I have already observed that the phrase of “Halbgrieche� applied by Bernays and W. v. Humboldt to Aristotle (Bernays, Die Dialoge des Aristoteles, p. 2, p. 134) is not accurate literally, unless we choose to treat all the Hellenic colonies as half-Greek. His ancestry was on both sides fully Hellenic. But it is true of him, in the same metaphorical sense in which it is true of Phokion. Aristotle was semi-Macedonian in his sympathies. He had no attachment to Hellas as an organized system autonomous, self-acting, with an Hellenic city as president: which attachment would have been considered, by Perikles, Archidamus, and Epameinondas, as one among the constituents indispensable to Hellenic patriotism.
[23] Quintilian — Declamat. 268. “Quis ignorat, ex ipsâ Socratis (quo velut fonte omnis philosophia manasse creditur) scholâ evasisse tyrannos et hostes patriæ suæ?� Compare Athenæus, xi. 508-509.
Such sentiment was probably aggravated by the unparalleled and offensive Macedonian demonstration at the Olympic festival of 324 B.C. It was on that occasion that Alexander, about one year prior to his decease, sent down a formal rescript, which was read publicly to the assembled crowd by a herald with loud voice; ordering every Grecian city to recall all exiles who had been banished by judicial sentence, and intimating, that if the rescript were not obeyed spontaneously, Antipater would be instructed to compel the execution of it by force. A large number of the exiles whose restitution was thus ordered, were present on the plain of Olympia, and heard the order proclaimed, doubtless with undisguised triumph and exultation. So much the keener must have been the disgust and humiliation among the other Grecian hearers, who saw the autonomy of each separate city violently trampled down, without even the pretence of enquiry, by this high-handed sentence of the Macedonian conqueror. Among the Athenians especially, the resentment felt was profound; and a vote was passed appointing deputies to visit Alexander in person, for the purpose of remonstrating against it. The orator Demosthenes, who happened to be named Archi-Theôrus of Athens (chief of the solemn legation sent to represent Athens) at this Olympic festival, incurred severe reproach from his accuser Deinarchus, for having even been seen in personal conversation with the Macedonian officer who had arrived from Asia as bearer of this odious rescript.[24]
[24] See the description of this event in History of Greece, ch. xcv. p. 416.
There is reason for supposing that Hypereides also (as well as Deinarchus) inveighed against Demosthenes for having publicly sought the company of Nikanor at this Olympic festival. At least we know that Hypereides, in his oration against Demosthenes, made express allusion to Nikanor. See Harpokration v. Νικάνωρ.
The exordium prefixed to the Pseud-Aristotelian Rhetorica ad Alexandrum, announces that discourse to have been composed pursuant to the desire of Alexander; and notices especially one message transmitted by him to Aristotle through Nikanor (p. 1420 a. 6, 1421 a. 26-38, καθάπερ ἡμῖν ἐδήλωσε Νικάνωρ, &c.).
Now it happened that this officer, the bearer of the rescript, was Nikanor of Stageira;[25] son of Proxenus who had been Aristotle’s early guardian, and himself the cherished friend or ward, ultimately the son-in-law, of the philosopher. We may be certain that Aristotle would gladly embrace the opportunity of seeing again this attached friend, returning after a long absence on service in Asia; that he would be present with him at the Olympic festival, perhaps receive a visit from him at Athens also. And the unpopularity of Aristotle at Athens, as identified with Macedonian imperial authority, would thus be aggravated by his notorious personal alliance with his fellow-citizen Nikanor, the bearer of that rescript in which such authority had been most odiously manifested.
[25] Diodor. xviii. 8. διόπερ ὑπογύων ὄντων τῶν Ὀλυμπίων ἐξέπεμψεν (Alexander) εἰς τὴν Ἑλλάδα Νικάνορα τὸν Σταγειρίτην, δοὺς ἐπιστολὴν περὶ τῆς καθόδου.
Antipater, when re-distributing the satrapies of the Macedonian empire, after the death both of Alexander and of Perdikkas, appointed Nikanor prefect or satrap of Kappadokia (Arrian, Τὰ μετὰ Ἀλέξανδρον, apud Photium, cod. 92, s.37, Didot).
Ammonius, in the life of Aristotle, mentions Nikanor as son of Proxenus of Atarneus. Sextus Empiricus alludes to Nikanor as son-in-law of Aristotle (adv. Mathematicos, sect. 258. p. 271, Fabr.). See Ménage ad Diogen. Laert. v. 12. Robbe’s Life of Aristotle also (Leyden, 1861, p. 2) mentions Nikanor as son of Proxenus.