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By all that is sacred to gods and men, we beg you to spare us. But if you will not do this, then place us again in the position in which we were when we surrendered.

πρὸς τῆς . . . δόξης: for your glory. See on c. 38. 3.—2.

τάδε, οὔτε . . . ἁμαρτάνειν οὔτε . . . διαφθεῖραι: τάδε sums up the various features of an unfavourable decision as developed in the foregoing, and the special points of view to be con sidered are epexegetically added in the οὔτε, οὔτε clauses.—

ἐς τὰ κοινὰ . . . νόμιμα . . . ἁμαρτάνειν: see on c. 58. 12. ἁμαρτάνειν ἐς with neut. acc., as Plato Legg. 759 c τὰ εἰς τὰ θεῖα ἁμαρτανόμενα.—ἐς τοὺς προγόνους: acc. to c. 58. § 4 f., the graves of the Spartans who fell at Plataea, and the gods who then aided the victors, would be neglected.—3.

τοὺς εὐεργέτας: cf. c. 58. 13.—4.

μὴ αὐτοὺς ἀδικηθέντας: in cond, form, though referring to the present case. For the asyndeton, see on c. 43. 10.— 5.

φείσασθαι δέ: sc. πρὸς τῆς ὑμετέρας δόξης ἐστί.—ἐπικλασθῆναι τῇ γνώμῃ: as iv. 37. 5; without τῇ γνώμῃ, c. 67. 5.—6.

λαβόντας: with reference to the wretched condition of the Plataeans, taking (i.e. regarding) our case, judging. The use of λαβεῖν similar to that in c. 56. 8; iv. 17. 8; vi. 27. 9; 53. 18. In vi. 61. 3 likewise without obj. expressed, περὶ τοῦ Ἀλκιβιάδου . . . χαλεπῶς οἱ Ἀθηναῖοι ἐλάμβανον. To the adv. χαλεπῶς there corresponds in the present passage οἴκτῳ σώφρονι, with reasonable compassion, ‘reasonable, a) because we are innocent, b) because all men are liable to the same.’ (Jow.)—

μὴ μόνον . . . ἀλλά: without καί, as in iv. 60. 1.—

κατανοοῦντας: explanatory of οἴκτῳ σώφρονι λαβόντας. St. construes μὴ ὧν δεινότητα with λαβόντας, and considers κατανοοῦντας a gloss. —7.

ὡς ἀστάθμητον . . . ξυμπέσοι: how uncertain it is on whom misfortune may fall, however (καί) undeserving he may be. (Jow.) Bl. compares Herodian v. 1. 11 τὰ τῆς τύχης δῶρα καὶ ἀναξίοις περιπίπτει. τὸ τῆς ξυμφορᾶς as τὸ τῆς τύχης, iv. 18. 9; vii. 61. 12; τὸ τῆς ἐπιστήμης, vii. 62. 8. H. 730 c; Kr. Spr. 47, 5, 10. The phrase is placed proleptically before ᾥτινι (Kr. and others, with one Ms., τινι).

ἡμεῖς τε: opp. to τῆς ὑμετέρας δόξης above. “As your reputation is at stake, so there remains for us only the prayer—.”—

πρέπον: without ἐστί, as δίκαιον (23), ξυμφέρον (c. 44. 5), χρεών (i. 77. 13), εἰκός, αἰσχρόν, δεινόν, etc.—

προάγει: draws us on, as in c. 45. 26.—10.

ὁμοβωμίους: i.e. having altars both among you and among us, as the context seems to require. Cf. ii. 71. 21 θεοὺς τοὺς ὑμετέρους πατρῴους καὶ ἡμετέρους ἐγχωρίους. Most editt. explain, those deities who were worshipped together at the same altar, called ὁμωχέται, iv. 97. 17; σύμβωμοι, Strabo, p. 512. Arn. supposes these to be the magni dii (οἱ δώδεκα). Goell. explains, those gods at whose altars all Greece might jointly sacrifice, e.g. Olympian Jupiter and Pythian Apollo.—11.

