κεἰ μὲν φοβεῖται τοὐπίκλημ᾽ ὑπεξελεῖν κ.τ.λ. is the reading of all the MSS.: for the ὑπεξελθὼν of the first hand in one Milan MS. of the early 1t/h cent. （Ambros. L 39 sup., Campbell's M(2)） is a mere slip. I read ὑπεξελεῖν ι αὐτὸν καθ᾽ αὑτοῦ, the change of αὐτὸν and αὐτὸς having necessarily followed that of ὑπεξελεῖν into ὑπεξελὼν due to an interpretation which took the latter with φοβεῖται. Cp. Thuc. 4.83 （Arrhibaeus, the enemy of Perdiccas, makes overtures to Brasidas, and the Chalcidians exhort Brasidas to listen）: ἐδίδασκον αὐτὸν μὴ ὑπεξελεῖν τῷ Περδίκκᾳ τὰ δεινά, “they impressed upon him that he must not remove the dangers from the path of Perdiccas”— by repulsing the rival power of Arrhibaeus. ὑπεξελεῖν τὰ δεινά= to take them away (ἐκ) from under （ὑπό） the feet, —from the path immediately before him: τῷ Περδίκκᾳ being a dat. commodi. Similarly Hdt. 7.8 “τούτων ... ὑπεξαραιρημένων,” “when these have been taken out of the way.” So here: κεἰ μὲν φοβεῖται, and if he is afraid （as knowing himself to be the culprit）, then I bid him （κελεύω continued from 226） ὑπεξελεῖν τὸ ἐπίκλημα to take the peril of the charge out of his path, αὐτὸν καθ᾽ αὑτοῦ （σημαίνοντα） by speaking against himself. If the culprit is denounced by another person, he will be liable to the extreme penalty. If he denounces himself, he will merely be banished. By denouncing himself, he forestalls the danger of being denounced by another. For other explanations, see Appendix.
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