ὑπολαμβανέτω με λέγειν ὡς οὐ χρὴν εἰσπράττειν τοὺς ὀφείλοντας. χρῆν γάρ. ἀλλὰ πῶς; ὡς ὁ νόμος κελεύει, τῶν ἄλλων ἕνεκα· τοῦτο γάρ ἐστι δημοτικόν. οὐ γὰρ τοσοῦτον, ὦ ἄνδρες Αθηναῖοι, τοσούτων χρημάτων τοῦτον τὸν τρόπον εἰσπραχθέντων ὠφέλησθε, ὅσον ἐζημίωσθε τοιούτων ἐθῶν εἰς τὴν πολιτείαν εἰσαγομένων. εἰ γὰρ ἐθέλοιτ ἐξετάσαι τίνος ἕνεκα μᾶλλον ἂν τις ἕλοιτο ἐν δημοκρατίᾳ ζῆν ἢ ἐν ὀλιγαρχίᾳ, τοῦτ ̓ ἂν εὕροιτε προχειρότατον, ὅτι πάντα πραότερ ̓ ἐστὶν ἐν δημο 52 κρατία. ὅτι μὲν τοίνυν τῆς ὅπου βούλεσθε όλι- 609 γαρχίας οὗτος ἀσελγέστερος γέγονε, παραλείψω. 1 ἐθέλετ' Ζ Βekk. Bens. democratic statesman. On the contrary it recalls the days of the Thirty, the worst in Athenian history: or rather A. surpassed them in brutality, and treated free citizens worse than slaves. § 51. ὡς οὐ χρὴν] that payment ought not to have been exacted.' K. omits to mark the tense. The speaker is obliged to argue that the habitual practice of the sovereign people must be right in the main, however much one may criticise it in detail. τῶν ἄλλων ἕνεκα] ' for the good of the rest' : ' of the community in general, not of any particular individual who might happen to be interested,' R. W. Benseler θέλετ ̓ ΣΥΩ. tantula summa, G. H. Schaefer. m ἀλλὰ παρ' ἡμῖν πότε πώποτε δεινότατα ἐν τῇ πόλει γέγονεν; ἐπὶ τῶν τριάκοντα, πάντες ἂν εἴποιτε. τότε τοίνυν, ὡς ἔστιν ἀκούειν, οὐδεὶς ἔστιν ὅστις ἀπεστερεῖτο τοῦ σωθῆναι, ὅστις ἑαυτὸν οἴκοι κρύ ψειεν, ἀλλὰ τοῦτο κατηγοροῦμεν τῶν τριάκοντα, ὅτι τοὺς ἐκ τῆς ἀγορᾶς ἀδίκως ἀπῆγον. οὗτος τοίνυν τοσαύτην ὑπερβολὴν ἐποιήσατο ἐκείνων τῆς αὑτοῦ βδελυρίας ὥστ ̓ ἐν δημοκρατίᾳ πολιτευόμενος τὴν ἰδίαν οἰκίαν ἑκάστῳ δεσμωτήριον καθίστη, τοὺς 53 ἕνδεκα ἄγων ἐπὶ τὰς οἰκίας. καίτοι, ὦ ἄνδρες ̓Αθηναῖοι, τί οἴεσθε, ὁπότ ̓ ἄνθρωπος πένης, ἢ καὶ πλούσιος, πολλὰ δ ̓ ἀνηλωκὼς καί τιν ̓ ἴσως τρόπον εἰκότως οὐκ εὐπορῶν ἀργυρίου, ἢ τέγος ὡς τοὺς γείτονας ὑπερβαίνοι ἢ ὑποδύοιτο ὑπὸ κλίνην ὑπὲρ τοῦ μὴ τὸ m οὑτοσὶ Ζ Βekk. σχρῶν ᾀσμάτων κ. τ. λ. Contr. Phorm. p. 958 § 45 ζῇς ἀσελγῶς ὥστε τοὺς ἀπαντῶντας αἰσθάνεσθαι. The former is evidently the meaning here. πότε πώποτε] Cobet corrects πότε τῶν πώποτε here and Timocr. 163, comparing ib. § 16 νόμῳ τῶν πώποτε ἐν ὑμῖν τεθέντων αἰσχίστῳ καὶ δεινοτάτῳ. The constructions are not really parallel, and the addition of the article does not remove, but introduces a harshness. οὐδεὶς ἔστιν ὅστις ἀπεστερεῖτο τοῦ σωθῆναι] The misdeeds of the Thirty are here extenuated in order to set off those of Androtion. Lysias tells a different tale, c. Eratosth. passim, and especially § 8 διαλαβόντες δὲ τὰς οἰκίας ἐβάδιζον καὶ ἐμὲ μὲν ξένους ἑστιῶντα κατέλαβον : cf. c. Agerat. §§ 35-38. reality, the Thirty selected for In their victims not merely the prominent democratic