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ταῖς ἀρχαῖς—‘the authorities’; ch. 28, 2. The ὀλίγοι seem to have been a select council or assembly. For the place of the ‘Melian discussion’ in the history, see Introduction. The Athenians first propose a debate on the several points at issue instead of continuous speeches. ὅπως δή—so vii. 18, 1, where δή gives the actual reason, not merely an alleged motive. ῥήσει—only here in Thucydides. ἀνέλεγκτα—not to be questioned or disproved. τοῦτο φρονεῖ—‘this is the idea (intention) of’ your bringing us before the few: vi. 36, 2, αἱ ἀγγελίαι τοῦτο δύνανται. For ὑμῶν Krüger and others prefer the objective genitive ἡμῶν. ἀγωγή—‘bringing’: there are two passages, iv. 29, 1, and vi. 29, 3, where this word is found in the manuscripts and where the sense required is ‘putting to sea’ or the like. In both passages most editors alter it into ἀναγωγή. In Xen. Cyr. vi. 1, 24, ἐν ταῖς ἀγωγαῖς means ‘on marches’ lit. the ‘leading’ of an army. μηδ̓ ὑμεῖς—μηδέ compares the two parties to the discussion; ‘do not you any more than we’. As the Melians feared the effect of an uninterrupted address from the Athenians, so on their part they were not to restrict themselves to a single speech, but state their objections item by item as they occurred. According to this view ἑνὶ λόγῳ depends on the sense ‘giving your answer’ supplied from the following words. Classen however takes ἑνὶ λόγῳ of the Athenians' speech, connecting it closely with κρίνετε, ‘do not you either form your decision from (hearing) a single speech’ μηδέ then would contrast ὑμεῖς, the select audience, with the πλῆθος. This view gives a good sense, but it seems more natural to refer ἑνὶ λόγῳ to the subject of the sentence, and the dative can scarcely equal ἕνα λόγον ἀκούσαντες. ὑπολαμβάνοντες—‘replying’; ii. 72, 1: ch. 49, 20.
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