ἠδικοῦ, δίκην ἀξιοῦν λαμβάνειν, ἢ τῶν ἰδίων ὧν νῦν ἐγκαλεῖς, ἄλλως τε καὶ τηλικούτων ὄντων, ὡς σὺ φῇς ; τί ποτ ̓ οὖν ἐκείνων κατηγορῶν τόνδ ̓ εἴας; οὐκ ἠδικοῦ, ἀλλ ̓, οἶμαι, συκοφαντεῖς νῦν. ἡγοῦμαι τοίνυν, ὦ ἄνδρες Αθηναῖοι, πάντων μάλιστ ̓ εἰς τὸ πρᾶγμα εἶναι τούτων μάρτυρας παρασχέσθαι· τὸν γὰρ συκο55 φαντοῦντα ἀεὶ τί χρὴ νομίζειν νῦν ποιεῖν; καὶ νὴ Δί ἔγωγε, ὦ ἄνδρες Αθηναῖοι, νομίζω πάνθ ̓ ὅσα τοῦ τρόπου τοῦ Φορμίωνός ἐστι σημεῖα καὶ τῆς τούτου δικαιοσύνης καὶ φιλανθρωπίας, καὶ ταῦτ ̓ εἰς τὸ πρᾶγμ ̓ εἶναι πρὸς ὑμᾶς εἰπεῖν. ὁ μὲν γὰρ περὶ πάντ ̓ ἄδικος τάχ ̓ ἂν, εἰ τύχοι, καὶ τοῦτον ἠδίκει· ὁ δὲ μηδένα μηδὲν ἠδικηκὼς, πολλοὺς δὲ εὖ πεποιηκὼς ἑκὼν ἐκ τίνος εἰκότως ἂν τρόπου τοῦτον μόνον ἠδίκει τῶν πάντων ; τούτων τοίνυν τῶν μαρτυριῶν ἀκούσαντες γνώσεσθε τὸν ἑκατέρου τρόπον. 56 ΜΑΡΤΥΡΙΑΙ. Ιθι δὴ λέγει καὶ τὰς πρὸς ̓Απολλόδωρον τῆς που νηρίας. 57 ΜΑΡΤΥΡΙΑΙ. *Αρ ̓ οὖν ὅμοιος οὑτοσὶ, σκοπεῖτε. λέγε. ΜΑΡΤΥΡΙΑΙ. Ανάγνωθι δὴ καὶ ὅσα δημοσίᾳ χρήσιμος τῇ πόλει γέγονεν ουτοσί. ΜΑΡΤΥΡΙΑΙ. Τοσαῦτα τοίνυν, ὦ ἄνδρες Αθηναῖοι, Φορμίων χρήσιμος γεγονὼς καὶ τῇ πόλει καὶ πολλοῖς ὑμῶν, καὶ οὐδένα οὔτ ̓ ἰδίᾳ οὔτε δημοσίᾳ κακὸν οὐδὲν εἰργασμέ νος, οὐδ ̓ ἀδικῶν ̓Απολλόδωρον τουτονὶ, δεῖται καὶ ἱκετεύει καὶ ἀξιοῖ σωθῆναι, καὶ ἡμεῖς συνδεόμεθα οἱ 962 ἐπιτήδειοι ταῦθ ̓ ὑμῶν. ἐκεῖνο δ ̓ ὑμᾶς ἀκοῦσαι δεῖ. τοσαῦτα γὰρ, ὦ ἄνδρες Αθηναῖοι, χρήμαθ ̓ ὑμῖν ἀνε to those in need (§ 58, ἀκούετε σκοτ § 57 to end. The defendant not only implores your protection, but claims it as his right. Generous in his benefactions and apart from his actual resources enjoying credit for at least as much besides, he is enabled by means of that good credit to be of advantage, not to himself alone, but to yourselves as well. Do not suffer so worthy, 80 energetic, so generous a man of business to be ruined by this abominable blackguard. Most of the plaintiff's statements you will simply disregard as baseless calumny, but you must order him to prove either that there was no will (cf. § 33), or that there is some other lease besides that produced on our side (cf. § 9), or that he did not give the defendant a release That is our case, gentlemen: 57. δεῖται καὶ ἱκετεύει καὶ ἀξιοῖ ταῦθ'.] Perhaps we should χρήμαθ ̓ ὑμῖν ἀνεγνώσθη προσ- γνώσθη προσηυπορηκὼς ὅσ ̓ οὔθ ̓ οὗτος οὔτ ̓ ἄλλος οὐδεὶς κέκτηται. πίστις μέντοι Φορμίωνι παρὰ τοῖς εἰδόσι καὶ τοσούτων καὶ πολλῷ πλειόνων· χρημάτων ἐστὶ, δι ̓ ἧς καὶ αὐτὸς αὑτῷ καὶ ὑμῖν χρήσιμός ἐστιν. 58 ἃ μὴ προῆσθε, μηδ' ἐπιτρέψητε ἀνατρέψαι τῷ μιαρῷ m προσευ- Ζ. * Bekk. cum Air. προεισθε prima manu Σ. πρόησθε Ζ (vulgo et correctus Σ). translates : 'It has been read out to you, that he has acquired such a heap of money as neither he nor any one else possesses.' This can hardly be right, particularly as such a blunt assertion of Phormio's affluence would be a very invidious statement for his friends to make, and would not ingratiate him in the eyes of the court. εὐπορεῖν χρήματα (οι χρημάτων) has two senses, (1) 'to be well off'; (2) 'to supply money. “ εὐπορεῖν,” says Lobeck (Parergap.595), 'non solum significat abunde habere...sed etiam suppeditare: ἐπικουρίαν ταῖς χρείαις ἐξευπορεῖν Plato Legg. ΧΙ. 153; χρήμαθ ̓ ὑμῖν προσο ευπορηκώς Dem. Phorm. 