ἐπιβοώμενοι: signifies, as Bl. says, like ἐπικαλούμενοι, magna voce invocantes ad auxilium. Cf. c. 67. 9; vii. (69. 20); 75. 15; viii. 92. 50. The word seems to be Ionic and poetic. Cf. Hdt. i. 87. 4; ix. 23. 3; Hom. K 463; a 378; β 143; Eur. Med. 168. Elsewhere only in late writers.—

πεῖσαι τάδε: which Kr. and v. H. bracket, is to be construed with ἐπιβοώμενοι. Just so in l. 14 the purpose of ἐπικαλούμεθα τοὺς κεκμηῶτας is expressed by μὴ γενέσθαι ὑπὸ Θηβαίοις κτἑ. The subj. of both infs. is the Plataeans. If πεῖσαι τάδε be taken with αἰτούμεθα ὑμᾶς, as Cl., St., and Jow. explain, πεῖσαι is not only superfluous, but out of place. On the other hand, αἰτούμεθα ὑμᾶς can dispense with the neuter object (cf. iv. 18. 4). τάδε refers to the course which the speakers beg the Lacedaemonians to take (l. 5, φείσασθαι καὶ ἐπικλασθῆναι τῇ γνώμῃ). To refer τάδε to what follows, as Cl. does, and make the request proper begin with προφερόμενοι is impossible, because the invocation of the gods could not thus be separated from that of the oaths. —

προφερόμενοι <θ̓> ὅρκους: θ̓ is added, against the Mss., with St., who rightly judges that Thuc. could not have let the second part of the invocation follow the first without a connective.—

προφερόμενοι: the mid. emphasizes personal interest. “Bringing forward the oaths for our protection.” Cf. Plato Phil. 57 a. Elsewhere in Thuc., either act. (c. 64. 7; vi. 7. 11; 31. 21), or passive (v. 26. 22; vii. 69. 19). Most of the Mss. have προσφερόμενοι, but the examples just cited seem sufficiently to establish the vulgate.—12.

μὴ ἀμνημονεῖν: explanatory of ὤμοσαν, unless the words be considered, with Steup (following Cobet and v. H.), a marginal explanation of ὤμοσαν. Cf. ii. 73. 14, where the purport of the oath is not given. To connect μὴ ἀμνημονεῖν with προφερόμενοι, as Cl., or with ἱκέται γιγνόμεθα, as St., is inadmissible, since the Plataeans cannot be the subj. of this inf., as of πεῖσαι and μὴ γενέσθαι. —ἱκέται γιγνόμεθα: see on c. 2. 11.— 13.

ὑμῶν τῶν πατρῴων τάφων: joined with pathetic effect to ἱκέται γιγνόμεθα, ὑμῶν receiving special emphasis from its position. “We put ourselves under the protection of the graves in which your fathers rest.” Cf. i. 136. 9 τῆς γυναικὸς ἱκέτης γενόμενος, Hdt. i. 73. 28 Ἀλυάττεω ἱκέται ἐγένοντο, Isocr. vi. 23 ἱκέται κατέστησαν ταύτης τῆς πόλεως, Cic. Tusc. i. 29 iudicibus supplex fuit. Cobet, N. L. p. 346, conjectures ὑμῶν πρὸς τῶν πατρῴων τάφων, which would weaken the effect.—14.

τοὺς κεκμηῶτας: euphemism for τοὺς τεθνεῶτας, as in Plato Legg. 718 a; 927 b; and often in Tragedy, e.g. Aesch. Suppl. 158; Eur. Suppl. 756; Troad. 96. The archaic poetic form, which is retained with most of the Mss., like ἑσσαμένων in c. 58. 29, is more appropriate to the solemn invocation.—

ὑπὸ Θηβαίοις: with γενέσθαι as ὑπὸ Συρακοσίοις, vi. 86. 3; vii. 64. 7. Cf. ὑφ̓ αὑτοῖς ποιεῖσθαι, c. 62. 19. For the const., see G. 1219, 2; H. 808, 2; Kr. Spr. 68, 44.—

τοῖς ἐχθίστοις φίλτατοι ὄντες: sc. τοῖς κεκμηῶσι. Cf. c. 58. 25 παρὰ τοῖς αὐθένταις.—15. ἡμέρας τε . . . ἐκείνης: for the art. omitted, cf. γῆν τήνδε, ii. 74. 11; στρατιᾷ τῇδε, iv. 85. 25. Kühn. 465, N. 6 a.—

ἀναμιμνῄσκομεν: sc. τοὺς κεκμηῶτας.— 16. τὰ λαμπρότατα . . . παθεῖν: two clauses are united in one; the full form would be . . . ἐπράξαμεν, ὅμως δὲ νῦν κτἑ. In πράξαντες the Plataeans identify themselves with their ancestors.—

μετ̓ αὐτῶν: sc. τῶν κεκμηώτων. The best Mss. have αὑτῶν or ἑαυτῶν, which is impossible.— 17.

ἐν τῇδε: the prep. is added to emphasize the important point.

ὅπερ δέ: for the rel. sent., where παυόμενοι δέ, ὅπερ ἀναγκαῖον κτἑ. would seem more natural, see Kr. Spr. 51, 13, 13; Kühn. 562, 2.—

τοῖς ὧδε ἔχουσι: see on c. 53. 14.—19.

