ὦ ἄνδρες Αθηναῖοι, καὶ θεάσησθε ὅτι οὐδὲν οὔτε φυλαττο- 41 μένοις ὑμῖν ἐστι φοβερὸν οὔτ ̓, ἂν ὀλιγωρῆτε, τοιοῦτον οἷον ἂν ὑμεῖς βούλοισθε, παραδείγμασι χρώμενοι τῇ τότε ῥώμῃ τῶν Λακεδαιμονίων, ἧς ἐκρατεῖτε ἐκ τοῦ προσέχειν τοῖς πράγμασι τὸν νοῦν, καὶ τῇ νῦν ὕβρει τούτου, δι ̓ ἣν 5 6 ταραττόμεθα ἐκ τοῦ μηδὲν φροντίζειν ὧν ἐχρῆν. εἰ δέ τις ὑμῶν, ὦ ἄνδρες Αθηναῖοι, δυσπολέμητον οἴεται τὸν Φίλιππον εἶναι, σκοπῶν τό τε πλῆθος τῆς ὑπαρχούσης αὐτῷ δυνάμεως καὶ τὸ τὰ χωρία πάντα ἀπολωλέναι τῇ πόλει, ὀρθῶς μὲν οἶεται, λογισάσθω μέντοι τοῦθ ̓, ὅτι εἴχομέν 10 ποτε ἡμεῖς, ὦ ἄνδρες Αθηναῖοι, Πύδναν καὶ Ποτίδαιαν καὶ Μεθώνην καὶ πάντα τὸν τόπον τοῦτον οἰκεῖον κύκλῳ, καὶ πολλὰ τῶν μετ ̓ ἐκείνου νῦν ὄντων ἐθνῶν αὐτονομούμενα καὶ ἐλεύθερα ὑπῆρχε, καὶ μᾶλλον ἡμῖν ἐβούλετ ̓ ἔχειν 7 οἰκείως ἢ 'κείνῳ, εἰ τοίνυν ὁ Φίλιππος τότε ταύτην ἔσχε 15 τὴν γνώμην, ὡς χαλεπὸν πολεμεῖν ἐστιν ̓Αθηναίοις ἔχουσι τοσαῦτα ἐπιτειχίσματα τῆς αὑτοῦ χώρας ἔρημον ὄντα συμμάχων, οὐδὲν ἂν ὧν νυνὶ πεποίηκεν ἔπραξεν, οὐδὲ τοσαύτην ἐκτήσατο δύναμιν. ἀλλ ̓ εἶδεν, ὦ ἄνδρες ̓Αθη ναῖοι, τοῦτο καλῶς ἐκεῖνος, ὅτι ταῦτα μέν ἐστιν ἅπαντα 20 τὰ χωρία ἆθλα τοῦ πολέμου κείμενα ἐν μέσῳ, φύσει δ' ὑπάρχει τοῖς παροῦσι τὰ τῶν ἀπόντων, καὶ τοῖς ἐθέλουσι 8 πονεῖν καὶ κινδυνεύειν τὰ τῶν ἀμελούντων. καὶ γάρ τοι

οὐδὲν οὔτε φυλαττομένοις] ‘neither if you take precautions is there any thing to be feared by you, nor if you are negligent does any thing go on as you would wish.'

ἐκ τοῦ μηδέν] from our caring nothing for what we ought.' Comp. Olyn. i. § 2: εἴπερ ὑπὲρ σωτηρίας αὐτῶν φροντίζετε. So also c. Meid. § 48: οὐχ ὑπὲρ ὑμῶν οὐδὲ τῶν νόμων φροντίσας.

τό τε πλῆθος] • both the magnitude of his present power and the loss of all its positions by the State.'

καὶ πάντα κύκλῳ] and all that region round about our own.'

* 'κείνῳ] On this Bekker remarks, “'κείνῳ S, quae est perpetua hujus pronominis in bonis libris vel elisio vel crasis: caeteri ἐκείνῳ.” But Dindorf observes, “ ἠκείνωι S, hic et alibi, omissa constanter coronide."

