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JANE KoSATHER
GREEK MORALITY
GREEK MORALITY
IN RELATION TO INSTITUTIONS
AN ESSAY
BY
W. H. S. JONES, M.A.
M
SELWYN COLLEGE
ASSISTANT MASTER AT THE PERSE SCHOOL, CAMBRIDGE
LONDON
BLACKIE &SON, Limited, 50 Old Bailey, E.G.
Glasgow, Dublin, and Bombay
1906
TO
W. H. D. R. AND A. W. S.
PREFACE
GREEK been studied by generations of scholars,
ethics has
and the broad outlines are by this time familiar ground.
Perhaps it is only in details that our knowledge will be
increased or corrected. The case is somewhat different
with Greek morality. Many writers on the subject
practically confine their attention to the works of
PREFACE . . . . v
APPENDIX TO CHAP. I . .
32
NOTES TO CHAP. I . .
36
APPENDIX . . . . .
159
ANALYSES OF DRAMATISTS . . .
.165
INDEX . . .
183
IX
CHAPTER I
(B 58.)
elvai /card i>6/uou5 ouScij 7ra>7rore O#TC Zpyov d<rf/3e$
CKUV cure \670f d0?}/cev &vo/u.ov, dXX' !> 5?? rt TO;*' rpiwv ir6.a\uv, f)
rovro tt-rrep
elwov oi>x yyot/jLevos, t) rb Setrepov fij/ras ou QpovTifav dv6puirui>,
r) rplrov euTra/oa/ii/^rous eli/at dvffiais re teal evxau Trapayi>o/j.tvovs.
PLATO Laws 885 B.
CHAPTER I
" "
IT is incorrect to limit religion to cults and ritual. Greek The
religion includes, besides these formal ceremonies, every
"
effort to apprehend that power, not ourselves, which morality.
does not help liars helps the suppliant, and defends the
;
9
pitiless to
men, although he himself did beget them.
Nevertheless men are more to blame than the gods for
10
the woes which they endure. The Hesiodic Zeus
"
devises and laughs at the thought
baleful cares for men,"
11
of the misery he will cause. Theognis tells us that a
man does not become good or bad without divine aid.
He cannot understand why Zeus should treat sinners and
12
the righteous in exactly the same way. In brief, the
gods may do evil, and the fact has begun to perplex men
and to require justification.
It has become almost a commonplace to say that the
MORALITY AND RELIGION 5
reh s ior
"
is do utdes'' The whole relation between man and the
gods is of the nature of a contract. . . The conception
.
in the Lavus that there were few who thought that the
accepted by Empedocles.
By the end of the fifth century religious doubt,
accentuated by the distress of the times, robbed the
belief in an after-life of most of its moral value. The
famous inscription on those who fell before Potidaea
(432 "The aether received their souls, the earth
B.C.),
32
their bodies," may perhaps be taken to imply a belief in
Euripides immortality. With it may well be compared a remark of
"
vilts abouJ
one of the characters of Euripides. The mind of the
death. dead lives not (i.e. the dead cannot communicate directly
with the living), but it has an immortal intelligence, falling
33
into the immortal aether." But in the same poet we
find the current views clearly reflected. These seem to
have been :
pet. was the doctrine Trdvra pel, the law of the universe as
formulated by Heraclitus, which bred a scepticism that
called in question the existence of the gods and the
But during the second half of the fifth century came a Religion
change, the extent of which may be estimated by the
distressing doubt everywhere apparent in the plays of nesian
War
Euripides, and by the significant omission of divine
'
myth of the gods, who see and know all, and deal with
such crimes as escape the law of the State. Not only
14 GREEK MORALITY
does this extract illustrate the spirit of the time, but it
ethfcs
S PhlC
fi nc a new
* m
o r al sanction, in place of those principles of
action which the advance of human intelligence and the
shock of bitter experiences have shown to be inadequate.
Philosophy must heal the wound that philosophy had
inflicted.
and that the good is simply that which is useful for man's
11 n
Jaws^" man owes obedience are certain unwritten laws, declared
binding not by men but by the gods, infringement of
which brings without fail its appropriate punishment.
Socrates mentions four of these laws.
61
We must worship
the gods, honour parents, avoid incest, and repay bene-
factors. And that worship of the gods included not ritual
only but the carrying out of their will may be inferred
from the fact that Socrates calls his own mission a \arpeia
Oeov. He even says that he is a helper of the god, that
is, an instrument by which the divine will is accomplished.
of Socrates.
a truly pious man was convicted of impiety. The con- Was there
within the city itself was rich and full. Party strife
67
disappeared. Men began to love comfort and ease.
Such a society would not listen to a creed which set
service to God above every other claim, and extolled
contentment and few wants as the nearest approach to a
divine life. Those who felt the religious impulse took
refuge in the foreign worships which, with the permission
68
of the State, were established in Athens and the Piraeus,
doubtless in order to minister to the needs of the many
foreigners who dwelt in or visited Attica for trade
purposes.
The minor Of the religious views of the minor Socratics we know
Socratics. one
very little. Probably the Cyrenaics were sceptics ;
"
of them, Theodorus, was nicknamed the atheist." An
interesting remark of Antisthenes, the founder of the
Cynic School, is Kara vbpov there are
to the effect that
69
many gods, Kara fyvaiv but one. This is one of the
first definite expressions of the monotheism which had
long been implied in the popular use of o #609, TO Oelov.
Plato. It may be regarded as evidence of the religious in-
difference of the time that Plato insists so strongly upon
the importance of a true conception of the gods. Perhaps
the most attractive feature about Plato is the courageous
way which he upholds what is best in the old ideals,
in
and them up even when the struggle seems
refuses to give
ontology,
express this
relationship, e/oco?, a very strong word, is
71
denoting sentimental and passionate attachment.
Upon this religion Plato bases his whole moral code.
True virtue is the knowledge of the good, attainable only
by a passionate devotion to what is divine. All other
virtue, whether the result of utilitarianism or habituation,
is unworthy of the name. Men who fight bravely because
they are afraid of their comrades' reproaches are courageous
72
through cowardice.
Trans- The doctrine of transmigration helps to complete the
ratl n "
nd
Pl atom c conception of morality. The union of soul and
morality, body fills the former with passions and fears which
hinder its search after God. To reach the object of his
soul's desire a man must free himself from the body and
73
grow accustomed to dying daily. If he succeeds, his
soul will return at death to the region of the ideas and be
subject to no more incarnations. If he fail he will sink
at his next birth to a lower grade in the ladder of life.
But it is always in his power to rise, however low he may
have fallen. Virtue, then, brings its own reward, and vice
a natural and inevitable punishment. Plato is the only
philosopher who uses the hope of immortality, vaguely held
out to the Greek mind by the mysteries, as a practical
incentive to virtue. Literature does not give us a shred
of evidence that his teaching was taken to heart, but it
was a great gain to have the idea clearly enunciated.
There it was for any to use to whom it appealed, and in
Christian soil the seed bore fruit. This is one out of
prove (i) the existence of the gods; (2) their care for
men (3) their assertion of the moral law. 82 Religious
;
Religion in
With the fewest exceptions these express, not religious
"
conven'
devotion, but a languid acquiescence in a conventional tkmai.
"
Moreover, ^J^ ^
the conception of Providence .... finds no place in taiity or
Providence -
Aristotle,"
97
although the gods care for men in a general
way. Not that Aristotle is averse to religion. The man
who doubts whether he ought to love the gods he compares
to one who doubts whether he ought to love his parents,
or whether snow is white. 98 The current opinion that
there are gods is true, but the legends owe their origin
to their utilitarian value. Zeller well sums up the atti-
tude of Aristotle in the following words " "
Aristotle's :
,
virtually equivalent to a religious sanction of morality.
The popularity of the Stoic school proves that in spite of
the superstition and indifference of the time, there was a
considerable number of religious men.
Summary. The above discussion has shown that the early Greeks
had a religious faith which was a sanction of morality.
They were also heirs to certain poetic legends purporting
to describe the life of the gods. These legends ascribed
to the gods acts which the development of morality
1
30 GREEK MORALITY
I would lay stress upon the following points :
I APPEND a few passages from the comic poets which bear upon
the attitude of the Athenians towards religion during the closing
years of the fourth century.
1
TO yap rpk^ov //,
rovr eya> xpivia Oeov.
<
yu.eytcTT/7
Tto
" Believe in and worship God, but inquire not into His nature.'"
This implies belief, but belief which verges upon superstition.
32
APPENDIX 33
Kttfc
(/)A^Va<^)OS. 7TicrdrjT KOV ^k^^.(jQk fJL'
3
irdvO ocra voou/xev >'} Aeyo/xev >}
s
VTI'V, ^/xets 8
vty
TrvTa. Tavrrjv KOI
Set Kat irpovocav T^V #eov
et
/z^ TIS aAAco5 ovo/xa<T6v
(B 581) D
34 GREEK MORALITY
God requires a return for the blessings he gives.
TOVS vrv\ovvra<s CTTK/XXVCOS
Set fjv (f>avpdv TC TYJV Socriv rrjv rov Otov
iv' 6 yap Otbs Se<3(OKu>s
rdyaOa
aavTa ortywv
MENANDER /w^ STOB. .fi"^/. i. i. n.
av Trrpr) rts, av
av iS^ TIS CVVTTVLOV or<f>68pa
1
fJieO ,
dv y\av dvaKpdyrj
MENANDER aw^ STOB. Fl. xcviii. 8.
i> i? oi/aav
7Ti TOV craviStou. rov St/caiov Se? #eov
oi/cot fj,Viv crw^ovra TOVS ISpvpevovs.
MENANDER /w^ CLEM. ALEX. /V<?/r. vii. 75.
2. Od. xiv. 83
ov fj.ev ffx^r\ia fpya deol paKapes <j>i\tov<rii>,
5. //. iv. 168 ; iv. 235 ; Od. vi. 207 ; //. xvi. 386.
8. //. ii. 6.
10. O^/. i. 32
36
NOTES 37
17. See Decharme Critique des Traditions Religieuses chez les Grecs pp.
207, 208. Plato Rep. 364-366.
1 8. Laws 888 c.
Heraclitus, Diels, fr. 30 icfofjiov, rbv avrbv dirdvTui', otire [rts deCjv otfre
fr. IO2 r<J5 jCtei' ^ec^ /caXa Trdi'Ta /cat a7a#a /cai 5t'/cata, &v6p(i)Troi d &
7ret\r](f)a<nv & 5 5t/cata.
/r. 114 rpefiovrai yap irdvres ol dvdp&ireiOL VO/J.OL virb fvbs rov deiov.
fr. 119 ^0os dvdp(JoTT(f} daLfj.(av.
-, . V (Tcotta crnua.
(7^r^aj493A J
Plato Phaedo 62 B (a) ^>/
(ppovpg, tvpev ol avOpwiroi. (b} TOVS 0eoi>s eli/cu
TJ/U.&V TOVS TTI[JI.\OV/JL{VOVS Kal Betels TOI)S dvOp&TTOvs eV TcDj> /cTTj/uciTUJi/ TO?J 0eots clvcti.
Iambi. P. /-^/M. 137 (Diels p. 293) ttTravra baa Trepi TOV irpdrreiv 1) /JLTJ
/cat fiios ttiras (rvvrtTaKTCU ?rp6s r6 d/coXoi;^e?j' ry ^e^j Kal 6 Xifyos oCros
J
T^S 0tXo<ro0^as, 6ri yeXoiov iroiovaiv avdpwtroi &\\o6tv troOev
rb e5 ^ Trapd TW^ fewv, Kai 8/j.otov, iixnrep av et rts ^
TTO\ITU>V nva VTrapxov 6epaTreijo"r), dfj.e\rjffas avrov TOV
TT&VTUV &PXOVTOS Kal /3a<ri\vovTO$. TOIOVTOV yap otovTai Troielv Kal roi)j
Trapa TOV Kvplov Tayadbv alTelv, iravTes re, ovs /JLCV av <f>i\Cxri. Kal ofs av
TOVTOIS 5t56acri Tayadd, Trpbs S oOs evavTl&s Covert, rdva^ria, drj\ov
t,
23. For Orphism see Gomperz (7r^ Thinkers vol. i. book I, chap. 5.
26. Pre-Soc. i.
67-75.
