41 Μεθώνην, τὸν εἰς Παγασας, τὸν εἰς Ποτίδαιαν ; ὅτι ἐκεῖνα μὲν ἅπαντα νόμῳ τέτακται, καὶ πρόοιδεν ἕκαστος ὑμῶν ἐκ πολλοῦ τίς χορηγὸς ἢ γυμνασίαρχος τῆς φυλῆς, πότε καὶ παρὰ τοῦ καὶ τίνα λαβόντα τί δεῖ ποιεῖν, οὐδὲν ἀνεξέ- 15 ταστον οὐδ ̓ ἀόριστον ἐν τούτοις ἠμέληται, ἐν δὲ τοῖς περὶ τοῦ πολέμου καὶ τῇ τούτου παρασκευῇ ἄτακτα ἀδιόρθωτα 42 ἀόριστα ἅπαντα. τοιγαροῦν ἅμα ἀκηκόαμέν τι καὶ τριηράρχους καθίσταμεν καὶ τούτοις ἀντιδόσεις ποιούμεθα καὶ περὶ χρημάτων πόρου σκοποῦμεν, καὶ μετὰ ταῦτα 20 τις χορηγός] The choragia was one of the λειτουργίαι, or public burdens, at Athens, discharged from year to year by some wealthy individual who acted as the representative of the State, and in behalf of the tribe whose turn it was to provide a person to fill the office, which was one of considerable expense. This choragus, as he was called, had to provide, maintain, and teach the different choruses who acted in the tragic, comic, or satiric dramas represented at the Great Dionysia, and also to do the same for the lyric choruses of men and boys, the flute-players, cyclian dancers, and others, when they performed on solemn occasions. Dict. of Antiq., s. v. γυμνασίαρχος τῆς φυλῆς] His office, too, was one of the regular λειτουργίαι, and attended with much expense. He had to maintain and pay the persons who were preparing themselves for the athletic games and contests in the public festivals, and to supply them with their wants. As the name denotes, he was also invested with a sort of jurisdiction over the gym nasia or public places of exercise and those who resorted to them. Another of his duties was to conduct some of the solemn games at certain festivals, especially the λαμπαδηφορία, or torch race, for which he selected the most distinguished youths of the gymnasia. The γυμνασίαρχοι were appointed by and for their respective tribes. Dict. of Antiq., s v. πότε καὶ παρὰ τοῦ] ‘when, and from whom, and what he has to receive, and what to do.' οὐδὲν ἀνεξέταστον] ‘nothing in these matters is neglected, from being unascertained or undefined.' τριηράρχους] The trierarchy was an other of the extraordinary war charges or Liturgies at Athens, the object of which was to provide for the maintenance, equipment, and manning of the ships of war belonging to the State. In ancient times one person bore the whole of these charges for a year; afterwards, and certainly in the Peloponnesian war, it was customary for two persons to share it, who were then called συντριήραρχοι. Subsequently to B.C. 358, the trierarchy was managed somewhat in the same way as the property taxes, namely, by classes or boards called συμμορίαι. See the Oration Περὶ τῶν συμμοριών, and Dict. of Antiq., s. v. If ἀντιδόσεις] Any citizen of