VOL. I.

ἐπιτειχίσματα] having so many fortresses threatening his own country, while he himself was destitute of allies.' Towards the close of the Peloponnesian war, the Lacedaemonians built against Athens such an ἐπιτείχισμα at Deceleia, about fifteen miles distant. From it the garrison made attacks upon the Athenian territory, cutting of the supplies of the city, and harassing the inhabitants in every possible way. So important were the results, that the concluding portion of the Peloponnesian war was known as & Δεκελεικός, otherwise ὁ δεκαετὴς πόλεμος. Thucyd. v. 25 ; vii. 19.

ἐν μέσῳ] he saw that all these positions are as prizes of war lying open to either party.' An idea suggested by the practice of exhibiting the prizes for which combatants contended, in the arena of the contest or near to it.

G

ταύτῃ χρησάμενος τῇ γνώμῃ πάντα κατέστραπται καὶ ἔχει, τὰ μὲν ὡς ἂν ἑλών τις ἔχοι πολέμῳ, τὰ δὲ σύμμαχα 25 καὶ φίλα ποιησάμενος· καὶ γὰρ συμμαχεῖν καὶ προσέχειν 42 τὸν νοῦν τούτοις ἐθέλουσιν ἅπαντες, οὓς ἂν ὁρῶσι παρ9 εσκευασμένους καὶ πράττειν ἐθέλοντας ἃ χρή. ἂν τοίνυν, ὦ ἄνδρες Αθηναῖοι, καὶ ὑμεῖς ἐπὶ τῆς τοιαύτης ἐθελήσητε γενέσθαι γνώμης νῦν, ἐπειδήπερ οὐ πρότερον, καὶ ἕκαστος 5 ὑμῶν, οὗ δεῖ καὶ δύναιτ ̓ ἂν παρασχεῖν αὑτὸν χρήσιμον τῇ πόλει, πᾶσαν ἀφεὶς τὴν εἰρωνείαν ἕτοιμος πράττειν 10 ὑπάρξῃ, ὁ μὲν χρήματ ̓ ἔχων εἰσφέρειν, ὁ δ ̓ ἐν ἡλικίᾳ στρατεύεσθαι, συνελόντι δ ̓ ἁπλῶς, ἢν ὑμῶν αὐτῶν ἐθελήσητε γενέσθαι καὶ παύσησθε αὐτὸς μὲν οὐδὲν 10

τὰ μὲν ὡς ἂν ἑλών] ' some of them as a man would hold what he has taken in war and others as allies, and after making them his friends.'

καὶ προσέχειν ... ἅπαντες] These words make one hexameter.

ἐπὶ τῆς τοιαύτης] if you too are will. ing to act upon the corresponding principle, or conviction, i. e. if you would act upon the same principle as Philip does.

ἕκαστος ὑμῶν, οὗ δεῖ] * and if every one of you, where he ought, and when he can render himself useful to the State, would, giving up all evasion, be ready to act; those that have money to contribute, and those that are of age to serve in the army, and in a word plainly, if you would depend on yourselves alone.'

εἰρωνείαν] Quintilian (Inst. vi. 11) classes ειρωνεία amongst the oratorical "virtutes simulationis, satisfaciendi, rogandi," and defines it as that " quae diversum ei quod dicit intellectum petit." Again (viii. 6) he observes, “In eo vero genere quo contraria ostenduntur Ironia est: Illusionem vocant quae aut pronuntiatione intelligitur aut persona aut rei natura, nam si qua earum verbis dissentit, apparet diversam esse oratoris voluntatem." To the same effect Cicero (de Orat. ii. 67) observes, Urbana etiam dissimulatio est quum alia dicuntur ac sentiuntur, quum toto genere orationis severe ludas, quum aliter sentias ac loquare." In his Academics (ii. 15), quoting Socrates as a well-known example of its use, he says, " Socrates de se ipse detrahens in disputatione plus tribuebat iis

