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οὖν resumptive after the explanatory note beginning c. 65, § 2, καὶ γὰρ Ἀνδροκλέα κ.τ.λ. ξυγγραφέας cf. Isoc. Areop. 151, εἰ περὶ τούτων ἐκέλευον ὑμᾶς ἑλέσθαι συνέδρους ἢ συγγραφέας, δι᾽ ὧν ὁ δῆμος κατελύθη τὸ πρότερον, εἰκότως ἂν εἶχον τὴν αἰτίαν ταύτην. Harpocration (in voc. συγγραφεῖς) ἦσαν δὲ οἱ μὲν πάντες συγγραφεῖς τριάκοντα οἱ τότε αἱρεθέντες καθὰ φησὶν Ἀνδροτίων τε καὶ ὁ Φιλόχορος, ἑκάτερος ἐν τῇ Ἀτθίδι. ὁ δὲ Θουκυδίδης τῶν δέκα ἐμνημόνευσε μόνον τῶν προβούλων. Suidas (πρόβουλοι) agrees with this, πρὸς τοῖς οὖσι δέκα ᾑρέθησαν ἄλλοι εἴκοσι εἰσηγησόμενοι τὰ δοκοῦντα τῇ πολιτείᾳ. There is, however, little likelihood that the πρόβουλοι of c. 1, § 3, are either the same as, or bodily included in, the ξυγγραφῆς, and it is generally agreed that Harpocration, and after him Suidas, has confounded these ξυγγραφῆς with the thirty tyrants of seven years later, who are enumerated in Xen. Hell. ii. 3, 2. ἔδοξε τῷ δήμῳ τριάκοντα ἄνδρας ὲλέσθαι, οἳ τοὺς πατρίους νόμους ξυγγράψουσι, καθ᾽ οὓς πολιτεύσουσι κ.τ.λ. γνώμην ἐσενεγκεῖν Cf. v. 38, οὐκέτι ἐσήνεγκαν περὶ Ἀργείων ἐς τὰς βουλάς.
ξυγκαθῖσαν. For ξυνέκλῃσαν of MSS. Herwerden's conjecture is ξυνεκάλεσαν; but this, as Stahl observes, would hardly have been corrupted into so much more difficult a word. Jowett prefers ξυνέλεξαν, a variant not largely supported and probably a gloss. ξυνέκλῃσαν is explained by Arnold as referring to the place of assembly being railed in. P-S quotes Ovid, Fast. i. 53, est quoque quo populum ius est includere saeptis, which is in no way apposite to the Athenian assembly. Unless the meaning be that the smallness of the space and the extra distance were intended to result in a small and ‘packed’ assembly, there seems to be no point in ξυνέκλῃσαν. Nor is ‘to shut up together’ a natural or explicit term in the sense ‘to confine to a small space and so reduce the number.’ It does not appear, either, that the ground at Colonus was likely to be less spacious than the Pnyx or other meeting-places. They do not (as Jowett renders) ‘meet in the temple of Poseidon’; but they meet at ‘Colonus, which was a sacred precinct of Poseidon.’ Curtius (Hist. Gr. iii. p. 438) supposes an enclosure made for the occasion, but for this ξυνέκλῃσαν passes the limits of reasonable brachylogy. The reading offered in the text supposes a corruption from ξΥΝΕΚΑΘΙΞΑΝ toξΥΝΕΚΛΕΙΞΑΝ, both συνεκάθισαν and συνέκλεισαν being the common forms of the later Greek for ξυγκαθῖσαν and ξυνέκλῃσαν respectively. καθίζω is common of convening or holding an assembly or court of law. Cf. ὁ δῆμος ἄνω καθῆτο. συγκαθίζω occurs in the middle, Xen. Hell. v. 2, 35, ἐπεὶ δὲ συνεκαθίζετο τὸ δικαστήριον. Cf. Dem. 1434, συγκαθεζόμενος ἕκαστος (of persons in the assembly). τὸν Κολωνόν the Colonus par excellence. This Κολωνός (of Soph. Oed. Col.) is distinguished by the epithet Ἵππιος from the Colonus inside the city, which was called Ἀγοραῖος or Μίσθιος. On the topography of the place see Jebb on Soph. Oed. Col. (Introduction), who seeks to defend ξυνέκλῃσαν, but agrees that ἱερὸν is not the ‘temple.’ Ἀθηναίων as if he were about to proceed ὅστις ἂν βούληται γνώμην εἰπεῖν. This construction takes a different shape, and Ἀθηναίων is left to depend for its apparent grammar on τις. ἀνατεὶ εἰπεῖν Sauppe's conjecture for the ἀνειπεῖν and ἀνατρέπειν of MSS. accounts for the discrepancy. ἀνειπεῖν is to ‘proclaim,’ and ἀνατρέπειν is clearly out of the question. A slight tautology in ἀνατεὶ and the following sentence is not out of place in formal resolutions. γράψηται παρανόμων See Smith's Dict. Antiq. (the article on παρανόμων γραφή by C. R. Kennedy and H. Hager), and Wayte's Introd. to Demosth. Androt. and Timocrates.
ἐνταῦθα δὴ . . . ἐλέγετο ἤδη v. cap. 53, § 3, on ἐνταῦθα ἤδη. κόσμου cf. c. 24, § 4, ἐκοσμοῦντο; c. 72, § 2, ὀλιγαρχικῷ κόσμῳ. μισθοφορεῖν v. c. 65, § 3. καὶ . . . δὲ ‘and . . . furthermore’: i. 132, ii. 36, vi. 71, vii. 56, καὶ ἦν δὲ ἄξιος ὁ ἀγών; Xen. Hell. v. 2, 37, οἴ τε ἄλλοι καὶ ἡ τῶν Θηβαίων δὲ οπ́λις.
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