Athens who was nominated to perform a λειτουργία, or burdensome office on behalf of the State, and who thought that another citizen more wealthy than himself had been unfairly spared, might call upon the latter to undertake the office in his stead, or submit to a complete interchange (ἀντίδοσις) of property. But the party to whom a tender was made might of course raise objections to the challenge in various ways, and particular courts were open at stated times for their determination by the magistrates, who had cognizance of the subject-matter. these objections were overruled, the objector was bound to relieve the person who made the tender from the office imposed upon him, or to accept the exchange, receiving the other's property, and transferring his own with all the liabilities and immunities of each. Such an operation was of course equitable enough in principle, but in the case of a trierarchy and during war it was most prejudicial to the State, by reason of the inevitable delays which it caused when expedition was necessary for success. Dict. Antiq., s. v. ἐμβαίνειν τοὺς μετοίκους ἔδοξε καὶ τοὺς χωρὶς οἰκοῦντας, εἶτ ̓ αὐτοὺς πάλιν ἀντεμβιβάζειν, εἶτ ̓ ἐν ὅσῳ ταῦτα μέλ43 λεται, προαπόλωλεν ἐφ ̓ ἃ ἂν ἐκπλέωμεν· τὸν γὰρ τοῦ πράττειν χρόνον εἰς τὸ παρασκευάζεσθαι ἀναλίσκομεν, οἱ δὲ τῶν πραγμάτων οὐ μένουσι καιροὶ τὴν ἡμετέραν βρα- 25 δυτῆτα καὶ εἰρωνείαν. ἃς δὲ τὸν μεταξὺ χρόνον δυνάμεις οἰόμεθ ̓ ἡμῖν ὑπάρχειν, οὐδὲν οἶαί τε οὖσαι ποιεῖν ἐπ ̓ αὐτῶν τῶν καιρῶν ἐξελέγχονται. ὁ δ ̓ εἰς τοῦθ ̓ ὕβρεως 51 ἐλήλυθεν ὥστ ̓ ἐπιστέλλειν Εὐβοεῦσιν ἤδη τοιαύτας ἐπιστολάς. 44 ΕΠΙΣΤΟΛΗΣ ΑΝΑΓΝΩΣΙΣ. Τούτων, ὦ ἄνδρες Αθηναῖοι, τῶν ἀνεγνωσμένων ἀληθῆ 5 μέν ἐστι τὰ πολλὰ, ὡς οὐκ ἔδει, οὐ μὴν ἀλλ ̓ ἴσως οὐχ ἡδέα ἀκούειν. ἀλλ ̓ εἰ μὲν, ὅσα ἄν τις ὑπερβῇ τῷ λόγῳ, ἵνα μὴ λυπήσῃ, καὶ τὰ πράγματα ὑπερβήσεται, δεῖ πρὸς ἡδονὴν δημηγορεῖν· εἰ δ ̓ ἡ τῶν λόγων χάρις, ἂν ᾖ μὴ προσήκουσα, ἔργῳ ζημία γίγνεται, αἰσχρόν ἐστι φενακί- 10 ζειν ἑαυτοὺς, καὶ ἅπαντ ̓ ἀναβαλλομένους ἃ ἂν ᾖ δυσχερή 45 πάντων ὑστερίζειν τῶν ἔργων, καὶ μηδὲ τοῦτο δύνασθαι τοὺς χωρὶς οἰκοῦντας] • the freedmen who live apart from their old masters.” In the speech adv. Macart. § 22, and in that c. Everg. et Mnes. (§ 43), χωρίς οἰκεῖν is applied to a son keeping a separate establishment from his father. In § 91 of the latter speech it is used, as it seems to be here, of a liberated slave: ἀφεῖτο ὑπὸ τοῦ πατρὸς τοῦ ἐμοῦ ἐλευθέρα καὶ χωρὶς ᾤκει καὶ ἄνδρα ἔσχεν. See the note of Valesius on the phrase in Harpo. cration, who adopts the same explanation. εἶτ ̓ αὐτοὺς πάλιν] ' then again to put (citizens) themselves on board instead.' Such must be the meaning of the text unless we change εἶτ ̓ αὐτούς into εἶθε αυτούς, and translate it, to put yourselves