τηλικοῦτ ̓ ὀλολύξαι σεμνυνόμενος (καὶ ἔγωγε νομίζω μὴ γὰρ οἴεσθ ̓ αὐτὸν φθέγγεσθαι μὲν οὕτω μέγα, ὀλολύζειν δ' 324 οὐχ ὑπέρλαμπρον), ἐν δὲ ταῖς ἡμέραις τοὺς καλοὺς θιάσους 20 ἄγων διὰ τῶν ὁδῶν, τοὺς ἐστεφανωμένους τῷ μαράθῳ καὶ τῇ λεύκῃ, τοὺς ὄφεις τοὺς παρείας θλίβων καὶ ὑπὲρ τῆς κεφαλῆς αἰωρῶν, καὶ βοῶν εὐοῖ σαβοῖ, καὶ ἐπορχούμενος ὑης άττης άττης ὑῆς, ἔξαρχος καὶ προηγεμὼν καὶ κιστο referred to the hopes of a future and happier existence, disclosed in the mysteries of Demeter, as hinted at by Isocrates Panegy. § 28): Δήμητρος γὰρ ἀφικομένης εἰς τὴν χώραν ὅτ ̓ ἐπλανήθη, τῆς Κόρης ἁρπασθείσης, καὶ πρὸς τοὺς προγόνους ἡμῶν εὐμενῶς διατεθείσης,. . . καὶ δούσης δωρεὰς διττὰς, τούς τε καρπούς, οἱ τοῦ μὴ θηριωδῶς ζῆν ἡμᾶς αἴτιοι γεγό νασι, καὶ τὴν τελετήν, ἧς οἱ μετέχοντες περί τε τῆς βίου τελευτῆς καὶ τοῦ σύμπαντος αἰῶνος ἡδίους τὰς ἐλπίδας ἔχουσιν. Cicero (de Leg. ii. 14) alludes to the same subject thus: "Nam mihi cum multa eximia divinaque videntur Athenae tuae peperisse atque in vita hominum attulisse, tum nihil melius illis mysteriis, quibus ex agresti immanique vita exculti ad humanitatem et mitigati sumus: Initiaque, ut appellantur, ita re vera principia vitae cognovimus: neque solum cum laetitia vivendi rationem accepimus, sed etiam cum spe meliore moriendi.” More to the same purpose may be found in Warburton's Divine Legation of Moses. τῷ μαράθῳ καὶ τῇ λεύκῃ] • decorated with fennel and white poplar. Harpocration (s. v.) describes this poplar as the growth of the infernal regions thus: οἱ τὰ Βακχικὰ τελούμενοι τῇ λεύκῃ στέφονται, διὰ τὸ χθόνιον εἶναι τὸ φυτὸν, χθόνιον δὲ καὶ τὸν τῆς Περσεφόνης Διόνυσον· τὴν δὲ λεύκην πεφυκέναι φασὶ πρὸς τῷ Αχέροντι, ὅθεν καὶ ἀχερωΐδα καλεῖσθαι παρ' Ομήρφ. Iliad xiii. 389. This representation of Dionysus as a Θεός χθόνιος, is one of the many forms of the diversified traditions about him, and may, as has been suggested (Dict. of Biog.), have arisen from the amalgamation of Phrygian and Lydian rites with those of ancient Hellas. ὄφεις τοὺς παρείας θλίβων] • squeezing the big-checked snakes. Like, if not the same as, the 'puff-adder;' they were so called from their large puffy cheeks, and were considered to be harmless. Aristophanes (Plutus 690) says, κατα συρίξας ἐγὼ ὀδὰξ ἐλαβόμην, ὡς πάρειας ὢν ὄφις. Lucan ix. 721, thus describes this serpent: " Et contentus iter cauda sulcare Pareas." εὐοῖ σαβοῖ] Compare the Evoe, parce Liber, of Horace. Σαβοί may be considered as the Phrygian vocative of Sabos, or Sabazius (Cic. de Leg. ii. 15), one of the many surnames of Dionysus: Εὐοῖ σαβοῖ is