29. Hymn to Demeter 1. 480; Heraclitus fr. 27 Diels ; Pindar fr. 137
Christ ; Sophocles fr. 753 ws r/>ts 6\f3tot
01 TavTa SepxQtvTes Tt\T)
"AtSoir TOtcrSe 70^ fjibvois e/cet
5" r
6'<roi er6Xyu.ac ai' ^arpts
Tvpo~iv
vdo~os WKeavides
42. For the "unwritten laws" see Ant. 454; 0^. T^r. 865 ; Ajax 1343.
For Sophocles' estimate of piety, Philoct. 1440
roOro 5' cvvoeW OTO.V
iropdrjre yala.v, eixre^etv TO. irpbs deotir
ws T&\\a irdvra devrep' ijyeiTCu iraTTjp
Zeus- oil yap fvaefieia o-vvdvgaKei (SpOTOir
KCLV ^"wcrt, KO.V 6dvd)criv, OVK dir6\\VTai.
43. religious views of the writers of the fifth century see Decharme
For the
Traditions chaps, iii. and iv. For Euripides see Verrall Euripides the
Rationalist ; Decharme Euripides et f Esprit de son Theatre; Wilamowitz-
Moellendorf Herakles ; Thomson Euripides and the Attic Orators. The
quotations and in the last work are especially useful.
references An
important work, which had not seen when I wrote my pamphlet on
I
Euripides, is the Etiripides of Wilhelm Nestle. Holm (ii. 433) thinks that
the Athenians of this period were attached to their religion, or at least had
faith in the efficacy of their ceremonies.
44. Thucyd. ii. 53 deuv de 06/3os T) avdp&Truv VQ/J.OS ovdeis dim/rye, TO fjv
KpivovTes (v 6/j.otu KCU aefieLv Kal /J.TJ ("K TOV TrdvTas bpav ev foip diro\\v-
joevoys, TU>I> de afMpT7)/ui.dTuv otdeis \irifav ^XP 1 T v SiKrjv yevfodai /3ioi>s
av TTJV TL/jiupiav dvTidovvai.
For the view that the sophists were not generally antagonistic to religion
see Holm ii.
p. 434.
40 GREEK MORALITY
Protagoras apud Diog. Laert. ix. 51 and Euseb. Pr. Ev. xiv. 3. 7 irepl
45.
Oe&v OVK %w o#0' ws eicrlv ovd' us OVK eifflv o#0' birolol rives loeav.
fjiev
TroXXd,
yap TO. KwXvovra eldevai ij T' d8rj\6Tr]s Kal fipaxte &v 6 /St'os TOU dvdpdirov.
46. Prodicus apud Sext. ad. Math. ix. 18 "f?Xto>," (jn)<ri, "Kal <re\r)vijv
TraXatot ^eoi>$ tv6(ju<rav 8ia rty d?r' avruv &<pt\eiav, KaQ&irep Aiyvirnoi rbv
NeTXoi'," Kal dta TOVTO rbv ph aprov ^fJitjTpav vo/j.La6f)vai, TOV 5e olvov
&it)VV(TOV KT\.
Themist. Or. 30 p. 422 Dind. icpovpyiav -rraaav dvdp^Truv Kal fj.v<rT-f)pia
Kal iravriyvpei.? Kal reXeras rCiv yewpyias KaXuv 4i-diTTi vofjt-ifav Kal 6e&i> t
47. Thrasymachus apud Herm. on PI. Phaedrus 239, Diels p. 544 oi deol
rd/j.(f>avTJ
53. Mem. A i.
9 tyy 8 Seu/, SL ^v nadovras Troietv tdwKav oi deoi,
rdv de&v
54. Cf. Decharme Traditions pp. 164, 165, and Gomperz ii. p. 85.
Mem. A iii. I ij re yap Hvdia vbuy 7r6Xews dvaipei iroiovvras
TrotetV, Zoj/cdrTjs re OUTW KT\.
55. Mem. A iv. Compare the Theseus of Euripides' Supplices 296, 594.
Tpo-rrov oi TroXXoi vo^ovffiv oCroi /i^v 7dp otovrai rous ^eoi)s rd /x^v eidevai.
TO. 5' o^if et'S^^at- SwKparTjs 5^ Trdi'ra /x^v rjyeiro Oeovs eldtvai, rd re
\eyoueva /ecu TrpaTrbueva /cat rd <rt7^ fiovXevoueva, Travraxov 8
Kai a"r]/j.aiviv TO?S dvdpdjTrots ircpl T&V dvdpwirelwv irdvrbiv.
59. Mem. A iii. 2 /ecu -r]fix TO $t Trpbs roi)s c'eoi/s aTrXws rd^a^d di56vai,
ei'Soras o
61. Mem. A iv. Cf. for the idea of serving God, Plato Apol. 236 and
Crito 54 C.
62. Afe;;z. A vi. 10 ^yw 3 vo/jdfa TO fjv pydevos dee<rdai. Qeiov eivai, TO
tyyvrdru roO c^et'ou ^T^urdrw rou /cpartcrroi;. See also Stobaeus ^/. 2.
chiefly a means of self-glorification "), 185, 227 (a temple raised to Lamia, the
mistress of Demetrius Poliorcetes), 260, 261, 269, 351, 378, 379.
Cf. also Rep. 377. For the doctrine of fyws, see Symp. 211 and Zeller
Plato pp. 191-196; Gomperz ii. pp. 379-393.
73. Phaedo 64 A ; 66 c.
76. Laws 716 C r/5 o$v dr/ Trpais <pi\ri Kal cl/c6Xov0os 6e<$ ; /ti'a, /cat
eva \6yov exovaa dpxalov, OTL r<$ i^v o^tot'y rb 8/jLoiov 6t>ri iierplip tpl\ov av
efy, ra 5' a/j-erpa O^T' dXX^Xots ovre rots ^/i^t^rpotj. 6 dr) debs r/fuv irdvruv
XprnJ-druv perpov av e'ii) /idXi(rra, Kal TroXi) fj.d\\ov r] TTOTJ ru, ws <t>a<nv,
dvdpuiros. rbv ofiv r$ Toioi/ry irpo<r<pt.\r) yevrjab^evov et's dtvafuv 8rt /idXtara
Kal avrbv roiovrov dvayKaiov yiyvecrBai. /cat /card rovrov drj rbv \byov b p,ev
(TibQpwv THJ.COV 6e$ 0tXoy, 6/j.oios ydp, b de /ULTJ <ru<t>puv df6/xot6s re /cat 5td0opos
Kal #5t/cos.
bpdbv {Mov, 6's fern ry d\r)6eiq. Kparovvra f)v TWO AXXcov /cat /ZTJ 5oiAei5o'Ta
885 B deovs Tjyov/j.evos elvai Kara v6fj,ovs ouSeis TWTrore ouVe fyyy
84. Z,a7usjl6A ry [sc. T(p ^cv] 5' del ^vvtirerai. diKrj rCov diroXenro^vuv
TOV Beiov v6fj.ov Ttjuwp6s. Cf. 729 E foil. ; 842 E foil.
85. Laws 890 A, 909 B, 772 c, D. For the worship of daemons and heroes
see Zeller Plato p. 526 quotation, and Rouse Greek Votive Offerings p. 12.
Laws 906 A v/j./j.axoi 8 TJJUV 6eoi re dfj.a Kal BalfJioves, rifjueis 5' at>
irpoaep'x.uvTai. ofj.oi.ov 5 t
Dem. Lept. 126 et yap & Kara /j.r)dv' &\\ot> %xovo~i. rpbirov del^at diKaiov
V/JLO.S d<f>\fodai, ravr' eirl T(p rdv Oeuv ovo/mari iroieiv ^'rjT-^o'ovo'i, irus OVK
daeficaTaTOV tpyov Kal deivdrarov Trpd^ovai ;
Aesch. against Tim. 190 yitrj yap otevde, t& 'AdijvaToi., Tas ruv ddiKrjfjAruv
dpxds dirb deuiv, dXX' oi>x VTT' dvdp&iruv d<re\yeias yiyvfffdai.
88. Laws 896 D, E A. ap
rb perd TOVTO 6[io\oyeiv dvayKalov, rCiv
ovv
T dyaOuv alriav elvat TUV KaKwv Kal /caXwv Kal a.i<rxp&v SiKaiwv
^vxty xal
T Kal irdvTuv TUV evavTiwv, etirep TUV irdvTtav ye auTTjv 6-fjffo^v afriav ;
K. TrtDs yap ov ; A. tyvxty Sr) ot.oi.KOvo~av Kal froiKoi)o~av v airaai T<HS iravTrj
KIVOV/JICVOIS u-Civ ou Kal TOV ovpavbv dvdyKrj diOLKelv <f>dvai ; K. T[ fify ; A. (Jilav
'
rj TrXeious / TrXeious ey<l) virtp o~<p<v diroKpivovfJiai. dvoiv fj^v y irov
91. P. xxxvi.
avdpurrov 6vTa ovd dvrjTa TOV 6vr)Tov, dXX' i<f> QGQV evd^xeTai d6avaTietv
Kal irdvTa iroiclv irpos TO tfjv Kara TO KpaTiffTOv rdv ev avT<$.
Here Aristotle is opposed to common Greek feeling. See quotations of
Burnet, in loc.
44 GREEK MORALITY
95. Meta. A 1072 b KLVCI u>s tpduevov.
5t, STL TOVTO fj.tv diradh, 6 5e iradrjTiKos J/oOs 0#apr6s, Kal avev TOVTOV
ovdtv voei.
quoted by Diogenes Laertius x. 123 TT/JWTOV ptv rbv Qcbv faov &(pdapTov /cat
fjuLKapiov vo/j-ifav, cos r/ KOIVT] TOV deov vfrrjais vweypd^tj' /jLyOtv /xTjre TT}S d(f>dap-
<T/as d\X6rptoj', fJ-iffrc Trjs yua/captorT/ros dvoi/cetoj' aury 7rp6<7a7rre Trav 5^ r6
dvvduevov TTJV /xerd d<t>6ap<rlas //.a/capior^ra, ?rept aur6i' 56^a^e.
1
yap daiv. tvapyys yap avT&v O~TIV r) yvuxris. oious 5 ai)roi)s oi 7r6XXot
,
O&K elfflv. ov yap <pv\aTTOv(riv ai/rous 0101;$ i/ooOo-ii/. d<TJ3T)s t
TOVS rdv TroXXcDv Oeovs dvaLp&v, dXX' 6 rds rdov TroXXcD^ 56^as ^eots irpoff-
103. Lucretius i. 62-101. The last line sums up the thought of the
t ant urn malorum.
passage :
religio potuit suadere
104. Diog. Laert. x. 134 /cpetrroj' TJV TO irepl de&v (j.vdi$ /cara/coXoffletV T)
108. Diog. Laert. vii. 151 (ftaal ot elvai Kal Tivas Sai/j-ovas,
<rv/j.ird6iav ^xovras, ^TroTrraj TUV dvdpuireiwv irpayfj.dTUV Kal ^pwas, rds
viro\e\fi/jLevas TUV crirovSalw \fsvxds. For the Stoic view of immortality see
Diog. Laert. vii. 156, 157.
109. Ibid. 87 reXoy eiire rd 6 fJi.o\oyovfJLfr ws Trj <f>vcrei ffv, direp tart /car'
Ibid. 88 didirep rAos yiveTai TO dKo\ov6d)S Trj <f>v<rei r)v o-jrep fort /car'
avrov Kal /card TT]V T&V SXwv, ovdev frepyovvTas &v
6 VO/JLOS 6 KOLVOS, oirep evrtv 6 6p6bs \6yos did irdvTuv
v T<$ Ait Ka6rjye/m.6vi TOVTI$ TTJS r&v QVTUV 8ioiKri<rus QVTI.