quos volebat refellere. Ita quum aliud diceret atque sentiret, libenter uti solitus est ea dissimulatione quam Graeci είρωνείαν vocant.” So Plato also in his Republic (i. § 11) makes one of the speakers address Socrates thus: αὕτη ἐκείνη ἡ εἰωθυῖα εἰρωνεία Σωκράτους, καὶ ταῦτ ̓ ἐγὼ ἤδη τε καὶ τούτοις προἔλεγον, ὅτι σὺ ἀποκρίνασθαι μὲν οὐκ ἐθελήσοις, εἰρωνεύσοιο δὲ καὶ πάντα μᾶλλον ποιήσοις ἢ ἀποκρινοῖο, εἴ τίς τί σε ἐρωτᾷ. It appears then that ειρωνεία generally signified to say one thing and mean another,' to depreciate one's own claims and pretensions, and professedly to admit, while really denying or resisting those of others; in fact, to

confess and avoid' with dissimulation and evasion. The use of the word then by Demosthenes is peculiarly appropriate, and the Athenians would at once understand by its marked contrast with πράττειν, that he meant to rebuke them for making loud professions and ready acknowledgments of their duty, which nevertheless were nothing but substitutes for, and evasions of, the discharge of it. It may be added that ειρωνεία is opposed to ἀλαζο νεία, and εἴρων • the dissembler to ἀληθής by Aristotle (Ethics ii. 7. 12). The latter contrast and the usage of ειρωνεία as already explained, are both readily accounted for by the original meaning of ὁ εἴρων, “the talker, for τὸ εἴρειν, λέγειν ἐστίν, as Plato Cratyl. § 34) tells us. Theophrastus (Charac. i.) defines ειρωνεία as προσποίησις ἐπὶ χεῖρον πράξεων καὶ λόγων, a notion different from that illustrated above, but connected with it as 'simulatio' is with 'dissimulatio.'

ἕκαστος ποιήσειν ἐλπίζων, τὸν δὲ πλησίον πάνθ ̓ ὑπὲρ αὐτοῦ πράξειν, καὶ τὰ ὑμέτερ ̓ αὐτῶν κομιεῖσθε, ἂν θεὸς 11 θέλῃ, καὶ τὰ κατερρᾳθυμημένα πάλιν ἀναλήψεσθε, κἀκεῖνον τιμωρήσεσθε. μὴ γὰρ ὡς θεῷ νομίζετ ̓ ἐκείνῳ τὰ παρόντα πεπηγέναι πράγματα ἀθάνατα, ἀλλὰ καὶ μισεῖ τις ἐκεῖνον 15 καὶ δέδιεν, ὦ ἄνδρες Αθηναῖοι, καὶ φθονεῖ, καὶ τῶν πάνυ νῦν δοκούντων οἰκείως ἔχειν αὐτῷ· καὶ ἅπανθ ̓ ὅσα περ καὶ ἐν ἄλλοις τισὶν ἀνθρώποις ἔνι, ταῦτα κἀν τοῖς μετ ̓ ἐκείνου χρὴ νομίζειν ἐνεῖναι. κατέπτηχε μέντοι πάντα ταῦτα νῦν, οὐκ ἔχοντ ̓ ἀποστροφὴν διὰ τὴν ὑμετέραν βραδυτῆτα καὶ 20 12 ῥαθυμίαν, ἣν ἀποθέσθαι φημὶ δεῖν ἤδη. ὁρᾶτε γὰρ, ὦ ἄνδρες Αθηναῖοι, τὸ πρᾶγμα, οἳ προελήλυθεν ἀσελγείας ἄνθρωπος, ὃς οὐδ ̓ αἵρεσιν ὑμῖν δίδωσι τοῦ πράττειν ἢ ἄγειν ἡσυχίαν, ἀλλ ̓ ἀπειλεῖ καὶ λόγους ὑπερηφάνους, ὥς φασι, λέγει, καὶ οὐχ οἷός ἐστιν ἔχων ἃ κατέστραπται 25 μένειν ἐπὶ τούτων, ἀλλ ̓ ἀεί τι προσπεριβάλλεται καὶ 43 κύκλῳ πανταχῆ μέλλοντας ἡμᾶς καὶ καθημένους περι

καὶ τὰ ὑμέτερ' αὐτῶν] • (why then), you will both, by God's help, recover your own, and get back again what has been thrown away by neglect, and punish him.' The long sentence beginning av τοίνυν καὶ ὑμεῖς ἐθελήσητε, has its apodosis in καὶ τὰ ὑμέτερα κομιεῖσθε, κ.τ.λ. Observe the contrast between the Kaтά in κατερραθυμημένα and the ἀνd in avaλήψεσθε.