described by a Scholiast as Βακχικόν τι ἐπίφθεγμα κατὰ τὴν Φρυγών διάλεκτον. ἐπορχούμενος ὑῆς ἄττης] dancing to the song, Hyes Attes, Attes Hyes. Dissen supposes that "Της was a Phrygian surname of Attes or Atys, first the favourite, and then the priest of Cybele, and that the mystical song about him contained a refrain Ὕης Αττης, Αττης "Tns, like 'Hymen, o Hymenace,' so that the song itself to which Aeschines danced was described by these words. Some however of the Greek grammarians, as Suidas, represent Ὕηs and ̓́Αττης as surnames of Dionysus, and explain them fancifully enough. Thus in Bek. Anecd. i. 207, we find, under Αττης της Αλλοι δὲ την μὲν εἶναι τὸν Διόνυσον ἀπὸ τοῦ συμβάντος ἐπὶ τῇ γεννήσει αὐτοῦ ὑετοῦ· σε γὰρ ἀμβροσίαν ἐπ' αὐτῷ ὁ Ζεύς. "Αττης δέ ἐστιν ὁ Διόνυσος ἀπὸ τῆς γενομένης ἐκ Τιτάνων εἰς αὐτὸν ἄτης καὶ φθορᾶς. Οἱ δὲ ἐπίθετα Διονύσου. also in the Etym. Magn. : "Ατης ὁ Διόνυ σας ἐπιθετικῶς ἀπὸ τῆς γενομένης ἐκ τῶν Τιτάνων εἰς αὐτὸν ἄτης καὶ φθορᾶς. We may conclude that nothing is really known on the subject. ἔξαρχος] leader of the choir, or praecentor. προηγεμών] ‘leader in the dance. κιστοφόρος] The κίστη or cista was a small chest or box carried in the proces sions of Dionysus and Demeter, containing the sacred symbols and implements connected with their worship. A coin called κιστοφόρος from the κίστη upon it, circulated in Asia Minor about the time of its conquest by the Romans, B.C. 190, and later in the province Asia. Livy xxxix. 7. Cicero ad Attic. ii. 6, and pro Domo, c. 20. The MSS. however generally read κιττοφόρος, the ivy being sacred to Dionysus. φόρος καὶ λικνοφόρος καὶ τοιαῦτα ὑπὸ τῶν γρᾳδίων προσ- 25 αγορευόμενος, μισθὸν λαμβάνων τούτων ἔνθρυπτα καὶ 314 στρεπτοὺς καὶ νεήλατα, ἐφ ̓ οἷς τίς οὐκ ἂν ὡς ἀληθῶς 325 αὑτὸν εὐδαιμονίσειε καὶ τὴν αὑτοῦ τύχην; ἐπειδὴ δ ̓ εἰς τοὺς δημότας ἐνεγράφης ὁπωσδήποτε, ἐῶ γὰρ τοῦτό γε, ἐπειδὴ δ ̓ οὖν ἐνεγράφης, εὐθέως τὸ κάλλιστον ἐξελέξω τῶν 5 ἔργων, γραμματεύειν καὶ ὑπηρετεῖν τοῖς ἀρχιδίοις. ὡς δ ̓ ἀπηλλάγης ποτὲ καὶ τούτου, πάνθ ̓ ἃ τῶν ἄλλων κατηγορεῖς αὐτὸς ποιήσας, οὐ κατῄσχυνας μὰ Δί ̓ οὐδὲν τῶν προ Ἡ Γοργολόφα σ ̓ ἐκέλευε τουτουί φαγεῖν Ελατῆρος, ἵνα τὰς ναῦς ἐλαύνωμεν καλῶς. Mr. Drake translates the passage from ἔξαρχος to νεήλατα thus: Leader of the Chorus, master of the ceremonies, casketbearer, fan-bearer, with these and such like names you were greeted by all the crones in the place; and for pay, you received sweet-meats, and twists, and cakes of fresh flour.' λικνοφόρος] The λίκνοs or mystica τὰ νεωστὶ ἀληλεσμένα, ἃ δὴ μέλιτι ἀναvannus Iacchi, was