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νους· οὗτος δ ̓ αὖ τοὐναντίον τὸν δεσπότην ὁ δοῦλος ἐξετάζει, ὡς δῆτα πονηρὸν καὶ ἄσωτον ἐκ τούτων 77 ἐπιδείξων. ἐγὼ δ ̓, ὦ ἄνδρες Αθηναῖοι, τῆς μὲν ὄψεως τῇ φύσει καὶ τῷ ταχέως βαδίζειν καὶ λαλεῖν μέγα οὐ τῶν εὐτυχῶς πεφυκότων ἐμαυτὸν κρίνω· ἐφ ̓ οἷς

to account,' taken to task,' (§ 82 ἐξήταζες ὅστις ήν). Liddell and Scott refer to this passage, and explain it 'to question by the torture,' comparing Polybius 15. 27. 7 (φιλοτίμως ἐξετάσαι πᾶσαν προτιθέντα βάσανον), but in view of the context it seems better to give it a general sense, though not to the exclusion of the special meaning above suggested. Besides, a reference to the passage in Polybius will shew that the verb there refers not to the torture itself but to the close examination preceding the torture, which latter was only to be applied if the ἐξέτασις failed. [The verb here seems used in a nonDemosthenic sense for έλεγχομένους τὴν οὐσίαν, having their property enquired into.' Slaves, in fact, had no property : but their masters might enquire if they had, rightly or wrongly, become possessed of anything, e. g. of means to purchase their liberty. To make an inventory of property is ἐξετάζειν (Ar. Eccl. 729), or ἐξέτασιν ποιεῖσθαι, which is also a military term. P.]

7780. My aspect of countenance, my quickness of walk and my loudness of talk may not, perhaps, be in my favour; they are not my fault but my misfortune; they distress other people and do me no good; and yet I can claim that I am moderate in my personal expenditure, and I thereby shew that I lead a far more orderly life than

Phormio and the like. Towards the state, I have performed public services in a most liberal manner, passing even beyond the requirements of the law, to express the gratitude due to Athens from one who owes his citizenship to her generous adoption of his father. Don't taunt me then, Phormio,with what is really to my credit, but prove, if you can, that I am guilty of immorality like your own. How dare you criticise another's life and character?

77. τῆς ὄψεως τῇ φύσει κ.τ.λ.] These are datives of respect,— in the matter of appearance,' &c. K. wrongly construes with κρίνω, ‘I judge by, &c. P.]

τῷ ταχέως βαδίζειν καὶ λαλεῖν μέγα κ.τ.λ.] See note on $ 68 and cf. particularly Or. 37 (Pant.) § 59, Νικόβουλος ἐπίφθονός ἐστὶ καὶ ταχέως βαδίζει καὶ μέγα φθέγγεται καὶ βακτηρίαν φορεῖ, and esp. § 55 where Nicobulus says of himself οὐχὶ λέληθα ἐμαυ τὸν, οὐδ ̓ ἀγνοῶ οὐ τῶν εὖ πεφυκότων κατὰ ταῦτα ὢν ἀνθρώπων, οὐδὲ τῶν λυσιτελούντων ἑαυτοῖς. εἰ γὰρ ἐν οἷς μηδὲν ὠφελοῦμαι ποιῶν, λυπῶ τινάς, πῶς οὐκ ἀτυχῶ κατὰ τοῦτο τὸ μέρος ; The parallel is so close that it lends some colour to the inference that the two speeches were written by the same orator, and that if Demosthenes wrote either, he probably wrote both, though, of course, imitation of Demosthenic phraseology is quite possible.