καὶ μισεῖ τις] and there are some that both hate, and fear, and envy him, even of those who now seem to be very friendly to him.'

κατέπτηχε] • but all these are now cowed, having no place of refuge. Suidas Says, κυρίως δὲ πτήσσειν, ἐστὶ τὸ φεύγειν καὶ φοβεῖσθαι. It is especially applied to timid animals, crouching in their lair or form, and accordingly sometimes called πτώκες, as in Aesch. Eumen. 315, τόνδ' ἀφαιρούμενος πτώκα, where the word is used metaphorically of a suppliant fying to an altar as an inviolable place of sanctuary.

ἤδη] : immediately. Observe the emphatic position at the end of the sentence. So in Quintilian: “ Nihil rerum ipsa natura voluit magnum effingi cito.” Kennedy's Grammar, p. 317.

Dr.

οὐδ ̓ αἵρεσιν . . . δίδωσι] * who does not even offer you a choice.'

οὐχ οἷος . . . ἐπὶ τούτων] and is unable while keeping the conquests which he has made to rest satisfied with them.'

ἀεί τι προσπεριβάλλεται] ' he is always surrounding himself with some new acquisition, and while we delay and do nothing, he keeps hemming us in all round on every side. The phrase περιστοιχίζεται is suggested by the practice of hunters, who fix poles or stakes (στοίχοι) in the ground, and then stretch their nets upon them to prevent the escape of the wild beasts they are pursuing. The metaphorical usage of προσπεριβάλλεσθαι is apparently borrowed from a person wrapping a mantle or cloak round himself. Herodotus uses the simple word περιβάλ λεσθαι in the sense of appropriating and securing. Thus vii. 190: χρύσεα ἄφατα χρήματα περιεβάλλετο, and viii. 8 : πολλὰ μὲν ἔσωσε τῶν χρημάτων τοῖσι Πέρσῃσι, πολλὰ δὲ καὶ αὐτὸς περιεβάλετο. Compare also vi. 24, and ix. 39. So too Xenophon (Hell. iv. 8. 18): ἔπεμψεν ἱππέας ἐς τὸ πεδίον, καὶ ἐκέλευσε περιβαλλομένους ἐλαύνειν ὅτι δυναῖντο. Hence (vii. 1. 40) περιβολὴ τῆς ἀρχῆς is an attempt to gain the sovereignty.'

13 στοιχίζεται. πότ ̓ οὖν, ὦ ἄνδρες Αθηναῖοι, πότε ἃ χρὴ πράξετε; ἐπειδὰν τί γένηται; ἐπειδὰν νὴ Δί ̓ ἀνάγκη τις ᾖ. νῦν δὲ τί χρὴ τὰ γιγνόμενα ἡγεῖσθαι ; ἐγὼ μὲν γὰρ 5 οἴομαι τοῖς ἐλευθέροις μεγίστην ἀνάγκην τὴν ὑπὲρ τῶν πραγμάτων αἰσχύνην εἶναι. ἢ βούλεσθε, εἰπέ μοι, περιιόντες αὑτῶν πυνθάνεσθαι [κατὰ τὴν ἀγοράν]· λέγεταί τι καινόν ; γένοιτο γὰρ ἄν τι καινότερον ἢ Μακεδὼν ἀνὴρ Αθηναίους καταπολεμῶν καὶ τὰ τῶν Ἑλλήνων διοικῶν ; 10 14 τέθνηκε Φίλιππος ; οὐ μὰ Δι', ἀλλ ̓ ἀσθενεῖ. τί δ ̓ ὑμῖν διαφέρει; καὶ γὰρ ἂν οὗτός τι πάθῃ, ταχέως ὑμεῖς ἕτερον Φίλιππον ποιήσετε, ἄνπερ οὕτω προσέχητε τοῖς πράγμασι τὸν νοῦν· οὐδὲ γὰρ οὗτος παρὰ τὴν αὑτοῦ ῥώμην τοσοῦτον ἐπηύξηται ὅσον παρὰ τὴν ἡμετέραν ἀμέλειαν. καίτοι καὶ 15 15 τοῦτο· εἴ τι πάθοι καὶ τὰ τῆς τύχης ἡμῖν ὑπάρξαι, ἤπερ ἀεὶ βέλτιον ἢ ἡμεῖς ἡμῶν αὐτῶν ἐπιμελούμεθα, καὶ τοῦτ ̓ ἐξεργάσαιτο, ἴσθ ̓ ὅτι πλησίον μὲν ὄντες, ἅπασιν ἂν τοῖς

