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In short, the degree of rhetorical embroidery which appears in these examples is something very different from that displayed in the works of the 'tragic' writers. 7 [15] 1 Lorenz, 11–12; cf. CQ, 1945, 8–10. iii. 43. 7–8. 3 i. 44. 4–5. 4 xviii. 25. 1. 5 Cf. i. 4. 11. 6 xxix. 12. 7–10. 7 See below, § 3. 2 A slight concession (in principle) to politic piety and (in practice) to local patriotism, a limited success in retailing the real contents of some of his reported speeches, a readiness to embrace the terminology (but not the emotional attitudes) of 'tragic' history in the interest of τὸ τερπνόν or moral edification—these probably represent the sum of what a critic of Polybius' truthfulness can assemble.

1 How far in all these instances the bias is consciously applied it is difficult to say; but Polybius' willingness to grant something to patriotic prejudice probably rendered him less alert to the risks he was running. Another field in which practice fell short of theory was in the speeches which, following Greek tradition, Polybius included at intervals throughout his Histories; some thirty-seven survive, and several times Polybius makes it clear that such speeches should represent the actual words of the speaker.

4 viii. 8. 5–9. 5 x. 21. 6–8. 6 xxxviii. 4. 5, συγγραφέα δὲ κοινῶν πράξεων οὐδ᾽ ὅλως ἀποδεκτέον τὸν ἄλλο τι περὶ πλείονος ποιούµενον τῆς ἀληθείας; here in fact the assertion is intended to justify Polybius in haranguing his Greek audience in a rhetorical rather than an historical fashion (ἐὰν παρεκβαίνοντες τὸ τῆς ἱστορικῆς διηγήσεως ἦθος ἐπιδεικτικωτέραν καὶ φιλοτιµοτέραν φαινώµεθα ποιούµενοι περὶ αὐτῶν τὴν ἀπαγγελίαν. 7 See above, p. 9. 8 Cf. iii. 32. Polybius is saying the same thing in a slightly different way in viii.

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