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Αὐτολήκυθοι: Δημοσθένης κατὰ Κόνωνος, (1) ἤτοι ἀντὶ τοῦ εὐζώνους τινὰς καὶ ἑτοίμους πᾶν ὁτιοῦν ποιεῖν καὶ ὑπομένειν, (2) ἢ ἀντὶ τοῦ πένητας καὶ μηδὲν ἄλλο κεκτημένους ἢ ληκύθους, (3) ἢ αὐτουργούς, (4) ἢ ἀντὶ τοῦ εἰς πληγὰς ἑτοίμους καὶ οἷον τύπτοντας καὶ μαστιγοῦντας καὶ ὑβρίζοντας, (5) ἢ λέγοι ἂν τοὺς ἐκ προχείρου διδόντας ἀργύριον....

He further states that Menander used the word in two of his comedies, and attempts to support the last of the above interpretations by shewing from Diphilus, that money was occasionally carried about in the λýkv◊os: and the last but one by appealing to Menander for the fact that the thong or strap (iμás) by which the λýkulos was suspended about the person might be detached from the flask and used as a whip. None of these five explanations is convincing and the last two are almost certainly wrong. An indication of the true meaning may however be gathered from the second. Any respectable Athenian in going to the public baths would be naturally attended by his slave carrying the master's Ankulos or oil-flask, &c. Compare, for the Roman custom, Varro R. R. 1. 55. 4 (Olea) dominum in balnea sequitur. The fraternity of young men alluded to in the text, may have gone on the principle of discarding the attendance of their slaves and carrying their own λýκvool, either to be free from the slight restraint which the company of their servants might put upon their practical jokes and wild escapades, or by way of assuming a lower grade of respectability than their birth would warrant, and availing themselves of that disguise either as a mere freak of youthful pleasantry or as a cloak for acts of outrage and disorder. If this view is tenable, the general sense of the title may be kept up by some such rendering as 'gentleman beggars,' 'amateur tramps.'

This explanation is in part confirmed by one of the guesses recorded in Bekker's Anecdota Graeca 465, 17

where αὐτολήκυθος is explained ὁ πένης ἀπὸ τοῦ ἑαυτῷ τὰς ληκύθους εἰς τὰ βαλανεῖα εἰσφέρειν. Again, Hesychius has αὐτολήκυθοι· οἱ πένητες, οἱ μόνην λήκυθον ἔχοντες· ἢ δι ̓ ἑαυτῶν βαστάζοντες τὴν λήκυθον, οὐ δι' οἰκετῶν. Pollux, x. 62, refers to the passage in Demosthenes, and quotes a parallel from the comic poet Antiphanes, Meineke Com. Graec. fragm. III. 7 καὶ αὐτοληκύθους δέ τινας Δημοσθένης ἐν τῷ κατὰ Κόνωνος ὀνομάζει οὓς σαφέστερον ἄν τις ἐν τῷ ̓Αντιφάνους ̓Αθάμαντι κεκλῆσθαι λέγοι·

χλαμύδα καὶ λόγχην ἔχων

ἀξυνακόλουθος ξηρὸς αὐτολήκυθος.

As another nickname attaching to one of these Clubs we have Τριβαλλοί in § 39; and in Athenaeus a coterie of Athenian wits is mentioned in the time of Philip of Macedon and therefore nearly coincident in date with the Clubs in the text; these wits or γελωτοποιοί went by the name of 'the sixty,' (Athen. xiv. 614). Cf. also Lysias, fragm. 53, κατὰ Κινησίου: οὐ μετὰ τούτου ποτὲ ̓Απολλο φάνης καὶ Μυσταλίδης καὶ Λυσίθεος συνειστιῶντο, μίαν ἡμέραν ταξάμενοι τῶν ἀποφράδων, ἀντὶ νουμηνιαστῶν κακοδαι μονιστὰς σφίσιν αὐτοῖς τοὔνομα θέμενοι;

EXCURSUS (D).

On the Τριβαλλοί of Or. 54 § 39.

The Triballi were a wild Thracian people occupying the region north of the range of Haemus and south of the Danube, now known as Servia. Their character is often described in unfavourable terms: thus Isocrates (de pace § 50) speaks of their δυσγένεια as opposed to the εὐγένεια of Athens, and (Panath. § 227) denounces them as leagued against all their neighbours: ἅπαντές φασιν ὁμονοεῖν μὲν (τοὺς Τριβαλλοὺς ὡς οὐδένας ἄλλους ἀνθρώπους, ἀπολλύναι δ ̓ οὐ μόνον τοὺς ὁμόρους καὶ τοὺς πλησίον οἰκοῦντας ἀλλὰ καὶ τοὺς ἄλλους ὅσων ἂν ἐφικέσθαι δυνηθώσιν. Lastly the

comic poet Alexis (who flourished in B.C. 356, a date but slightly anterior to the present speech) attacking, apparently, some rude and uncivilised custom, describes it as too barbarous even for the Triballi, οὐδ ̓ ἐν Τριβαλλοῖς ταῦτά γ' ἐστὶν ἔννομα | οὗ φασὶ τὸν θύοντα τοῖς κεκλημένοις | δείξαντ ̓ ἰδεῖν τὸ δεῖπνον, εἰς τὴν αὔριον | πωλεῖν ἀδείπνοις аTEр Oŋk' avтоîs ideîv (ap. Athen. xv. p. 671). Cf. Ar. Aves 1530.

