Encyclopedia of sacred theology - pagina 27

;

Chap.

§ 2.

I]

ing as

it

USE IN THE GREEK CLASSICS

indicates something that

something that

lies in

forms a

3

by

circle

itself

a sphere or circle, or within a certain

or something that is thus included in it moves within such a circle. A round temple was called Upov The hUaia, ijKVKXcov, because such a temple forms a circle. or common civil rights, were called iyKVKXia, because they

circumference, and

in

reside

the

;

circle

of

citizens,

and

confine

themselves

In Athens, the Xeirovpyiai, were called iyto its limits. KVKXtat, and they spoke of iyKVKXta avaXco/jbara, eyKvuXiat BaTrdvai, ijKVKXta hiaKovrjpiaTa, etc., to indicate services in the

interest of the state

which are rendered in turn, expenses that

returned periodically, or activities that constantly changed Aristotle (^Polit. II., after a fixed programme of rotation.

1269^ 35) calls even the daily, and therefore periodically, Thus unconsciously the idea returning task, ra iyKVKXta. p.

which was

of that

of a daily occurrence,

and

in a certain

sense ordinary and normal, was included under eyKVKXio'i ^ and it was in this process of thought that iyKVKXio'? was ;

added to waLheca by which to indicate that kind and that measure of instruction or knowledge which was deemed indispensable for a normally developed Athenian citizen in part, therefore, in the same sense in which Demosthenes ;

calls the legal rights that are Bi/caia

(XXV.

74) ,2

or,

in

common to a better

wrote his iyKV/cXia ^LXoao(^r)ixaTa,

all citizens,

sense

still,

iyKVKXia Aristotle

popular philosophy.

i.e.

It is a mistake, therefore, to interpret eyKvicXio<i jraiSeia as

a group of sciences which in the abstract formed a circle

and it is equally ill-advised to understand by it nothing more than "everyday matters of knowledge." The idea of a circle or rotation must certainly be mainonly the definition of what falls within this circle tained must not be derived from the mutual connection of these departments of knowledge as such, but from their connection in relation to the forming of the young Greek. or a whole,

;

The explanation 1 ^

of Quintilian (I.

10)

:

oj'bis

doctrinae,

Isocrates describes it even as rd Kara ttjv Tjixipav ^KaffT-qv yiyvdfjLeva (III. 22). w yap ov5^ tG)v icrQiv ovbi tGiv eyKVKXlwv 5cKaiii}v /JLeTovcriav diddacnv oi vdfjioi,

OVTOi

Tlil' a.Vr]Ki(JT(jJV

ST^pOVS aiTiOS yiyVCTOA

oi'K Opduli

K.T.\.

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