γεις οὐδ ̓ αἰσχύνει φθόνου δίκην εἰσάγων, οὐκ ἀδικήματος οὐδε νὸς, καὶ νόμους τοὺς μὲν μεταποιῶν, τῶν δ ̓ ἀφαιρῶν μέρη, 5 οὓς ὅλους δίκαιον ἦν ἀναγιγνώσκεσθαι τοῖς γε όμωμοκόσι 157 κατὰ τοὺς νόμους ψηφιεῖσθαι; ἔπειτα τοιαῦτα ποιῶν λέἃ δεῖ προσεῖναι τῷ δημοτικῷ, ὥσπερ ἀνδριάντα ἐκδεδωκώς κατὰ συγγραφὴν, εἶτ ̓ οὐκ ἔχοντα ἃ προσῆκεν ἐκ â τῆς συγγραφῆς κομιζόμενος, ἢ λόγῳ τοὺς δημοτικοὺς, ἀλλ ̓ 10 οὐ τοῖς πράγμασι καὶ τοῖς πολιτεύμασι γιγνωσκομένους. καὶ βοᾷς ῥητὰ καὶ ἄρρητα ὀνομάζων, ὥσπερ ἐξ ἁμάξης, ἃ 158 σοὶ καὶ τῷ σῷ γένει πρόσεστιν, οὐκ ἐμοί. καίτοι καὶ or at the bar, a speaker were to turn upon his opponent and say, 'Why don't you go to Bedlam?' The only difference would be, that one was supposed to be a cure, and the other might not be the way to it. A similar idea is expressed by 'Naviget Anticyram.' Horat. Sat. ii. 3. 166. ... νόμους τοὺς ἀφαιρῶν μέρη] 'garbling some laws, and leaving out parts of others.' δημοτικῷ] in a patriot, or rather in a man of the people.' Aeschines (c. Ctes. § 169) described five characteristics of a δημοτικός, as opposed to an ὀλιγαρχικός, and laboured to prove that Demosthenes possessed none of them. He said: Οἶμαι τοίνυν ἅπαντας ἂν ὑμᾶς ὁμολογῆσαι τάδε δεῖν ὑπάρξαι τῷ δημοτικῷ· πρῶτον μὲν ἐλεύθερον αὐτὸν εἶναι καὶ πρὸς πατρὸς καὶ πρὸς μητρὸς, ἵνα μὴ διὰ τὴν περὶ τὸ γένος ἀτυχίαν δυσμενής ᾖ τοῖς νόμοις, οἳ σώζουσι τὴν δημοκρατίαν. δεύτερον δ ̓ ἀπὸ τῶν προγόνων εὐεργεσίαν τιν αὐτῷ πρὸς τὸν δῆμον ὑπάρχειν, ἢ, τό γ ̓ ἀναγκαιότατον, μηδεμίαν ἔχθραν, ἵνα μὴ, βοηθῶν τοῖς τῶν προγόνων ἀτυχήμασι, κακῶς ἐπιχειρῇ ποιεῖν τὴν πόλιν. τρίτον, σώφρονα καὶ μέτριον χρὴ πεφυκέναι αὐτὸν πρὸς τὴν καθ ̓ ἡμέραν δίαιταν, ὅπως μὴ διὰ τὴν ἀσέλγειαν τῆς δαπάνης δωροδοκῇ κατὰ τοῦ δήμου. τέταρτον, εὐγνώμονα καὶ δυνατὸν εἰπεῖν· καλὸν γὰρ τὴν μὲν διάνοιαν προαιρεῖσθαι τὰ βέλτιστα, τὴν δὲ παιδείαν τὴν τοῦ ῥήτορος καὶ τὸν λόγον πείθειν τοὺς ἀκούοντας. πέμπτον, ἀνδρεῖον εἶναι τὴν ψυχὴν, ἵνα μὴ παρὰ τὰ δεινὰ καὶ τοὺς κινδύνους ἐγκαταλίπῃ τὸν δῆμον. Τὸν δ ̓ ὀλιγαρχικὸν πάντα δεῖ τἀναντία τούτων ἔχειν. Comp. above § 14, p. 404: Σόλων, εὔνους ὢν ὑμῖν καὶ δημοτικός. ὥσπερ . . . συγγραφήν ] as if you had put out a statue to be made according to contract, and then had it delivered to you deficient in what it ought to have had βοᾷς . . . ὀνομάζων] Sc. ἐμέ. You shout and call me all sorts of names, mentionable and unmentionable. “ῥητὰ καὶ ἄρρητα, dicenda tacenda, quidquid in mentem venit.” Demosthenes alludes to the personalities, c. Ctes. p. 79. ὥσπερ ἐξ ἁμάξης] On the second day of the Anthesteria, called χóες, when the new wine was first drunk, and a procession in wagons and other carriages passed along the streets, those who joined in it were in the habit of throwing