962. Cf. Apat. 894. 14' (Or. 33 § 7 εὐπορήσειν αὐτῷ δέκα μνᾶς); ‘de reb. Chers. p. 94 (συνευποροῦντας ἐκείνῳ χρημάτων); Boeot. Ρ. 1019 (Or. 40 § 36 χρήματα εὐπορήσας); Neaer. 1369. 10; Aeschin. Timarch. p. 121; Lycurg. Leocr. p. 233; quibus inter se collatis intelligitur, quanta sit utriusque notionis contagia, a Romanis quoque unius verbi suppetendi angustiis conclusa.' (See note on Or. 40 § 36, and cf. 33 § 6 τριάκοντα μνᾶς συνευπορῆσαι.) We must here take the secondary sense of εὐπορεῖν, and explain the passage as follows: 'The depositions read aloud to you show that the defendant has (lit. he has been recited to you as having) provided you on emergencies with larger sums of money than his own (ούτος i.e. our friend, the defendant's) or any one else's private fortune amounts to; but then he has credit, &c.' The sentence πίστις μέντοι κ.τ.λ. shows how it came to pass that Phormio was enabled, as a capitalist in the enjoyment of extensive credit in the commercial world, to advance sums of money larger than the private resources of any single individual. πίστις.] • Credit. Cf. § 44, πίστις αφορμή κ.τ.λ. 58. ἃ μὴ προῆσθε.] ‘Do not throw this away,' i. e. 'do not sacrifice these advantages to the interests of the plaintiff.' μηδ' ἐπιτρέψητε ανατρέψαι.] Possibly an unintentional collocation of two compounds of τρέπειν. One word, however, might suggest the other. 'Do not suffer this wretch to overturn it,' i. e. overthrow the defendant from his high position and good credit. [The metaphor is perhaps from overthrowing a fabric of wealth, as in Aesch. Pers. 165, μὴ μέγας πλοῦτος κονίσας οὔδας ἀντρέψῃ ποδὶ ὄλβον ὃν Δαρεῖος ἦρεν οὐκ ἄνευ θεῶν τινός, i. e. injurioso pede proruere.' P.] In Liddell and Scott the τούτῳ ἀνθρώπῳ, μηδὲ ποιήσητε αἰσχρὸν παράδειγμα, ὡς τὰ τῶν ἐργαζομένων καὶ μετρίως ἐθελόντων ζῇν τοῖς βδελυροῖς καὶ συκοφάνταις ὑπάρχει παρ' ὑμῶν λαβεῖν· πολὺ γὰρ χρησιμώτερα ὑμῖν παρὰ τῷδε ὄντα ὑπάρχει. ὁρᾶτε γὰρ αὐτοὶ καὶ ἀκούετε τῶν μαρτύρων, οἷον ἑαυ 59 τὸν τοῖς δεηθεῖσι παρέχει. καὶ τούτων οὐδὲν ἕνεκα τοῦ λυσιτελοῦντος εἰς χρήματα πεποίηκεν, ἀλλὰ φιλανθρωπίᾳ καὶ τρόπου ἐπιεικείᾳ. οὔκουν ἄξιον, ὦ ἄνδρες ̓Αθηναῖοι, τὸν τοιοῦτον ἄνδρα προέσθαι τούτῳ, οὐδὲ τηνικαῦτα ἐλεεῖν ὅτ ̓ οὐδὲν ἔσται τούτῳ πλέον, ἀλλὰ νῦν ὅτε κύριοι καθέστατε σῶσαι· οὐ γὰρ ἔγωγ ̓ ὁρῶ καιρὸν ἐν τίνι ἂν μᾶλλον βοηθήσειέ τις αὐτῷ. phrase ανατρέπειν τράπεζαν is explained to upset a banker's table, i.e. to make him bankrupt.' The only passage quoted is Dem. 403. 