MORALITY IN SOCIETY
47
&v6puiros (ptvei TroXmKdv
a.
6 $ov, Aristotle Politics, 1253
48
CHAPTER II
MORALITY IN SOCIETY
8
this view, plain that in his ideal State he never allows
it is
Draco's Between the age of Hesiod and the next age from
which much literature survives occurred the codification of
the law. At Athens this took place in 621. The moral
results of this were very great. It at once drew a distinc-
tion between legality and morality. The written law was
severed from the unwritten law. Thus St/cr), or rather a
large part of it, received a legal sanction, which is some-
thing quite different from the sanctions of religion and
custom. In time the relation between legality and
morality called for an explanation. Of course men
MORALITY IN SOCIETY 51
and There were not wanting those who declared that con-
v6[j.os.
vention was the origin of all law, and that the latter had
no sanction in nature. It was only to be expected that the
fundamental doctrine of the atomists, " everything exists
23
conventionally except atoms and the void," would be
transferred to the region of ethics and politics. Those
who took this view were doubtless encouraged by the
half-understood distinction between legality and morality.
Legality cannot but appear somewhat artificial, and it is
to be noticed that the term contrasted with (frvcris
is 1/0/409,
own interest ;
it is Si/caioo-vvii to keep the laws ;
hence
SiKaioavvr) is the interest of the stronger. In the Gorgias,
Caiiicies in Callicles puts forward with great clearness and force the
26
following theory. The weaker portion of the citizens
in a State, who form the majority, pass laws to protect
themselves from the stronger and more energetic spirits.
By long and continuous education these strong characters
have been led to believe that aSiiceiv is a greater disgrace
than abiKeladai. But this view is pure convention. The
example of animals, as well as that of men in cities and
races, proves that nature considers it SIKCLLOV for the strong
and accordingly abiicelcrOai is really more disgrace-
to rule,
ful than
abiicelv. Although the theories of Thrasymachus
and Callicles are not identical, for the one assumes the
MORALITY IN SOCIETY 53
powerful few to rule, the other the weak many, yet they
^
agree in that they both assert might to be right.
Be it observed that Plato is not stating mere theoretical
speculation, but a wide-spread belief. Heraclitus had sung
"
the praises of King War." 27 Plato himself says in the
Gorgias that the view put forward by Callicles is what
other people think but do not care to state openly. 28
We have also the witness of Thucydides. In the Funeral The evi-
of
Speech, indeed, he makes Pericles praise the Athenians ^^f
for their obedience to law, written and unwritten. 29 But dides. The
in the famous Melian dialogue, the supposed occurrence
^
of which was in 416, the Athenian envoys put forward
" "
the doctrine of might is right in the plainest and most
"
brutal terms. 30 Bury remarks that this was a doctrine
which it was Hellenic to follow, but barbarous to enunciate
in all its nakedness ;
and in the negotiations which pre-
ceded the blockade no Athenian spokesmen would have
uttered the undiplomatic crudities which Thucydides
ascribes to them." 31 The fact is that the Athenian
empire presupposed the theory, however much the people
shrank from confessing it openly.
It cannot be denied that the danger was grave. APhilosophic
serious blow had been struck at political morality. The ^ghTfs
state of affairs was only aggravated by the fact that the Right."
" "
theory might is right contained an element of truth,
although it might well be asked, what is meant by
" "
might ? When the furious passions aroused by the
Peloponnesian War had subsided, law and order resumed
their sway once more. The cause was partly the return
of peace, and partly the good sense of the Athenian
should be obeyed."
To complete the picture we must add Socrates'
thorough-going utilitarianism, and his belief in a religious
sanction to morality.
MORALITY IN SOCIETY 55
conducive to human
happiness.
Socrates' vigorous championship of the old political
morality on utilitarian grounds was not a complete answer
" "
to the difficulties of the time. However useful it may
be as a general rule to yield implicit obedience to the
laws from which a man derives birth, education, and all
that makes life worth
experience proves that laws
living,
may command what distinctly not useful, as Socrates
is
" "
was necessary to find out the meaning of right before
a satisfactory theory of morals could be formulated. This
was the task that fell to Plato.
Plato. The precise statement of the problem at the beginning
of the second book of the Republic shows that Plato was
not blind to the partial truth that is involved in the
"
theory might is right." But never for a moment would
he admit that there could be any real discrepancy between
what is right </>vo-et and what is right vopw. Righteous-
ness is better than unrighteousness. 38 Unrighteousness
isthe greatest of all evils. 39 It is a disease of the soul.
But the antithesis between two kinds of right was the
result of the many bad forms of government in vogue,
56
will die if necessary for his country. This inconsistency
can only mean that the Stoics had an ideal too lofty for
their own age, and were compelled to compromise, yet
without abandoning their ideal. similar compromise A
has already been noticed in the Laws of Plato. The
work of both Cynics and Stoics was to set before the
MORALITY IN SOCIETY 61
less caused in part by the fact that it was not in his native
increasing testimony.
The claims of the individual had also resulted in a Self-love.
96
love of the lower self is to be condemned. This teach-
ing is in perfect harmony with the explanation of
friendship as an enlargement of the self.
Aristotle has given us the noblest description of
friendship which has come down from pre-Christian times.
He marks the highest point to which the Greek conscience
attained. In his account we doubtless have what many
of his contemporaries felt but could not express. It
t-vvcvrpdrevo-av, TOVS dXXous diredovro. Holm ii. 479 does not mention this
distinction.
4. Plato Rep. 469 B. In the Mem. A ii. 15 it is agreed that t&v TIS
righteous.
6. For the resident aliens see the very clear account in Kennedy, op. cit.
pp. 251-254.
73
74 GREEK MORALITY
13. Theognis 205
d\X' 6 fjv avrbs
1 6. Theognis 147
<TTIV,
?ras 5^ r dvijp ayadbs, "Ktipvc, 5t/catos (tt)i>.
1 8.
Aeschylus Supp. 707
r6 y&p
rplrov
[jt.yi.<rTOTlfJU)v.
evj3oij\ov
20. Aristotle /W. 1326 a 6 re 7d/> 1/6^10$ T<^IS ris e<rrt, /cat rrji/ evt>o/j.lai>
23. Democritus apud Sext. adversus Math. vii. 135 ^6^^ y\vi<v /cat
T V ^^ Aro/ua /cat
NOTES 75
dirocpaivet avr6, &TI diKaibv e<?Ti TOV d/j.eivw TOV x fi P vo * *Mov tx iv Kai TOV
OTL oirrws ^xei, Kal tv
ovvaT&repov TOV dovvaTurepov' drjXoi de raCra iro\\axov
rots dXXois ^yois KalTUV avdpuiruv tv 6\at5 TCUJ Tr6\<ri Kal rots ytve<riv, OTL
ovru TO olKawv KtKpiTai, TOV KpdTTu TOV ijTTovos 6.px^v Kal ir\tov
28. Gorgias 492 D <ra^u;s -yap <ri> yDv X^ets, & ot dXXoi dcavoovvTai i^v,
\tyeiv.5t OVK 6t\ov(ri. See Grote 1904 ed., vol. vii. p. 68.
30. Thucydides v. 89 5kata /A^V ^v r<p dvOpwireiy \6ytf dirb r^j fa^s
32. Xen. J/<?#z. A iv. 12 0?;/it 7<x/> ^70; TO v6/j.ifiov diKaiov elvai.
For the "unwritten laws" see Mem. A iv. 19 dypd(povs de Tivas olo-Qa,
ij, c& 'IiTTTia, vo/j,ovs ; TOUS 7' ^v Trda"^ ^77, X&PV K <* Ta Tavrd vo/m.ifofj.tvovs.
v vv tlirclvj ^<pf], OTI oi avdp(*nroi avrovs ZdevTO ; Kal TTWS av, ^<ptj,
ot ye offre o~vve\dLv airavTcs av ovvijdeiev ofoe o/juxfruvoi eiVt ; nVas ovv, tyy,
vo/jdfeis TedeiKevai. TOVS VQ/J.OVS TOI/TOUS; ^yw fjv <f>r), Bcovs ol/xai TOI>S vo/J.ovs
33. See the magnificent passage, full of the true Hellenic patriotism, in
Crito 50 A-54 D.
34. Xen. Mem. A iv. 25.
37. Xen. Mem. F ix. IO jScKTtXets S Kal apxovTas ov TOI)S TCI ffKrjirrpa
Zx VTa * ^0^ clvai ou5^ TOUS UTTO TVXOVTUV aipedevTas ovde K\rjp<^ \axovTas ovde
TOI)S (Bia<ra[j.evovs ovde TOUS e"airaT7i<Tavras, dXXd TOI)S
41. See Rep. 433, where St/catocruVi? is defined as TO, auroO Trpdrreiv /cai ^77
42. See Laws 875 D 5td 5?; TO Sevrepov aipertov, rdj-iv re /cai v6/j.ov, & 77
TO fjiev wj eirl rb TroXi) bpq. /cat /SX^Tret, TO 5' ^Tri irac dSuvaTet.
43. Aristotle Ethics 1129 a, sub Jin. rb fjv diKaiov &pa rb vbfj.in.ov /cai TO
U29b Ta re 701/3 u>pi<7/meva taro TTJS vofJ.oderiKTJs v6/ju/md <TTt, /cai ZKOLVTOV
diKaiov elvat (jxt/mev. . . . ware eva ^v rpbirov Skata Myopev ra
/cat 0iXa/CTt/cd evdcunovias /cai TtDp noplwv auT^s TT? TroXm/cT? KOivwvia.
5' 6 v6/ttos /cai ra ToO dvdpelov tpya Troietv, olov JJLT)
\eiireiv TTJV
/u.r)5 <peijyLV /u.r)d plirreiv TO. 6'7rXa, /cai TO, TOU (rdxjtpovos, olov /XTJ
UTjS' UjSptfetv, /cat TO, ToO irpq.ov, olov fj.T] Ttiirreiv /mr/S^ KctKrjyopeiv,
/cai /caTci T<XS dXXas dpeTas /cai /j-oxOrjpias ra fjv KeXetiwv TO. 5'
TTO\LTLKOV.
For Aristotle's treatment of equity (eirtet/ceta) see Ethics Book V. chap. x.
Law can only deal with general questions, and is therefore imperfect ; ^Trtet/ceta
irei6apxfiv dXXa <t>bj3q>, ovd' aTr^xecr^at T&V <f>av\d}v did TO aio"xj)bv dXXd 5td
Tas Tt/xwptas . . . ^/c v^o^ 5' dpw7^s 6pOrj$ rvxei" Tpos dpcrriv x^XeTrov /LIT?
UTTO TOIOI/TOIS TpaQfrra vbn-oty TO 70/0 (?u<t>pbvii)s /cai /capTcpt/cws ^^^ f?7J> 01)%
Tots TroXXois, #XXws TC /cat v^ots. 5t6 v6/u.ois 5et reraxOcu rty rpotyyv /cai TO
OVK ^arai yap \v-jrrjpd avv/id-rj yev6/J.eva' oi/x iKavbv 5' faws
6vra$ Tpo<j>ijs /cai e?rt/ieXetas Ti/xeti' 6p6rjs, dXX' ^TretS^ /cat dvdpudtvras
dfi CTTiTySeveiv avrd /cai t6ie<r6ai, /cai Trepi TauTa eoi/j.ed' dv v6^.uv, /cai
5rj ?repi TrdvTa TOP ^oy ot 7ap TroXXoi dvdyicg /j.d\\ov ^ \byy
/cai frfjiiais f) r$ /caXy. Cf. Aeschylus' opinion of cr^/Sas, note 18.
