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O P E N A C C E S S - E D I P U G L I A www.edipuglia.it Politica antica Rivista di prassi e cultura politica nel mondo greco e romano O P E N A C C E S S - E D I P U G L I A www.edipuglia.it Politica Antica Rivista di prassi e cultura politica nel mondo greco e romano Fondata da Mario Pani Direttori/Editors Cinzia Bearzot, Luisa Prandi, Sergio Roda, Marina Silvestrini, Giuseppe Zecchini Direttore responsabile/Editor in Chief Giacomo Annibaldis Comitato scientifico/Scientific Advisory Board Cinzia Bearzot, Jean-Michel David, Martin Dreher, Erich S. Gruen, Jonathan M. Hall, Martin Jehne, Umberto Laffi, Dario Mantovani, Jorge Martinez-Pinna, Fergus Millar, Luisa Prandi, Roberto Radice, Sergio Roda, Françoise Ruzé, Federico Santangelo, Aldo Schiavone, Giuseppe Zecchini Segretari di redazione/Editorial Staff Alessandro Galimberti, Andrea Pellizzari, Antonella Ruberto, Elisabetta Todisco Autorizzazione del Tribunale di Bari n. 12 del 28.09.2015 Condizioni di abbonamento (spese postali incluse): Italia € 25,00; Estero € 35,00. L’abbonamento, salvo revoca scritta a fine anno, s’intende automaticamente rinnovato. Amministrazione e abbonamenti: Edipuglia s.r.l., via Dalmazia 22/B - 70127 Bari-S. Spirito - Tel. +390805333056 - fax +390805333057 e-mail: [email protected] Versamenti su c/c postale n. 187 907 09 intestato a Edipuglia s.r.l. o bonifico bancario (Banca Unicredit, IBAN: IT 76 L 02008 04020000400057455, BIC/SWIFT: UNCRITM1L07, intestato a Edipuglia s.r.l.). O P E N A C C E S S - E D I P U G L I A www.edipuglia.it Politica Antica Rivista di prassi e cultura politica nel mondo greco e romano VI. 2016 O P E N A C C E S S - E D I P U G L I A www.edipuglia.it Fascicolo stampato con il contributo di: Dipartimento di Storia, Archeologia e Storia dell’arte Università Cattolica del S. Cuore di Milano Dipartimento di Studi Umanistici Università degli Studi di Bari Dipartimento di Studi Storici Università degli Studi di Torino © Edipuglia srl, via Dalmazia 22/b - I-70127 Bari-S.Spirito tel. (+39)080 5333056-5333057 (fax) - http://www.edipuglia.it - e-mail: [email protected] ISSN 2281-1400 ISBN 978-88-7228-812-2 DOI http://dx.doi.org/10.4475/812 O P E N A C C E S S - E D I P U G L I A www.edipuglia.it Sommario Saggi Benjamin Keim Harmodius’ Sister, or, Rethinking Women and Honor in Classical Athens 9 Cinzia Bearzot Tucidide sugli anni 421-413: dalla tregua “incerta” e “sospetta” (ou bebaios/hypoptos anokoche) alla “guerra aperta” (phaneros polemos) 33 Maria Chiara Mazzotta Tito Quinzio Cincinnato Capitolino e la sua grande vittoria nel 380 a.C. 53 Lucio Troiani Ancora sul trattato fra Giuda il Maccabeo e i Romani. Una nota 65 Mattia Balbo La divisione della Numidia e il contesto politico della guerra contro Giugurta 71 Eloisa Paganoni Bithyniaka. Lost Memories 83 Werner Eck Prosopographische Nichtidentitäten: M. Cornelius Nigrinus Curiatius Maternus, Curiatius Maternus und Maternus – drei verschiedene Personen aus der Zeit der Flavier 99 Livia Capponi Il nucleo storico degli Acta Appiani 111 Alessandro Galimberti Le ragioni di un silenzio: Erodiano e la Constitutio Antoniniana 127 Klaus Bringmann Antike und moderne Demokratie. Eine Antwort an Christian Meier und Paul Veyne 137 Anthony R. Birley A Letter from Momigliano to Syme, May 1967 151 Discussioni e rassegne Serena Bianchetti A proposito di C. Bearzot - F. Landucci, Tra mare e continente: l’isola d’Eubea, Vita e Pensiero, Milano 2013 167 O P E N A C C E S S - E D I P U G L I A www.edipuglia.it Elisabetta Todisco Sulla creazione dei “savoirs d’empire”. Alcune riflessioni in margine ad un recente volume 175 O P E N A C C E S S - E D I P U G L I A www.edipuglia.it Saggi O P E N A C C E S S - E D I P U G L I A www.edipuglia.it O P E N A C C E S S - E D I P U G L I A www.edipuglia.it Harmodius’ Sister, or, Rethinking Women and Honor in Classical Athens by Benjamin Keim ἔρχεται τιμὰ γυναικείῳ γένει Eur., Medea 419 Let us spare a thought for the sister of Harmodius. While her tyrannicide brother would be celebrated with statues and songs for centuries, she would appear and disappear within a single Thucydidean sentence, forever anony- mous and unknowable. As Aristogeiton wooed and won her brother’s affec- tions, this young woman became an easy target for Peisistratid vengeance: Τὸν δ’ οὖν Ἁρμόδιον ἀπαρνηθέντα τὴν πείρασιν, ὥσπερ διενοεῖτο, προυπηλάκισεν˙ ἀδελφὴν γὰρ αὐτοῦ κόρην ἐπαγγείλαντες ἥκειν κανοῦν οἴσουσαν ἐν πομπῇ τινί, ἀπήλασαν λέγοντες οὐδὲ ἐπαγγεῖλαι τὴν ἀρχὴν διὰ τὸ μὴ ἀξίαν εἶναι. Hipparchus, having been repulsed in his solicitations, insulted Harmodius as he had resolved, by first inviting his sister, a young girl, to come and bear a bas- ket in a certain procession, and then rejecting her, on the grounds that she had never been invited at all, owing to her unworthiness. 