μῆτιν ἐρέσσων, consilium animo volutans, ‘turning it over’ busily in the mind. “ἐρέσσειν”, to ply the oar, is fig. said of putting a thing in lively motion, as Eur. I. A. 139 “ἐρέσσων σὸν πόδα”. Then also of activity in speech, as Ai. 251 “ἐρέσσουσιν ἀπειλάς”, ‘they ply threats’ (utter them repeatedly and loudly): or, as here, in thought. Cp. 231.—（Not, ‘speeding his counsel hitherward,’ i.e. coming to disclose it: ‘advolvens, i.e. patefacturus,’ Ellendt.) σύγκλητον, specially convoked;—implying that there were other and regularly appointed seasons at which the king met the “γέροντες” in council. At Athens four meetings of the “ἐκκλησία” were regularly held in each “πρυτανεία” (a period of 35 or 36 days): these were “κυρίαι” (though the term may once have been restricted to the first of them), or “νόμιμοι”. An extraordinary meeting was “σύγκλητος” or “κατάκλητος”. Pollux 8. 116 “σύγκλητος ἐκκλησία ἣν ἐξαίφνης ἐποίουν μείζονος χρείας ἐπιλαβούσης: ἐκαλεῖτο δὲ καὶ κατακλησία, ὅτι καὶ τοὺς ἐκ τῶν ἀγρῶν κατεκάλουν” (down to the “ἄστυ”). Arist. Pol. 3.1. 10 “ἐνίαις γὰρ οὐκ ἔστι δῆμος, οὐδ᾽ ἐκκλησίαν νομίζουσιν ἀλλὰ συγκλήτους”: ‘in some States there is no popular body, and they have no regular assembly, but only meetings on special occasions.’ “σύγκλητος” is one of those words which, though a technical term at Athens, could still be used by Attic poets without any prosaic local allusion being felt,— just as they used “πρύτανις, ἐπιστάτης, ἄρχων, ψήφισμα”, etc. προὔθετο is another example. The presidents of the ecclesia were said “γνώμας προθεῖναι” when they invited a discussion. Thuc. 6.14 “ὦ πρύτανι ... γνώμας προτίθει αὖθις Ἀθηναίοις”, ‘lay the question again before the assembly.’ Id. 3. 42 “τοὺς προθέντας τὴν διαγνώμην”. Cp. Xen. Mem. 4.2.3 “τῆς πόλεως λόγον περί τινος προτιθείσης”. Lucian Menipp. 19 has “προὔθεσαν οἱ πρυτάνεις ἐκκλησίαν”, ‘gave notice of’: but for this the usual phrase was that of Aeschin. or. 2 § 60 “προγράψαι τοὺς πρυτάνεις ἐκκλησίας δύο”. Here, λέσχην is not the meeting, but the discussion which is to take place there: thus the poet's phrase, true to Attic usage, corresponds with “γνώμας προθεῖναι” rather than with “ἐκκλησίαν προθεῖναι”. Herod. uses “λέσχη” of a public discussion (9. 71): cp. O. C. 167. The midd. προὔθετο suggests Creon's personal interest in the question: the active would denote the mere act (see on 8 “θεῖναι”). Cp. 1249. “προτίθεσθαι” more oft. denotes what one proposes to oneself. κοινῷ κ. πέμψας, lit. having sent (notice of the meeting) by means of a summons addressed to each of us. The “κήρυγμα” is the mandate which “κήρυκες” carried to each of the fifteen elders,—not, of course, a public proclamation: cp. 164. For the absolute “πέμπω”, cp. Thuc. 5.43 “πέμπει εὐθὺς ἐς Ἄργος ἰδίᾳ”: and so oft. (Not, ‘having sent for us,’ “μεταπεμψάμενος”: cp. on 19.)
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