By Hugh Lloyd-Jones

ISBN-10: 0520017390

ISBN-13: 9780520017399

"Lloyd-Jones the following considers, in its basic personality, the outlook of early Greek faith from the Homeric poems to the tip of the 5th century, via and research of what he is taking to be its principal constituent, the concept that of Dike. The "justice of Zeus" seems to be issues, the 1st easy, the second one subsidiary: (1) whatever like normal legislation or "the divinely appointed order of the universe," an order now not continually or perhaps often open to human scrutiny, and (2) ethical legislation, a concession to the insignificant creatures of an afternoon that males are, wherein Zeus "punishes, overdue or quickly, a guy who has performed injustice to a different, both in his personal individual or in that of his descendants."  simply because Lloyd-Jones sees the 1st and simple inspiration of Dike because the prerequisite of the later rational hypothesis to which it led (smoothly and with no violent discontinuities, as he claims), his e-book assumes the scale of Kulturgeschichte Griechenlands, and turns into the most recent in a small yet individual checklist of works with equally large scope . . ."

The Justice of Zeus via Hugh Lloyd-Jones
assessment through: John Peradotto
The Classical Journal
Vol. 70, No. three (Feb. - Mar., 1975) , pp. 61-68
released through: The Classical organization of the center West and South

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20–1 as 11 12 13 14 Polyb. 6 (adverbial form). 2. Cf. Franko (1994: 157–8), who does not put the instances in context, and Prag (2006: 18). Walbank (1951: 46 n. 24); contrast Whittaker’s (1978: 64) peculiar assertion that ‘there is perhaps a natural tendency among Greek authors to think of all Phoenicians as Carthaginians’. ’ On the Phoenicians, for example, Niemeyer (2000: 93): ‘The Levantine communities were apparently defined primarily as the populations of their respective city-states, and had thus already developed their corporate identity by the second millennium .

21 These uses presumably reflect the term’s wider and more general frame of reference, as originally the only term available to describe all those of ultimately Phoenician origin. The tendency to use the broader label (whether Greek ϕοῖνιξ or Latin poenus) in negative judgements is, then, rather a reflection of the sweeping, non-verifiable claims made when stereotyping (which consequently operate much better with vague, rather than specific attributions), in both traditions, and is only one possible use of these broader labels (on stereotypes, see Brigham 1971; Hall 1989: 102–13; Bohak 2005).

131; Verr. 12, Sall. Iug. 19; Hor. Carm. 10–12. For the term describing the East, see above. Interestingly, considering that it is frequently (although by no means universally) considered to be a highly negative portrayal of ‘Punics’, Plautus’s Poenulus is the only Plautine play in which the more specific Carthaginiensis is employed (Carthaginiensis in Plaut. Poen. 59, 84, 997, 1124, 1377; Poenus in Poen. 104, 113, 120, 977, 991, 1125; the linguistic adjective punice also appears in Poen. 982–92, 1000.

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