If Julius Caesar's physician had told him he was suffering from a mental illness called psychopathy, Caesar would just have fed him to the lions and went on committing his genocide in Gaul. However, the Athenian women, wives included, had little rights. Instead, he operated as a freelance naval commander first for the Great King of Persia for whom he won a. But the funeral oration was a well-known genre, whereas Lysias 8 is more like a resignation speech, or perhaps an open letter, addressed to or. Of course, the time Euphiletos does let his wife out for the funeral of his mother, she is seen by the seducer. And even Caesar faced procecution for fighting an illegal war.
Oxford: Oxford University Press, 2007. You have heard, you have seen, you have experienced. . This did not just happen once, but repeatedly. Scribo wrote:You bring up some interesting points re: psychopathy. I agree with Scribo and Qimmik here. The extends the founding mission of James Loeb with an interconnected, fully searchable, perpetually growing virtual library of all that is important in Greek and Latin literature.
Whether this was strictly an Athenian cultural issue or not at the time, I do not know but the protection of the home was obviously extremely important to them. Lysias had a narrow escape, with the help of a large bribe. And I, gentlemen, beat him down and I struck his two hands behind his back and I bound him. The fact that Euphiletos brought witnesses to acknowledge the adultery in the home may show that it is more serious than adultery committed outside the home. The name of the candidate Euandrus, against whom the speech is directed, is not.
Many, many great military leaders, politicians, multinational business leaders etc. The whole story is told with masterly clearness and force, and presents us by the way with some striking details of Athenian family life. I went to the houses of one man after another. In this case, the wife was citizen. This reign of terror is beyond description; this Plato has the audacity to mention my name in public in conjunction with his when writing of the life of Socrates—his hero, not mine, after his uncle Critias has had my brother murdered! But Euphiletos does not quickly pass on but instead focuses the reader's attention on to how he twists the knife, describing very explicitly that the future she faces is going to be torture followed by a hell of unremitting toil.
But he is obviously placing the life of a woman, mistress or wife, at the same importance. A person with a personality disorder gets himself into trouble, but a psychopath is usually just trouble for other people. In every society people fall out with each other but the reasons they do are specific to each society. Stylistic differences between the speech and the rest of the Phaedrus have also been taken to suggest that the speech was genuine. Together with his father Nicophemus, he had benefited from the patronage of Conon, who had been one of the few Athenian generals to be moderately successful in the final years of the Peloponnesian War. Both of these examples do not indicate a cultural issue, but rather a human nature issue in the depths of the heart.
The speaker is appearing on behalf of a man named Callias, who is evidently a metic² 5. Now surely it is clear that, if he had had any heavier punishment than this for the case of married women, he would have imposed it. Assuming I have translated correctly, by considering himself to be the personification of the laws of the city he displays a remarkably grandiose sense of their own worth. For everyone will know that he should kiss off the laws for an adulterer, and dread your ballot; for that is the most authoritive thing of all in the city. For how could anyone, who was struck in the bedroom and immediately fell down and had his hands tied, get away when there were so many people inside? And furthermore, had I known beforehand, does it not seem to you that I would have prepared the servants, and sent for my friends, so that I might go in as sure-footed as possible for why would I have already known whether that man also had iron , and also so that I might exact my vengeance with the most witnesses? However' the way Euphiletos makes his threat to the handmaiden is something else. Given that all the surviving speeches that can be dated belong in the period 403—380, the proposed date of death seems plausible, but the date of birth less so, partly because it would entail. When it comes to that pride you speak of, I would think the same, much less speak of it.
Psychiatrists do not like treating being a psychopath as a disease. It was a legal alternative. Had I done the latter, that man would have been less likely to risk entering my house. It was normal that women of good repute - those who had the means to have slaves to do the shopping etc. If you want to engage with ancient Greek, you have to accept this, even if it's painful. And then I asked him why he was committing this crime against me, of breaking into my house.
When it was the next day, she came and opened the door. Just a couple of thoughts. ¹ Together, the two parts of the papyrus make up a single sheet from a codex i. The idea here is that this isn't a personal action but one from civic mindness. I always enjoy reading about history.
Now maybe I am being misled by the use of αἰτία which can have meaning guilt but has a wider sense as well. Further, for Euphiletos to put his complete ruthlessness so on display would be running the risk that of least some of the jurors asking themselves is there anything this man is not capable of. In that respect, it would make sense that the wife would really be treated as one not at fault. There are, however, significant differences. For instance, Euphiletos' arguments against premeditation are fairly weak and are not supported by calling on witnesses. Cf a statement made by Demosthenes somewhere. And so it came about that by this time it was quite customary for my wife often to go downstairs and sleep with the child, so that she could give him the breast and stop him from crying.