chief sources of damage to their cause by loss of property and destruction of men." Even Krüger, who more than any other scholar has pointed out poetic usage in Thucydides, and indeed first set me on that quest, objected to the use of ὀλέθρῳ with χρημάτων: “ὀλέθρῳ, das ich auf Güter bezogen von guten Schriftstellern nicht gebraucht wüsste, scheint Glossem zu popa; Valla hatte es wohl nicht (Kr. Brüchst, p. 52). Nichts beweist vii. 28. 4." But with all deference to, and reverence for, the great Krüger, I insist, with Classen, that the use of ai πpóσodoɩ áπwλλvvto in chapter 28 justifies and protects ὀλέθρῳ χρημάτων here, and vice versa.1

A discussion of the personification of Greek ships may be followed by that of róis, especially as in our examples Tóλs is almost certainly personifed as “ship of state, e.g., iv. 59. 1, οὔτε πόλεως ὢν ἐλαχίστης, ὦ Σικελιῶται, τοὺς λόγους ποιήσομαι οὔτε πονουμένης μάλιστα τῷ Toλéμ, "It is not as the representative of a very weak city, O Siceliotes, nor of one that is most distressed by the war, that I shall make my address." It is the use of the verb Toveîv as applied to Tós, as in the examples cited above with vaûs, that makes me find here a personification not only of rós, but of róλus personified as "ship of state." See again viii. 64. 4, žuvéßn ovv avтoîs μáλiota å ἐβούλοντο, τὴν πόλιν τε ἀκινδύνως ὀρθοῦσθαι καὶ τὸν ἐναντιωσόμενον δῆμον KaTadeλúσ0αι, “There happened then what they most wished, the city was reformed [lit. righted itself, like an upturned boat] without danger to themselves, and the demos that would have opposed them was overthrown." Here again we have a personification of wóλus, and even more certainly than in the preceding example it is personified as "ship of state."

In the poets a city or a state may not only "labor [be distressed]" in war, like a ship in a storm, and again like an overturned ship "right itself," but also be "sick," just like the citizens that compose it. Such a personification is found in Thucydides ii. 31, åκμačovσns ἔτι τῆς πόλεως καὶ οὔπω νενοσηκυίας, “the city being still in its prime and not yet plague-stricken."

1 Homer applies oλvμ to all sorts of inanimate things, e.g., i. 413. 415; K 186; B 49, 98; 318; ʼn 117; X 586; o 91. Cf. Aesch. Agam. 1001; Eur. Alc. 415; I.T. 1108. So Ovýokw in the poets: Pind. Frg. 86; Aesch. Choeph. 846; Soph. O. C.611. Cf. Aristophanes, making fun of Euripides (Ran. 986), τὸ τρύβλιον τὸ περυσινὸν τέθνηκέ μοι, "my cup of yesteryear is dead."

2 Cf. ii. 60. 2.

Cf. Hdt. v. 22; Dem. ix. 39; xviii. 45.

If the state may be represented as stricken with disease, it is natural that the figure should be extended so as to include its healing, and such a personification we have in vi. 14, Tò μèv Xúelv toùs vóμovs μὴ μετὰ τοσῶνδ ̓ ἂν μαρτύρων αἰτίαν σχεῖν, τῆς δὲ πόλεως βουλευσαμένης iarρòs av yevéolai, "to break the law in the presence of so many witἰατρὸς γενέσθαι, nesses would not be to incur blame, but to become a healer of the state that has made a bad decision." The state that is stricken with disease and may find a healer is also represented as growing old in Thucydides vi. 18. 6, καὶ τὴν πόλιν, ἂν μὲν ἡσυχάζῃ, τρίψεσθαί τε αὐτὴν περὶ αὐτήν, ὥσπερ καὶ ἄλλο τι, καὶ πάντων τὴν ἐπιστήμην ¿yynpáσeσlai, “and the state, if it be inactive, will wear itself out, just like anything else, and will grow old in its knowledge of everything."

In the discussion of a passage in ii. 91. 3 above, we saw that when the fleeing Athenian ship whirled round an anchored merchantman, struck the foremost pursuing Peloponnesian vessel amidships, and sank her, "at this sudden and unexpected feat the Peloponnesians were dismayed." In Thucydides' póßos éμπíπTEL I am inclined to find the son of Ares, Φόβος φίλος υἱὸς ἅμα κρατερὸς καὶ ἀταρβής (Ν 399), who, in Homer's world and in Hesiod's and Aeschylus', kept company with Terror and Strife: Δ 440, Δειμός τ' ηδὲ Φόβος καὶ Ἔρις ἄμοτον μeμavia, "Terror and Fear and Strife, whose fury wearieth not." This póẞos is opposed to @ápoos in Plato Legg. 644c; but Aeschylus had already brought the two into contrast, Theb. 256, lápoos piλois, λύουσα πολέμιον φόβον. Perhaps Thucydides had in mind this Aeschylean passage, for just a few lines below the expression póẞos ἐμπίπτει, the next chapter (92) opens with τοὺς δ ̓ ̓Αθηναίους ἰδόντας ταῦτα γιγνόμενα θάρσος τε ἔλαβε καὶ ἀπὸ ἑνὸς κελεύσματος ἐμβοήσαντες ἐπ ̓ αὐτοὺς ὥρμησαν, " courage seized the Athenians when they saw this and at a single word of command they raised a shout and dashed at them." This is Homer's Oápoos, "courage" personified, and it is the only trace in Thucydides of this Homeric idiom, a construction rare elsewhere in prose.2