leaders, but any whose wealth tempted their rapacity. The constitutional maxim that an Englishman's house is his castle' was perhaps more strongly asserted in days when the real liberties of the people were less secure than now. I am not aware of any other passage in the Orators where the same assertion is made as to the Athenian law. τοσαύτην ὑπερβολὴν — βδελυρίας] The sense of this is plain: =τοσοῦτον ὑπερέβαλε τῇ αὐτοῦ βδελυρίᾳ τὴν ἐκείνων. The construction has been felt as a difficulty, and no precisely similar passage has been adduced: it may be said that ἐκείνων is gen. after the compound of ὑπὲρ, βδελυρίας after the noun ὑπερβολήν. σῶμα ἁλοὺς εἰς τὸ δεσμωτήριον ἕλκεσθαι, ἢ ἄλλα ἀσχημονοίη, ἃ δούλων, οὐκ ἐλευθέρων ἐστὶν ἔργα, καὶ ταῦθ ̓ ὑπὸ τῆς αὑτοῦ γυναικὸς ὁρῷτο ποιῶν, ἣν ὡς ἐλεύθερος ἠγγυήσατο καὶ τῆς πόλεως πολίτης, ὁ δὲ τούτων αἴτιος ̓Ανδροτίων εἴη, ὃν οὐδ ̓ ὑπὲρ αὑτοῦ δίκην λαμβάνειν ἐᾷ τὰ πεπραγμένα καὶ βε54 βιωμένα, μή τί γ' ὑπὲρ τῆς πόλεως; καίτοι εἴ τις ἔροιτο" αὐτὸν, τὰς εἰσφορὰς πότερον τὰ κτήματα ἢ τὰ σώματα ὀφείλει, τὰ κτήματα φήσειεν ἂν, εἴπερ ἀληθῆ λέγειν βούλοιτο· ἀπὸ γὰρ τούτων εἰσφέρομεν, τίνος οὖν ἕνεκα ἀφεὶς τὸ τὰ χωρία δημεύειν καὶ τὰς οἰκίας καὶ ταῦτ ̓ ἀπογράφειν, ἔδεις καὶ ὕβριζες πολίτας ἀνθρώπους καὶ τοὺς ταλαιπώρους μετοίκους, οἷς ὑβριστικώτερον ἢ τοῖς οἰκέταις τοῖς σαυτοῦ κέχρη § 53. τὸ σῶμα] 'Additum est, ne ἁλούς sensu judiciali intelligatur.' G. H. Schaefer: i. e. alous means simply 'caught,' not convicted.' This note of Schaefer's answers by anticipation Cobet's proposal to strike out τὸ σῶμα. ἢ ἄλλα ἀσχημονοίη] ‘or commit other improprieties' K. It is rather, or be otherwise humiliated,' seen in an undignified plight; not what he does, but the unseemliness of his situation. ἠγγυήσατο] The distinction of ἐγγυᾶν and ἐγγυᾶσθαι is brought out in Lex ap. Demosth. II. Steph. p. 1134 § 18 ἣν ἂν ἐγγυήσῃ ἐπὶ δικαίοις δάμαρτα εἶναι ἢ πατὴρ ἢ ἀδελφὸς ὁμοπάτωρ compared with c. Eubul. p. 1311 § 41 ἐγγυᾶται ὁ πατὴρ τὴν μητέρα τὴν ἐμὴν παρὰ τοῦ ἀδελφοῦ αὐτῆς. οὐδ ̓ ὑπὲρ αὑτοῦ] If he were ἄτιμος, as he deserves to be, his mouth would be shut: he would have no locus standi before the courts. § 54. δημεύειν ...ἀπογράφειν] 'sequestrating lands and houses, and scheduling them ' [ sequestering' K. somewhat oddly for a lawyer]. Dict. Antiq. s. v. Apo graphe, and § 48 n. ὑβριστικώτερον ἢ τοῖς οἰκέταις] 'Even more marked than this abandonment of arms was the strong feeling about ὕβρις, as they called it, about personal violence, which they would not allow even towards slaves... Hence any man, whether concerned [interested ?] in the outrage or not, was allowed to prosecute the offender.' Mahaffy's Social Life in Greece, ed. 3, p. 390: where further illustrations