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Tiresias: The Ancient Mediterranean Religions Source Database



9595
Plutarch, Pericles, 11.4


διὸ καὶ τότε μάλιστα τῷ δήμῳ τὰς ἡνίας ἀνεὶς ὁ Περικλῆς ἐπολιτεύετο πρὸς χάριν, ἀεὶ μέν τινα θέαν πανηγυρικὴν ἢ ἑστίασιν ἢ πομπὴν εἶναι μηχανώμενος ἐν ἄστει καὶ διαπαιδαγωγῶν οὐκ ἀμούσοις ἡδοναῖς τὴν πόλιν, ἑξήκοντα δὲ τριήρεις καθʼ ἕκαστον ἐνιαυτὸν ἐκπέμπων, ἐν αἷς πολλοὶ τῶν πολιτῶν ἔπλεον ὀκτὼ μῆνας ἔμμισθοι, μελετῶντες ἅμα καὶ μανθάνοντες τὴν ναυτικὴν ἐμπειρίαν.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.


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

6 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, Comparison of Fabius With Pericles, 1.4 (1st cent. CE - 2nd cent. CE)

3. Plutarch, Demetrius, 1.5 (1st cent. CE - 2nd cent. CE)

4. Plutarch, Fabius, 13 (1st cent. CE - 2nd cent. CE)

5. Plutarch, Pericles, 1.1-1.3, 2.2-2.4, 3.5, 7.1, 7.3, 9.1-9.2, 11.2, 12.1, 12.3-12.4, 12.6, 13.16, 15.1-15.2, 16.1, 20.4, 21.1, 22.1, 27.2, 31.1, 38.3-38.4 (1st cent. CE - 2nd cent. CE)

1.2. Since, then, our souls are by nature possessed of great fondness for learning and fondness for seeing, it is surely reasonable to chide those who abuse this fondness on objects all unworthy either of their eyes or ears, to the neglect of those which are good and serviceable. Our outward sense, since it apprehends the objects which encounter it by virtue of their mere impact upon it, must needs, perhaps, regard everything that presents itself, be it useful or useless; 2.2. For it does not of necessity follow that, if the work delights you with its grace, the one who wrought it is worthy of your esteem. Wherefore the spectator is not advantaged by those things at sight of which no ardor for imitation arises in the breast, nor any uplift of the soul arousing zealous impulses to do the like. But virtuous action straightway so disposes a man that he no sooner admires the works of virtue than he strives to emulate those who wrought them. 2.4. For such reasons I have decided to persevere in my writing of Lives, and so have composed this tenth book, containing the life of Pericles, and that of Fabius Maximus, who waged such lengthy war with Hannibal. The men were alike in their virtues, and more especially in their gentleness and rectitude, and by their ability to endure the follies of their peoples and of their colleagues in office, they proved of the greatest service to their countries. But whether I aim correctly at the proper mark must be decided from what I have written. 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. 12.3. For his part, Pericles would instruct the people that it owed no account of their moneys to the allies provided it carried on the war for them and kept off the Barbarians; not a horse do they furnish, said he, not a ship, not a hoplite, but money simply; and this belongs, not to those who give it, but to those who take it, if only they furnish that for which they take it in pay. 12.4. And it is but meet that the city, when once she is sufficiently equipped with all that is necessary for prosecuting the war, should apply her abundance to such works as, by their completion, will bring her everlasting glory, and while in process of completion will bring that abundance into actual service, in that all sorts of activity and diversified demands arise, which rouse every art and stir every hand, and bring, as it were, the whole city under pay, so that she not only adorns, but supports herself as well from her own resources. 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.
6. Plutarch, Timoleon, 1.4 (1st cent. CE - 2nd cent. CE)

1.4. At last Dionysius, in the tenth year of his exile, 346 B.C. collected mercenaries, drove out Nisaeus; who was at that time master of Syracuse, recovered the power again, and established himself as tyrant anew; he had been unaccountably deprived by a small force of the greatest tyranny that ever was, and now more unaccountably still he had become, from a lowly exile, master of those who drove him forth.


Subjects of this text:

subject book bibliographic info
aesthetics Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 55
anecdote Athanassaki and Titchener, Plutarch's Cities (2022) 114
artist Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 54, 55
athenians, and pericles Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 54, 55, 96
athenians Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 54, 96
athens, athenians Athanassaki and Titchener, Plutarch's Cities (2022) 114
athens Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 54, 55, 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
characterisation, of the readers Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 54
characterisation, plutarchs self- Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 54
cimon Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
cleon Athanassaki and Titchener, Plutarch's Cities (2022) 114
closure (endings of biographies) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 55
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 theme in plutarchs narrative Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 55, 96
contrasts Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 55, 96
corcyra Athanassaki and Titchener, Plutarch's Cities (2022) 114
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
criticism Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 54
debate Athanassaki and Titchener, Plutarch's Cities (2022) 114
decisions, of the subjects Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 54
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
explanations Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
fabius maximus, as teacher Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 54
fabius maximus Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 54
fortune, contrasted with virtue Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 55
fortune Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 55
friends/friendship Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 55
generals Athanassaki and Titchener, Plutarch's Cities (2022) 114
god(dess) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 55
herodotus Athanassaki and Titchener, Plutarch's Cities (2022) 114
historiography Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
imitation Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 55
kosmopolites, lacedaemonius, son of cimon Athanassaki and Titchener, Plutarch's Cities (2022) 114
learning Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 54, 55
megara, megarian Athanassaki and Titchener, Plutarch's Cities (2022) 114
mimēsis (imitation) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 55
minds, internal Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 54
moral turnaround Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
nicias, athenian Athanassaki and Titchener, Plutarch's Cities (2022) 114
pericles, and the hostile public mind Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
pericles, as teacher of virtue Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 54, 55
pericles, building programme of Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 54, 55
pericles Athanassaki and Titchener, Plutarch's Cities (2022) 114; Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 54, 55, 96
philosophy/philosophers/philosophical Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 55
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) 54, 96
politics Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96
poverty Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 55
prologue (to plutarchs book) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 54, 55
sayings Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 55
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
teachers, the subjects as Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 54, 55
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