γὰρ οὐδὲν ὠφελούμενος λυπῶ τινας, ἔλαττον ἔχω πολλαχοῦ· τῷ μέντοι μέτριος κατὰ πάσας τὰς εἰς ἐμαυτὸν δαπάνας εἶναι πολὺ τούτου καὶ τοιούτων 1125 78 ἑτέρων εὐτακτότερον ζῶν ἂν φανείην. τὰ δ ̓ εἰς τὴν πόλιν καὶ ὅσα εἰς ὑμᾶς, ὡς δύναμαι λαμπρότατα, ὡς ὑμεῖς σύνιστε, ποιῶ· οὐ γὰρ ἀγνοῶ τοῦθ ̓, ὅτι τοῖς μὲν γένει πολίταις ὑμῖν ἱκανόν ἐστι λειτουργεῖν ὡς οἱ νόμοι προστάττουσι, τοὺς δὲ ποιητοὺς ἡμᾶς, ὡς ἀποδιδόντας χάριν, οὕτω προσήκει φαίνεσθαι λειτουργοῦντας. μὴ οὖν μοι ταῦτ ̓ ὀνείδιζε ἐφ ̓ οἷς ἐπαίνου τύχοιμ' 79 ἂν δικαίως, ἀλλὰ τίνα, ὦ Φορμίων, τῶν πολιτῶν ἑται ρεῖν, ὥσπερ σὺ, μεμίσθωμαι; δεῖξον. τίνα τῆς πόλ λεως, ἧς αὐτὸς ἠξιώθην, καὶ τῆς ἐν αὐτῇ παρρησίας ἀπεστέρηκα, ὥσπερ σὺ τοῦτον ὃν κατῄσχυνας; τίνος γυναῖκα διέφθαρκα, ὥσπερ σὺ πρὸς πολλαῖς ἄλλαις ταύτην, ᾗ τὸ μνῆμα ᾠκοδόμησεν ὁ θεοῖς ἐχθρὸς οὗτος

τῷ μέντοι μέτριος—φανείην.] This self-complacent assertion may be instructively compared with the passage in Or. 36 38 42 and 45, where the present plaintiff is charged with extravagance of expenditure and licentiousness of life.

78. τοὺς ποιητούς.] Οr. 53 § 18 (of Apollodorus) κατὰ ψήφισμα πολίτης (Hermann, Political Antiquities $ 117).

79. ἑταιρεῖν μεμίσθωμαι.] Aeschin. Timarch. § 13 τῷ παῖδι... ὃς ἂν ἐκμισθωθῇ ἑταιρεῖν.

τῆς πόλεως... παρρησίας ἀπεστέρηκα.] νόμος γὰρ ἦν τὸν ἡται ρηκότα μὴ πολιτεύεσθαι Argument to Dem. Fals. Leg. p. 338. Aeschin. Timarch. §§ 19 -32, (Hermann, Privatalt. § 29, 22). Or. 59 § 28. This forms the main point of the speech κατ' Ανδροτίωνος. also Ar. Equit. 877.

See

τὸ μνῆμα ᾠκοδόμησεν...ἀνηλω κὼς πλέον ἢ τάλαντα δύο.] The tendency to extravagant outlay on tombs was checked at Athens by a legal enactment referred to by Cicero, Legg. II. 26, post aliquanto propter has amplitudines sepulcrorum...lege sanctum est, ne quis sepulcrum faceret operosius quam quod decem homines effecerint triduo. Cf. Plato, Legg. p. 959 D, ἔστω δὴ νόμος οὗτος τῷ μὲν δὴ τοῦ μεγίστου τιμήματος εἰς τὴν πᾶσαν ταφὴν ἀναλισκόμενα μὴ πλέον πέντε μνῶν κ.τ.λ. Plato even suggests that the tomb or barrow (χώμα) should not take more than the work of five men for five days and that the inscription on the slab should not be more than four lines long, ib. p. 958 E.-Lysias Or. 32 § 31 els τὸ μνῆμα τοῦ πατρὸς οὐκ ἀναλώσας πέντε καὶ εἴκοσι μνᾶς ἐκ πεντα κισχιλίων δραχμών, τὸ μὲν ἥμισυ

