Storia dei Musulmani di Sicilia Vol. II by Michele Amari
By Michele Amari
Storia dei Musulmani di Sicilia
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Stone, Costume in Aristophanic Poetry (New York 1981) 225-7. Pausanias 7 14 2 (early 140s Be); Athenaios 5 215 b--c. M. Barton, 'Tranio's Laconian key', G&R 19 (1972) 25-31, at 26-7. Helots: cf. Kritias 88B37 DK. Aliens: D. s. 40 (1990) 267-8. Plut. Kleom. 3 = Arist. fr. 539. Arist. fr, 496, Plut. Mor. 550b. Plato Gorgias 515e; Protag. 342b. 54 Lacomica: Aristophanes and the Spartans 14 Homer, Odyssey 13 412. A. s. 90-6. M. ,]. Henderson, YCS 26 (1980) 187-8. Cf. ]. Rahn, 'Funeral memorials of the first priestess of Athena Nike', BSA 81 (1986) 195-207.
So we may be quite brief. The version in Peace (619-31) diffuses the blame as widely as possible: a play celebrating the conclusion of peace was hardly the right place for serious accusations against anyone. The earlier account of the origins of the war in Acharnians is more ludicrous, and more revealing of Aristophanes' own sentiments. Dikaiopolis wants peace, and has concluded a private treaty with Sparta. The Acharnians are furious, and he has to defend himself. All that the plot requires him to do is to praise the benefits of peace.
What conclusions can we draw? The average Athenian throughout the war was afraid of Sparta. This is neatly illustrated by the reaction of Strepsiades in Clouds (214-16) when he is shown a map. 'Here's Euboia', says one of Sokrates' students, 'stretched out a long, long way'. ' asks Strepsiades... ' And of course his fears were reasonable enough. Aristophanes, however, treats the Spartans rather gently, tones down or even suppresses certain unpleasantness, and even expresses admiration for them.



