評介帕席翁之子阿波羅多祿斯之（Apollodorus）[Demosthenes] 59 Kata Neairas 「控訴妮愛拉」和其譯文

阿波羅多祿斯（Apollodorus）（約西元前394～343/340），乃帕席翁（Pasion）之子，經常被贊譽為與十位“雅典經典演說家”（Attic Orators） 並列的第十一位；他至少有七篇，或者可能有九篇，作品被錯誤地歸附在德謨斯希尼斯（Demosthenes）的全集之中。這些作品直到十九世紀才被分辨出來，所根據的不過是對其中二人之文體差異的強烈感受，而這點最近又得到McCabe以電腦計算歸納之結果的肯定。對這位第十一位“雅典經典演說家”的人及作品之研究，學術界的著墨仍屬有限，但近十幾年來對這位一向被忽略作家的研究，開始有些改變。我個人認為這種轉變與後現代主義對邊際（liminality）及他類（otherness）的高度興趣，息息相關。

This present work is consisted of two parts: a critical introduction to the famous forensic speech, [Demosthenes] 59 Against Neaira by Apollodorus, son of Pasion, with its translation into Chinese. In the first part, the legendary career of Pasion, the ex-slave banker, is reviewed (I.I.). Then, it will deal with the conflict originated form the disposal of his vast wealth between his son Apollodorus and Phormion; to the latter Pasion had married his wife and entrusted the custody of his younger son Pasicles. In a series of legal suits Apollodorus tried to recover what he thought should belong to him alone and these forensic speeches (Dem.36, [Dem.]45 and [Dem.]46) reveal a persistent concern with "what is Athenian" and what that idea would entail for a newly created citizen like Apollodorus. In 1.2. I try to develop the strategy of reading his forensic speeches with a discursive paradigm of power, which sees these speeches as his attempts to "negotiate" and clarify what constitutes Athenian citizenship. In this sense this appeal to law should not be understood as disruptions of social harmony. Instead, it is an attempt at a re-ordering of human relationship which he thought had been distorted by acts of presumptions carried out by his opponents. In 1.3. the focus is directed to the structure of [Dem.]59 Against Neaira, with an analysis of its content based on the discussion in 1.2.. We see the various attempts by the exslave Neaira to manipulate the laws and participate in the social rights - belonging to woman citizen (aste) alone - as if she had been an aste already. The [Dem.]59 is thus about her very skilful acts of usurpation of citizen rights, i.e., her own version of woman citizenship. A reading based on the strategy in 1.2. with the example of [Dem.]59 will give us a perspective which sees what happened in Athenian society from the bottom upwards and a great opportunity to know that the concept of citizenship was never a fixed and externally imposed bundle of rights, privileges and obligations; its contents meant, in fact, different things to different people, and its exact scope of meaning has to be decided and negotiated by the act of discourse, in the present case, the forensic speeches. I end this introduction with the attribution of a psychological anxiety to Apollodorus and see his more than enough leitourgiai and assiduous litigation as acts of self-definition in an Athenian environment that did not hide its prejudice against these "new men". In the II part I have tried to translate the text into Chinese because the speech provides us with a great amount of data related to Athenian social history and to sex and gender study in the classical age. In fact, the use of 4th century forensic speeches has never received the attention it deserves in Taiwan and this translation is a small contribution to make up this deficiency.