πλησίον τοῦ τῆς δεσποίνης, ἀνηλωκὼς πλέον ἢ τάλαντα δύο; καὶ οὐκ ᾔσθάνετο ὅτι οὐχὶ τοῦ τάφου μνημεῖον ἔσται τὸ οἰκοδόμημα τοιοῦτον ὂν, ἀλλὰ τῆς ἀδικίας ἧς 8ο τὸν ἄνδρα ἠδίκηκεν ἐκείνη διὰ τοῦτον. εἶτα τοιαῦτα ποιῶν καὶ τηλικαύτας μαρτυρίας ἐξενηνοχὼς τῆς ὕβρεως τῆς σαυτοῦ σὺ τὸν ἄλλου του βίον ἐξετάζειν τολμᾷς; μεθ ̓ ἡμέραν εἶ σὺ σώφρων, τὴν δὲ νύκτα, ἐφ ̓ οἷς θάνατος ἡ ζημία, ταῦτα ποιεῖς. πονηρὸς, ὦ ἄνδρες Αθηναῖοι, πονηρὸς οὗτος ἄνωθεν ἐκ τοῦ ἀνακείου κατ

αὐτῷ τίθησι τὸ δὲ τούτοις λελόγισται (cf. Becker, Charicles III. 108 = p. 395 of Eng. Abridg.)

πλησίον τοῦ τῆς δεσποίνης.] Archippe his former master's wife. [τῆς ἀδικίας ἧς—ἠδίκηκεν. The genitive by attraction for the cognate accusative, ἀδικεῖν τινα (μεγάλην) ἀδικίαν. Ρ.]

80. σὺ τὸν ἄλλου] strongly emphatic : ' you (of all men) presume!' &c.

μεθ' ἡμέραν...σώφρων, τὴν δὲ νύκτα ...] Οr. 54 § 34 μεθ' ἡμέ ραν μὲν ἐσκυθρωπάκασι κ.τ.λ.

ἐφ ̓ οἷς θάνατος ἡ ζημία.] e.g. certain forms of ὕβρις (Κ. F. Hermann, Privatalt. § 61, 20, where Lysias is quoted, τοὺς ὑβρίζειν δόξαντας ἔξεστιν ὑμῖν θανάτῳ ζημιοῦν).

§§ 80-82. You are a rogue of old, Phormio, an arrant rogue; had you been honest, you would have remained poor. As it is, after embezzling the sums under your control, you choose to regard them as an inherited patrimony! Yet, suppose I could have clapped your present property on your shoulders and arrested you summarily as a thief caught in the act, then if you denied the theft, you would have been compelled to confess that you got it all from my father: you could not have got it elsewhere, for you

were a barbarian when we bought you. And yet you ungratefully resisted a suit for the sums claimed from you on our part; you abused us, you criticised the antecedents of our family. Well, even if I am bound to think less of myself than of all the rest of my audience, I am at any rate bound to think more of myself than of Phormio; and Phormio at least, is bound to think less of himself than of me. You may make us out what you please, but you yourself were a slave all the same.

πονηρὸς...ἄνωθεν ἐκ τοῦ ἀνακείου.] A knave, an arrant knave and a villain of old since he left the temple of Castor. ἄνωθεν is a maioribus,πονηρὸς κἀκ πονηρῶν, cf. Or. 58 § 17 πονηρὸς ἐκ τρι γονίας. Οr. 44 (Leochar.) $5 οὐδὲν ἂν ἔδει ἄνωθεν ἐξετάζειν τὸ γένος τὸ ἡμέτερον. The ἀνακεῖον is the temple of the Dioscuri or "Avaкes, as they were called (Plut. Thes. 33, Cic. Nat. Deor. III. § 53). It was one of the places where slaves were sold; Διοσκούρων ἱερὸν, οὗ νῦν οἱ μισθος φοροῦντες δοῦλοι ἐστᾶσιν. (Bekker Anecd. s.v.) Harpocr. ἀνακεῖον ἀνάκτορον· Δημοσθένης ἐν τῷ κατὰ Στεφάνου. ἱερὸν τῶν Διο σκούρων. Cf. Seneca de constantia sapientis 13 (quoted by

