Thucydides has reported a speaker who, regardless of the vulgar taste, was resolved to treat a well-worn theme in a new and higher strain. One or two passages, indeed, have been supposed to hint at the moral deterioration of the Athenian democracy in the years which followed the death of Pericles[1]; but the supposition seems gratuitous.
It remains to notice the debate in the Ecclesia on the punishment of Mitylene. Cleon urges a massacre, Diodotus opposes it. "These views," says Thucydides, "having been stated with nearly balanced effect, the assembly came after all to a division; and on a show of hands the parties proved nearly equal, but the view of Diodotus prevailed." The words can only mean that, in the speeches of Cleon and Diodotus, Thucydides has given the real substance of the arguments which were found to be so "nearly balanced," and which led to so close a division. Cleon's speech has one striking characteristic. In several places it echoes phrases which occur in the speeches of Pericles[2]. But, with these
- ↑ Viz. (1) ii. 37 § 3, the reference to a restraining δέος, and to those laws, ὅσοι ἄγραφοι ὄντες αἰσχύνην ὁμολογουμένην φέρουσι: (2) 40 § 1, φιλοκαλοῦμεν μετ' εὐτελείας καὶ φιλοσοφοῦμεν ἄνευ μαλακίας. I cannot assume the allusions which Classen finds here to a subsequent and opposite state of society.
- ↑ Compare (1) Cleon, iii. 37 § 2, τυραννίδα ἔχετε τὴν ἀρχήν, with Pericles, ii. 63 § 2, ὡς τυραννίδα γὰρ ἤδη ἔχετε τὴν ἀρχήν: (2) Cleon, iii. 40 § 4, ἐκ τοῦ ἀκινδύνου ἀνδραγαθίζεσθαι, with Pericles, ii. 63 § 2, εἴ τις καὶ τόδε ἐν τῷ παρόντι δεδιὼς ἀπραγμοσύνῃ ἀνδραγαθίζεται: (3) Cleon, iii. 38 § 1, ἐγὼ μὲν οὖν ὁ αὐτός εἰμι τῇ γνώμῃ, with Pericles, ii. 61 § 2, καὶ ἐγὼ μὲν ὁ αὐτός εἰμι καὶ οὐκ ἐξίσταμαι. Compare also Cleon's notice (iii. 37 § 2) of τὸ καθ' ἡμέραν ἀδεές in Athenian life, with what Pericles says of τὰ καθ' ἡμέραν ἐπιτηδεύματα, ii. 37 § 2.