1 Roused by this public defamation and by jealousy, Harmodius and Aris- togeiton assassinated Hipparchus at the Panathenaea of 514 B.C. While the ancient debate over their exact intentions and actions continues today, 2 here I would draw our attention away from the Peisistratids and their assassins and towards Harmodius’ forgotten sister, for she, in her solitary moment upon the historical stage, beautifully embodies the complexities of Athenian women’s engagement with honor. Her experiences amidst these festival preparations may be apportioned to those three overlapping spheres – religious, domestic, and political – through which we will approach these feminine negotiations of honor. First, there is the young woman’s selection as one of the kanêpho- roi, charged with carrying a basket of ritual implements during the festival procession. 3 Whether arranged by a tyrant’s son or by allotment, such ritu- 1 Thuc. 6, 56, 1, tr. Crawley. The significance of honor within this episode has been recognized previously by Joshel and Murnaghan 1998, pp. 16-17 and Goff 2004, pp. 114-115. 2 See, e.g., Schlange-Schöningen 1996, Meyer 2008. 3 The exact festival for which she was chosen is unknown. Following Parker, Hornblower 9 O P E N A C C E S S - E D I P U G L I A www.edipuglia.it BENJAMIN KEIM al service was the only institutionalized means by which Athenian women were regularly honored and celebrated publicly. Second, her unspoken delight and dismay, joined with the insult-fueled rage of her brother (and likely kuri- os), remind us that the status of every individual was reflexively tied to that of his or her family. 4 Her initial selection would have brought considerable prestige, perhaps rather more than she and her family were accustomed to receiving, while her dismissal, with its intentionally public aspect, was insult- ing and dishonoring to them all. 5 Third, as the assassination (and eventual regime change) attests, this insulting gesture would have implications beyond the religious and domestic spheres and into the central, institutional realm of Athenian politics. Although ancient Athenian women were never able to participate directly within this strictly political sphere, their exclusion did not preclude their impact on those institutions, not merely within Aristophanic farce or Periclean boudoir but in normal, everyday life. 6 The following study assesses Athenian citizen women’s engagement with their community’s economies of honor. By surveying the fragmentary ancient evidence and the evolving contours of scholarly debate, I argue for the regular involvement of Athenian women within diverse economies of honor and their resultant impact, even if largely indirect, on Athenian politics more broadly. My emphasis on “honor” in this study is primarily positive and is centered around the ancient Greek vocabulary of τιμή/τιμάω. While these English and Greek terms and their cognates regularly embrace a wide range of meanings, τιμή remains the breastplate in the panoply of Greek honor vocabulary, cen- tral to ancient Greek discussions of honor, status, and prestige. τιμή was the currency in which personal relationships were commonly denominated – be they between humans, their city-states, or their gods – and, as discussed be- low, emphasis on this Greek concept here enables some separation from the once-popular, and still influential, anthropological models of “honour and shame.” 7 Explicit suggestions that Athenian women might have been actively inter- ested in τιμή are rarely encountered within modern scholarship. 8 Versnel, on 2008, ad loc., suggests one of the festivals (the Skirophoria or Dipolieia) immediately preceding the Panathenaia. 4 On Harmodius’ status as kurios, as well the emotions likely engendered by this refusal, see Hornblower 2008, ad 6.57.3. 5 On the specifically sexual grounds of this rejection, see Lavelle 1986. Other mentions of the young woman’s disqualification include Pl.,Hipparchos 229b-c (διὰ τὴν τῆς ἀδελφῆς ἀτιμίαν τῆς κανηφορίας); Ael., VH 11, 8 (οὐκ εἴασε τὴν ἀδελφὴν τὴν Ἁρμοδίου, ὡς μὴ ἀξίαν οὖσαν); and [Arist.] Ath. Pol. 18,2, where it is Harmodius himself who is insulted (τὸν Ἁρμόδιον ὡς μαλακὸν ὄντα). Philochorus (FGrHist 328 F 8) characterizes kanêphoroi as αἱ ἐν αξιώματι παρθένοι. 6 For ancient suggestions of Aspasia’s influence on Pericles see Plu., Per. 24-25, 30, with commentary by P.A. Stadter 1989, ad loc. and Loraux 2001. For consideration of the overall impact of Athenian women (and other non-citizens) on Athenian politics, see, e.g., Loraux 1985, Houby-Nielsen 1996, pp. 234-236 and Foxhall 1996, pp.
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