are given from Aeschin. Timarch. § 17, Isocr. c. Lochit. (Or. 20, passim), Demosth. c. Nicostr. p. 1251 § 16, and the tract on the Athenian Polity 55 σαι; καὶ μὴν εἰ ἐθέλοιτε σκέψασθαι τί δοῦλον ἢ 61ο ἐλεύθερον εἶναι διαφέρει, τοῦτο μέγιστον ἂν εὕροιτε, ὅτι τοῖς μὲν δούλοις τὸ σῶμα τῶν ἀδικημάτων ἁπάν των ὑπεύθυνόν ἐστι, τοῖς δ ̓ ἐλευθέροις, κἂν τὰ μέγιστα ἀτυχῶσιν, τοῦτό γ ̓ ἔνεστι σῶσαι· εἰς χρήματα γὰρ τὴν δίκην περὶ τῶν πλείστων παρὰ τούτων προσήκει λαμβάνειν. ὁ δὲ τοὐναντίον εἰς τὰ σώματα, 56 ὥσπερ ἀνδραπόδοις, ἐποιήσατο τὰς τιμωρίας. οὕτω • μέγιστα τύχωσιν • ἐθέλετε Ζ Bens. θέλετε Β. ἀδικοῦντες Bekk. Illud ΣΥΩς. • ἐποιεῖτο Ζ Bekk. Bens. cum Σr. (in Xenophon's works, c. 1. § 10). The statement of Demosthenes (Mid. p. 529 § 46) that 2 ὕβρεως γραφή protected the persons of slaves as well as of freemen, is probably to be understood with limitation to the particular kind of üßpis referred to by Aeschines l. c. Compare Dict. Antiq. s. v. Hybreos Graphé. For the darker side of the treatment of slaves, see Prof. Mahaffy's work, p. 243. §55. κἂν τὰ μέγιστα ἀτυχῶσιν] A much better reading than μέσ γιστα τύχωσιν ἀδικοῦντες, but it should be written, with Benseler and Cobet, μέγιστ' ἀτυχῶσιν. The hiatus of a before a is intolerable. Like the euphemistic use of 'wanted' and · being in trouble ' by our policemen and others, ἀτυχεῖν had special reference at Athens to ἀτιμία. A passage in Mid. p. 533 §§ 58-60 is interesting for the feeling it displays on this point. Demosthenes first apologises for naming men in public and alluding to their misfortunes: παραιτήσομαι δ' ὑμᾶς μηδὲν ἀχθεσθῆναί μοι, ἐὰν ἐπὶ συμφοραῖς τινῶν γεγονότων ὀνομαστὶ μνησθῶ, where Butt 4 τὴν om. Bens., cum ΣΑΥΩkrs. mann notes ' ἐπὶ συμφοραῖς γεγονότες sunt ήτιμημένοι” [he should have said ήτιμωμένοι]. He then mentions the cases of Sannio a chorus trainer (οὗτος ἀστρατείας ἥλω καὶ κέχρηται συμφορᾷ. τοῦτον μετὰ τὴν ἀτυχίαν ταύτην...) and Aristides a member of a chorus who had once been its coryphaeus (ἠτυχηκώς τι καὶ οὗτος τοιοῦτον). It appears that the rival Choregi might legally have objected to the employment of these men:" and they were strongly tempted to do so, for, as Demosth. observes, if you deprive it of its leader the rest of the chorus is ruined (οἴχεται). But they refrained from pressing their objection, involving, as it would have done, the arrest of the defendants: partly, no doubt, from humanity, but chiefly, as Demosth. insists, from regard to the sacred character of the festival: they thus serve to point a moral against Midias, who was no choregus engaged in an expensive and jealous contest, but a private man. Compare below § 2 τὰς ἰδίας συμφορὰς ὀνειδίζειν καὶ προφέρειν ἑκάστῳ. Timocr. §§ 132, 200. 