To return to póßos, it was the same fear that the Peloponnesian commander warned his crew against in ii. 87. 4, póßos yàp μvýμnv

1 Cf. A 37.

2 Cf. Hdt. i. 165; Xen. Cyrop. v. 5. 6; Plato Legg. 699c; Soph. Phil. 766; Hom. 468, A 387, 8704.

ἐκπλήσσει, τέχνη δὲ ἄνευ ἀλκῆς οὐδὲν ὠφελεῖ, “for fear knocks memory out, and skill without strength does no good." póßos is personified again in the pathetic plea of the Plataeans not to be sacrificed by Spartans to their inveterate Theban enemies, iii. 54. 5, κaì vμîv, ¿ Λακεδαιμόνιοι, ἰδίᾳ, ὅτεπερ δὴ μέγιστος φόβος περιέστη τὴν Σπάρτην μετὰ τὸν σεισμὸν τὼν ἐς Ιθώμην Εἱλώτων ἀποστάντων, τὸ τριτον μέρος ἡμῶν αὐτῶν ἐξεπέμψαμεν ἐς ἐπικουρίαν· ὧν οὐκ εἰκὸς ἀμνημονεῖν, “And to your aid, O Lacedaemonians, just when very great fear encompassed Sparta, after the earthquake, when the Helots had gone in revolt to Ithome, we sent a third of our own citizens. These things should not be forgotten."

A bolder personification than póßos is κóπos in vii. 40. 4. The Athenians had been deceived by a trick proposed to the Syracusans by their cleverest pilot, the Corinthian Aristo, and forced to put out hastily and in bad order, most of them without food. For some time the two fleets held off, guarding against each other, then Thucydides says (vii. 40. 4), ἔπειτα οὐκ ἐδόκει τοῖς ̓Αθηναίοις ὑπὸ σφῶν αὐτῶν διαμέλλοντας κόπῳ ἁλίσκεσθαι, ἀλλ' ἐπιχείρειν ὅτι τάχιστα, "After a while the Athenians thought best not to delay any longer and be self-beaten by weariness [lit. be overcome], but to attack as soon as possible." But weakness from hunger on their own part and the heavy prows of the Syracusan vessels soon proved too much for them, and they had to seek refuge behind their own line of transport boats. Very naturally the commentators shake their heads at the phrase κó åλioкeolai. Krüger calls it "ungewöhnlich"; Stahl adopts Madvig's conjecture ἀναλίσκεσθαι. But compare ἁλοῦσαι ὕπνῳ, Aesch. Eum. 67; μανίᾳ ἁλούς, Soph. Αi. 216; θανάτῳ ἁλῶναι, Hom. 281; vπ' éрwтоs àλŵvaι, Plato Phaedr. 252c. It is the same kind of personification of πvos that we have in Hom. B 34.

PERSONIFICATION OF ABSTRACTS

After the remarkable description of the plague which wrought such fearful havoc at Athens and among the troops at Potidaea, and of the coincident Peloponnesian invasion of Attica, we are told that a change came over the spirit of the Athenians. They blamed Pericles, because he had persuaded them to go to war, as the author of all their 1 Cf. ii. 38, ἡ τέρψις τὸ λυπηρὸν ἐκπλήσσει.

troubles. He goes before the assembly to encourage and hearten them, and when he tells them not to worry over the loss of property, which is, as it were, only "the garden of the house, the superfluous ornament of wealth," but to be anxious about freedom and preserve that, for it would recover all the rest (ii. 62. 3), freedom (Xevlepia) suddenly becomes an active agent; and the chapter winds up in this way: καὶ τὴν τόλμαν ἀπὸ τῆς ὁμοίας τύχης ἡ ξύνεσις ἐκ τοῦ ὑπέρφρονος ἐχυρωτέραν παρέχεται, ἐλπίδι τε ἧσσον πιστεύει, ἧς ἐν τῷ ἀπόρῳ ἡ ἰσχύς, γνώμῃ δὲ ἀπὸ τῶν ὑπαρχόντων, ἧς βεβαιοτέρα ή πρόνοια, “and daring, when fortune is impartial, from a consciousness of its superiority is made more secure by intelligence, and trusts less to hope, whose strength lies in perplexity, but more in judgment, whose foresight is surer." Note how all sorts of abstractions here become agents: τόλμα, τύχη, ξύνεσις, ἐλπίς, γνώμη.

