CHAPTER XVI TREATIES: CONFEDERATIONS AND ALLIANCES in antiquity. THE practice of establishing confederations and alliances Confederations was frequent amongst the Greeks and the Romans, particularly so in the case of the former. Indeed, alĺ the nations of antiquity, in spite of bellicose proclivities universally manifested, fully recognized the advantages of union and harmony between the civilized peoples, and accordingly often entered into federal pacts, or into more temporary and less comprehensive alliances. But usually such a policy obtained where there was a certain affinity between the nations, an affinity due to common origin, similarity of national life and institutions, or common language. Thus in ancient China alliances with the alien barbarians could scarcely be dreamt of, but there were frequent confederations set up between the Chinese States, for which purpose the sovereigns usually attended in person general conferences specially convened therefor. Similarly the Phoenician cities entered into treaties of alliance with the object of mutual protection; and even subsequent to their conquest by the Assyrians, the Babylonians, and the Persians, successively, they endeavoured to arrange a congress for the discussion and settlement of their common affairs, and for the establishment of a federation. But this effort failed owing to the jealous rivalry of Sidon and Tyre, each of which cities. as in the notorious case of Athens and Spartahankered after the political hegemony, if not the virtual supremacy. Early Gree confedera tionsreligious character. In the federations of the earlier Hellenic history, religious practices and ritual observances played an important part. The federal cities had their common hearths and altars; thus Pausanias mentions the common hearths of the Arcadians.2 They resorted to common temples, worshipped certain gods in common, participated in the same rites, celebrated the same anniversaries with common feasts and games. Thus the Ionian colonies in Asia Minor, between which a bond of this description existed, had their Panionium (IIaviúviov),3 their place of assembly, at Mycale, a promontory near Miletus, and the common temples erected there. Each year they met to celebrate their festival, the Panionia (τà Пlaviúvia), to offer their sacrifices to Poseidon, and to partake of the common meals. At one time, when the Ionians revolted against Persia, the amphictyony assumed to some extent the functions and authority of a federal council for regulating the common interests of its members. Thus, having heard of the Persian advance, the Ionians despatched their respective deputies to the Panionium where, after due consultation together, various courses and proceedings were decided upon. Similarly, the Dorian colonies in Asia possessed a common temple, dedicated to Apollo and Poseidon, at the promontory of Triopium. And so also in Greece we find Boeotian cities united, meeting together on the occasion of their annual feast, and worshipping at the temple of Athena Itonia. Further, Pausanias refers to 1 Cf. P. Foucart, Des associations religieuses chez les Grecs (Paris, 1873). 2 Pausan. viii. 53 : ἑστία κοινὴ τῶν ̓Αρκάδων. 8 Cf. Herodot. i. 141, 142, 143, 148, 170, etc. 4 Herodot. i. 148 : . . . συλλεγόμενοι ἀπὸ τῶν πολίων Ιωνες, ἄγεσκον ὁρτὴν, τῇ ἔθεντο οὔνομα Πανιώνια.—Strabo, xiv. I. 20 : Πανιώνια, κοινὴ πανήγυρις τῶν Ἰώνων συντελεῖται τῷ Ποσειδῶνι καὶ Ovoía. Cf. Diodor. xv. 49. 5 Herodot. vi. 7. • Herodot. i. 144.-Cf. Aristides of Miletus, in Frag. hist. Graec. ed. Didot, vol. iv. p. 324. 7 Pausan. ix. 34. |