45. For Aristotle's views on education see Politics 1337 a foil, with the intro-
yiv6(Jivov TOUTO /SXaTTTet Tas TToXtTet'aj' 5et 7ap ?rp6s Kdart]v iraioevecrdai.' TO
yap ?idos T^S TToXtTe/as CKdffrrjs rb ot/cetov /cai (pv\drTiv etude rr\v iro\irelav
icai KadiffTfjffiv e dpxw KT\. Xenophon (see Resp. Lac.), Plato, and Aristotle
rpoirovs
NOTES 77
47. Aristotle Politics 1337 b vvv f^v yap ws rjdovrjs x^P iV oi TrXeto-rot (tcrt-
apx^ s tTaav iv iraidda 5td TO TTJJ/
'
v frrelv, Sirep ?roXXd/cts etprjrai, pi) jjibvov do'xoXetj' opOus dXXd /tat
dvvacrdai /caXws.
48. Diog. Laert. vi. 12 TOP diKaiov Trept TrXetovos Trotetcrtfat roG
50. 7fo#. 72 )Lt6i'77J' re <5p#V TToXiTeiav elvai TTJV tv KOVW Cf. vi. 63.
52. .Diog. Laert. vii. 128 #)v<ret re r6 diKaiov dvcu Kai /J.TJ
53. For the Stoic ideal State, where only the wise are free, friends and
kindred, see ibid. 33.
123 dXXd
'
54. Ibid. /J.TJV oi)5' tv epyfjdq. /9tw<rerai 6 <rirov5aios KOIVWVIKOS
yap 0i/cret Kai 7rpa/crcK6s.
55. Ibid. 121 TroXireueo-^ai <f>a<ri rbv ffo<f>bv av ^-f] n Ku>\vrj . . Kai ya^fffiv
. . Kai iraidoTroiri<reo'dai. Cf. Stobaeus Eel. ii. 1 86.
56. Ibid. 130 euX6-yws re (paaiv Qaj-ew favrbv rov /Stou rbv <ro<pbv . .
62. TJz^/. 98 eAe7e 5e /cat eCXcxyov etvat rbv ffirovda'tov fj.rj tayayeiv virep
s irarpldos eavrbv of> yap diro&a\eiv rijv <f>pbvr)<nv eVe/ca rrjs ruv d<j>p6vwv
63. Diog. Laert. x. 150 OVK r/v ri Kad' eavrb 5i.Kaioffvvr), dXX' ^ fv rats
/uer' dXX^Xwi' ffverpoQats, Ka6' 6/xtXtas STJ Trore ^5et rbtrovs ffvv6rjKrjv nvd
TTOietcrtfai UTrep roG /AT? p\dirrLV r) /SXaTrrea-^at. See also foV/. 152 tav
vo/J.ore6T}Tai rt, /ir) aTrofiaivr] 5e (card r6 <rv[j.(ppov r?jj irpos dXX^Xous KOivuvias,
o^/cert roGro TTJV roG 5t/caiou 0i5<riJ' %x l KT^- See further 151.
78 GREEK MORALITY
64. Seneca de Otio iii. 2 (fr. 9) duae maxime et in hac
re dissident sectae
65. Gomperz Greek Thinkers i. pp. 410, 411. For the means of spreading
theoretic teaching, see Appendix.
67. Democritus/r. 99 Diels tfv OVK A^tos 6'ry fj.-r)8 eh tan XPW T ^ 0tXos.
68. Xenophon Mem. B iv. 2 0t'Xo' 5^, 5 ^yiffrov dyadbv elvai <f)a<ni>, opdv
r) TOVS 7ToXXo)s OVTC SITUS KTrjffuvrai (ppovrt^ovras o(?re STTOJS ol fibres atfrots
69. Ibid. 4 opdv 07j TOUJ 7roXXoi>$ rdv ptv &\\dov KTtjfJidTwv KCLI IT aw
iro\\G)v ai^rois OVTUV rb TrX^^os 6\lywv ovrwv ov p-bvov
ei'56Tas, rCsv 8 <f>l\<t)v
70. Ibid. 7 Zvioi dtvdpa ptv ireipuvTai BepaTrev civ roD Kapirou 'evtKtv, rov
de Tra/Ji<t>opuTdTov /cr^aros, 6 KaXelrat 0tXos, dpyws Kal dvei/j.^va}S ol ir\ei<rroi.
71. Xen. Mem. B v. 4 ireipdedai u>s TrXeiVrou d^tos elvai, tva IJTTOV avrbv
ol (f)l\OL TrpodiS&aiv.
72. Xen. Mem. B vi. 35 dpS/oos dperrjv elvai viKav TOVS /u.ev <j>l\ovs ev
73. Plato Crito 49 C o$re apa dvTaoLKelv oel odre /ca/ctDs iroittv ovd^va
'
78. Plato Lysis 2IO C dp ovv ry 0i'Xoi e<ro/j.e6a /cat rts T7/ias <j>i\-r]<rei ev
TOVTOLS, v ols dv &[j.fv dvu<j>e\fis ; ov 5^ra, tyij. vvv apa ovde <re 6 iraTTjp
N OTES 79
ovSf aXXos &\\ov ovdeva 0iXei, Ka.6' offov dv rj axpTjffTos. OVK toiKev, tfa.
dv fj.fv apa cro06$ y^vrj, & TTCU, irdvTes O~OL <pi\oi Kal trdvTfs <rot ot/cetoi
79. Lysis 214 E 6 7&/> X670S r//aV <njfJi.aivi, 6rt oJ Ai* uJo-tJ/ dyadot (sc.
oi 0{Xoi).
83. Ethics 1 1
55 a.
JJ.T] Xavdavovcrav ;
85. Ibid. 1 1
55 a 0tfcm r' evwrrdpxeiv ZotKe Trpbs r6 yeyevvrjfj.tvov r^
yevvyaavTi Kal irpos rb yWT)<rav TI$ yevvyQevTi, oi) pdvov tv a.v6p&irois dXXd
Kal fv 6pvL<n Kal rocs 7rXet<rTois T&V ftpwv, Kal rots o/J-oeOvfoi Trpds a\\rj\a,
Kal yu,ctXi(TTa rots dv6puirois, 66ev roi)s <j>i\av6p&Trovs lirai.vovp.cv. tdoi 5' av
TIS Kal tv rats TrXdpcuj wj OIKCIOV anas avQpuwos avdpuTTif) Kal <f>L\ov . . .
ov /M3vov 5' dvayKaiov f<mv dXXa /cat Ka\6v. Ibid. Il6lb 5o/ce? yap elval n
diKaiov iravrl dvdp&Try irpbs irdvra rbv dwdpevov KOivwvijffai v6/J.ov Kal
Kal 0tX/a dr/, Ka6' ocrov avdpuiros.
87. Aristotle Ethics 1155 a ot/ce 5 Kal ras TroXeu (rvvX eiv "h 0iXa, Ka
ol vofj-oOtrai /xaXXov irepl avrrjv (nrovdd^i.v T) rrjv SiKatoa'vvTjv. r/ yap 6/xovota
8/j.oi6v TL T-fi (pi\ia ^ot/cex elvai, Tavrrjs 5^ yudXt(7r' {(pievrai Kal TTJV (rrdcrtv
'
2xdp av oftaav yLtdXtcrra j-e\atii>ovffiv Kal <pi\wv /m.ev ftvruv ovStv Set
diKaio<rvvr)S, diKaioi 5' tivres Trpo<r8eovTai 0tXfas, /cai TUV diKaLav TO fj,d\Krra
90. Politics 1255 a 5i67rep avrotis ov fiouXovrai Xtyeiv SovXovs, dXXd TOI)J
/3ap/3dpoi;s. Kairoi tirav TOVTO Xtyw<riv, ovdev dXXb frrovo-iv ^ TO <f>ti<rei dovXov
oirep e dpxn* fiirofJ.ev KT\., especially the last sentence rj de (pvais flovXeTat
91. Ethics Ii6lb % fj.ev ovv SouXos, OVK ZVTL <f>iXia -rrpbs avrbv, rj 5'
'
av6pa}iro3 doKel ydp elvai TL diKatov iravrl dvQpuirq Trpds irdvTa Tbv
'
ovvdfj&vov KOtvb}VTJ(rai VO/JLOV Kal ffvvd^K'rjs Kal <j)iXia 5^, /ca^' offov
92. Diog. Laert. v. 20 epuTydels TL ten 0Xos; ^(fyrj, Mt'a r^uxrj dvo
jLa(rLv fvoLKOvcra.
ai/r6s /LcdXtcrra Travrwi' t) rd <rd}<ppova T) OTTOICLOVV <XXXa TWJ> /card rds dpcrds,
/cat oXws del r6 KaXoi' ^aury TreptTroiotro, oi)5eis epel TOVTOV <pi\avrov ov8
\f/^ei. 56^ete 5' av d TOIOUTOS ^laXXoi' elvat <t>t\avro$' airov^et yovv eavry
rd /cdXXio-ra Kal /idXto-r' d7a^d, /cat xapfferat eaurou T^J /cuptwrdry, *cai
Trdi/ra Toi/ry irelQerai. Ibid. 1 169 a t&o-re r6v /i^ dyadbv Set QiXavrov elvai
^di' re Trap' aur$ ^dv re Trap' dXXy /taXXof Trpa.TT6fj.fva. Tvyxd-vy- f/c raurou
5^ d/x,apr77/u.aros TOI;TOU /cai rd rrjv a,fj.aOiav TT]V Trap' aury 5o/ce?v (ro<f>lai> clvai
124 X^YOUCTI 5^ /cai TTJV <f>t\tav tv povois rots 0-TrouSafois elvai, 5td TT;J/
98. Ibid. 23 tpurrjOeis ris tari. 0fXos; dXXos, 107;, y6. See the last
clause of the preceding quotation.
The many epitaphs on animals in the Anthology (Anth. Pal. vii. 189-216)
show how the affection grew for them in later times.
NOTES 8 i
105. Aristotle Rhetoric 1373 b w$ 'E/j,TrdoK\rjs X^yei irepl TOV /*TJ Kreiveiv
rb tfj.\f/vxov TOVTO yap ov rial jj^v 8iKaioi> rial 5' ov 8i.Katov,
dXXa TO fj.ev TTO.VTWV v6fj.ifj.ov did r' fvpvfj-edovTOs
106. For Plato's views on biology see Tz'maeus 77 A-C and 90 E, 91 D foil.
107., Clemens Strom, v. 590 C Kad6\ov yovv TTJV irepl roD ^etou tvvotav
{ZcvoKpaTTjs . . . OVK dire\irifi Kal tv rots 0X67015 f^ots.
Quoted by Zeller Plato p. 592 note 36.
108. Diog. Laert. iv. io arpovQiov oV TTOTC diwKOfj^vov virb itpaicos, Kal
elo"in]5-fj(ravTO^ els rot)j /c6X?rous
Sew f
in. Diog. Laert. vii. 129 rt dptffKei airrots prjStv elvai SiKaiov irpbs
a\\a f$a, Sia TT/V dvouotoTijTa.
(B 581)
CHAPTER III
84
CHAPTER III
" 1 "
L'ISOLEMENT de la says Coulanges,
famille," a etc,
chez cette race, le commencement de la morale. La les
85
86 GREEK MORALITY
once had, but assumes other aspects, due to the necessity
of marriage for the purposes of the State.
Reasons for The Greek of every period was influenced strongly
by religious motives in entering the married state. It
was a duty to his ancestors that there should always be
a line of descendants to pay the customary rites to the
departed. They, at death, became spirits whose felicity
depended upon the service of those on earth, and who, in
their turn, were able to bestow blessings for favours
2
rendered. However little this feature appears in Greek
literature, it was certainly a reality which was not
destroyed by the decay of religion or the feebleness of
the hope of immortality. Isaeus says that childless men
on their death-beds take care to adopt children in order
that they may not leave their homes desolate without any
successor to perform all accustomed rites. 3 This relation
of marriage to family religion grew into a relation to
the State religion as soon as city life became common.