There is another fine example of the personification of Tóλua in Pericles' funeral oration, ii. 41. 4, καὶ οὐδὲν προσδεόμενοι οὔτε Ομήρου ἐπαινέτου οὔτε ὅστις ἔπεσι μὲν τὸ αὐτίκα τέρψει, τῶν δ' ἔργων τὴν ὑπό νοιαν ἡ ἀλήθεια βλάψει, ἀλλὰ πᾶσαν μὲν θάλασσαν καὶ γῆν ἐσβατὸν τῇ ἡμετέρᾳ τόλμῃ καταναγκάσαντες γενέσθαι, πανταχοῦ δὲ μνημεῖα κακῶν τε κἀγαθῶν ἀίδια ξυγκατοικίσαντες, “we shall need no Homer to sing our praise, nor any other poet, whose verses will give delight for the moment, though his representation of the facts will be marred by the truth. Nay, we have compelled every land to give access to our daring, and have everywhere planted everlasting memorials both of evil to foes and of good to friends." "So, for a moment," says Lamb, "he will make Truth-though she had no special cult-a greater person than Homer, and go on to exalt Athenian Daring to the glory of a conquering invader."

1

In Diodotus' masterly plea to the Athenians, to save them from incurring the enormous guilt of adopting Cleon's proposal to put to death all the Mytilenaean men and enslave their women and children, we have another group of personifications of abstract conceptions. The passage is iii. 45. 4-6. Here the actors are poverty (ñevia), wealth (ovoia), hope (êλπis), passionate love (epws), fortune (σúxŋ), and human nature (ávoρúñeιa dúois). Another good example of the personification of rúxn is found in vii. 68. 1.

1 Clio Enthroned, p. 223.

In the beginning of Diodotus' speech in behalf of the Mytilenaeans, there is perhaps a personification of ráxos, "haste," ópyń, "anger," evßovλía, "good counsel," and avoca, "thoughtlessness"; and when in the next sentence words become the teachers of deeds we are sure that Thucydides is personifying (iii. 42. 1).

In v. 65. 2 occurs an interesting example of personification of πроlνμía, untimely "zeal" on the part of King Agis, and the dilatory tactics of another Spartan king, Archidamus, rise up on another occasion to accuse him (ii. 18. 3), ἥ τε ἐν τῷ Ἰσθμῷ ἐπιμονὴ γενομένη καὶ κατὰ τὴν ἄλλην πορείαν ἡ σχολαιότης διέβαλεν αὐτόν, μάλιστα δὲ ἡ ἐν τῇ Οἰνόῃ ἐπίσχεσις, “and the delay at the Isthmus brought him into bad repute and further the leisurely way in which the march was made, but most of all the halt at Oenoe." We have here personifcation of the abstracts ἐπιμονή, σχολαιότης and ἐπίσχεσις with διέBaλev. Two Homeric terms in the sentence seem to indicate that Homer was not far from Thucydides' mind at the moment, namely, Evvaywyn and érioxeous. The former, in this sense, occurs only here ξυναγωγή ἐπίσχεσις. in Thucydides, and is a reminiscence of the Homeric συνάγειν "Αρηα or ἔριδα "Αρηος (Β381; Ε 861; Ξ149) or συνάγειν κρατερὴν ὑσμίνην (764); the latter, in the meaning "delay," seems to have only Homeric precedent (p 451).

A like personification is that of τιμωρία in iv. 62. 4, τιμωρία γὰρ οὐκ εὐτυχεῖ δικαίως, ὅτι καὶ ἀδικεῖται· οὐδ ̓ ἰσχὺς βέβαιον διότι καὶ εὔελπι, "for vengeance has no right to succeed because it has suffered injustice, nor is might secure because it has good hope." Finally there is a striking personification of unxavý in iv. 100. 1. The Boeotians, with their Peloponnesian allies, were attacking the rampart of Delium, which was held by the Athenians, καὶ μηχανὴν προσήγαγον, ἵπερ eiλev autó, "and they brought up an engine, which took it." Krüger's conjecture has the support of some manuscripts. "Die Personifikation wäre hier unzeitig kühn," he thinks. But Classen cites ii. 71. 1, ai μnxavaì ovdèv wpéλovv, "their engines profited naught." Certainly if ever an engine deserved to be personified, it was the one described in this chapter.

UNIVERSITY OF WISCONSIN

1 Cf. Dio Cass. xliv. 27.