83 56-58. Though the son δ' αἰσχρῶς καὶ πλεονεκτικῶς ἔσχε πρὸς ὑμᾶς ὥστε τὸν μὲν ἑαυτοῦ πατέρα ᾤετο δεῖν, δημοσίᾳ δεθέντα ἐπὶ χρήμασιν ἐν τῷ δεσμωτηρίῳ, μήτε ἀποδόντα ταῦτα μήτε κριθέντα ἀποδρᾶναι, τῶν δ ̓ ἄλλων πολιτῶν τὸν μὴ δυνάμενον τὰ ἑαυτοῦ θεῖναι οἴκοθεν εἰς τὸ δεσμωτήριον ἕλκεσθαι. εἶτ ̓ ἐπὶ τούτοις, ὡς ὁτιοῦν ἑξὸν ἑαυτῷ ποιεῖν, Σινώπην προσηνεχύραζε καὶ Φα of a man who had broken prison and escaped the payment of his just debts, Androtion does not hesitate to bring false and cruel charges of indebtedness to the state against innocent persons. § 56. The rhetorical antithesis here is extremely well worked out, and shows the early maturity of δεινότης in the young orator. Andron, the father of Androtion (1) escapes from a prison (2) in which he has actually been incarcerated (3) by public authority, δημοσίᾳ δε θέντα (4) for debts really due to the treasury ἐπὶ χρήμασι sc. κοινοῖς, supplied by Reiske. Androtion (1) drags to a prison (2) from their own homes (3) without authority (4) people who have not the means of paying what they never owed (τὰ ἑαυτοῦ explained by μηδὲν ὀφειλόντων below). It is implied, on the one hand, that it is worse to break prison than to escape from custody before one has reached the prison (hence ἐν τῷ δεσμωτηρίῳ is added to δεθέντα): on the other, that dragging men from their homes (οἴκοθεν) is worse than mere unlawful detention. Compare Quintilian's analysis (VIII. 4, § 8) of the way in which Cicero heightens the effect in Ir. Phil. 25 § 63: Per se deforme, vel non in coetu, vomere: in coetu, etiam non populi: populi, etiam non Romani: vel, si nullum negotium gereret: vel, si non publicum: vel, si non magister equitum. ᾤετο δεῖν ἀποδρᾶναι] ‘allowed to escape' K. But the words need not imply that A. had either assisted or connived at the escape; they may mean merely that the son of a man who had escaped from prison might be expected to show some feeling for prisoners. On ᾤετο δεῖν, § 32 n. μήτε ἀποδόντα...μήτε κριθέντα] There were two lawful modes of terminating his imprisonment: by paying the claim without disputing it, or by standing his trial and obtaining an acquittal. Andron chose neither. The first extract from this passage in the Timocrates ends with this sentence ; ἕλκεσθαι is there expanded into ἀχθέντα ὑφ ̓ ἑαυτοῦ δεδέσθαι. προσηνεχύραζε] In Timocr. S 197 these oppressive proceedings are further described; Androtion, and his associate Timocrates, distrain upon the fixtures, furniture, and slaves of their victims: μηδένα πώποτ' ἐλεῆσαι, ἀλλὰ θύρας ἀφαιρεῖν καὶ στρώμαθ' ὑποσπᾶν καὶ διάκονον, ᾗ τις ἐχρήτο,ταύτην ἐνεχυράζειν. The usage οἱ ἐνεχυράζειν (the compound προσενεχ. occurs only here) appears to vary between (1) the |