properly a basket δεύοντες, ἀσταφίδας τε καὶ χλωροὺς ἐρες into which the corn and chaff were thrown βίνθους ἐπεμβαλόντες, τοῖς τὰ ἱερὰ τελοῦ. after thrashing, and then flung against σιν ἔνεμον, ἐκάλουν δὲ αὐτὰ, οἱ μὲν ἀμβροthe wind. (Virgil, Geor. iii. 134.) Hence σίαν, οἱ δὲ μακαρίαν. These cakes then it was carried in the processions of Dio- were made of barley-meal fresh ground, nysus, whose rites had a continual refer- and given to those who celebrated the ence to the occupations of rural life, and rites of Dionysus. The word ελατήρ sometimes as a receptacle for the instru- however was a general name for pastry ments of sacrifice and offerings, the bearers flattened by the hand or a rolling-pin, so being called λικνοφόροι. But, according that νεήλατα may simply mean fresh to Servius (Georg. i. 166), the mystica cakes. Comp. Arist. Equit. 1181 : vannus' had a symbolic meaning, and was carried in the Dionysiac processions, "Quod Liberi patris sacra ad purgationem animae pertinebant, et sic homines ejus mysteriis purgabantur, sicut vannis frumenta purgantur." If so, the idea which the Latin fathers of the Christian church first expressed by the word tribulatio' was not so original as has been thought. See Trench's Study of Words, p. 8, and his quotation of George Wither. On the other hand it has been remarked that "winnowing machines were once opposed by some of the more rigid sects of Dis. senters in Scotland on the ground that 'winds were raised by God alone, and it was irreligious in man to attempt to raise wind by efforts of his own.' Westminster Review, xxix. p. 137. ἔνθρυπτα καὶ στρεπτούς] sweet-meats On ἔνθρυπτα Dissen ob “Cum θρύπτειν coqui dicerentur panem, quem in vinum aut jus conciderent, sunt eveρurra passim haec intrita e crustulis; sed nunc de placenta agitur, puta similis generis. Fuit opus pistorium vino admixto coctum." Ulpian says: ἔνθρυπτα ψωμοὶ ἦσαν οἴνῳ βεβρεγμένοι, οὓς ἐποίουν εἰς σκάφην άρτους διαθρύ. ψαντες καὶ φακὴν ἐπισκεδάσαντες. Ac. cording to this, they were a sort of 'tipsy and twists.' serves: cakes.' 4 νεήλατα] Harpoc. (s. v.) observes: κατ ̓ ἔλλειψιν, ἀντὶ τοῦ νεήλατα ἄλφιτα, ἐπειδὴ δ ̓ εἰς τοὺς δημότας] Admission into a 'demus,' or 'township,' i. e. enrolment amongst its members or δημόται, was necessary before any individual could enter upon his rights as an Athenian citizen. ἐπειδὴ δ ̓ οὖν] get enrolled.' when however you did parenthesis to recall the attention is very γραμματεύειν] In the F. L. § 222, οὐδὲν τῶν προϋπηργμένων] ‘you did not dishonour any of your antecedents.' 