7, where however there is no reference whatever to a bankruptcy, but only to the overturning of a table towards the close of a disorderly banquet. In Andocides de Mysteriis, § 130, we have a curious passage stating that in Athens there was a story current among the old wives and the little children, that the house of Hipponicus was haunted by an unquiet spirit that overturned his table (Ιππόνικος ἐν τῇ οἰκίᾳ ἀλιτήριον τρέφει, ὃς αὐτοῦ τὴν τράπεζαν ἀνατρέπει). πῶς οὖν (the orator continues) ή φήμη ἡ τότε οὖσα δοκεῖ ὑμῖν ἀποβῆναι; οἰόμενος γὰρ Ιππόνικος υἱὸν τρέφειν, ἀλιτήριον αὑτῷ ἔτρεφεν, ὃς ἀνατέτροφεν ἐκείνου τὸν πλοῦτον, τὴν σωφροσύνην, τὸν ἄλλον βίον ἅπαντα. But the only place, so far as I can find, in which the phrase has a distinct reference to bankruptcy is the Scholium on Dem. Timocr. § 136, where δανεῖσαι τοῖς τραπεζίταις is followed by ἔτυχεν ὕστερον ἀνατραπῆναι τὰς τραπέ ξας (Baiter and Sauppe, Orat. Att. II. 119. 6. 35). See § 50 ἐξέστησαν, κ. αἰσχρὸν παράδειγμα κ.τ.λ.] ' Α disgraceful precedent that the property of men in business, who live respectable lives, may be obtained from you by miscreants and pettifoggers.' K. ὑπάρχει, ' that the laws allow, 'that it is a condition of your polity.' 59. τοῦ λυσιτελ. εἰς χρήματα.] Pecuniary advantage; instead of being placed between the article and participle, as would be most natural, εἰς χρήματα 13 reserved for a more emphatic position. καιρὸν ἐν τίνι. ] Confused between ἐν τίνι καιρῷ, and καιρὸν ἐν ᾧ, κ.τ.λ. Cf. Or. 56 § 24 n., and Plat. Rep. p. 399 Ε βίου ῥυθμοὺς ἰδεῖν κοσμίου τε καὶ ἀνδρείου τίνες εἰσίν· οὓς ἰδόντα κ.τ.λ. Cf. Isocr. ad Dem. § 5 συμβουλεύειν, ὧν χρὴ ὀρέγεσθαι καὶ τίνων ἔργων ἀπέχεσθαι, n. 6ο τὰ μὲν οὖν πολλὰ ὧν ̓Απολλόδωρος ἐρεῖ, νομίζετ ̓ εἶναι λόγον καὶ συκοφαντίας, κελεύετε δ' αὐτὸν ὑμῖν° ἐπιδεῖ ξαι ἢ ὡς οὐ διέθετο ταῦθ ̓ ὁ πατὴρ, ἢ ὡς ἔστι τις ἄλλη μίσθωσις πλὴν ἧς ἡμεῖς δείκνυμεν, ἢ ὡς οὐκ ἀφῆκεν αὐτὸν διαλογισάμενος τῶν ἐγκλημάτων ἁπάντων ἃ ἔγνω ὁ κηδεστὴς ὁ τούτου καὶ οὗτος αὐτὸς συνεχώρησεν, ἢ ὡς διδόασιν οἱ νόμοι δικάζεσθαι τῶν οὕτω 6ι πραχθέντων, ἢ τῶν τοιούτων τι δεικνύναι. ἐὰν δ' ἀπορῶν αἰτίας καὶ βλασφημίας λέγῃ καὶ κακολογῇ, μὴ προσέχετε τὸν νοῦν, μηδ ̓ ὑμᾶς ἡ τούτου κραυγὴ 963 καὶ ἀναίδεια ἐξαπατήσῃ, ἀλλὰ φυλάττετε καὶ μέμνησθε ὅσ ̓ ἡμῶν ἀκηκόατε. κἂν ταῦτα ποιῆτε, αὐτοί τ ̓ εὐορκήσετε καὶ τοῦτον δικαίως σώσετε, ἄξιον ὄντα νὴ τὸν Δία καὶ θεοὺς ἅπαντας. 62 Ανάγνωθι λαβὼν αὐτοῖς τὸν νόμον καὶ τὰς μαρτυρίας τασδί. ΝΟΜΟΣ. ΜΑΡΤΥΡΙΑΙ. • Bekk. om. Z et Bekker st. cum Σ. To be distinguished from ἐπι· &c. 61. λέγη.] ‘Go on talking, [φυλάττετε may mean ‘retain in your mind,' though the middle is more usual. So Aesch. Suppl. 179, αἰνώ φυλάξαι τἄμ' ἔπη δελτουμένας. But we may also render it keep a guard over him,' though not, of course, 'beware of him,' which would be φυλάττεσθε. Ρ.] 62. τὸν νόμον καὶ τὰς μαρτυρίας.] The context does not show what law or what depositions are referred to possibly another νόμος of the same general purport as that recited before, |
