Notes to Chapter 8 233
as he claims, with the great bishop while still a child.. .” (Helmut Koester, Introduction to the New Testament, vol.
2 History and Literature of Early Christianity [Berlin: de Gruyter, 1982, 2000], 10; 309).
- Septuagint: παιδάριον μικρὸν.
- In chapter 104, Philo seems to acquiesce to the ten-age scheme of Solon, but elsewhere employs both a
seven-age scheme (On the Cherubim 2.114; On Joseph 127, but with varying terminology) and a five-age scheme
(On the Eternity of the World 60). In this latter scheme, the stage of παῖς is succeeded by that of μειράκιον. - See Valdis Leinieks, The City of Dionysos: A Study of Euripides’ Bakchai, Beiträge zur Altertumskunde
88 (Stuttgart: Teubner, 1996), 199–200. Leinieks summarizes, “Although the words used and the exact age
limits vary, it is clear that a scheme of four age-classes is implicit in the vocabulary of fifth-century [b.c.e.]
Greek. The words most frequently used for these four age-classes are: παῖδες ‘boys,’ νεανίσκοι ‘youths,’ ἄνδρες
‘men,’ and γέροντες ‘old men’” (City, 201). Leinieks identifies also a three-class scheme (παῖδες, ἄλκιμοι νεανίαι
[strong young men], old men) used by Plutarch, with some flexibility in terminology, in Sophocles, Pindar, and
Plato, which essentially collapsed the two middle ages of the four-class scheme into one (City, 204). - Thomas Wiedemann, Adults and Children in the Roman Empire (New Haven: Yale University Press,
1989), 119. - Ibid., 119.
- Leinieks, City, 201. See also Mark Golden, Children and Childhood in Classical Athens (Baltimore:
Johns Hopkins University Press, 1990), 4, who says that παῖδες were “boys before their admission to their deme
at the age of seventeen or eighteen, girls before their marriage” (cf. 15). - Wiedemann, Adults and Children, 114.
- Beryl Rawson, Children and Childhood in Roman Italy (Oxford: Oxford University Press, 2003), 142.
- Mary Harlow and Ray Laurence, Growing Up and Growing Old in Ancient Rome: A Life Course
Approach (New York: Routledge, 2002), 67. - Harlow and Laurence, Growing Up, 68. See also Wiedemann, Adults and Children, 116, “What mar-
riage did for a girl, the adult toga did for a boy: it turned them into adults with an individual personality.” It was
at this important juncture in a boy’s life that his name was recorded in the list of citizens in the tabularium, the
state record office located in the temple of Saturn (Wiedemann, Adults and Children, 116). Such ceremonies
took place in the provinces as well. Cicero had his nephew, about sixteen years of age, undergo the ceremony
at Laodicea in 50 c.e. (Att. 6.1.12). - Diodorus Siculus, Library of History 1.54.5, says that the fellow warriors of Sesoösis “had striven
after a reputation for valour from their youth (ἐκ παίδων).” Diodorus also speaks of hereditary warriors who
“inasmuch as they become zealous students of warfare from their boyhood up (ἐκ παίδων)... turn out to be
invincible by reason of their daring and skill” (1.73.90). Aeschines, Speeches 1.80, says members of the Lace-
daemonian council of elders were “men of sobriety from boyhood (ἐκ παίδων) to old age.” In each case, the
subjects only began the activity in question while boys; the activity did not cease when they ceased to be boys. - Gen. 37:2 LXX uses the word νεόν for Joseph at seventeen. The same word is used for Moses’ assistant,
the young man Joshua son of Nun in Ex. 33:11. - Anthony A. Barrett, Caligula: The Corruption of Power (New Haven: Yale University Press, 1989), 75.
- Erasmus, followed by later editors, at II.24.4 inverted puer and parvulus. As there appears to be no
manuscript support for this change of the order, it is most likely a slip. - So Rousseau and Doutreleau, SC 293, 286.
- Quia autem xxx annorum aetas prima indolis est iuuenis et extenditur usque ad quadragesimum annum,
omnis quilibet confitebitur; a quadragesimo autem et quinquagesimo anno declinat iam in aetatem seniorem.
The French translation of Rousseau and Doutreleau is “Car, tout le monde en conviendra, l’âge de trente ans
est celui d’un hoμme encore jeune, et cette jeunesse s’étend jusqu’à la quarantième année: ce n’est qu’à partir de
la quarantième, voire de la cinquantième année qu’on descend vers la vieillesse.” - This is apparently how Eusebius understood the expression, for, referring to this passage he says, “we
have learned that he [Irenaeus] had been a hearer of Polycarp at the age of a youth (κατὰ τὴν νέαν... ἡλικίαν)”;
this would most naturally indicate a young man and not a παῖς. Compare what Leinieks, City, 205, says about
a νεανίας in fourth-century Athens: “It is reasonable to infer... that the upper age limit of a νεανίας was the
same as the upper age limit of an ἀνήρ, that is the age of the end of active military service, or fifty. A νεανίας
was then someone between the ages of eighteen and fifty.” - Lives of the Sophists, 523, from W. C. Wright, Philostratus and Eunapius. The Lives of the Sophists, LCL
(Cambridge: Harvard University Press, 1968). - See Hill, Lost Teaching, 57–65.