According to the speaker, Conon and his two companions were, as mere striplings (ueipákia), known by a name borrowed from these lawless Triballi. Now if the speech was (as is very probable) delivered in B. c. 341 (see note on § 3 Tos Tρíτоv) when Conon was rather more than 50 years of age (§ 22), he would be a μeipákov, or about 15 years of age, 35 years previous, viz. B.C. 376. By a coincidence which has apparently remained unnoticed, this brings us to the very year in which the wild Triballi crossed the Haemus with a strong force, ravaged the southern coast of Thrace near Abdera and were forced to retreat by the Athenian commander Chabrias (Diodor. xv. 36). The name of the barbarous tribe would therefore be on the lips of all Athens during the youth of Conon and his friends, and would readily find currency as a slang term of the day.

We may compare with the Tpißaλλoì, the disorderly Clubs to which Conon's son belonged, the iúpaλλor and avтoλýkνłoι of § 14; and we may suggest in passing that the special form of the appellation, apart from its general applicability, probably turned on a play of words (e.g. τpíBei Toùs adλous or others more or less obvious). Cf. Photius s.v. (quoting this passage) oi èv roîs Baλaveíois avaγώγως διατριβόμενοι...οἱ δὲ τοὺς εἰκαίους καὶ τοὺς βίους κατατρίβοντας. Hesychius inter alia) οἱ ἐπὶ τὰ δεῖπνα ÉAUTOÙS KAλOÛνTES. The Scholia on Æschines i. § 52 (tovode

τοὺς ἀγρίους ἄνδρας) couple together Τριβαλλοί (cf. Plin. N. H. VII. 2) and Kévravpoɩ as infamous appellatives, and lastly the comic poet Eubulus (fl. B. c. 375) has the line Τριβαλλοποπανόθρεπτα μειρακύλλια.

As an exact parallel to the Triballi in the text and the other clubs already mentioned, we have in English literature the 'nocturnal fraternity of the Mohock-club,--a name borrowed from a sort of cannibals in India' (i.e. North America). The practical jokes of that 'worthy society of brutes,' and 'well-disposed savages,' will be familiar to the readers of the Spectator (Nos. 324, 332 and 347; anno 1712). Cf. also Gay's Trivia iii. 325328:

Who has not heard the Scowrer's midnight fame?
Who has not trembled at the Mohock's name?
Was there a watchman took his hourly rounds,
Safe from their blows, or new-invented wounds?

As German parallels we have the names Polacken, Tartaren, Husaren, and Kroaten (quoted by Reiske); similarly in French, Cosaques and Pandours (mentioned by M. Dareste).

5

LV.

ΠΡΟΣ ΚΑΛΛΙΚΛΕΑ ΠΕΡΙ ΧΩΡΙΟΥ.

ΥΠΟΘΕΣΙΣ.

Καλλικλῆς, πρὸς ὃν ὁ λόγος, καὶ ὁ τὴν δίκην ὑπ ἐκείνου φεύγων γείτονες ἦσαν ἐν χωρίῳ, ὁδῷ μέσῃ διειργόμενοι. δυσομβρίας” δὲ συμβάσης, εἰς τὸ Καλλικλέους χωρίον ὕδωρ ἐμπεσὸν ἐκ τῆς ὁδοῦ κατελυμή νατο. ἐπὶ τούτῳ διώκει βλάβης τὸν γείτονα· εἶναι γάρ φησιν ἐν τῷ Τισίου χωρίῳ χαράδραν εἰς ὑποδοχὴν τοῦ ὕδατος τοῦ ἐκ τῆς ὁδοῦ ποιηθεῖσαν, ἣν ἀποι κοδομήσαντα νῦν αἰτίαν ἑαυτῷ βλάβης γενέσθαι. ὁ δὲ τοῦ Τισίου παῖς πρῶτον μὲν παλαιὸν καὶ οὐ δι' το ἑαυτοῦ τὸ ἔργον δείκνυσι· ζῶντος γὰρ ἔτι καὶ τοῦ Καλλικλέους πατρὶς ἀποικοδομηθῆναι τὴν χαράδραν φησὶν ὑπὸ τοῦ Τισίου· ἔπειτα συνίστησιν ὡς οὐδὲ χαράδρα τις τὸ χωρίον ἐστί. διασύρει δὲ καὶ τὴν

d

* διωκόμενος Ζ coniecit Sauppius. διώκων libri. φεύγων Bekker cum H. Wolfio.

b ἐπομβρίας Zet Bekker stereo. Leipsig ed. 1855. (habet Σ in margine non modo δυσομβρίας quod nusquam alias legitur, sed etiam ἐπομβρίας quod occurrit infra § 11, γενομένης ἐπομβρίας). δηωβίας Φ. δηνώβιας Kerrich ms. δη βίας Β. δινοβίας Bekk. (Berlin ed.).

* σιτίου (sic) Kerrich ms.

ὰ ἀποικοδομήσαντα νῦν αἴτιον Bekk. (Berlin ed.) αποικοδομηθεῖσαν νῦν αἰτίαν Bekk. (st. Leipsig ed.)

• οὐδὲ χαραδρα τις ἀλλὰ χωρίον ἐστί Σ in margine (cf. § 12 ἀποδείξω χωρίον ἂν τοῦτ ̓ ἀλλ ̓ οὐ χάραδραν).

Argument line 12. συνίστησιν] seems to mean 'he joins issue. Perhaps ἐνίστησιν, “he objects, P.] The word is used in late Greek in the sense to give

proof of, e. g. Polyb. III. 108, 4, ἐπειρᾶτο συνιστάνειν ὅτι... We may therefore perhaps render it he attempts to prove.'

line 13. διασύρει. ] makes light

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