λόγου τελευτᾶν: epexegesis of ὅπερ, as iv. 125. 8 ἀσαφῶς ἐκπλήγνυσθαι. The gen. as in c. 104. 28; Xen. Cyrop. viii. 7. 17 τοῦ ἀνθρωπίνου βίου τελευτήσω. Kr. Spr. 47, 13, 7; Kühn. 421, 3.—

μετ̓ αὐτοῦ: i.e. τοῦ τελευτᾶν. See on c. 58. 8.—20.

παυόμενοι λέγομεν ἤδη: repeating the idea of the rel. clause, and more forcible than τοῦτο νῦν ποιοῦντες.—21. τῷ αἰσχίστῳ ὀλέθρῳ λιμῷ: connected as θάνατον ζημίαν, c. 44. 10. See note there. Cf. Hom. μ 342 λιμῷ δ᾽ οἴκτιστον θανέειν καὶ πότμον ἐπισπεῖν, Dion. H. Ant. vi. 86 τῷ κακίστῳ τῶν μόρων λιμῷ, Sall. Ep. Pomp. 1 fame, miserrima omnium morte, Liv. xxi. 41 ultimo supplicio humanorum, fame, xxvii. 44 fame et frigore, quae miserrima mortis genera sunt, Amm. Marcell. xvii. 9 fame ignavissimo mortis genere tabescentes. αἴσχιστον, most shameful, because manly resistance is impossible. Cf. App. Hisp. 97 τῷ λιμῷ σφᾶς κατεργαζομένους, ἀμάχῳ κακῷ—22. ὑμῖν πιστεύσαντες: cf. 53. 2.—23.

προσήλθομεν: cf. c. 52. 10 ὡς αὐτῶν ἐκόντων προς χωρησάντων, v. 17. 15 ὁμολογίᾳ αὐτῶν προσχωρησάντων. —ἐς τὰ αὐτὰ καταστήσαντας: cf. c. 34. 14.—24.

τὸν ξυντυχόντα κίνδυνον: the first danger that presents itself (ὃς ἂν ξυντύχῃ, fut. ex., Kr.). Cf. τοῖς ἐντυχοῦσιν ἐπιτρέπειν, iv. 132. 18; ἐκ τοῦ παρατυχόντος πυνθανόμενος, i. 22. 8.—

ἐᾶσαι: sc. as subj. ὑμᾶς.

ἐπισκήπτομέν τε ἅμα kte(.: even after the last despairing request they cannot refrain from summing up once more in a solemn adjuration (ἐπισκήπτομεν, as in ii. 73. 13) all the grounds for mercy already advanced, and, with the appeal Λακεδαιμόνιοι, bringing these motives home to the consciences of the Lacedaemonians. ‘The conclusion of the speech is confused with the accumulation of most passionate admonitions, ἐπισκήπτομέν τε ἅμα μή, 1) Πλαταιῆς ὄντες οἱ προθυμότατοι περὶ τοὺς Ἕλληνας γενόμενοι, 2) Θηβαίοις, 3) τοῖς ἡμῖν ἐχθίστοις, 4) ἐκ τῶν ὑμετέρων χειρῶν καὶ τῆς ὑμετέρας πίστεως, 5) ἱκέται ὄντες, Λακεδαιμόνιοι, παραδοθῆναι . . . διολέσαι, where the anxiety and perplexity of the speaker are well depicted, and the minds of the readers greatly moved by the unusual position of the voc. ( Λακεδαιμόνιοι), by the omission of the acc. ὑμᾶς with γενέσθαι. although ὑμᾶς would naturally be expressed since a different subj. immediately precedes, and by the two phrases ἐκ τῶν ὑμετέρων χειρῶν καὶ τῆς ὑμετέρας πίστεως.’ Heilmann.—26.

οἱ προθυμότατοι: as in c. 57. 18, of a disposition ready for any sacrifice. Cf. c. 56. 16; ii. 71. 18.—

Θηβαίοις τοῖς ἡμῖν ἐχθίστοις: cf. ii. 71. 20.—27.

τῆς ὑμετέρας πίστεως: cf. πιστεύσαντες ὑμῖν, l. 22 and c. 53. 2; διὰ πονηρῶν ἀνθρώπων πίστιν, vi. 53. 10.—29.

γενέσθαι δέ: sc. ὑμᾶς, the abrupt change of subj. is induced by the address, Λακεδαιμόνιοι. Cf. i. 43. 4.—

τοὺς ἄλλους Ἕλληνας ἐλευθεροῦντας: see on c. 13. 35; 32. 5.

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