The relationship of brother and sister also was a religious
one, as is plain from the Antigone of But in
Sophocles.
its relation to religion lay the weakness of the Greek idea
sanction for to have wished to give to the parental and filial ties a new
robbed of their pet ideas, " like a mother when her first-
born is taken from her." 46 The mere existence of this
practice shows that, however much the shedding of blood
was looked upon as a religious pollution, the ordinary
Greek attached no value to human life as such. Provided
that a man did not kill his child with his own hands, he
had no scruples about leaving it in a desert place to perish.
Plato and Aristotle alone of the philosophers have Attitude of
(B 581) H
GREEK MORALITY
Slavery. Slavery was an institution which Greek ideas of the
State and the family rendered indispensable. That slaves
were often kindly treated was in all cases due to the
humane nature of their masters. They had no rights,
with the exceptions that they were protected by law from
#/3/H9, insulting violence, and in cases of murder were not
52
put to death without trial.
The Greek This view of slavery was accepted by the average Greek
view.
without comment or question, although in course of time
it came to be considered improper to enslave Greeks, so
that slaves and barbarians became practically synonymous.
Nothing be expected from the insistence of the
else could
Greeks upon an exacting ideal of citizenship which made
considerable leisure an absolute necessity. 53 To this
must be added the characteristic dislike to all forms of
work that dwarfed the body and dulled the mind. 54 Far
from opposing this dislike philosophic ethics generally
regarded freedom from degrading toil as an essential
55
condition for virtue.
Slavery then accepted as natural and necessary.
is
1.
Coulanges La Citt Antiqtte p. no.
,
dXX' oDv w^v Trot^o'd/iecot KaTaXeiTrouat.
See also Or. ii. 10 ^<r/c67r 6 31e^e/cX^j ^TTWS /ir; ^o-otro oVais, dXX'
S<rrts fujj/ra yrjpOTpo^rjaoi Kal TfXevr^aavTa 6d\f/oi avrbv /cai et's
rd
Kara Qixriv virdpxew (Ethics 1 162 a). Haemon and Antigone, however, are
unique in Greek literature.
6. Plato Phaedo 60 A.
Euripides' views on the education of women are expressed in/r. 212 Nauck
el vovs Zvevriv d 5^ fj.7j,
ri del KO\TJS
s, et /XT) rds
IOI
102 GREEK MORALITY
11. For the indecencies of the Cynics see Diog. Laert. vi. 69 and vi. 46, 49.
Antisthenes said that marriage existed reKvoirouas xd/wi/, apparently not recog-
nising other motives. Diogenes recommended a community of wives (Diog.
Laert. vi. 72).
12. For the connection between the Ecchsiazusae and Plato see Adam
Appendix I. to Book V. of the Republic.
13. Herodotus iv. 104 [oi 'Ayddvp<rai] t-jrlKOivov ruv yvvawuv rty
iroievvrai, 'ivoi KaffiyvrjToL re d\\r)\uv e'wcrt, Kal oiKiq'Coi 46vret Trd^res,
n-r^T
(pdbvff) fyOtf xp^ uvrat & dXXTyXovs a most remarkable anticipation of
Plato Rep. 463-465. See also Herodotus iv. 180.
15. Diog. Laert. viii. 43 dXXa Kal <J>a<ni> avrr^v epwrr^eto-av iroffrala. yvvr)
dXXorpiov, ouS^Trore. rf; 5e Trpbs rbv tdtov tivSpa, fj.e\\oija"!j iropetieffdai, trapr/vet.
dfui rots frSij/jiaffi Kal TTJV ai<rx^vT/jv diroTideaOai, a.v(.aTa.y^vi]v re ird\iv &fj.a
avroiffiv dvaXafjipdveLv. See also Stobaeus Florilegium Ixxiv. 49, 53, 55.
17. E.g. ibid. 21 KoXafrntvovs 8 Kal roi)s /AT; OtXovras ffvveivai rats avruv
yvvai^l.
18. Euseb. Pr. Ev. xiv. 18, 32 ro5roi ytyovev dKovffT7)s <rtiv (SXXots Kal
21. Aristotle Politics 1262 b 860 ydp tariv a /xdXiora Troiet K^Seffdat roi)s
dvdpuirovs Kal <f)i\eiv, r6 re fStoj/ Kal r6 dyairrjTdv' &v otidtrcpov ol6v re
eraipLKri <:Oi,Kv. Il6lb yopets ^v oCv r^Kva (piXovaiv ws eai/rous (rd 701/3 e*^
CH/rcD? oloi' ^'repot a^roi ry Kex^P^dai), rtwa 5e 7ovets a>$ air' ^Keivuv
To the period 300-200 B.C. belong (i) the beautiful epitaph of Callimachus,
Anth. Pal. vii. 453
rbv Traida -jraTTjp
NOTES 103
(2) two by Leonidas (vii. 463, 662) on four daughters dead in child-birth,
and 'on a dead girl of seven ; (3) four by Anyte (vii. 486, 490, 646, 649) on
dead maidens ; (4) and one by Mnasalcas (vii. 488) on a dead maid. After
200 B.C. such epigrams become very common.
24. For the Cynic view of marriage see Diog. Laert. vi. n ya/j.r]<rci.v re
27. Diog. Laert. vi. 73 A17?^' avtoiov elvai rb Kal r&v avdpuireiuv
a\l/a<r0ai, ws SrjXov e/c TUV aXXorpiuv td&v.
29. For the views of Epicurus on this subject see Zeller Stoics 492, 493,
with the authorities there quoted.
40. Plato Zawtf 931 A Trarrjp otiv 6'ry /cat ^r^p T) TOVTUV irartpes ?)
okfa Keivrat /cet^Xtot d7retpi7/c6res 7^pa, ^Seis diavoyd'/iTU TTOT^ &ya\fj.a
,
TOLOVTOV tytcmov tSpu/ua ot/c/a ^x WJ/^fJ.d\\ot> Kijpiojt foeaOcu. >
Plato Laws 7*7 D Tacri *ydp ^Trt'cr/coTros rots Trept rd rotaura erdxdrj
41. Xenophon .Afe/w. B ii. 13 o^/c olcr^' 6'rt /cai ^ ?r6Xis a"XX?75
Xdptv OVK a7ro5t56j'Tas, edv 5^ rty ^ov^as /wrj ftepa-rrevT), roi/ry OLKT^V re
rLdTjo'i Kai airoSoKifJidfovo'a. OVK a dp^etv TOUTOJ', ws of/re av rd tepd
8v6fji,eva virtp rrjs ir6Xea;j TOI^TOU OVOVTOS o0re dXXo /caXcDs <c
See also Isaeus viii. 32 /ceXetfei 7075 [6 >/6/ttoy] rp^etv TOI)S -ycWaj /crX.
NOTES 105
45. Aelian Far. Hist. ii. 7 (v6fj.os) OVK te<mv dvdpl 9??/3cu'v
r)y/io-u(j.ai etduXov /cat /AT; d\r)6es, eZra U7re|atpw/mt Kal d?ro/3dXXw, /ATJ dypiaive
uxTTTfp at TrpwrordKOi wepi TO. iratSia. TroXXoi 711/3 ^5?7, 5 ^au/L4d<rte, 7r/>6s fte
48. Plato Republic 461 C *al raDrd 7' ^77 Trdira 5ta/ceXeu<rdAie^ot Trpodv-
/j.ei<r0ai /idXtora /i^v /iTy5' ets 0ws tufapeiv KIJIJ/J-O. nySt ye ev, edv dt rt
(3ido"r)Tai, ovTb) TLdevai) ws OVK 0^0*77? Tpo<pr)s T( rotoury.
49. Aristotle Politics 1335 b Trpii/ ata-drjcnv tyyevfodai Kal far)v, e^iroielada.!.
^rjv earat.
I take it that the future ^rat implies that Aristotle is not giving a current
view but his own opinion.
52. Demosthenes against Midias 47, 48 and Antiphon ?rept rou 'Hpydov
<f>6vov 48. Euripides Hecuba 291.
hibit slavery was to tear society into shreds. Nothing less than a servile war
. must have been the consequence."
.
54. See Xen. Oecon. vi. 5 TrdVas fj.ev odv rds ^TrtcrrTjAtas cure fj-adelv olbv re
r)/uv e56/cet, o'vvairodoKifJidfei.v re ra?s 7r6Xecrt rds /Saz/ai/crt/cds
OTL Kal rd (Tw/aara /caraXu/ia^ea^at doKovat Kal rds
55. Plato Rep. 5900; Arist. Pol. I337b; and for the whole subject of
(lavavo-ia see Schmidt Ethik ii.
435 foil.
67. .EMiVj i^V/. ^ /A^J o^y [SouXos, oiJ/c ^crrt 0iX(a Trpds avrbv, y 5'
PRIVATE MORALITY
107
TTTJ Taptpijv ; ri d' tpffc ; ri /*oi 5tov OVK
108
CHAPTER IV
PRIVATE MORALITY
How far the Greeks felt what is now called conscience is The idea
of con - "
a difficult question to answer. Certainly the Greek and science"
the Christian stand on quite different planes in this among the
respect.
"
We
have all sinned," would have been to a Greeks -
"
Greek either a truism or nonsense. It was," says
"
Dickinson, a distinguishing characteristic of the Greek
religion that it did not concern itself with the conscience
4
to confess that she shared the offence of Antigone.
Stobaeus, in the twenty-fourth chapter of the Florilegium,
109
no GREEK MORALITY
has collected some passages dealing with " conscience,"
TO (Tvvei&os. Reasonable doubt has been thrown upon
the authenticity of those attributed to Periander, Bias,
"
Quotations and Pythagoras, so of these I will quote but one. The
'
stobaeus
smner wno ls tortured by conscience suffers greater evils
than he whose body is scourged with blows." 5 There
are others which may be construed to mean that the
sinner is afraid of shame before others, just as Aristotle
defines at'S&k as </>o/3o? oSof/a?. 6 For example, Antiphanes
"
says, To be conscious of no wrong-doing brings much
joy."
7
Others are quoted in the notes. 8 But there are
some which must imply shame of one's self. A character
"
in Diphilus says, How can one who is not ashamed of
himself when he is conscious that he has done wrong be
ashamed before one who knows nothing about the
matter?" 9 When Orestes is asked what disease is
"
destroying him, he replies, Knowledge, in that I am
conscious that I have done awful deeds." 10 Here is a
"
saying of Isocrates, Never expect that you will keep
hidden a sin (atcr^poz/). For even if you conceal it from
others, you will be conscious of it yourself." n In the
thirty-first chapter of Stobaeus (jrepl alSovs) are found
other quotations illustrating those already given. Of
the three quoted in the notes, I translate here the one
"
from Democritus. Learn to feel shame before yourself
much more than before others." 12
Ethics and I cannot find that Greek ethical writers treated the
conscience.
su bj ec t of conscience at any length. Deep psychological
inquiry is altogether foreign to their spirit. Although
Aristotle had an advanced psychology of his own, he
is content in the Ethics with the imperfect one of
Plato. It is
quite accordance with the character of
in
Greek ethics that the nature of evil and of man's relation
to it is not dwelt upon. The Greek instinct was to avoid
evil by becoming good ; philosophy delighted to analyse
Aristotle, virtue rather than vice. Aristotle's discussion of at'So>9 in
PRIVATE MORALITY in
the fourth book of the Ethics is unfortunately
incomplete,
but he there disparages it as a mere preventer of sin,
which befits the young only, the implication being that
older people should be so trained to virtue that they need
13
nothing to hinder them from vice. But there are signs
that Aristotle admitted a nobler kind of alSws, which was
" " "
not so much fear of disgrace as dislike for sin. The
"
many," he says, are naturally disposed to obey not aiSw
but fear, and they abstain from evil, not through the
ugliness of sin (TO ala"xpov), but on account of the punish-
14
ment it involves." The idea of conscience, as present
in the quotations given above, is thus reflected in the
ethics of Aristotle, but he did not make any ethical use
of it.
punishments it entails.
endure, nay, voluntarily seek, any punishment, even death,
15
in order to be rid of his sin. In the Republic Adimantus The
ReP ubllc -
with reference to pleasure and pain, a>s Set and ore Set,
and so forth. 29 Although the Greek language had no noun
to express the notion of duty, the verbs Set, %prj, ofafaco
and icaOrjicet, imply it very clearly. The fact that they
often occur in aweakened sense no more proves that the
idea of duty cannot be attached to them than our use of
" " " " " "
duty in the meaning of work or function implies
that we are without that idea.
n6 GREEK MORALITY
Self-development and its resultant, happiness, form the
central idea of the Aristotelian ethics. Duty sinks into
the background. Aristotle, and those Greeks whose
conduct enabled him to mould his ethical theory, belonged
to those "glad hearts, without reproach or blot, who do
truth"
^ 1S so se lf - re g ar ding it is best considered here. 69 In
loving? Roman times the untruthfulness of the Greeks had become
almost proverbial. 70 It is, perhaps, true that the Greek
nation compared unfavourably with the Romans in this
respect, but to argue from the assertions of Latin writers
that the Greeks were a nation of liars would be
monstrously unfair. For when we turn to Greek litera-
ture a quite different picture unfolds itself to our eyes.
