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Ἐπαινοῦσι—ἔπαινος filled λ. ἐπιταφίους. τὸν προσθέντα—it is not known who instituted the custom. It was of course ascribed to Solon. After a time, the subjects dealt with became traditional commonplaces. Dion. Hal. enumerates them (Ars Rhet. VI.) as πατρίς, γένος, φύσις, ἀγωγή, πρᾶξις. Then he shows how the subjects should be treated. ὡς καλὸν—sc. ὄν. M. T. 875. νόμῳ—probably ‘institution.’ ἀρκοῦν—used as an adj. ἂν ἐδόκει—censeam, often instead of censeo, as a polite expression, ‘I am inclined to think’; if I had to settle the matter I should hold. Cf. Burke, On American Taxation, ‘For my part I should choose (if I could have my wish).’ ἔργῳ δηλοῦσθαι—in a public burial, in honour paid to the tomb (a very important matter to the Greeks), and in privileges to the family. τιμάς, οἷα—the change to neuter shows that only an instance of the many kinds of τιμαὶ is given. περὶ—not local, but ‘at’ meaning ‘on the occasion of.’ παρασκευασθέντα— with οἷα. καὶ μὴ κ.τ.λ.—Gottleber makes πιστευθῆναι subj. of κινδυνεύεσθαι, i.e. καὶ (τὸ) πολλῶν ἀρετὰς πιστευθῆναι μὴ κινδυνεύεσθαι ἐν ἑνί. (This is better than making πιστευθῆναι depend on κινδυνεύεσθαι, as then ἢ οὔ would be required after πιστευθῆναι.) ἐν ἑνὶ ... κινδυνεύεσθαι—cf. Eur. I. T.1057-8 “καὶ τἄμ᾽ ἐν ὑμῖν ἐστιν ἢ καλῶς ἔχειν
ἢ μηδὲν εἶναι”. For the pass. κινδυνεύεται cf. c. 43, 5. πιστευθῆναι—for omission of τό, cf. c. 39, 4. εὖ τε καὶ χεῖρον—sive bene sive male dixerit.
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