out all sorts of jests and ribaldry on the passers-by, whence τὰ ἐκ τῶν ἁμαξῶν σκώμματα and πομπεύειν are used for abusive taunts and insulting personalities. See note on § 13, p. 406, and Dict. of Antiq. p. 342. Suidas, under ἐξ ἁμάξης, says, ἡ λεγομένη ἑορτὴ παρ' Αθηναίοις Λήναια· ἐν ᾗ ἠγωνίζοντο οἱ ποιηταὶ συγγράφοντές τινα ᾄσματα τοῦ γελασθῆναι χάριν· ὅπερ Δημοσθένης ἐξ ἁμάξης εἶπεν. ἐφ ̓ ἁμαξῶν γὰρ οἱ ἄδοντες καθήμενοι ἔλεγόν τε καὶ ᾖδον τὰ ποιή. ματα. Doubtless the practice would prevail on any occasion of a merry-making procession. Dion. Hal., Ant. Rom. vii. 72, compares it with a similar one of the Romans in their triumphal processions. Those of the mediaeval Festival of Fools were more practical and less refined in their fun. Strutt's Book of Sports, iv. 3.9. καίτοι καὶ τοῦτο] ‘and yet I would say this too.' τοῦτο, ὦ ἄνδρες Αθηναῖοι. ἐγὼ λοιδορίαν κατηγορίας τούτῳ διαφέρειν ἡγοῦμαι, τῷ τὴν μὲν κατηγορίαν ἀδική- 15 ματ ̓ ἔχειν, ὧν ἐν τοῖς νόμοις εἰσὶν αἱ τιμωρίαι, τὴν δὲ λοιδορίαν βλασφημίας, ἃς κατὰ τὴν αὑτῶν φύσιν τοῖς ἐχθροῖς περὶ ἀλλήλων συμβαίνει λέγειν. οἰκοδομῆσαι δὲ τοὺς προγόνους ταυτὶ τὰ δικαστήρια ὑπείληφα οὐχ ἵνα συλλέξαντες ὑμᾶς εἰς ταῦτα ἀπὸ τῶν ἰδίων κακῶς τὰ ἀπόρ- 20 ρητα λέγωμεν ἀλλήλους, ἀλλ ̓ ἵνα ἐξελέγχωμεν, ἐάν τις 159 ἠδικηκώς τι τυγχάνῃ τὴν πόλιν. ταῦτα τοίνυν εἰδὼς Αἰσχί νης οὐδὲν ἧττον ἐμοῦ πομπεύειν ἀντὶ τοῦ κατηγορεῖν εἵλετο. οὐ μὴν οὐδ ̓ ἐνταῦθα ἔλαττον ἔχων δίκαιός ἐστιν ἀπελθεῖν. ἤδη δ' ἐπὶ ταῦτα πορεύσομαι, τοσοῦτον αὐτὸν 25 ἐρωτήσας. πότερόν σέ τις, Αἰσχίνη, τῆς πόλεως ἐχθρὸν ἢ ἐμὸν εἶναι φῇ ; ἐμὸν δῆλον ὅτι. εἶτα οὗ μὲν ἦν παρ' 269 ἐμοῦ δίκην κατὰ τοὺς νόμους ὑπὲρ τούτων λαβεῖν, εἴπερ ἠδίκουν, ἐξέλιπες, ἐν ταῖς εὐθύναις, ἐν ταῖς γραφαῖς, ν 160 ταῖς ἄλλαις κρίσεσιν· οὗ δ ̓ ἐγὼ μὲν ἀθῷος ἅπασι, τοῖς νόμοις, τῷ χρόνῳ, τῇ προθεσμίᾳ, τῷ κεκρίσθαι περὶ πάν- 5 των πολλάκις πρότερον, τῷ μηδεπώποτε ἐξελεγχθῆναι λοιδορίαν . . . διαφέρειν] A similar sentiment is expressed by Cicero, pro Coel. 3: “ Sed aliud est maledicere, aliud accusare. Accusatio crimen desiderat, rem ut definiat, hominem ut notet, argu. mento probet, teste confirmet. Maledictio autem nihil habet propositi, praeter contumeliam quae si petulantius jactatur, convicium, si facetius, urbanitas nominatur." ἀδικήματ ̓ ἔχειν] e. g. 'deals in of fences, while abuse keeps to calumnies.' οὐχ ἵνα . . . ἀπὸ τῶν ἰδίων] ‘not that we should abuse each other with scandals from our private life.' τὰ ἀπόρρητα] This phrase as here used is illustrated by Lys. c. Theomn. i. § 6 : ἐτόλμα λέγειν . . . ὡς οὐκ ἔστι τῶν ἀπορρήτων, ἐάν τις εἴπῃ τὸν πατέρα ἀπεκτονέναι, also by Isocr. c. Lochit. § 5 : περὶ τῆς κατηγορίας νόμον ἔθεσαν (οἱ Ἀθηναῖοι) ὃς κελεύει τοὺς λέγοντάς τι τῶν ἀπορρήτων πεντακοσίας δραχμὰς ὀφείλειν. 