From Homer to the Macedonian period occur passages
which prove conclusively the Greek hatred of a lie.
Achilles' noble condemnation has been quoted already.
" "
Secrecy," says Sophocles, is evil, and befits not the
noble."
n In the Phoenissae of Euripides locasta spurns
reticence as slavish. 72 And the Folynices of the same
"
play declares that the unrighteous word," meaning a lie,
" 73
is in itself diseased." It is also quite common to find
the lie condemned for prudential reasons. This point of
"
view regards the lie as a social offence.
Honesty is the
"
best policy was a commonplace with the Greek as with
ourselves. The eleventh and twelfth chapters of Stobaeus'
Florilegium contain a full collection of passages bearing
successors of Plato.
I have stated that ethics was not called upon to
discover a fresh sanction for truthfulness.
Aristotle, with all the ardour of the scientific inquirer, Aristotle's
83 wofthe
sets truth even before love to his friends. In the Meta-
lies in goodness.
The disparagement of material goods becomes in Socrates.
not.
The Cyrenaics, while not disparaging worldly goods, Cyrenaics.
1 32 GREEK MORALITY
did not lay any stress upon them. Cultivation of the
mind was in their eyes the requisite for that enjoyment
of life which they regarded as the highest good for men.
It isnot in our power to command instruments of pleasure,
but we can make the most of such as we have. Man
107
must be, as far as possible, independent of circumstances.
Cynics. But with the Cynics, Socratic independence, as Zeller says,
became a renunciation of the world. 108 They lived as
beggars. Their dress, their food, their whole manner of
life, was of the simplest. As far as external means of
happiness are concerned, they would have placed man on a
level with the beasts of the field. Their teaching may be
well summed up in the saying of Antisthenes that virtue
issufficient for happiness, and needs nothing else except
109 110
Socratic strength of will. Reputation they despised,
111
and considered it good to be dishonoured. In spite of
the Quixotism, priggishness, and indecency which offend
us in the Cynic mode of life, it must be confessed they
made a magnificent protest against luxury and artificiality
at a time when it was greatly needed. They are the only
school which attempted to make proselytes. It is prob-
The best lot for men, says Theognis, is not to have been
born at all, the next best to die as soon as possible. 120
The lament is repeated by Sophocles m
and Euripides, 122
the latter declaring that the complaint was often heard in
his day.
Suicide. Now since the Greeks attached no moral blame to the
taking of life,only to be expected that suicide, as a
it is
5. Stobaeus Flor. xxiv. 8 (Pythagoras) *a/ca /xetfw Trac^ei 5td rou <rwet56roj
6 dSt/caw /Sao-avifo/uei'os, ?} 6 T< <rw/tart /cai rats TrXi^cuj fj.a<TTiyoijfJLCVos.
9. 7^'aT. i
(Diphilus)
ocrns 7<ip ai/rds aurdv OVK aiVx^
137
138 GREEK MORALITY
12. Stobaeus Flor. xxxi. 7 (Democritus)
fj.dde 8 TroXu fj,d\\ov TUV
Ibid. 10 (Theophrastus)
atdov ffavrbv Kal &\\ov OVK
Ibid. 17 (Agathon)
doiKelv vojmifav fyw cu5oO/u.cu
14. Ibid. H79b ov yap Tre<pvKa<ri.v (sc. ol TroXXoi) alooi Treidapxew dXXd
,
ovo" a7r^x e <'"0tti TU>V <f>av\uv did TO al<rxpbv dXXd did rds
15. Plato Gorgias 4800 KaTrjyopeiit dtlv /xaXiara ^v eavrov, ftreira 8 /cot
i, dXX' eis r6 <pavepbv &yeiv TO ddlKtjfJ.a, 'iva, o<$ diicrjv Kal 1*717;?
KaTr/yopov Kal auroO Kal TUIV &\\uv olKcluv Kal tirl ro^ry xpti/JLevov TTJ
16. Plato Republic 366 D trdvTuv v^w, Scroi ^Tratj/^rai 0are 5i/caiO(n;j'T;s el^ai,
diro TUI> ^ dpx^s TIP&UV d/^d/xevoi, 6<rwj' X67oi XeXei/x/i^ot M^XP' T^" v ^ z/
otidris iribiroTe tyej-ev aoLKiav ovS' ^Tryvcae diKaiofffoyv SXXws ^
re /cai rt/uds /cai Swpcds rds aTr' aimD^ yiyvofM^vas' avTb 5' eicdrepov rp
aurou ovvd(J.i ev Trj TOV {-XOVTOS ^fX^ ^v ^ 1 'f '^ Xavfldi'Oi' ' ^eoi^s re ai
,
wj r6 fttv ptyurTov KaK&v o<ra t'<rx ^X'? ^
a ^ T ^ SiKatoa^/vn 5e
dya66v. et 7d/> OUTWJ A^yero ^ dpx'?? t171"^ Trdvrwi' fyuDi' /cat ^/c
Stern law-giver !
yet thou dost wear
The Godhead's most benignant grace ;
And the most ancient heavens, through thee, are fresh and strong.
* Cf. Stobaeus Eel. ii. 158 TOVTO [TO KO&^KOV] StareiVet *cai eis TO. aAoya riav CIXOP,
26. Plato Apology 28 E ^70* ouV deivd av efyv ei/ryacr^j/os, & avdpcs
'A.6rjva1oi, eJ, oVc /A^J> /*e ot dpxovres ZTO.TTOV, ous u/tets eiXeo-0e apx^v A10 ^
/cai ev IIoTiSata /cal 4v 'A^0i7r6\et /cat ^TTI A^X^y, Tore /ie> o5 ^/cetVot erarrov
e^evov tiairep /cat dXXos TIS /cat eKivSvvevov dirodavfiv, rod de 6eov
(is ^70) (fi\Qi\v re /cat UTT^Xa/Soi', (piXoffo^ovvrd /ae Set? ^v icai ^|
/j.avT6v teal rovs ctXXous, frravBa 5 $o/3?70etj ^ Qa.vo.rov ^ fiXXo ortoui'
\4ye<rdcu, rb 6eoi>$ elvcu THL&V TOI)J eTri/j.e\ovfJ.tvovs nal ?;|x.cts rous avd p&irovs v
ru>v KTrffidruv rois Oeols elvai . .
ou/coui', ^ 5' 3s, /cai 0*1) ftp TWf (raurov
KTrjudTUv ec TI avrb eavrb dTTOKTivvvoi, fj.T] (rr)/j.7)vai>T6s <rov 6rt (3ov\ei avro
Tedvdvai, x a ^ e7ra ^ ots & v o-vrif, /cat e? rt^a ^x ots rtfj-wpiav, rt^wpoto dV . .
fcrws roivvv TarfrTj ou/c AXcryof /ATJ irpbrepov avrbv diroKTivv^vai dew, irplv &v
dvdyKrjv TIVCL 6 6ebs eirnrt/j.\//ri, tio-irep /cat TT\V vvv irapovcav rjfuv.
28. Plato Laws 653 B TraiSeiW 5rj X^w rr?j/ irapayiyvo/j,frif)v irpurov
/cat 0tX^a /cat XUTTT; /cat &v opd&s v \f/vxa
JJLICTOS
ry X67V, 6p6s ddifdai virb T&V irpOff-rjKbvrwv tduv airrr)* 6' i] ffVfj.(fx>)via
29. Aristotle Ethics Sib Kal bpifovrai Taj apeTcts diradeias Ttvas /cai
IlO4b
?)pe/ut'a$' ou/c e5 5^, 6Vt cbrXws X^yOKm*! dXX' oux ws Set Kal ws ou Set Kal
tire, Kal 6cra dXXa Trpocm'flerat. u7r6/ceiTat dpa 77 dpcTT? elvat 77 TOiavrr) irepl
TjSoj'as /cai Xi^Tras TUJV fifKrlffruv Trpa/CTt/cr?, 77 5e /ca/ct'a rovvavriov.
(I>s
tyofjial y' &OKVOS- ty 6e
/ca/co? yevo/j-evos, ou5^v J/TTOV tyo/j-at.
Seneca /. 107, n
ducunt volentem fata, nolentem trahunt.
32. Diog. Laert. vii. 107 TI 5 KaO^Kov <paaiv elvon 5 irpaxOfv ctf\oy6v re
35. Aristotle Ethics HO5b d\\' ol -rro\\ol TO.VTO. IJLCV ov irpd.TTov<riv, tiri 8
36. When Odysseus punishes his handmaids it is because they have brought
shame upon himself and Penelope. Od. xxii. 418, 425.
38. Diog. Laert. iv. 7. For the Orphism of Hippolytus see Euripides
Hipp. 952
$577 vvv a#x Koi 6V a\l/\>xov /3o/>as
0-trots KairrjXev' ', 'Op<j>a r' Avcucr' X UV
KT\.
The religious aspect of purity appears as early as Hesiod Works and Days,
733> 754- In Aeschylus it is a family rather than a personal matter.
39. Xen. Mem. B ii. 4. Cf. also the visit to Theodote Y xi.
44. See Zeller Stoics pp. 308, 309, and the quotations there.
46. Mimnermus/r. I 1. 9.
47. Xenophon Symp. viii. 19 and i. ch. i. See also viii. 34.
50. Aristotle Ethics 1167 a rou epav 77 5ia TT)S 6^/ews ridovq. Cf. I17lb
rots epCxn TO opav a.^o.irr\rbrra.rov tar*, /cat /taXXoi' aipovvrai ro.im\v TTJV
afodr)<riv % raj XoiTrdj. There is no condemnation implied in Ethics H59b,
1 164 a.
51. Xen. Mem. A iii. n. See also A ii. 29, 30, although this passage is
57. See Aristophanes Knights 261 with Neil's note. See also p. 208 of
Neil's edition.
jJ."ffT
TToXlT&V ^TTl
And/n 193
fans d irpdaaei ToXXa /my irpdwctv iraphv,
/iuj/005, ira.pbv
SOTIS dprLfppw
%-xpvfftv dpytai
irpbs acrrCov d\<J)dvov<
yap Kaiva irpoafapuv ao(pa
ACOU (ro06s Tre<pvK&ai.
May not there be a literary connection between the last two lines and the
passage from Thucydides ii. 40 quoted above ?