δικος. σημεῖον δέ· εἰ γὰρ ἦν δίκαιος, πένης ἂν ἦν τὰ τοῦ δεσπότου διοικήσας. νῦν δὲ τοσούτων χρημάτων τὸ πλῆθος κύριος καταστὰς, ὥστε τοσαῦτα λαθεῖν ἀπ ̓ αὐτῶν κλέψας ὅσα νῦν κέκτηται, οὐκ ὀφείλειν ταῦτα, 81 ἀλλὰ πατρῷα ἔχειν ἡγεῖται. καίτοι πρὸς θεῶν, εἰ κλέπτην σε ἀπῆγον ὡς ἐπ ̓ αὐτοφώρῳ εἰληφὼς, τὴν οὐ- 1126 σίαν ἣν ἔχεις, εἴ πως οἷόν τ ̓ ἦν, ἐπιθείς σοι, εἶτά σε ἠξίουν, εἰ μὴ φῂς ὑφῃρημένος ταῦτ ̓ ἔχειν, ἀνάγειν ὅθεν εἴληφας, εἰς τίνα ἂν αὐτὰ ἀνήγαγες; οὔτε γάρ σοι πατὴρ παρέδωκεν, οὔθ ̓ εὗρες, οὔτε λαβών ποθεν ἄλλοθεν ἦλθες ὡς ἡμᾶς βάρβαρος γὰρ ἐωνήθης. εἶθ ̓ ᾧ δημοσία προσῆκεν ἐπὶ τοῖς εἰργασμένοις τεθνάναι, σὺ, τὸ σῶμα σεσωκὼς καὶ πόλιν ἐκ τῶν ἡμετέρων σαυτῷ κτησάμενος καὶ παῖδας ἀδελφοὺς τοῖς σεαυτοῦ δεσπόταις ἀξιωθεὶς ποιήσασθαι, παρεγράψω μὴ εἰσαγώγιμον εἶναι τὴν δίκην τῶν ἐγκαλουμένων χρημάτων ὑφ ̓ ἡμῶν; εἶτα κακῶς ἡμᾶς ἔλεγες, καὶ τὸν ἡμέτερον πα 82 τέρα ἐξήταζες ἵστις ἦν; ἐφ ̓ οἷς τίς οὐκ ἂν, ὦ ἄνδρες Αθηναῖοι, χαλεπῶς ἤνεγκεν; ἐγὼ γὰρ, εἰ πάντων τῶν ἄλλων ὑμῶν ἔλαττον προσήκει μοι φρονεῖν, τούτου

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Beels) non moleste feram, si mihi non reddiderit nomen aliquis, ex his qui ad Castoris negotiantur, nequam mancipia ementes vendentesque, quorum tabernis pessimorum servorum areae refertae sunt.'

81. κλέπτην σε ἀπῆγον κ.τ.λ.] See Or. 54 § 1 τῇ τῶν λωποδυτῶν ἀπαγωγῇ .—ἐπ' αὐτοφώρω, flagrante delicto.

ἀνάγειν.] ἀνακομίζειν, 'to take back,se. ἐκεῖσε ὅθεν (ΟΙ εἰς τοῦτον ἀφ' οὗ) εἴληφας.

οὔτε πατὴρ παρέδωκεν, οὔθ' εὗρες.] Or. 36 § 43, ovde yàp Πασίων ὁσὸς πατὴρ ἐκτήσαθ ̓ εὑρὼν οὐδὲ τοῦ πατρὸς αὐτῷ παραδόντος.

βάρβαρος ἐωνήθης.] Eur. Iph.

Aul. 1400, βαρβάρων "Ελληνας
ἄρχειν εἰκὸς, ἀλλ' οὐ βαρβάρους,
μήτερ, Ελλήνων, τὸ μὲν γὰρ
δοῦλον οἱ δ ̓ ἐλεύθεροι, the first
four words of which are quoted
by Arist., Pol. 1. 2. 4, with the
comment ὡς ταὐτὸ φύσει βάρο
βαρον καὶ δοῦλον ὄν.

ἐπὶ τοῖς εἰργασμένοις.] ‘for
what you have done,' Esch.
Suppl. 6, οὔτιν' ἐφ' αἵματι δημη
λασίαν ψήφῳ πόλεως γνωσθεῖσαι.
Mid. p. 549, φεύγειν ἐφ' αἵματι.
P.]