826 υπηργμένων τῷ μετὰ ταῦτα βίῳ, ἀλλὰ μισθώσας σαυτὸν τοῖς βαρυστόνοις ἐπικαλουμένοις ἐκείνοις ὑποκριταίς, 10 Σιμύλῳ καὶ Σωκράτει, ἐτριταγωνίστεις, σῦκα καὶ βότρυς καὶ ἐλάας συλλέγων ὥσπερ οπωρώνης ἐκ τῶν ἀλλοτρίων χωρίων, πλείω λαμβάνων ἀπὸ τούτων ἢ τῶν ἀγώνων, οὓς ὑμεῖς περὶ τῆς ψυχῆς ἠγωνίζεσθε· ἦν γὰρ ἄσπονδος καὶ ἀκήρυκτος ὑμῖν πρὸς τοὺς θεατὰς πόλεμος, ὑφ ̓ ὧν πολλὰ 15 327 τραύματ ̓ εἰληφὼς εἰκότως τοὺς ἀπείρους τῶν τοιούτων κινδύνων ὡς δειλοὺς σκώπτεις. ἀλλὰ γὰρ παρεὶς ὧν τὴν πενίαν αἰτιάσαιτ ̓ ἄν τις, πρὸς αὐτὰ τὰ τοῦ τρόπου σου βαδιοῦμαι κατηγορήματα. τοιαύτην γὰρ εἵλου πολιτείαν, ἐπειδή ποτε καὶ τοῦτ ̓ ἐπῆλθέ σοι ποιῆσαι, δι' ἣν εὐτυ- 20 χούσης μὲν τῆς πατρίδος λαγὼ βίον ἔζης δεδιὼς καὶ τρέμων καὶ ἀεὶ πληγήσεσθαι προσδοκῶν ἐφ ̓ οἷς σαυτῷ 328 συνῄδεις ἀδικοῦντι, ἐν οἷς δ ̓ ἠτύχησαν οἱ ἄλλοι, θρασὺς ὢν ὑφ ̓ ἁπάντων ὦψαι. καίτοι ὅστις χιλίων πολιτῶν ἀποθανόντων ἐθάρρησε, τί οὗτος παθεῖν ὑπὸ τῶν ζώντων 25 τοῖς βαρυστόνοις] ' to those actors nicknamed the Lugubrious.' " Sic dicit, opinor, quod in partibus suis agendis inepte et contra naturam ὑπερπαθοῦντες spectatoribus risum moverent. "Schäfer. σῦκα καὶ βότρυς] The rural Dionysia in which Aeschines acted were celebrated about vintage time, and hence it has been supposed that Demosthenes here charges his rival with robbing orchards, as a strolling player, and getting in that way more than by his acting. Συλλέγων how. ever does not mean 'stealing,' but picking up,' and points to a more appropriate explanation. The meaning clearly is, that Aeschines and his company acted so ill, that they were pelted on the stage, with figs, grapes, and olives, which they were glad to pick up and put into store till they had got as many as a fruiterer would buy from other people's gardens to stock his shop with. The result was, says Demosthenes, that they got more in this way than from the plays (or dramatic contests, ἀγῶνες) in which they acted at the risk of their lives. ἀπὸ τούτων] After these words some MSS. insert τραύματα, which I agree with Dindorf in rejecting, as it is not wanted, and is not found in the Codex S. It is very likely a gloss, and not a good one. ἄσπονδος καὶ ἀκήρυκτος] an implaca. ble and unceasing war, where there is no ὑφ ̓ ὧν πολλά] This was of course πρὸς αὐτὰ τὰ τοῦ τρόπου] ‘I will proceed to the actual charges against your character.' ἐφ ̓ οἷς σαυτῷ] “ for the crimes of which your conscience accused you, though all have seen how bold you were during the misfortunes of the rest. C. R. Κ. ὦψαι is a rare form for ὤφθης. χιλίων πολιτῶν] Referring to Chaeroneia, Diodorus (xvi. 