60. For the Cynic view see Diog. Laert. vi. II Kal rbv <ro<pbv ov Kara robs
Kei/mfrovs vbiiovs TroXiTeitarflcu, dXXd Kara rbv TT}S dper^s. Also Stobaeus Flor.
xlv. 28. For Plato Apology 32 A dvayKaibv <TTI rbv T<$ &VTL fj,axotfji.ei>ov virep
TOV diicalov, Kal d ^\\ei 6\lyov xp^ vov Gud'haevQai, ISiureteiv dXXd JU.TJ
8rjfjt,oa-i6eiv. See also Gorgias 513 A, 515 A foil. For the Stoics, Stobaeus
Flor, xlv. 29 Xp&nTTTTos tpwrtiQeis 8id rl of> 7ro\iTe6eTai, elre' At6rt d fj.h
61. Diog. Laert. vi. II a^rdp/c?; yap ryv dperty elvat irpbs
62. For the Stoic view of the contemplative life see the remark of Chrysippus
in Plutarch Sto. Rep. iii. 2 tfaoi 3 viroXanfidvovo-i 0tXo(r60ots ^7rt/3dXXeiv
/AdXurra rbv o~xo\a<TTiKbv filov d?r' dpxfjs, ofirol ftoi doKOVfft 8ia/j.apTdveiv
vTrovoovvres Siayaiyrjs rivbs fcW/rej' deiv TOVTO iroi.eiv ij &\\ov rivbs rojJry
Kal rbv 8\oi> fiiov oCrw TTWS dic\Kfoai' TOVTO d' earlv, av cra0<2s
NOTES 143
65. Aristotle Ethics 1 177 a foil. the whole of the seventh chapter of the
tenth book.
passages quoted by Diog. Laert. iii. 27, 28, the fragment of Baton in
Athenaeus iii. 103, of Theognetus in Athenaeus iii. 104, of Philemon in
Stobaeus Flor. Iv. 5.
67. For the relations between Zeno and Antigonus see Diog. Laert. vii.
7,8.
74. Stobaeus Flor. xi. 7, 13, 16 ; xii. 2, 13, 17, 19 ; and in particular
xi. ii
del KpdTKrrbv <TTI Ta\rj6r) Xe^yetv,
ev iravrl Katptf}' roGr' tyu irapeyyvu>
ets aff<f>d\cuiv T< /3iy irXeia'Tov /u,^por.
78. E.g. Aristotle Ethics 1127 a Kad' avrb de rb /*ev ^euSos <j>avXoi>
79. Aristotle Ethics 11270 6 /tfr 56?;s ^ rt^T/s 01) XJai> ^e/rros.
82. Stobaeus .V/. ii. 230 \tyeff0ai dt (J.TJ \ftf6deadat rbv ffO(f>6v, d\\' tv
'
aXrjdetieiv ov yap tv rep \tyeiv TI ^eOSos rb ^ei55e<r0cu virdpxfw, d\\'
ws rb \eudos \tew KO.I tirl
83. Aristotle Ethics 10963 5deie 5' av ?o-w$ {$\TLOV clvai icai de
avQpwrros Se \f/ev$Tis 6 evxtpTl* Kal TrpoaiperiKbs ruv roiotiruv \6yuv, /J.TJ 81'
85. Plato Republic 382 B dXXa ^771' 6p66rard y Av, 6 vvv d-rj ZXeyov, TOVTO
ws d\-rjdu>s \j/ev8os /caXocro, rj fv rfi \f/vxy ayvoia T] rov tycvtrfdvov '
frd r6
ye iv rots Xo^ots /j.ijur)/j.d n roO fv rrj tyvxQ ^ ffr ^ Tra^Tj/aaTOS /cat ixrrepov
yeyovbs etdwXov, ov irdvv anparov \f/evdos.
86. Ibid. 389 B el ydp dpd&s f\fyofUf apri, Kal r<$ ovri 6eoiai /J,ev
87. See Republic 389 B dXXa pyv Kal dXydeidv ye irepl iroXXov Tronjreov.
Laws 730 B, C dX77#eta drj wavraiv fj.ev dyad&v Qeols iTyeirai, irdvruv 8e
dvOp&irois, where he goes on to show that the liar is dVto-ros and friendless.
Laws 917 A, where truth towards those to whom one owes respect (parents and
elders and so on) is declared necessary. In Gorgias 525 A we are told that the
habit of untruth produces ugliness in souls.
88. For the belief in the truth of the gods see, inter alia, Republic 382 D,
3893. Compare Sophocles Philoctetes 991-992.
NOTES 145
See also A'<?//z. vii. 30. The translation in the text is Myers'. The same
idea is expressed by Isocrates ad NicocL 32 irepl Tr\eiovo$ iroiov 56|a^
T) TT\OVTOV fdyav TOIS iraiffl KaraXtTrea', 6 fj^v ydp dvyrbs, 77 5'
92. Ibid. 1099 a, b Qaiverai. 8' 8/J.ws Kal TWV e/cr6s ayaduv Trpo(rSeofJ.tt>r)
94. Democritus fr. 189 Diels apiarov avdpuirip TO filov didyew w? irKfiffra
'
ev9vfji.ij6tvTi Kal {Kaxwra dvn)6ti>Ti TOVTO 8' av etrj, e? ris /AT; tirl rots 6vviToi<n
96. Ibid. fr. 171 Diels evSai[j.ovir} OVK v fioaKri/Ji.aa'i.v ot/cet ov8 ev
8ai/j.ovos.
97. From the very numerous passages on this subject which could be
quoted from Euripides I take the following
Electro. 426 iv rots Toioirrou 5' ty'iK? av
rd x/"7A"*0' wr ^x
re Sovvai KT\.
(B 581) L
146 GREEK MORALITY
Her. Fur. 511 65' 6X/3os 6 ptyas ij re S6' oik 618'
/3<?/3at6s Ian.
52 /t^a 5 701*01
r6 r' ei/ev^s /cai
With the last two we may perhaps compare Democritus fr. 242 Diels
.
98. Xenophon Mem. A vi. 10 ^70) 5 vo/j.iu TO yuv /j.r)dcv6$ S^ecr^ai ^eioi'
elvat, TO ws eXaxtVTwv tyyvrdrw TOV deiov,
5' /cat T6 /x^i' delov KpdTKTTOv, TO
5' tyyvrdru) TOU ^etou e77UTdTa> TOU KparLarov.
99. Plato Republic 376 C </>iX6(ro0os 5r? icai 0v/j.ocidijs Kal Tact's /cai
105. Philebus 66 B, c.
1 06. Aristotle Ethics 1097 b rb 5' atirapKes \tyo/j.ei> OVK avrQ pbvy, T$
fcDvTi /3/ov fjLov&Ttjv, dXXd /cai 7ove0(rt /cat T^KVOIS Kal yvvaiKl Kal 6'Xws TO?S
<pi\ots Kal iroXtTats, ^TretSr/ ^wet TToXtTi/cos
/cat Ka-i Trpovtbiry, /cat irdcrav TreptoTatnj' dp/movies viroKpivaffdat, and the
XPWV
celebrated !x w AaiSa d\\' OVK ^x ^ " ibid. 75.
109. Diog. Laert. vi. II avrdpK-r) yap TTJV dpfrrjv elcat irpbs evdaifj.oviav,
112. Ibid. 6 6vi8i6/JLev6s irore eirl T< irovypols (rvyyevtffdai, /cat oi iarpoi,
<pij(ri, fj.era ruv voaovvruv eicriv, dXX' ou fvpfrrovm,
114. Stobaeus Flor. xiii. 27 6 Aioy^j'^s 6X676^ 6'rt ot /iev ctXXot K&ves roi)s
115. Diog. Laert. vi. 75, 76 6av[j.a<rTT] 5e rts ^v ?repi rdi' d>5pa Tret^ai /crX.
116. Diog. Laert. vii. 105 TUV adiafibpuv ret /*&> Xeyoucrt 7rpo-r)yfj.fra, TO. 5
dTTOTTporjyfj.fva. TT
porjyfj.fr a pv TO, ?%ovra d^lav' diroTrporjy/u^va 5^ ra dva^iav
exovra. d^iav 5^ TTJJ' fj.fr riva. \eyov<ri av/j.fiXrjo'it' Trpds rbv 6fj.o\oyov/J,evov
fiiov, iJTLS IGTL Trept TTQ.V dyadov' rrjv 5 etJ'ai y<rt]v nva. dvvafuv r)
avfji^a\\0fj.frr]v irpbs rbv KO.TO. <f)i><nv fiioi>, o^oiov elirelv, ijv riva.
Trpos rbv Kara <j)vo~iv /St'ov, TrXouros r) vyieia.' TTJV d' elvai diav
SoKifj.aa'ToVfty CLV 6 ^/ATretpos rwv irpayfj-druv rd^y' 6'ftotoi' elireiv df
117. Diog. Laert. x. 130x0! rty ai/rdp/cetaj/ 5^ dyadbv fj^ya vo(j.iofj,v, ovx
iv a. -rrdvTws rots 6X1701? xP&f^fat &^' ^TTWS, edv fj.T) i-xufJ-cv TO. TroXXd, rots
6Xt'7ots xpti/ie^a, TreTreto-^j/ot yvrjfflus 8ri r)5io-ra TroXureXetas aTroXauoua-ty oi
a^TTjs Se6fj.evoi.
Ibid. 131 /cai /Lidfa /cai u5wp TTJV aKpordr^v dirodiSovaLV TjSovijv eireiddv
rts aura TrpoffevtyKTjTai. TO avvedifetv o5v fr ra?s aTrXats /cat ou
7roXirreX^(Ti Stat'rats /cat vyieias 4ffrl (ruyu.TrX^pwrt/coJ' /cat Trpos rds 0^07^010? roD
/Stou xPW eis &OKVOV Trotet rov avdpuirov.
Stobaeus /70r. xvii. 24 ['E?rt/coupoi;] et /SouXet 7rXou(rt6' Tt^a 7roi^<rat, /ttr;
Euripide p. 1 20.
Aristotle Ethics 1138 a 6 3 fit' opyrjv eavrbv (r<f>dTTWv CKUV TOVTO dpa
125.
TOV Q.VTOV VO/XQJ/, 8 ou/c tq, 6 j/6/xos
4
d5i/ce? dpa. dXXd rii/a ; ?) TTJ^ 7r6Xt^,
Trapd.
atr6v 5' o^; e/cwv yap Tra^X", dSi/cetrat 5' oi)5eis e/cwf. 5t6 /cat T/ ir6Xu
fty/Aior, /cat rts drt/i/a Trp6o-eo~Ti. T$ eavTbv diaQddpavTt ws rT?^ TroXtv d5t/coi}^Ti,
d?ro5t5pdo'/cei' /crX.
r6 ^eous elvat ^tDi' TOI)S ^Trt^teXo/i^vovs /cai -^^tas roi)s dv^pwTrous Iv Twy
rots ^eots efrat . . . ftrws rolvvv TavTrj ou/c dXo70V /AT; trpOTfpov
dTTOKTivvvvat. Seiv, irplv av avdyK^v TLVCL 6 debs ^TTITT^/LH/'T?, &<nrcp Kal TTJV
vvv irapovo-av riiJ.lv.
135. For the Epicurean view of suicide see Zeller Stoics p. 489.
149
CONCLUSION
CHARACTERISTICS OF GREEK MORALITY
Not unfrequently it
happens that in his attempt to explain
morality the philosopher does not introduce a new ideal,
but ennobles the old. Aristotle's account of friendship
and the Stoic development of the idea of duty are good
examples.
Ethics gave But Greek
ethics influenced conduct mainly by giving
sanction to
a new
sanction to morality when religious faith decayed,
morality, and the philosophic doctrine of Trdvra pet, and the contrast
of <f>v<ri,s with yo/Ao?, were transferred, by sophists and
others, to the sphere of morals. Ethics showed that the
old morality made men happy. By insisting upon the
CHARACTERISTICS 1
5 5
'59
APPENDIX
INFLUENCE OF PHILOSOPHY
A COMPARISON of ethics and morality will give at the best the Was the
minimum which the former may be said to have exercised influence of
effect
upon the latter. The actual influence may have been greater conduct^
than can be proved to demonstration. Accordingly, it is pertinent greater
to inquire how great it may possibly have been ; in other words, than we
what were the means of disseminating philosophic doctrine.