on board instead.' The common reading certainly seems questionable, and Dindorf (ed. 1855) brackets ἀντεμβιβάζειν, thus making the construction εἶτ ̓ αὐτοὺς πάλιν ἐμβαίνειν. But the word is found in all the MSS., and therefore with Bekker I retain it. If any good MS. omitted it, I should with Dindorf be disposed to reject it. VOL. I. μέλλεται] So the codex S. Vulgo μέλλετε. Schäfer compares Xen. Anab. iii. 1. 47: ὡς μὴ μέλλοιτο, ἀλλὰ περαίνοιτο τὰ δέοντα. προαπόλωλεν ἐφ' & ἄν] 'the objects for which we may be setting out are lost in the meanwhile.' The codex S has Tò ἐφ' ὅ, which Dindorf adopts. τὴν ἡμετέραν βραδυτητα] 'our delays and evasions. Dobree compares Thucyd. i. 142: τοῦ δὲ πολέμου οἱ καιροὶ οὐ με νετοί, and Liv. xxxi. 48 : “ non expectare belli tempora, moras et dilationes imperatorum." ἐπ' αὐτῶν τῶν καιρῶν] ' in the crisis of our emergencies.' ἀληθῆ μέν] • the greater part is unhappily (ὡς οὐκ ἔδει true. καὶ τὰ πράγματα] would pass over as matters of fact also. εἰ δ ̓ ἡ τῶν λόγων] • but if what is agreeable in speech, when it is out of place...' ὑστερίζειν] Dindorf reads ὑστερεῖν from the codex S, "quod habet etiam Stobaeus." Η μαθεῖν, ὅτι δεῖ τοὺς ὀρθῶς πολέμῳ χρωμένους οὐκ ἀκολου θεῖν τοῖς πράγμασιν, ἀλλ ̓ αὐτοὺς ἔμπροσθεν εἶναι τῶν πραγμάτων, καὶ τὸν αὐτὸν τρόπον ὥσπερ τῶν στρατευμά- 15 των ἀξιώσειέ τις ἂν τὸν στρατηγὸν ἡγεῖσθαι, οὕτω καὶ τῶν πραγμάτων τοὺς βουλευομένους, ἵν ̓ ἃ ἂν ἐκείνοις δοκῇ, ταῦτα πράττηται καὶ μὴ τὰ συμβάντα ἀναγκάζωνται 46 διώκειν. ὑμεῖς δ ̓, ὦ ἄνδρες ̓Αθηναῖοι, πλείστην δύναμιν ἁπάντων ἔχοντες, τριήρεις, ὁπλίτας, ἱππέας, χρημάτων 20 πρόσοδον, τούτων μὲν μέχρι τῆς τήμερον ἡμέρας οὐδενὶ πώποτε εἰς δέον τι κέχρησθε, οὐδενὸς δ ̓ ἀπολείπεσθε. ὥσπερ δὲ οἱ βάρβαροι πυκτεύουσιν, οὕτω πολεμεῖτε Φιλίππῳ. καὶ γὰρ ἐκείνων ὁ πληγεὶς ἀεὶ τῆς πληγῆς ἔχεται, κἂν ἑτέρωσε πατάξῃ τις, ἐκεῖσέ εἰσιν αἱ χεῖρες· προβάλ- 25 οὐκ ἀκολουθεῖν] 'not to follow in the wake of events.' τοὺς βουλευομένους] ' so should men of counsel (statesmen guide events. The common reading is εὖ βουλευομένους, but the codex S omits ev. οὐδενὸς δ ̓ ἀπολείπεσθε] ‘and yet there is nothing in which you do not interfere.' Such is, I conceive, the meaning of this phrase, supposing the reading to be correct, and I think it is. For an antithesis is required to τούτων μὲν οὐδενὶ κέχρησθε, which would not be so well supplied by continuing the sentence (as Dindorf does) with οὐδὲν δ ̓ ἀπολείπετε ὥσπερ . Φιλίππῳ. Moreover, though the codex S has ἀπολείπετε ὥσπερ οἱ βάρβαροι πολεμεῖν, which, with οὐδέν instead of οὐδενός, Dindorf adopts in the sense of 'nihil reliquum facitis quin ut barbari luctantur, cum Philippo bellum geratis,' still it must be remembered that all the MSS. read οὐδενός, not οὐδέν. Nor