'where you οὗ μὲν ἦν... λαβεῖν] οὗ δ ̓ ἐγὼ ... ἅπασι] • but where I indeed am safe in every thing, by the laws, by the length of time, by the limitation of actions, by the frequent previous adjudications about every point, by the fact that I have never been convicted of any wrong to you; while the city, on the other hand, must more or less participate at any rate in the character of what has been done on account of the state is it here and on this ground that you have met me?' The meaning seems to be, that the issues joined on the trial necessitated a review of and a verdict upon the measures of Demosthenes, in the credit or discredit of which the state would participate, as it had ratified and adopted them. τῇ προθεσμία] The term fixed for bringing actions or prosecutions, and after the expiration of which they could not be commenced, so that προθεσμίας νόμος answers to our 'Statute of Limitations,' and such statutes as limit a term for informations and the like. Dict. of Antiq. s. v. 161 162 μηδὲν ὑμᾶς ἀδικῶν, τῇ πόλει δ ̓ ἢ πλέον ἢ ἔλαττον ἀνάγκη τῶν γε δημοσίᾳ πεπραγμένων μετεῖναι τῆς δόξης, ἐνταῦθα ἀπήντηκας ; ὅρα μὴ τούτων μὲν ἐχθρὸς ᾖς ἐμὸς δὲ προσποιῇ. 10 Ἐπειδὴ τοίνυν ἡ μὲν εὐσεβὴς καὶ δικαία ψῆφος ἅπασι δέδεικται, δεῖ δέ με, ὡς ἔοικε, καίπερ οὐ φιλολοίδορον ὄντα φύσει, διὰ τὰς ὑπὸ τούτου βλασφημίας εἰρημένας ἀντὶ πολλῶν καὶ ψευδῶν αὐτὰ τἀναγκαιότατ ̓ εἰπεῖν περὶ αὐτοῦ, καὶ δεῖξαι τίς ὢν καὶ τίνων ῥᾳδίως οὕτως ἄρχει τοῦ 15 κακῶς λέγειν, καὶ λόγους τίνας διασύρει, αὐτὸς εἰρηκὼς ἃ τίς οὐκ ἂν ὤκνησε τῶν μετρίων ἀνθρώπων φθέγξασθαι ; εἰ γὰρ Αἰακὸς ἢ Ραδάμανθυς ἢ Μίνως ἦν κατηγορῶν, ἀλλὰ μὴ σπερμολόγος, περίτριμμα ἀγορᾶς, ὄλεθρος γραμμα Ἐπειδὴ δέδεικται] Wolff thinks that Demosthenes here took advantage of some acclamations in the assembly, which he affected to regard as the general voice of his judges, and thereupon expressed his conviction that his client would be acquitted. Had the reading not been ἅπασι but ὑμῖν, in contrast with δεῖ δέ με, 1 should be more disposed to agree with him. As the text stands, I would translate it: Having then pointed out to all what is the conscientious and just verdict, and, as I must, it would seem...' ... τὰς ὑπὸ εἰρημένας] Westermann observes that βλασφημίας precedes the participle, by reason of what he calls * rhetorical accent. He compares § 12]: τὴν τότε Θηβαίοις ῥώμην καὶ δόξαν ὑπάρχουσαν, and § 293: τῇ κατὰ τῶν Ἑλ. λήνων ἀρχῇ πραττομένῃ. We should say that the collocation was suggested by the laws of harmony and sense. ἀντὶ πολλῶν εἰπεῖν] 4 in reply to his many falsehoods say just what is absolutely necessary.' So (Thucyd. i. 90) àvayκαιότατον ὕψος is said of a wall built only just high enough