In modern times this function is performed by books, Modern
universities, and schools, the churches, and the public press.
JJ^j^thls
It is considered a duty to raise every citizen to the highest moral influence
level possible. Every effort is made, successfully or unsuccessfully, works,
so that the highest thought of the time may work, either by way
of guidance or direct teaching, upon the lives of even the most
insignificant. In Athens was not considered a duty to instruct Ancient
it
proves little, but taken along with the other evidence tends to
show that in his day books were becoming more common.
Isocrates made his views known in political pamphlets.
Neither the public assemblies nor the comic stage can have
helped to widen the influence of philosophy between the years
400 and 200 B.C.
The teach- But the philosophers, besides writing books, taught their
ingofphilo- scholars
personally. The paid teachers of higher education
first
sop ers.
were the sophists, who, however, did not found schools like many
of the philosophers, but wandered from town to town. They
appear to have been eagerly welcomed by the young men, if we
may trust the picture drawn by Plato in the Protagoras.^ That
they lectured instead of using the dialectic method advocated by
Socrates and Plato was partly due to the size of their classes.
But it must be remembered that they taught what most young
men wanted to know, how to get on in the world, so that perhaps
their audiences were larger than those of the philosophers, who
were more independent in their views.
Socrates confined his teaching to Athens, and was certainly a
well-known figure. 7 How far he was misunderstood by the many
victims cross-examination is a difficult question.
of his The
caricature of Aristophanes appears to be an unrecognisable
monstrosity, and Socrates himself complains of Sta/2oA>j, a word
which implies misrepresentation. 8 But his influence was never-
theless very great, as is proved not only by the numerous schools
which owed their origin to his teaching, but also by the attraction
he had for commonplace intellects, such as those of Crito and
Xenophon.
The rich Apparently most philosophers after Socrates required fees from
the chief their pupils, although it is a difficult question to decide in all
cases. 9 If they did it implies a desire to hear them, for a man
will not pay for what he does not want. Their pupils were
and rich. Dionysius asked Aristippus why
usually the cultured
10
philosophers haunted the houses of the rich, and Plato's pupils
11
had a reputation for their foppish dress. There seems to have
The lower been no attempt to reach the lower classes, which accordingly
classes and retained
many old beliefs long after they had been discarded by
>sophy.
^ more cu itured section of the citizens. 12 Aristotle himself
distinctly affirms that Aoyot have no influence whatever upon
01 TToXAot (Ethics 1179 b).
Preaching As a general rule philosophic teaching appealed to the intellect
uncommon.
APPENDIX 163
2. Plato Apol. 26 E.
8. Plato ApoZ. 1 8 A- 1 9 A.
says that his instruction must have been gratuitous, Plato p. 28.
164
GREEK MORALITY
ILLUSTRATED FROM
165
AESCHYLUS
[Born 525 B.C., died 456. Suppliants 492 (?) Persae 472 Prometheus 468
; ; ;
(A) RELIGION
Providence (a) assurance. Supplices 26, 27 ; 77, 78; 91, 92;
:
(Zeus protects the suppliant); 395, 396 (the ruler must judge
according to divine justice) ; 402-406 ; 413-415 (sanctuary sacred,
violation ofit punished); 418-437 (the wronger of the suppliant
167
1 68 GREEK MORALITY
400-404 (blood calls for blood); 559 (Apollo truthful); 639-645 ;
900-902; 910, 911 (fate); 949 (justice daughter of Zeus); 957;
985; Eumenides 213-224 (marriage under the protection of
heaven); 273-275 (punishment in hell); 339, 340 (murderers
punished in hell) ; 465 (Apollo author of the deed of Orestes) ;
614-621 (Apollo declares truly the decrees of Zeus); 949-955;
fr. 70 (pantheism); 156 (heaven finds a cause to bring a house
to ruin) ; 362 (fatalism) ; 395 ; 464 (God not like man ; God is
Nature); 475.
(b) Doubt
or antagonism. Supplices 893, 894 (Egyptian
3
Oeov T
eyfoao-av rpo^rj) ; Septem 427, 428 (Capaneus yap
:
0eAoi/TOS K7TpO-tV TToAlV Kttl flYf BfXoVTOS <j>7]Cr iv) 53!, 532 ',
6 8' OVK evo-e/^TJs); fr. 350 (Phoebus deceitful); 476. For the
Prometheus see below. The dominant attitude towards Provi-
dence is unswerving belief.
In Aeschylus the gods still retain traces of their immoral
character which had aroused the disgust of Xenophanes. But
there is an evident desire on the part of the poet to show that the
sinfulness of the gods' actions is more apparent than real. See
the treatment of lo by Zeus as told in the Prometheus (736), and
the of Apollo in the Eumenides.
character Cf. especially
Agamemnon 1202-1212 (Cassandra and Apollo), and fr. 350.
There is no devil in the Aeschylean theology. Sin begets sin
Agamemnon 758-771 TO Swcre/Jes yap cpyov /xera /ACI/
TrAeiova
TiKT KrA.Eumenides 934, 935.
Cf. Sin runs in families
; the
curse upon a
family works crime after crime, Agamemnon 1188-
1193; 1431-1433. Yet the Erinyes are just, Agamemnon 462-470;
58, 59. They stand for law, order, and discipline, Eumenides 508-
565 (a most important passage). Nevertheless it is the sinner
himself who is to blame in every case. Upon his own choice
depends whether the curse will act or not. See the dialogue
between the fatalist Eteocles and the chorus, Septem 686-708 ; cf.
also Eumenides 550-552 e/cwv 8' avay/cas are/D SC'KOUOS wv OVK
eu/ai fjie
TWV ortuv atov
mentioned.
(b) Negative. Choephori 5 1 7 (a very doubtful instance) fr. 2 5 5 ;
.
(a tyrant does not trust his friends) ; Agamemnon 540, 541 (love of
country) ;
Eumenides 508-565 (need of discipline ^T
fitov pyre Seo-TTOTOV/jievov cuvccrys. Travri //,r() TO Kparos
uTracrev 526-530; /?co/iov cuSeo-cu Si/cas 539); 861-866 (evilof civil
(C) FAMILY
Importance of family relationships. Supplies 8-10 (marriage
with kindred detestable. So passim) ; Septem 68 1, 682 (sin of
slaying kindred) ; 1034-1037 (Antigone puts family before State) ;
Prometheus 39 (TO crvyyeves rot 6WoV) ; 291 (power of kinship);
855 ; Choephori 139 (power of the murdered father to raise up an
avenger. So passim}; 500-509 '(the family must not die out);
623-630 (sin of wife's conspiring against husband) ; 924 (power of
mother's curses); 1027-1028 (Orestes justified in killing Clytem-
nestra, because she had murdered her husband); Eumenides 212
(it is kinship which makes killing a sinful pollution); 545 (honour
to parents : TOKOV o-/3as tv irporiuv . .
aiSo/xcvo? TIS TTW. Cf.
eS 707-709 TO yap TKOVT(1)V O*e/?aS TplTOV T06 V 0eO-jU,lOlS
kindred, and the intimate relations between the living and the
dead. Can it be that when Aeschylus was at the most impression-
able age (the closing years of the sixth century), the State had not
yet superseded the family as the most important institution ?
593 ov yap SoKtiv apto-ros, dAA eti/cu ^tAei, /3a$iav aAoKa 8ia
</>/>J/OS KapTTOVfJLtVOs) ; 662, 663 i 8' f)
AlOS 7TCUS TTapdtVOS AtKT^
Traprjv e/oyois tKetVov KCU ^>peo"tv, T&X o.v roS' ?^v).
Notice the con-
ception of morality in (f>prjv afterwards worked out by Euripides.
Necessity of discipline, awe. Eumenides 525; 546; 699 (rts
yap 8eSoiKtos /xrySev eVStKos fiporwv ;).
Beauty of heroic pain. Agamemnon 1304 (aAA* ev/cAews rot
SOPHOCLES
[Born 496 B.C. Antigone 442-441; Ajax Oedipus the King; Trachinian
;
Women ;
Electra Philoctetes 409
; Oedipus at Colonus, brought out 401.
;
(A) RELIGION
Providence: (a) Positive. Ajax 86; 118; 131-133; 455, 456;
758-783 (wrath of the gods falls upon the over-proud); 835-844
(summons to the Erinyes to wreak vengeance) 950 ; 1036-1039 ; ;
laws); 881 ; Oed. C. 275-281 ; 371 (God sends evil upon men);
964, 965 (gods cruel) 998 ; 1382 (At/cry fuveSpos Zr/vos dp\atoi<s
;
vofjLOLs) ; Antigone 127, 128; 369 ; 584, 585 ; 604, 605 ; 683 (0eoi
of sin); 921 (unwritten law); 951 (fate); 1103, 1104; 1113, 1114
(unwritten laws) ; Trachiniae 130, 131; 280; 1264-1278; Philoctetes
446-452 (the gods spiteful in their dealings with men) ; 992 ; 1360,
1361 (crime begets crime); 1441-1444; _/?-. 197 (fatalism); 208;
226 ; 809; 876; 879.
(b) Doubt. Oed. T. 910 Philoctetes 1036 ; fr. 103.
;
ot e
(j,
Scixrow' avTi<ovovs
(pity).
(C) FAMILY
Marriage and women. Ajax 293 (yuvcut KOO-/ZOV 17 o~iyr)
1243 ;
1282 ;
Trachiniae 899-946 ; (in none of these places is it
condemned as a moral offence) ; fr. 448, 866.
Nature. Philoctetes 902 (aTravra Swxepeta, TTJV avrov <f>ixriv
INDEX
491* (p); 799-801*; 958-960* (p); 1295 (p); Helena 711, 712;
759, 76o (p); Electra 190-197; 583, 584 (p); 743, 744; 971;
1 169
(p) ; 1245 ; Heraclidae 350, 351 ; 718, 719 Hercules Furens ;
(P); 150 (P); 209; 224 (p); 256; 257 (p); 288; 354 (p) ; 355
2
(P); 395 (P); 40i (p); 475 (Orphism); 478 (avayxTj ) ; 483;
493; 5 8 (P); 59(P); 55 8 (P); 75 7 (the law of nature not evil);
832* (p); 893 (p); 904; 905 (p); 935; 942 (p); 970 (p); 981
(p); 1007*
c '
Besides the above, whatever the gods say in the prologues
and denouements should be considered important.
Divination. Helena 744-757; 919-923; 1626; Electra 399,
400 981 ; Supplices 155 ; Iph. in Aul. 956 ; fr. 793* 963.
; ;
1
Cf. Xen. Mem. A iv.
2
For 0i/cris and ava^Kij see Troades 886 and/r. 902.
EURIPIDES 179
949; Andromache 56-59; 89, 90; Hecuba 332, 333; Helena 728-
731; Electra 633; Iph. in Aul. 1400, 1401; Ion 854-856* fr. ;
921.
EURIPIDES 181
6>'
^Txrts a/xa Trapc^ TW Ot<$) ; fr. 168 ; 170; 187; 205*; 344;
378; 620; 635; 807; 831; 912; 1050 (17 Averts eKacrT^ roG
yevois
Troades 987, 988 (chastity in vovs); jfc 211 ; 552 ; 1007 (6 vovs
p ?}/xwv co-rtv ei/ eKacrra) ^eds). Cf. ^*. 894 (the <ro</>os is a true
Personal virtue.
Electra 50, 51 ; 256 (moral purity); Hippo-
lytus 02 (moral purity); 316, 317 (conscience); 612 (oath);
1
ADDENDUM
That the Greeks did not regard homicide as a sin is illus-
N 2
INDEX
ADOPTION, 86, 94 Duty, treatment of, by philosophers,
Adultery, 87, 118 115-118
Affection, between parents and chil-
N.B. The above does not contain references to the notes or indexes.
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