do Ι think that οὐδὲν ἀπολείπετε πολεμεῖν (if indeed it be good Greek) would so well express the meaning given to it as oùdèv ἐλλείπετε πολεμοῦντες. Comp. οὐκ ἐλλείψει εὐχαριστῶν, De Cor. § 114. On the other hand (with more or less approximation in each case to the sense of οὐδενὸς ἀπολείπεσθαι here), we find (c. Aphob. i. § 2) απολειφθῆναι τῶν πραγμάτων, ' to miss, i. e. not to catch or lay hold of the facts of a case; or, as Reiske translates it,' rerum veritatem haud valere perspicere. So also (adv. Macart. § 20), ἀπολείπεσθαι ἐδόκουν οἱ πόρρω καθήμενοι, = videbantur non posse oculis consequi; and (Aesch. c. Tim. τῆς πληγῆς ἔχεται] hangs upon or feels for the blow. So τὰ τῆς λιμνῆς ἐχόμενα, ' the parts close upon the lake. προβάλλεσθαι δέ] but to guard or 47 λεσθαι δ ̓ ἢ βλέπειν ἐναντίον οὔτ ̓ οἶδεν οὔτ ̓ ἐθέλει. καὶ ὑμεῖς ἂν ἐν Χερρονήσῳ πύθησθε Φίλιππον, ἐκεῖσε βοηθεῖν ψηφίζεσθε, ἐὰν ἐν Πύλαις, ἐκεῖσε, ἐὰν ἄλλοθί που, συμ- 52 παραθεῖτε ἄνω κάτω, καὶ στρατηγεῖσθε μὲν ὑπ' ἐκείνου, βεβούλευσθε δ ̓ οὐδὲν αὐτοὶ συμφέρον περὶ τοῦ πολέμου, οὐδὲ πρὸ τῶν πραγμάτων προορᾶτε οὐδὲν, πρὶν ἂν ἢ γεγενημένον ἢ γιγνόμενόν τι πύθησθε. ταῦτα δ ̓ ἴσως 5 πρότερον μὲν ἐνῆν· νῦν δ ̓ ἐπ' αὐτὴν ἥκει τὴν ἀκμὴν, ὥστ ̓ 48 οὐκέτ ̓ ἐγχωρεῖ. δοκεῖ δέ μοι θεῶν τις, ὦ ἄνδρες ̓Αθη ναῖοι, τοῖς γιγνομένοις ὑπὲρ τῆς πόλεως αἰσχυνόμενος τὴν φιλοπραγμοσύνην ταύτην ἐμβαλεῖν Φιλίππῳ. εἰ γὰρ ἔχων ἃ κατέστραπται καὶ προείληφεν ἡσυχίαν ἔχειν ἤθελε 10 καὶ μηδὲν ἔπραττεν ἔτι, ἀποχρῆν ἐνίοις ὑμῶν ἄν μοι δοκεῖ, ἐξ ὧν αἰσχύνην καὶ ἀνανδρίαν καὶ πάντα τὰ αἴσχιστα ὠφληκότες ἂν ἦμεν δημοσίᾳ· νῦν δ ̓ ἐπιχειρῶν ἀεί τινι καὶ τοῦ πλείονος ὀρεγόμενος ἴσως ἂν ἐκκαλέσαιθ ̓ ὑμᾶς, εἴπερ 49 μὴ παντάπασιν ἀπεγνώκατε. θαυμάζω δ ̓ ἔγωγε, εἰ μηδεὶς 15 ὑμῶν μήτ' ἐνθυμεῖται μήτε λογίζεται, ὁρῶν, ὦ ἄνδρες Αθηναῖοι, τὴν μὲν ἀρχὴν τοῦ πολέμου γεγενημένην περὶ τοῦ τιμωρήσασθαι Φίλιππον, τὴν δὲ τελευτὴν οὖσαν ἤδη ὑπὲρ τοῦ μὴ παθεῖν κακῶς ὑπὸ Φιλίππου. ἀλλὰ μὴν ὅτι γ ̓ οὐ στήσεται, δῆλον, εἰ μή τις κωλύσει. εἶτα τοῦτ ̓ 20 look in the face, neither has he the knowledge nor the will. Προβάλλεσθαι is to hold out the hands before the body, in order to ward off an expected blow. Hence v προβολῇ εἶναι, to stand on one's guard. Compare Homer, Iliad v. 879 : ταύτην δ' οὔτ ̓ ἔπεῖ προτιβάλλεαι οὔτε τι ἔργῳ, and Xen. Cyrop. ii. 3. 10: ἐκ παιδίου εὐθὺς προβάλλεσθαι ήπιστάμην πρὸ τούτων, ὅ τι οἰοίμην πληγήσεσθαι. συμπαραθεῖτε] you run up and down close after him.' Mr. Kennedy: 'you run after his heels up and down.' Compare Arrian (v. c. 10), where, describing the parallel movements of Alexander and Porus on the opposite banks of the Hydaspes (Jelum), he says: ὁ Πωρός τε ἀντιπαρῄει ἐπάγων τοὺς ἐλεφάντας, καὶ ̓Αλέ. ξανδρος ἐς ἔθος αὐτὸν τῆς ἀντιπαραγωγής