πότε ἃ χρὴ πράξετε ;] ' when will you perform your duty? after what event?' C. R. K.

ἐγὼ μὲν γὰρ οἴομαι] • I indeed conceive that to freemen the greatest compulsion is the disgrace which hangs over their conduct.'

αὑτῶν . . . τι καινόν] ' to ask one another, Is there any news?” Αὐτῶν is here used as if for ἀλλήλων, as in De Cor. § 23, πρὸς αὑτοὺς ἐτάραττεν stands for πρὸς ἀλλήλους. So c. Phil. iii. § 17, στασιάζουσιν ἐν αὑτοῖς. Longinus (c. 18) quotes the passage with ἀλλήλων thus, Η βούλεσθε ἀλλήλων πυνθάνεσθαι, λέγεται τι καινόν; It should be noticed also, that he omits after πυνθάνεσθαι, the words κατὰ τὴν ἀγοράν, which Bekker, Dindorf, and other editors insert, though in brackets. The codex F omits the clause altogether, and S gives it in the margin. I cannot think it was a part of the original text, for it makes worse than useless verbiage. Comp. Act. Apost. xvii.

21.

καὶ γὰρ ἂν οὗτός τι πάθῃ ] ' for even if any thing should happen to him.' In Latin, 'si quid humani acciderit ;' an euphemism for should he die.' Observe too, that ἄν τι πάθῃ is here used of the not improbable contingency of death as the conse quence of illness, whereas εἴ τι πάθοι is

used below to express the more remote and improbable contingency of the same event, independent of any proximate or anticipated cause.

οὐδὲ γὰρ οὗτος παρά] ' for even he has not been aggrandized so much by his own energy. This use of παρά is not unlike the vulgarism, it was all along of his own folly.'

καίτοι καὶ τοῦτο] ‘and yet do assume this: suppose any thing should happen, and fortune should befriend us (as she always takes better care of us than we do of ourselves), and bring about this for us, viz. Philip's death. Dindorf (1855) brackets the words καὶ τοῦτ ̓ ἐξεργάσαιτο, as if of doubtful authority, and certainly the written text would be better without them. But their connexion with καὶ τὰ της τύχης ἡμῖν ὑπάρξαι would be more evident in the delivery of the oration, from the rapid enunciation of the parenthetical clause, ήπερ ἀεὶ ... ἐπιμελού μεθα. Compare a similar statement about fortune in the opening of Olyn. II., and the use of καίτοι καὶ τοῦτο in De Cor. § 158.

πράγμασι τεταραγμένοις ἐπιστάντες ὅπως βούλεσθε διοι κήσαισθε, ὡς δὲ νῦν ἔχετε οὐδὲ διδόντων τῶν καιρῶν 20 ̓Αμφίπολιν δέξασθαι δύναισθ ̓ ἂν, ἀπηρτημένοι καὶ ταῖς παρασκευαῖς καὶ ταῖς γνώμαις.