82. ἐξήταζες.] i. e. in Or. 36 §§ 43 and 48, ἐγένετο Πασίων Αρχεστράτου. On ἐξετάζειν cf. § 76.

83

γε μείζον, οἶμαι, καὶ τούτῳ γε εἰ μηδενὸς τῶν ἄλλων ἔλαττον, ἐμοῦ γε ἔλαττον· ἔντων γὰρ ἡμῶν τοιούτων, ὁποίους τινὰς ἂν καὶ σὺ κατασκευάσῃς τῷ λόγῳ, σὺ δοῦλος ἦσθα.

Τάχα τοίνυν ἂν ἴσως καὶ τοῦτό τις αὐτῶν εἴποι, ὡς ἀδελφὸς ὢν ἐμὸς Πασικλῆς οὐδὲν ἐγκαλεῖ τῶν αὐτ τῶν τούτῳ πραγμάτων. ἐγὼ δ ̓, ὦ ἄνδρες Αθηναῖοι, καὶ περὶ Πασικλέους, παραιτησάμενος καὶ δεηθεὶς ὑμῶν συγγνώμην ἔχειν, εἰ προεληλυθὼς εἰς τοῦτο ὥστε ὑπὸ τῶν ἐμαυτοῦ δούλων ὑβρίσθαι οὐ δύναμαι * ὑβρισθεὶς Ζ cum libris.

μείζον] sc. προσήκει φρονεῖν, which is also understood in both the next two clauses.

σὺ δοῦλος ἦσθα.] Emphatically placed at the close of the passage.

§§ 83-84. Oh, but my brother Pasicles takes no part with me in these claims against Phormio!

As for Pasicles (craving your forgiveness for being provoked into uttering what I am about to say), while I acknowledge him as my mother's son, yet, judging from his taking Phormio's side against me, I have my fears that his father was another. Say no more, then, of Pasicles! call him your son, Phormio, and not your master; my opponent (as he is bent upon it)—not my brother.

83. τούτῳ. Depending on έγι καλεί, not on τῶν αὐτῶν.

ὑβρίσθαι.] The MSS have υβρισθεὶς, which makes it necessary to take ὥστε with οὐ δύναμαι κατασχεῖν and at first sight leaves ei without a verb. To remove the supposed difficulty, Dobree reads ὑβρίσθαι, placing παραιτησάμενος — κατασχεῖν in a parenthesis. The infin. is also approved by G. H. Schaefer and

a

accepted by Dindorf. But the emendation is at once unnecessary and inadequate, and we prefer accepting the arrangement suggested by Shilleto, who has been the first to explain the мs reading correctly.

Schaefer βρίσθαι frustra tentat. Interpunctionis egebat locus, non coniecturae.' The passage should run as follows: ἐγὼ δ ̓ ὦ ἄνδρες Αθηναῖοι καὶ περὶ Πασικλέους, (παραιτησάμενος καὶ δεηθεὶς ὑμῶν συγγνώμην ἔχειν, εἰ, προεληλυθὼς εἰς τοῦτο ὥστε ὑπὸ τῶν ἐμαυτοῦ δούλων ὑβρισθεὶς οὐ δύναμαι κατασχεῖν, ἃ τέως οὐδὲ τῶν ἄλλων λεγόντων ἀκούειν ἐδόκουν ἐρῶ καὶ οὐ σιωπήσομαι) ἐγὼ γὰρ ... νομίζω. ' γὰρ post parenthesin saepe fraudi fuit criticis' (Fals. Leg. § 107 not. crit.).

[The passage is slightly avaκόλουθον, but it can hardly be doubted that we must construe προεληλυθὼς εἰς τοῦτο ὥστε ὑβρισθεὶς οὐ δύναμαι κατασχεῖν, 'having reached such a point that I am unable to restrain (my feelings), and συγγνώμην ἔχειν ἐμοὶ) εί ἐρῶ καὶ οὐ σιωπήσομαι. The ἐγὼ δ' at the beginning is resumed at ἐγὼ

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