for purposes of defence. λόγους τίνας διασύρει] ' cavils at some expressions of mine. Comp. διέσυρε τὰ παρόντα καὶ τοὺς προγόνους ἐπῄνεσε. De Synt. § 13. αὐτὸς εἰρηκώς] • though he has himself uttered language which what decent man (I should like to know) would not shrink from uttering?' It will be seen that there is no apodosis after ειρηκώς, so that the sentence is incomplete, unless indeed we suppose that the apodosis is in δεῖ δέ με, for which some would write δεῖ δή με. Demosthenes here alludes to the personalities of Aeschines c. Ctes. p. 79. Αἰακὸς . . . Μίνως ] These judges of the dead are quoted as representatives of integrity. σπερμολόγος] ta babbler'or prater. This word properly means ὁ τὰ σπέρ ματα συλλέγων (Hesych.), and is applied to birds which support life by picking up seeds. But it has many derived meanings founded upon this primary notion. Thus it is applied to a pauper who gains a livelihood by picking up scraps of meat or vegetables in a market, and also to a worthless idler who, without regular employment, loiters about public places for a chance job, a homo circumforaneus. The meaning of bab. bler' as in the text, and in Act. Apost. xvii. 18, is connected with the notion of picking up scraps of knowledge and bits of talk, to retail as gossip or scandal. Here Lord Brougham translates it 'wordmonger.' Eustathius ad Odys. p. 1547. 35, thus explains the word: Ὁ δὲ σπερμολόγος κυρίως εἶδός ἐστιν ὀρνέου λωβώ μενον τὰ σπέρματα. ἐξ οὗ οἱ Αττικοὶ σπερμολόγους ἐκάλουν τοὺς περὶ ἐμπόρια καὶ ἀγορὰς διατρίβοντας, διὰ τὸ ἀναλέγεσθαι τὰ ἐκ τῶν φορτίων ἀναρρέοντα καὶ διαζῆν. ἐκ τούτων δὲ τὴν αὐτὴν ἐλάγχανον κλῆσιν καὶ οἱ οὐδενὸς λόγου ἄξιοι. The σπερμολόγος of the Thames is the London 'mudlark.' περίτριμμα] a drudge of the forum. Το περίτριμμα δικῶν. Arist. Nubes, 447. ὄλεθρος γραμματείς] a wretch of a τεὺς οὐκ ἂν αὐτὸν οἶμαι τοιαῦτ ̓ εἰπεῖν οὐδ ̓ ἂν οὕτως ἐπα- 20 χθεῖς λόγους πορίσασθαι, ὥσπερ ἐν τραγῳδίᾳ βοῶντα ὦ γῆ καὶ ἥλιε καὶ ἀρετὴ καὶ τὰ τοιαῦτα, καὶ πάλιν σύνεσιν καὶ παιδείαν ἐπικαλούμενον, ᾗ τὰ καλὰ καὶ τὰ αἰσχρὰ διαγιγνώσκεται· ταῦτα γὰρ δήπουθεν ἠκούετ ̓ αὐτοῦ λέγον163 τος· σοὶ δὲ ἀρετῆς, ὦ κάθαρμα, ἢ τοῖς σοῖς τίς μετουσία ; 25 ἢ καλῶν ἢ μὴ τοιούτων τίς διάγνωσις ; πόθεν ἢ πῶς ἀξιωθέντι; ποῦ δὲ παιδείας σοι θέμις μνησθῆναι, ἧς τῶν μὲν ὡς ἀληθῶς τετυχηκότων οὐδ ̓ ἂν εἷς εἴποι περὶ αὑτοῦ τοιοῦ- 270 τον οὐδὲν, ἀλλὰ κἂν ἑτέρου λέγοντος ἐρυθριάσειε, τοῖς δ ̓ ἀπολειφθεῖσι μὲν ὥσπερ σὺ, προσποιουμένοις δ ̓ ὑπ' ἀναι σθησίας τὸ τοὺς ἀκούοντας ἀλγεῖν ποιεῖν, ὅταν λέγωσιν, οὐ τὸ δοκεῖν τοιούτοις εἶναι περίεστιν. 