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Tiresias: The Ancient Mediterranean Religions Source Database



9511
Plutarch, Comparison Of Fabius With Pericles, 1.4


καίτοι δόξειεν ἂν οὐχ οὕτω χαλεπὸν εἶναι πόλιν ἐν συμφοραῖς μεταχειρίσασθαι ταπεινὴν καὶ τοῦ φρονοῦντος ὑπʼ ἀνάγκης κατήκοον γενομένην, ὡς διʼ εὐτυχίαν ἐπηρμένῳ καὶ σπαργῶντι τῷ δήμῳ χαλινὸν ἐμβαλεῖν ὕβρεως καὶ θρασύτητος· ᾧ δὴ μάλιστα φαίνεται τρόπῳ Περικλῆς Ἀθηναίων περιγενόμενος. ἀλλὰ τῶν Ῥωμαίοις συμπεσόντων τότε κακῶν τὸ μέγεθος καὶ τὸ πλῆθος ἰσχυρόν τινα τὴν γνώμην τὴν γνώμην Coraës: γνώμην . καὶ μέγαν ἔδειξεν ἄνδρα τὸν μὴ συγχυθέντα μηδὲ προέμενον τοὺς αὑτοῦ λογισμούς.And yet it would appear to be not so difficult a task to manage a city when she is humbled by adversity and rendered obedient to wisdom by necessity, as it is to bridle a people which is exalted by prosperity and swollen with insolence and boldness, which is precisely the way in which Pericles governed Athens. Still, the magnitude and multitude of evils which afflicted the Romans revealed the steadfast purpose and the greatness of the man who was not confounded by them, and would not abandon his own principles of action.


Intertexts (texts cited often on the same page as the searched text):

3 results
1. Thucydides, The History of The Peloponnesian War, 1.140.4-1.140.5, 2.65, 4.28, 4.65, 7.48 (5th cent. BCE - 4th cent. BCE)

1.140.4. I hope that you will none of you think that we shall be going to war for a trifle if we refuse to revoke the Megara decree, which appears in front of their complaints, and the revocation of which is to save us from war, or let any feeling of self-reproach linger in your minds, as if you went to war for slight cause. 1.140.5. Why, this trifle contains the whole seal and trial of your resolution. If you give way, you will instantly have to meet some greater demand, as having been frightened into obedience in the first instance; while a firm refusal will make them clearly understand that they must treat you more as equals.
2. Plutarch, Cimon, 10.3-10.7 (1st cent. CE - 2nd cent. CE)

3. Plutarch, Pericles, 3.5, 7.1, 7.3, 9.1-9.2, 11.2, 11.4, 13.16, 15.1-15.2, 16.1, 20.4, 21.1, 22.1, 27.2, 31.1 (1st cent. CE - 2nd cent. CE)

9.1. Thucydides describes In the encomium on Pericles, Thuc. 2.65.9 . the administration of Pericles as rather aristocratic,— in name a democracy, but in fact a government by the greatest citizen. But many others say that the people was first led on by him into allotments of public lands, festival-grants, and distributions of fees for public services, thereby falling into bad habits, and becoming luxurious and wanton under the influence of his public measures, instead of frugal and self-sufficing. Let us therefore examine in detail the reason for this change in him. The discussion of this change in Pericles from the methods of a demagogue to the leadership described by Thucydides, continues through chapter 15. 9.2. In the beginning, as has been said, pitted as he was against the reputation of Cimon, he tried to ingratiate himself with the people. And since he was the inferior in wealth and property, by means of which Cimon would win over the poor,—furnishing a dinner every day to any Athenian who wanted it, bestowing raiment on the elderly men, and removing the fences from his estates that whosoever wished might pluck the fruit,—Pericles, outdone in popular arts of this sort, had recourse to the distribution of the people’s own wealth. This was on the advice of Damonides, of the deme Oa, as Aristotle has stated. Aristot. Const. Ath. 27.4 . 11.2. He, being less of a warrior than Cimon, and more of a forensic speaker and statesman, by keeping watch and ward in the city, and by wrestling bouts with Pericles on the bema, soon brought the administration into even poise. He would not suffer the party of the Good and True, as they called themselves, to be scattered up and down and blended with the populace, as heretofore, the weight of their character being thus obscured by numbers, but by culling them out and assembling them into one body, he made their collective influence, thus become weighty, as it were a counterpoise in the balance. 11.4. At this time, therefore, particularly, Pericles gave the reins to the people, and made his policy one of pleasing them, ever devising some sort of a pageant in the town for the masses, or a feast, or a procession, amusing them like children with not uncouth delights, An iambic trimeter from an unknown source. and sending out sixty triremes annually, on which large numbers of the citizens sailed about for eight months under pay, practising at the same time and acquiring the art of seamanship. 15.1. Thus, then, seeing that political differences were entirely remitted and the city had become a smooth surface, as it were, and altogether united, he brought under his own control Athens and all the issues dependent on the Athenians,—tributes, armies, triremes, the islands, the sea, the vast power derived from Hellenes, vast also from Barbarians, and a supremacy that was securely hedged about with subject nations, royal friendships, and dynastic alliances. 15.2. But then he was no longer the same man as before, nor alike submissive to the people and ready to yield and give in to the desires of the multitude as a steersman to the breezes. Nay rather, forsaking his former lax and sometimes rather effeminate management of the people, as it were a flowery and soft melody, he struck the high and clear note of an aristocratic and kingly statesmanship, and employing it for the best interests of all in a direct and undeviating fashion 16.1. of his power there can be no doubt, since Thucydides gives so clear an exposition of it, and the comic poets unwittingly reveal it even in their malicious gibes, calling him and his associates new Peisistratidae, and urging him to take solemn oath not to make himself a tyrant, on the plea, forsooth, that his preeminence was incommensurate with a democracy and too oppressive. 21.1. But Pericles was ever trying to restrain this extravagance of theirs, to lop off their expansive meddlesomeness, and to divert the greatest part of their forces to the guarding and securing of what they had already won. He considered it a great achievement to hold the Lacedaemonians in check, and set himself in opposition to these in every way, as he showed, above all other things, by what he did in the Sacred War. About 448 B.C. 22.1. That he was right in seeking to confine the power of the Athenians within lesser Greece, was amply proved by what came to pass. To begin with, the Euboeans revolted, 446. B.C. and he crossed over to the island with a hostile force. Then straightway word was brought to him that the Megarians had gone over to the enemy, and that an army of the enemy was on the confines of Attica under the leadership of Pleistoanax, the king of the Lacedaemonians. 27.2. And since it was a hard task for him to restrain the Athenians in their impatience of delay and eagerness to fight, he separated his whole force into eight divisions, had them draw lots, and allowed the division which got the white bean to feast and take their ease, while the others did the fighting. And this is the reason, as they say, why those who have had a gay and festive time call it a white day, —from the white bean. 31.1. Well, then, whatever the original ground for enacting the decree,—and it is no easy matter to determine this,—the fact that it was not rescinded all men alike lay to the charge of Pericles. Only, some say that he persisted in his refusal in a lofty spirit and with a clear perception of the best interests of the city, regarding the injunction laid upon it as a test of its submissiveness, and its compliance as a confession of weakness; while others hold that it was rather with a sort of arrogance and love of strife, as well as for the display of his power, that he scornfully defied the Lacedaemonians.


