By John Marincola
This e-book is a research of a few of the claims to authority made by way of the traditional Greek and Roman historians all through their histories, and of ways within which the culture of historical historiography formed their responses and molded the presentation of themselves to their viewers. Guiding them of their claims to be authoritative was once the culture of the founders and most sensible practitioners of heritage, Herodotus and Thucydides.
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Additional info for Authority and Tradition in Ancient Historiography
17 The result of the speech being riddled with religious references is that Demosthenes can reformulate the charge at stake: instead of wrongdoing he now speaks of acting impiously (IóåâåEí, §199) concerning the festival. This is a fundamental reinterpretation and narrowing of the meaning of the law, restricting it to the religious aspects and intensifying them. It is very diVerent from the remarks on the law at the beginning of the speech, where nothing reminds the listener or reader of the speciWcally religious background of the trial (or of an essentially religious character of the oVence).
39 Parker (1983), 175. There are enough instances to document the immunity and protection enjoyed by priests: for example, when Orestes recognizes his sister and embraces her, Euripides has either the chorus or Iphigenia herself say that it is not right to deWle the goddess’ priestess by laying his arms around the ‘untouchable garments’ (Eur. IT 798–9). Even if we allow for the parlance to be poetical, this remark shows that something of the sacredness and solemnity of the priest was transferred to his or her robe.
The passage given on p. 22 continues (§55): 41 If an oVender against the gods is acquitted, the whole city is guilty: Lys. 6. 13, Dem. 59. 109; punishment that falls upon the environment as a consequence: Aeschin. 2. 158 (¼ Hes. Op. 240–1), Antiph. 5. 82. The idea is directly expressed in Antiph. 2. 1. 3 and 3. 3. 11, but these were not real forensic speeches. In those the motif was not exploited (Carawan (1993), 250–1). ’ Against Midias (Or. 21) 29 ôeí ïsí åYò ôØíÆ ôïýôøí ôHí åïæåıôHí j ôHí åïæÅªHí âæßÇïíôÆ Kð åŁæﬁ Æ, ŒÆd ôÆFôÆ Kí ÆPôﬁH ôﬁH IªHíØ ŒÆd Kí ôﬁH ôïF ŁåïF ƒåæﬁH, ôïFôïí ¼ººï ôØ ðºcí IóåâåEí çÞóïìåí; So when a man treats any of these choristers or choregoi with insolence, out of enmity, and that while the contest is actually in progress and in the precinct of the god, can we deny that he is guilty of impiety?
Authority and Tradition in Ancient Historiography by John Marincola