164 Οὐκ ἀπορῶν δ ̓ ὅ τι χρὴ περὶ σοῦ καὶ τῶν σῶν εἰπεῖν, ἀπορῶ τοῦ πρώτου μνησθῶ, πότερ ̓ ὡς ὁ πατήρ σου Τρόμης ἐδούλευε παρ' Ελπίᾳ τῷ πρὸς τῷ Θησείῳ διδάσκοντι writing clerk. Aeschines had once been one of the ὑπογραμματείς, or under secretaries to some of the Athenian magistrates. Compare § 261: τὸ κάλλιστον ἐξελέξω τῶν ἔργων, γραμματεύειν καὶ ὑπηρετεῖν τοῖς ἀρχιδίοις. Ιt will be seen that ὅλεθρος is here used instead of an adjective. Comp. c. Phil. iii. p. 215 : ὀλέθρου Μακεδόνος. οὐδ ̓ ἂν...πορίσασθαι] ‘nor have brought out such offensive language. For πορίσασθαι, compare adv. Lacr. § 51: ῥᾳδίως λόγους ποριεῖσθαι. Epitaph. § 15: ὅ τι χρὴ λέγειν πορίσασθαι. Schäfer. ὥσπερ ἐν τραγωδία] Alluding to the former profession of Aeschines, who concluded his speech thus: 'Eyà μèv obv, & Γῆ, καὶ Ηλιε, καὶ ̓Αρετή, καὶ Σύνεσις, καὶ Παιδεία, η διαγιγνώσκομεν τὰ καλὰ καὶ τὰ αἰσχρὰ, βεβοήθηκα καὶ εἴρηκα. λέγωσιν, οὐ φέρομεν, ὅταν δὲ ἄνθρωπος αἰσχύνη τῆς πόλεως γεγονὼς ἑαυτὸν ἐγκω μιάζῃ, τίς ἂν τὰ τοιαῦτα καρτερήσειεν ἀκούων; τοῖς δ ̓ ἀπολειφθεῖσι] while to those indeed who like yourself are destitute of it, and nevertheless pretend to it, the result is that by their want of delicacy they give offence to their hearers when they speak, instead of appearing to be what they pretend. For the usage of ἀπολείπεσθαι comp. note p. 98. πρὸς τῷ Θησείῳ] ' teaching letters, i. e. keeping a school, ' by the temple of Theseus. This building is situated to the N. W. of the Acropolis at Athens, and is the least dilapidated among the remaining structures of Greece. It is of the Doric order, erected about 465 B.c., and peripteral, with six columns in front, and thirteen on eack fank, including those at the angles. Sir W. Gell described it as perhaps the most beautiful and best preserved monument of antiquity, and producing, notwithstanding its small dimensions of 104 by 45 feet, an inconceivable effect of majesty and grandeur. It was for many centuries known as the Church of St. George, and is now the national museum of Athens. Dict. of Geog. i. 288. See also the plan of the Acropolis, p. 302, and Wordsworth's Athens and Attica, p. 127. 5 γράμματα, χοίνικας παχείας ἔχων καὶ ξύλον, ἢ ὡς ἡ μήτηρ σου τοῖς μεθημερινοῖς γάμοις ἐν τῷ κλεισίῳ τῷ πρὸς τῷ 10 Καλαμίτῃ Ηρωϊ χρωμένη τὸν καλὸν ἀνδριάντα καὶ τριτο αγωνιστὴν ἄκρον ἐξέθρεψέ σε; ἀλλὰ πάντες ἴσασι ταῦτα, 165 κἂν ἐγὼ μὴ λέγω. ἀλλ ̓ ὡς ὁ τριηραύλης Φορμίων, ὁ Δίωνος τοῦ Φρεαρρίου δοῦλος, ἀνέστησεν αὐτὴν ἀπὸ = μεθημερινοῖς γάμοις] * marriages in the day-time. μεθημερινός = 'diurnus, what is of the day or done by day. καθημε ρινός 'quotidianus,' 'what is of every day.' As for yάuous it is a euphemism for a plainer term, and perhaps carries with it a pregnant sarcasm, implying that the mother's wedlock was prostitution. ἐν τῷ κλεισίῳ] Bekker reads κλισίῳ, and the Codex S has κλεισείωι. The