Subjects of this text:

subject book bibliographic info
anecdote Athanassaki and Titchener, Plutarch's Cities (2022) 114
aristotle Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 140
athenians, and cimon Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 140
athenians, and pericles Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
athenians Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96, 140
athens, athenians Athanassaki and Titchener, Plutarch's Cities (2022) 114
athens Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
audience, the subjects interaction with his Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
building programme Athanassaki and Titchener, Plutarch's Cities (2022) 114
character (plutarchs and readers concern with) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96, 140
cimon, compared with lucullus Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 140
cimon Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96, 140
cleon Athanassaki and Titchener, Plutarch's Cities (2022) 114
cognition Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
community, the subject and his Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
contrasts, as narrative technique Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 140
contrasts, as theme in plutarchs narrative Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
contrasts Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96, 140
corcyra Athanassaki and Titchener, Plutarch's Cities (2022) 114
counterfactuals Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 140
criticism, and counter-suggestibility Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
criticism, contemporary to the story narrated, exercised by onlookers Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
death, of the subjects Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 140
death Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 140
debate Athanassaki and Titchener, Plutarch's Cities (2022) 114
demagoguery, demagogues Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
emotions Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
envy Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
equality (in moral evaluation) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 140
explanations Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
generals Athanassaki and Titchener, Plutarch's Cities (2022) 114
herodotus Athanassaki and Titchener, Plutarch's Cities (2022) 114
historiography Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
humanity Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 140
impersonal constructions Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 140
kosmopolites, lacedaemonius, son of cimon Athanassaki and Titchener, Plutarch's Cities (2022) 114
lucullus, compared with cimon Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 140
lucullus, plutarchs evaluation of the generalship of Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 140
lucullus, plutarchs evaluation of the retirement of Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 140
lucullus, within his social environment Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 140
lucullus Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 140
luxury Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 140
megara, megarian Athanassaki and Titchener, Plutarch's Cities (2022) 114
moral turnaround Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
nicias, athenian Athanassaki and Titchener, Plutarch's Cities (2022) 114
omissions Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 140
pericles, and the hostile public mind Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
pericles Athanassaki and Titchener, Plutarch's Cities (2022) 114; Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
plato, platonic Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
plato Athanassaki and Titchener, Plutarch's Cities (2022) 114
politics, the subjects preoccupation with Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96, 140
politics Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96, 140
private life Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 140
readers, critical/resistant Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 140
retrospection (backward movement) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 140
sicilians/sicily Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
sicily Athanassaki and Titchener, Plutarch's Cities (2022) 114
social/society, dialogue of individual with Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
social/society, plutarchs interest in Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
social/society, plutarchs reconstruction of Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
social/society Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
sparta(ns) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
sparta, spartan Athanassaki and Titchener, Plutarch's Cities (2022) 114
synkrisis, formal Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 140
the preceding lives Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 140
thucydides Athanassaki and Titchener, Plutarch's Cities (2022) 114
tyranny/tyrants Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
tyrant Athanassaki and Titchener, Plutarch's Cities (2022) 114
understand(ing) (as part of the process of moral evaluation)' Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96