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Ἑλλήνων—the following tables exhibit the Gk. cities:— I. CHALCIS in Euboea (Ionian)

Naxos, 735 Zancle, c. 715

Catana, 728 Leontini, 728 Hunera, 648

II. CORINTH (Dorian)

Syracuse, 734

Acrac, 664 Casmenae, 644 Camarma, 599

III. MEGARA (Ionian and Dorian)

Thapsus, removed to Megara Hyblaea, 726

Selmus, 628

IV RHODES (Dorian)

Gela, 688

Aciagas, 580.

The above dates are not to be considered as more than approximate.

Νάξον—never an important town. It was destroyed in 403 by Dionysins, who founded Tauromenium in its place. Though the site of N. is now occupied by orange-groves, there are remains of the ancient walls. Pausanias exaggerates when he says that there were no traces of the city in his day. (Such exaggeration by Pausanias is found in other cases.)

Ἀπόλλωνος—thus Naxos remained the spiritual centre of Greek Sicily, though it was not the political centre. Freeman well compares the position of Canterbury.

ὅστις—a strange use of ὅστις, the ordinary rules for which as a relative are as follows:—1. Referring to an indefinite antecedent: (a)=such that, as in οὐδεὶς οὕτως ἠλίθιος ὅστις οὔχι κἂν πρῶτος εἰσενέγκαι. (Thus ὅστις often replaces ὤστε after οὕτως.) (b)=whoever, as in ὅστις ἂν . 2. Referring to a definite antecedent: (a)=quippe qui. (b)=of the kind that, any that. It has been supposed that Thuc. took at least this note from Antiochus of Syracuse, because Dion. Hal. I. 12 quotes from him the expression τὴν γῆν ταύτην ἥτις νῦν Ἰταλία καλεῖται, and the inference is that Antiochus used ὅστις for ὅς. On the other hand, Dion. Hal. is scarcely to be trusted in a minute linguistic point, and it is strange that Thuc., even though he may have used Antiochus, should follow him in such a use of ὅστις. Stein on Herod. IV. 8 collects exx. of ὅστις for ὅς after οὗτος in Herod. We may compare with this the use of σφῶν in Thuc. for ἑαυτῶν or σφῶν αὐτῶν, and of ὅδε, τοιόσδε, τοσόσδε referring to what precedes (cf. c. 2 end). All these uses are charaeteristic of Ionic rather than of Attic.

τῆς πόλεως—Naxos no longer existed after 403 B.C., and Tanromenium did not stand on the same site. Hence this appears to have been written before 403.

θεωροί—to festivals and to distant shrines.

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