80) observes : τῶν δ' Αθηναίων ἔπεσον μὲν ἐν τῇ μάχῃ πλείους τῶν χιλίων, ἥλωσαν δὲ οὐκ ἐλάττους τῶν δισχιλίων. ἐθάρρησε] It is not impossible that Demosthenes intended this as an indirect but intelligible reply to Aeschines' remarks on his appearance in public shortly after the loss of his daughter (ἑβδόμην 33 δίκαιός ἐστιν; πολλὰ τοίνυν ἕτερ ̓ εἰπεῖν ἔχων περὶ αὐτοῦ παραλείψω· οὐ γὰρ ὅσ ̓ ἂν δείξαιμι προσόντ ̓ αἰσχρὰ 315 τούτῳ καὶ ὀνείδη, πάντ ̓ οἶμαι δεῖν εὐχερῶς λέγειν, ἀλλ ̓ ὅσα μηδὲν αἰσχρόν ἐστιν εἰπεῖν ἐμοί. Ἐξέτασον τοίνυν παρ ̓ ἄλληλα τὰ σοὶ κἀμοὶ βεβιωμένα, πράως καὶ μὴ πικρῶς, Αἰσχίνη· εἶτ ̓ ἐρώτησον τουτουσὶ τὴν 5 ποτέρου τύχην ἂν ἕλοιθ ̓ ἕκαστος αὐτῶν. ἐδίδασκες γράμ ματα, ἐγὼ δ ̓ ἐφοίτων. ἐτέλεις, ἐγὼ δ ̓ ἐτελούμην. ἐχόρευες, ἐγὼ δ ̓ ἐχορήγουν. ἐγραμμάτευες, ἐγὼ δ ̓ ἐκκλησίαζον. ἐτριταγωνίστεις, ἐγὼ δ ̓ ἐθεώρουν. ἐξέπιπτες, ἐγὼ δ ̓ ἐσύριτ330 τον. ὑπὲρ τῶν ἐχθρῶν πεπολίτευσαι πάντα, ἐγὼ δ ̓ ὑπὲρ τῆς 10 πατρίδος. ἐῶ τἆλλα, ἀλλὰ νυνὶ τήμερον ἐγὼ μὲν ὑπὲρ τοῦ στεφανωθῆναι δοκιμάζομαι, τὸ δὲ μηδ' ὁτιοῦν ἀδικεῖν ἀνωμολόγημαι, σοὶ δὲ συκοφάντῃ μὲν εἶναι δοκεῖν ὑπάρχει, κινδυνεύεις δὲ εἴτε δεῖ σ ̓ ἔτι τοῦτο ποιεῖν, εἴτ ̓ ἤδη πεπαῦσθαι μὴ μεταλαβόντα τὸ μέρος τῶν ψήφων. ἀγαθῇ γ', οὐχ 15 ὁρᾷς; τύχῃ συμβεβιωκὼς τῆς ἐμῆς ὡς φαύλης κατηγορείς. Φέρε δὴ καὶ τὰς τῶν λειτουργιῶν μαρτυρίας, ὧν λελει τούργηκα, ὑμῖν ἀναγνῶ. παρ ̓ ἃς παρανάγνωθι καὶ σύ τὰς ῥήσεις ἃς ἐλυμαίνου, 331 ἡμέραν τετελευτηκυίας), to show his satis faction at the news of Philip's death. Aesch. c. Ctes. § 77. Comp. Cicero, Tusc. iii. 26. οὐ γὰρ ὅσ ̓ ἄν] ‘I do not think it right to let slip from my mouth every thing disgraceful and infamous which I can prove to apply to him.' ἐδίδασκες] ' you taught reading, and I went to school ; you performed initiations, I received them; you danced in the Chorus, I furnished it; you were assemblyclerk, I was a speaker; you acted third parts, I was a spectator.' ἐξέπιπτες] you were hissed off the stage and I hissed you. For the enemy has all your policy been-mine, for my country.' It may be heterodox to say so, but all this antithesis seems to me studied and unnatural, and not at all consistent with the honest indignation which Demosthenes affects. But no doubt it would be very effective as oratory. With έπιπτες compare F. L. § 389. Mr. Ken nedy quotes from Milton's Apology for Smectymnuus (i. 221, Symmons' edit.), an μοι imitation of this passage. Speaking (says Mr. K.) of the young divines and students at college, whom he had so often seen upon the stage acting before courtiers and court ladies, he proceeds thus: "There