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1. τοῖς θεοῖς πᾶσι καὶ πάσαις, to all the Gods and Goddesses. Θεός is Goddess as well as God, θεά being poetic; thus ἡ θεός is the common title of Athena. A slight extension of the solemn formula πᾶσι καὶ πάσαις becomes absurdly comic in Ar. Av. 866 εὔχεσθε ὄρνισιν Ὀλυμπίοις καὶ Ὀλυμπίῃσι πᾶσι καὶ πάσῃσιν. 2. εὔνοιαν: εὔνοια may mean de- votion based on any superiority or merit, including loyalty of a subject to a prince or of a servant to his master (even of a dog to his mistress), devotion to a benefactor, and even enthusiasm for the success of a contestant in the games (though felt by a stranger). Here it means a good citizen's loyal devotion to the state. See Jackson's note on εὔνοια in Trans. of Cambr. Philol. Soc. II. p. 115, where he explains the word in Arist. Pol. I. 6 (1255.a, 17) as “loyalty, i.e. the willing obedience which an inferior renders to a kind and considerate superior.” He refers especially to Arist. Eth. IX. 5, §§ 3, 4 (1167.a, 18), ὅλως δ̓ εὔνοια δἰ ἀρετὴν καὶ ἐπιείκειάν τινα γίνεται, ὅταν τῳ φανῇ καλός τις ἢ ἀνδρεῖος ἤ τι τοιοῦτον. —ἔχων διατελῶ: ἀντὶ τοῦ ἀεὶ ἔχω, Ἀττικῶς. Schol. (See M.T. 879.) The words ἔχων διατελεῖ with εὔνοια probably occurred in Ctesiphon's decree. Aeschines (III. 49) quotes from the decree ὅτι διατελεῖ καὶ λέγων καὶ πράττων: see the spurious indictment (below) § 54.10, and § 57.2-3. 3. ὑπάρξαι μοι, be granted me (be made available to me). The fundamental idea of ὑπάρχω in this sense is best seen in τὰ ὑπάρχοντα, the resources or the existing conditions, i.e. what is available, what one has to depend on: see note on ὑπάρχειν § 95.5, and βέλτιστον ὑπάρχει, IX. 5. 4. ἀγῶνα: see note on ἀγωνίζομαι, § 3.3.—ἔπειθ̓, secondly: simple ἔπειτα (without δέ) is the regular rhetorical formula after πρῶτον μέν (see §§ 8, 18, 177, 235, 248: cf. 267). Thucydides generally has this, but often ἔπειτα δέ. 5. ὅπερ ἐστὶ: sc. εὔχομαι, refer- ring to the whole sentence ὅπερ... ἀκροάσασθαι. The relation of ὅπερ to τοῦτο here is clearly that of ὅ τι (§ 8.6) to the following τοῦτο.—ἐστὶ μάλισθ̓ ὑπὲρ ὑμῶν, concerns you especially (more than myself). 6. εὐσεβείας: referring to the oath (§ 2). Greek εὐσέβεια reached a lower level than our piety, including negative abstinence from impiety, so that one who does not break his oath is so far εὐσεβής.—τοῦτο παραστῆσαι ὑμῖν, may put this into your hearts: τοῦτο refers back emphatically to the omitted antecedent of ὅπερ, as οὕτως (§ 2.7) to that of ὡς, and is explained by μὴ τὸν ἀντίδικον κ.τ.λ. 8. τοῦ πῶς...δεῖ: explained by τὸ καὶ...χρήσασθαι (end of § 2): cf. περὶ τοῦ ὅντινα τρόπον χρὴ ζῆν, Plat. Rep. 352 D.
Demosthenes de Corona. William Watson Goodwin. 1904. Cambridge University Press.
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