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Ἐπίεσε .. ἡ ξυγκομιδὴ—the in version makes both emphatic. ἡ ξυγκομιδὴ ἐκ τῶν ἀ—for the art. not repeated before the prep., cf. c. 18, 3, 38, 1. (a) The noun or adj. must be connected with a verb which takes the construction used with it (κομίζομαι ἐκ τῶν ἀ.) to admit of this inversion of the order, (b) if the words which are inverted precede (see on c. 7, 2), the object is to produce an antithesis; but if, as more commonly, they follow the noun or adj., it is merely for the sake of convenience. οὐχ ἧσσον— = μᾶλλον.
Καλύβαις—Aristoph. (see c. 17, 1) says ἐν ταῖς πιθάκναισι καὶ γυπαρίοις καὶ πυργιδίοις. ὥρᾳ ἔτους—Suidas gives ὥρα ἔτους: τὸ ἔαρ καὶ τὸ θέρος, and rightly takes ὥρα to denote the best time, as we use ‘the season.’ οὐδενὶ κόσμῳ —it may be judged from tragedy how important the Greeks thought it to make a graceful exit from the world. ἀλλὰ καὶ —expresses οὐδενὶ κόσμῳ in a positive form. [ ἀποθνῄσκοντες] —a gloss on ἡμιθνῆτες. (It is not possible to take this as imperf. partic., like ἀπογιγνομένων in 51, 5, since not νεκροὶ ἀποθνῄσκοντες, but νεκροὶ ἀποθνῃσκόντων would be necessary; for νεκρὸς ἀπέθανεν could not be right) καλινδούμενοι—καλινδοῦμαι is figurative in meaning) (κυλίνδομαι is literal.
Ἐναποθνῃσκόντων—gen. abs. ‘men dying there.’ ἔχοντες — = εἰδότες. ὅ τι—cf. Eur. Or. 418 δουλεύομεν θεοῖς, ὄ τι ποτ᾽ εἰσὶν οἱ θεοἰ. ἱερῶν καὶ ὁσίων—cf. Isocr. 7, 66 τὴν δημοκρατίαν κος μήσασαν τὴν πόλιν καὶ τοῖς ἱεροῖς καὶ τοῖς ὀσίοις, and 53, 4 θεῶν φόβος ἢ ἀνθρώπων νόμος.
Θήκας—for ταφάς, ‘modes of burial.’ This meaning is sufficiently proved by Sta., who quotes Plat. Rep. 427 B. ἐπιτηδείων—neut., whatever was required for the burning and burial. ἐπὶ πυρὰς—governed both by ἐπιθέντες and ἐπιβαλόντες. For ἐπὶ πυρὰς ... ἑπιθέντες . . ὑφῆπτον, see c. 13, 2. ὃν φέροιεν—M. T. 522.
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