while they acted and overacted, among other young scholars I was a spectator: they thought themselves gallant men, and I thought them fools ; they made sport, and I laughed; they mispronounced, and I misliked; and, to make up the Atticism, they were out, and I hissed." σοὶ δὲ συκοφάντῃ] whereas it is your fortune to appear a calumniator, and you are on your trial as to whether you are to go on doing this any longer, or to be stopped at once.' ἀγαθῇ γ] 'good indeed - don't you see?-is the fortune in which having passed your life,' &c. Comp. § 291, p. 520. παρ' ἅs] and as a contrast to them, pray do you too read the speeches which you used to murder. 'As a parallel to which pr'ythee (o) read the speeches which you used to murder.' Mr. Drake. 332 καὶ ἥκω λιπών κευθμῶνα καὶ σκότου πύλας κακαγγελεῖν μὲν ἴσθι μὴ θέλοντά με, 20 καὶ κακὸν κακῶς σε μάλιστα μὲν οἱ θεοὶ, ἔπειτα οὗτοι Λέγε τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ. τριτο 25 Ἐν μὲν τοίνυν τοῖς πρὸς τὴν πόλιν τοιοῦτος· ἐν δὲ τοῖς ἰδίοις εἰ μὴ πάντες ἴστε ὅτι κοινὸς καὶ φιλάνθρωπος καὶ τοῖς δεομένοις ἐπαρκῶν, σιωπῶ καὶ οὐδὲν ἂν εἴποιμι οὐδὲ 316 παρασχοίμην περὶ τούτων οὐδεμίαν μαρτυρίαν, οὔτ ̓ εἴ τινας ἐκ τῶν πολεμίων ἐλυσάμην, οὔτ ̓ εἴ τισι θυγατέρας συνεξέδωκα, οὔτε τῶν τοιούτων οὐδέν. καὶ γὰρ οὕτω πως 333 ὑπείληφα. ἐγὼ νομίζω τὸν μὲν εὖ παθόντα δεῖν μεμνήσθαι 5 πάντα τὸν χρόνον, τὸν δὲ ποιήσαντα εὐθὺς ἐπιλελῆσθαι, εἰ δεῖ τὸν μὲν χρηστοῦ, τὸν δὲ μὴ μικροψύχου ποιεῖν ἔργον ἀνθρώπου. τὸ δὲ τὰς ἰδίας εὐεργεσίας ὑπομιμνήσκειν καὶ λέγειν μικροῦ δεῖν ὅμοιόν ἐστι τῷ ὀνειδίζειν. οὐ δὴ ποιήσω τοιοῦτον οὐδὲν, οὐδὲ προαχθήσομαι, ἀλλ ̓ ὅπως ποθ ̓ ὑπεί- 10 λημμαι περὶ τούτων, ἀρκεῖ μοι. 334 Βούλομαι δὲ τῶν ἰδίων ἀπαλλαγεὶς ἔτι μικρὰ πρὸς ὑμᾶς εἰπεῖν περὶ τῶν κοινῶν. εἰ μὲν γὰρ ἔχεις, Αἰσχίνη, τῶν ὑπὸ τοῦτον τὸν ἥλιον εἰπεῖν ἀνθρώπων ὅστις ἀθῷος τῆς Φιλίπ ἥκω λιπών] This (with Arv for νεκρῶν) is the first line of the opening speech of the shade of Polydorus in the Hecuba of Euripides, a character which it would seem that Aeschines had acted. κακαγγελεῖν] The author of this line is not known. κακόν κακῶς] like a wretch as you are, may the gods, if so it might be, and if not all these Athenians, bring you to ruin, vile as you are as a citizen, and vile as a third-rate actor.' and the other as not a mean-spirited τὸ δὲ . . . ὑπομιμνήσκειν] Compare οὐδὲ προαχθήσομαι] ‘nor shall any thing induce me to do so, but whatever the opinion that has been formed about me in these matters, I am quite satisfied.' ὅστις ἀθῷος] who has come off unscathed from the power of Philip.' 33 |