#历史开讲 #
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Editor|Dream into God
In the face of the political, economic and cultural asylum of Roman asylum, Greek cities, while enjoying the benefits of asylum, also had the obligation and necessity to respond accordingly.
Feedback from Greek cities
The Roman patrons did have considerable moral obligations and responsibilities, but the relationship between the Roman patrons and the Greek cities was unequal, and even the Greek cities were "not free" in this relationship.
Greek cities, as the weaker party, sought refuge in the more powerful Roman asylum, and the Roman patron expected the weaker party to show gratitude, loyalty and reverence for their asylum.
In order to respond to the moral and practical asylum of Roman asylum holders, it was necessary for Greek cities to provide their due support to Roman asylum seekers in terms of public opinion and political activities, as well as in other ways.
The way in which asylum seekers are recognized is to use their names as the names of their cities, as Pompeipolis is a stark example.
In addition, it is common to set up markers in cities.
According to Cicero, who once served in Sicily, in every town in Sicily, there are statues of the mighty warriors of the Maserus family, to commemorate the protection of the Greek cities of Sicily by the Marcellus family, led by Marcus Claudius Marcellus.
It is precisely because the Greek cities of Sicily have shown recognition and respect for their patrons in various forms of commemoration, so that Cicero repeatedly mentioned the patronage of the Sicilian cities by the Marcellus family in his "Words to Refute Villeles" in defense of the Greek cities of Sicily, and hoped to win the support of the Maserus family.
However, Marcellus' patronage of the Greek cities of Sicily, led by Syracuse, was not all smooth sailing.
After the fall of Syracuse with Marcellus, there were massacres and looting in the city, which led Syracuse to implore Marcellus afterwards to serve as patron of his city.
But for the most part, this is a stopgap measure for the defeated to cope with the victor.
Thus, after Maserus was elected consul for the fourth time, Syracuse, instigated by Maserus' political enemies, sent emissaries to Rome.
Allegations of brutality committed by Marcelus were alleged, and Marcelus was said to have acted in breach of the provisions and obligations of the Treaty.
It was not permissible or even punishable for the asylees to file a lawsuit against the asylvestment, but the Syracus, with the support of Maselus' political opponents, managed to publish their complaint.
Marcellus immediately defended, arguing that the Syracuses had been hostile to the Romans and that they had acted inappropriately.
Therefore, once you are conscripted or defeated in war, you cannot be protected and you will inevitably suffer, because this is completely self-defeating.
In the end, Marcellus himself won the lawsuit and was given carte blanche over the Syracuses.
However, Maserus not only condoned the actions of the Syracuse Mission, but also reconciled with it, and fully unleashed goodwill, agreeing with the approval of the Senate that Syracuse would retain its original rights, laws and property.
In response to Maserus' good deeds, the Syracuses bestowed the highest honor on Maserus and made a special law that whenever Marcelus and his descendants visited Sicily at any time, the Syracuses would wear a crown of flowers on their heads and hold a grand celebration to sacrifice to the gods.
At this point, the patronage status of the Marcellus family in Syracuse and even Sicily was finally determined, and the extensive influence of his family in Sicily undoubtedly helped Marcellus and his family to operate in Roman politics.
In addition to the sculptures of Roman patrons erected by the Greeks in Greek cities in Sicily, other Greek cities also erected statues of their own Roman patrons.
After the Achaean War, Delphi erected a statue of Perthumius Albinus, patron of Rome in his city, to commemorate his noble deeds: "Delphi dedicated this statue of Perthumius Albinus to Apollo of Pithia, and as patron he brought freedom to the Greeks. ”
The reason why the statue and seal inscription were erected is because after the Achaean War, Perstumius Albinus contributed to the stability of Delphi and even Greece as a whole after the war.
Although after the end of the Achaean War, Greece after the defeat was devastated, and the city-state of Corinth suffered the scourge of war, but after seeking Roman generals, officials and senators as shelter, the cities of Greece were slowly recovering.
The successful restoration and development of the city after the war was inseparable from the actions of the Roman patrons.
Coincidentally, Delphi gave the same distinction to another Roman patron: "Delphi offered the statue of his patron Pobeus Sabinus to Apollo of Pythia, who saved the Greeks from fire and water as patrons." ”
Although there are slight differences in wording, the respect and gratitude shown out of emotional identification and political considerations are palpable.
In addition to the statues, the Greeks also liked to give various titles to their Roman patrons, calling Pompey, who participated in the conquest of the eastern Mediterranean, "savior" and "donor", and even "patron of all Asians" and "the ruler of land and sea".
However, it is not forgotten that during the conquest of Greece and Asia Minor, Pompey and other Roman generals plundered the local cities.
Although most of these generals became patrons of Greek cities after the surrender, and did facilitate and help the construction of local cities, the wounds of past confrontations need time to heal.
The inscription's description of the intimacy between the Roman patrons and the Greek city involved political propaganda, so it was necessary to identify the motives for the material while considering it.