καθίστη. οὐδὲ πρὸ τῶν πραγμάτων] nor anticipating events do you foresee any thing ἀναμενοῦμεν, καὶ τριήρεις κενὰς καὶ τὰς παρὰ τοῦ δεῖνος ἐλπίδας ἂν ἀποστείλητε, πάντ ̓ ἔχειν οἴεσθε καλῶς; οὐκ 50 ἐμβησόμεθα ; οὐκ ἔξιμεν αὐτοὶ μέρει γέ τινι στρατιωτῶν οἰκείων νῦν, εἰ καὶ μὴ πρότερον; οὐκ ἐπὶ τὴν ἐκείνου πλευσόμεθα ; ποῖ οὖν προσορμιούμεθα ; ἤρετό τις. εὑρή- 25 σει τὰ σαθρὰ, ὦ ἄνδρες Αθηναῖοι, τῶν ἐκείνου πραγμάτων αὐτὸς ὁ πόλεμος, ἂν ἐπιχειρῶμεν· ἂν μέντοι καθώμεθα 53 οἴκοι, λοιδορουμένων ἀκούοντες καὶ αἰτιωμένων ἀλλήλους τῶν λεγόντων, οὐδέποτ ̓ οὐδὲν ἡμῖν οὐ μὴ γένηται τῶν 51 δεόντων. ὅποι μὲν γὰρ ἂν, οἶμαι, μέρος τι τῆς πόλεως συναποσταλῇ, κἂν μὴ πᾶσα παρῇ, καὶ τὸ τῶν θεῶν 5 εὐμενὲς καὶ τὸ τῆς τύχης ἡμῖν συναγωνίζεται· ὅποι δ ̓ ἂν στρατηγὸν καὶ ψήφισμα κενὸν καὶ τὰς ἀπὸ τοῦ βήματος ἐλπίδας ἐκπέμψητε, οὐδὲν ὑμῖν τῶν δεόντων γίγνεται, ἀλλ ̓ οἱ μὲν ἐχθροὶ καταγελῶσιν, οἱ δὲ σύμμαχοι τεθνᾶσι τῷ 52 δέει τοὺς τοιούτους ἀποστόλους. οὐ γὰρ ἔστιν, οὐκ ἔστιν 10 ἕνα ἄνδρα δυνηθῆναί ποτε ταῦθ ̓ ὑμῖν πρᾶξαι πάνθ ̓ ὅσα βούλεσθε· ὑποσχέσθαι μέντοι καὶ φῆσαι καὶ τὸν δεῖνα αἰτιάσασθαι καὶ τὸν δεῖνα ἔστι, τὰ δὲ πράγματα ἐκ τούτων ἀπόλωλεν· ὅταν γὰρ ἡγῆται μὲν ὁ στρατηγὸς ἀθλίων ἀπομίσθων ξένων, οἱ δ ̓ ὑπὲρ ὧν ἂν ἐκεῖνος πράξῃ πρὸς 15 οὐδέποτε] never in any case shall we get any thing that we require done.' Observe the strong assertion of the repeated negatives. καὶ τὸ τῶν θεῶν] • both do the gods favour us and Fortune lends us her aid in the struggle.' Mr. Kennedy makes the adjective ευμενές serve for the predicate of τὸ τῶν θεῶν· ‘Methinks where a portion of our citizens though not all, are commissioned with the rest, there Heaven blesses, and Fortune aids in the struggle. But I should rather make εὐ. μενές refer to τῆς τυχῆς as well as τῶν θεῶν, and translate: The good-will of the gods and of Fortune too aids us in the struggle.' τῷ δέει] ‘through fear of such expeditions. An accusative here depends upon a substantive. So Caesar (B. G. i. 5) has "domum reditionis spe sublata ;" and Cicero de Divin. (i. 32), “reditum ac domum itionem." Compare also F. L. § 92 : τεθνάναι τῷ φόβῳ τοὺς Θηβαίους, and Arrian vii. 9 : Θεσσαλῶν δὲ ἄρχον. τας, οὓς πάλαι ἐτεθνήκειτε τῷ δέει. ὑποσχέσθαι] ‘to make promises, however, and assertions, and to accuse this person and that person, is possible. By ὑποσχέσθαι allusion is made to Chares, whose unperformed promises became proverbial. Ile is further indicated by στρατηγὸς ἀθλίων ἀπομίσθων ξένων, in which capacity he offered his services to Pharnabazus. Sauppe quotes Zenobius ii. 13: αἱ Χάρητος ὑποσχέσεις· ἐπὶ τῶν προχείρως ἐπαγγελλομένων πολλά. οἱ δ ̓ ὑπὲρ ὧν . . . ὦσιν] ' and there are here persons who will lie to you without any difficulty about his actions elsewhere.' |