word itself κλείσιον, lit. tugurium, a shed or hut, and sometimes a stall or shop, is here a brothel, as χαμαιτυπεῖον in Lucian, Dial. Mort. x. 11. τῷ Καλαμίτῃ Ηρωϊ] Nothing is known of a Hero Calamites except from this passage, and so all sorts of suggestions have been made about it. Franke, in a review of Dissen's edition, supposes that the Calamites was a Hero der Schulmeister,' an idea which will be strange to most of them. In the Codex S, ἡρώω is superscribed,' as a various reading, which receives some confirmation from Apollonius (Aesch. in vit. p. 247), who describes the οἴκημα πρὸς τῷ τοῦ Καλαμίτου ᾑρώφ. Again, in the de F. L. § 279, the father of Aeschines is spoken of not as a schoolmaster's slave, but as himself keeping a school near the house of Heros the physician: διδάσκων δ ̓ ὁ πατὴρ γράμματα πρὸς τῷ τοῦ Ηρω τοῦ ἰατροῦ. Accordingly Schäfer conjectures that this Heros was nicknamed & καλαμίτης, from his skill in using splints (κάλαμοι) in setting bones; and proposes to read τῷ καλαμίτῃ Ηρῳ, 'Heros the bone-setter,' a conjecture supported by Phot. 75. 24. Porson: "Hpws ἰατρός· ου μέμνηται Δημοσθένης ἐν τῷ περὶ Στεφάνου. On the whole I think this reading and interpretation most consistent and simple, and therefore for want of a better I adopt it. Curiously enough the word καλαμηδόν is applied by Paulus Aegineta, a medical writer of the seventh century, to describe a fracture. See Mr. Shilleto's note on the de F. L. § 279. Mr. Drake, I find, is of the same opinion. His translation is by the shop of Heros, surnamed Καλαμίτης, and he says that the word probably came from some medical use of the Κάλαμος. τὸν καλὸν ἀνδριάντα] Aeschines is said to have been a man of handsome person, but the phrase is further explained by a statement (Bekker, Anec. 394, 29) that ἐν τῇ συνηθείᾳ λέγουσιν αἱ μητέρες περὶ τῶν υἱῶν, ὁ καλὸς ἀνδριάς μου. Dissen further suggests a sarcastic allusion to the statue-like appearance of Aeschines when pleading (οὐ λέγειν εἴσω τὴν χεῖρ ̓ ἔχοντε 'Αισχίνη δεῖ. F. L. § 285) as contrasted with the energetic action of Demosthenes. τριταγωνιστὴν ἄκρον] 's capital actor of third-rate parts. The τριταγωνισταί took only the subordinate characters: τοὺς τυράννους καὶ τοὺς τὰ σκῆπτρα ἔχονComp. § 231. τας. ἀνέστησεν αὐτήν] The word ἀνέστησεν, 'raised,' or promoted, is used appropriately with reference to the εργασία, a follower of which (c. Neaer. § 87) is described as ἐπ' ἐργαστηρίου καθῆσθαι. So also we find ἀπὸ τοῦ οἰκήματος ἀνίσταται. (Isaeus, Or. vi. § 25.) The τριηραύλης gave the time by his fute to the rowers in a trireme. Cicero (de Divin. c. Caec. 17) calls the boys who performed this duty on board the Roman triremes, 'symphoniaci pueri.' |