16 Ως μὲν οὖν δεῖ τὰ προσήκοντα ποιεῖν ἐθέλοντας ὑπάρχειν ἅπαντας ἑτοίμως, ὡς ἐγνωκότων ὑμῶν καὶ πεπεισμένων, παύομαι λέγων· τὸν δὲ τρόπον τῆς παρα-25 σκευῆς ἣν ἀπαλλάξαι ἂν τῶν τοιούτων πραγμάτων ὑμᾶς οἴομαι, καὶ τὸ πλῆθος ὅσον, καὶ πόρους οὔστινας χρημάτων, καὶ τἆλλα ὡς ἄν μοι βέλτιστα καὶ τάχιστα δοκεῖ παρασκευασθῆναι, καὶ δὴ πειράσομαι λέγειν, 17 δεηθεὶς ὑμῶν, ὦ ἄνδρες Αθηναῖοι, τοσοῦτον. ἐπειδὰν 44 ἅπαντα ἀκούσητε, κρίνατε, μὴ πρότερον προλαμβάνετε μηδ ̓ ἂν ἐξ ἀρχῆς δοκῶ τινι καινὴν παρασκευὴν λέγειν, ἀναβάλλειν με τὰ πράγματα ἡγείσθω. οὐ γὰρ οἱ ταχὺ

οὐδὲ διδόντων] not even if circumstances offered you Amphipolis.' Demosthenes here perhaps alludes to Philip's surrender of Amphipolis on his accession to the throne, and the neglect of his countrymen to avail themselves of the opportunity. Grote xi. 305.

ἀπηρτημένοι] This word is generally applied to persons in a state of suspense, but here it is so plainly contrasted with πλησίον that it can hardly mean any thing else than the direct contrary. Moreover, ἐξαρτᾶσθαι would be more properly used to denote suspension from a neigh. bouring object, while ȧnó implies distance and removal. Hesychius also explains it by μακρὰν ἀπόντες. Translate then thus: 'while you are far away both with your forces and your counsels;' or, as Mr. Kennedy, with neither forces nor counsels at hand.' Jacobs thus : 'da Ihr mit euern Rüstungen und Gedanken so weit entfernt seyd.' Comp. Thucyd. vi. 21: ἐς ἀλλοτρίαν πᾶσαν ἀπαρτήσαντες, which the Scholiast explains by ἀντὶ τοῦ ἀπαρτηθέντες καὶ πολὺ τῆς οἰκείας χωρισ θέντες.

ὡς ἐγνωκότων] feeling that you are convinced and persuaded of it.'

καὶ τὸ πλῆθος ὅσον] ' and the magnitude of the force and the nature of the supplies of money, this indeed I will endeavour to explain.' “ Καὶ δὴ καί and καὶ δή,” says Mr. Blakesley, " are expressions which Herodotus habitually uses to introduce

that particular feature of a narrative which bears upon the purpose he has in hand." In καὶ δὴ πειράσομαι, καί is clearly emphatic, and as τὸν δὲ τρόπον is contrasted with ὡς μὲν οὖν, δή may be considered as an emphatic repetition of the foregoing δέ. So Dr. Donaldson (Cratylus, p. 268) considers “ δέ, δέν, δή, δήν, to be related ας μέ, μέν, μή, μήν, the third form δή expressing confirmation, and dé being a pronominal word which expresses relative nearness, and therefore enters into the second personal pronoun, the second numeral, and other pronominal words conveying the same idea."

κρίνατε] form your judgment ; the aorist being used for a single action, which is here the result of deliberation. KpíVETE, the present, would mean 'deliberate' or discriminate,' i. e. with a continued operation of the mind. So μὴ προλαμ βάνετε is, “ do not go on prejudging while you are listening.'

οὐ γὰρ οἱ ταχύ] for it is not those who cry Quickly" and " To-day" that speak most to the purpose, but the man who may show what, and how great, and whence procured, must be the force which will be capable of holding out till we either put an end to the war by mutual negotiation, or overcome our enemies.' Observe, that diaλveola is said of two disputants who settle a quarrel by mutual understanding, διαλύειν of a third party who settles it for them.