εἶχε . . . τὸ ἦθος τοῦ . . . Αἰμιλίου πρὸς μίμησιν κάλλιστον ἀρχέτυπον</w> . <emph rend="bold"><w lang="el-GR">καλὰς . . . ἐκ φύσεως ὁρμὰς . . . ἐπὶ τὸ δέον</w>:</emph> 'good natural impulses towards the right' (Paton). <emph rend="bold"><w lang="el-GR">ταὐτόματον</w>:</emph> 'chance'; on the expression see Vol. I, p. 17. For the <milestone unit="page" n="502">[502]</milestone> help given by Fortune to Aemilianus cf. 29. 2 n., 30. 3 n. In this case the right relatives died at the right time.

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