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‘And when we are likely to be seen, and thrown together’ (ἀναστρέφεσθαι, versari, conversari; of converse, conversation, in its earlier application) ‘in public with those who are privy to (our disgrace), we are more inclined to feel ashamed’. Comp. Thucyd. I 37. 4, κἀν τούτῳ τὸ εὐπρεπὲς ἄσπονδον οὐχ ἵνα μὴ ξυναδικήσωσιν ἑτέροις προβέβληνται, ἀλλ᾽ ὅπως κατὰ μόνας ἀδικῶσι, καὶ ὅπως ἐν ᾧ μὲν ἂν κρατῶσι βιάζωνται, οὗ δ̓ ἂν λάθωσι πλέον ἔχωσιν, ἢν δέ πού τι προσλάβωσιν ἀναισχυντῶσι. “May be spared their blushes, as there are none to witness them.” According to the proverb, Pudor in oculis habitat. Arnold ad loc. ‘To which also Antiphon the poet referred (ὅθεν, from which principle he derived his remark) when, on the point of being flogged to death by Dionysius, he said, as he saw those who were to die with him (his fellow-sufferers) covering their faces as they passed through the gates (at the city gates, where a crowd was gathered to look at them), “Why hide your faces? Is it not for fear that any one of these should see you to-morrow?”’ On Antiphon the tragic poet, see II 2. 19; and on ἀποτυμπανίζεσθαι, c. 5. 14. ἐγκαλύπτεσθαι, ‘to hide the face’ especially for shame. Plat. Phaedr. 243 B, γυμνῇ τῇ κεφαλῇ, καὶ οὐχ ὥσπερ τότε ὑπ᾽ αἰσχύνης ἐγκεκαλυμμένος. In Phaedo 117 C, Phaedo covers his face to hide his tears, ἀστακτὶ ἐχώρει τὰ δάκρυα, ὥστε ἐγκαλυψάμενος ἀπέκλαον ἐμαυτόν. Stallbaum refers to Dorville ad Charit. p. 274. Aesch. c. Tim. § 26, (Timarchus) γυμνὸς ἐπαγκρατίαζεν ...οὕτω κακῶς καὶ αἰσχρῶς διακείμενος τὸ σῶμα ὑπὸ μέθης καὶ βδελυρίας, ὥστε τούς γε εὖ φρονοῦντας ἐγκαλύψασθαι, αἰσχυνθέντας ὑπὲρ τῆς πόλεως κ.τ.λ. In the 3rd of the letters attributed to Demosthenes, 1485. 9, τῆς Ἀριστογείτονος κρίσεως ἀναμνησθέντες ἐγκαλύψασθε (hide your faces for shame). Also for fear, Arist. Plut. 707, μετὰ ταῦτ᾽ ἐγὼ μὲν εὐθὺς ἐνεκαλυψάμην δείσας, Ib. 714. Plutarch, X Orat. Vit., Ἀντιφῶν, relates this story of Antiphon the orator. He was sent on an embassy to Dionysius tyrant of Syracuse; and, at a drinking party, the question arising, which was the ‘best bronze’ in the world, τίς ἄριστός ἐστι χαλκός; Antiphon said that was the best of which the statues of Harmodius and Aristogiton were made. Dionysius interpreting this as implying a similar design upon himself ordered him to be executed. Others say that the order was given in a fit of passion brought on by antiphon's criticism of his tragedies. ἢ μή τις ἴδῃ] The alternative ἤ prefixed to the interrogative sentence, expresses the opinion of the writer or speaker, ‘It is so—isn't it?’ ‘You do think so, don't you?’ and is most familiar in the Platonic dialogues; also very frequent in our author. The alternative, which conveys this, refers to a suppressed clause or clauses, “Is it so and so, or so and so,—or rather, as I myself think and suppose that you do also, is it not thus?” In order to express this, in translating we supply the negative. Socrates' ἢ οὔ; ‘You think so, don't you?’, which occurs so constantly (in Plato) at the end of his arguments, may seem to contradict this. But it really amounts to the same thing. Socrates, meaning to imply that he expects the other's assent, says (literally) ‘or not?’; which is, being interpreted, ‘You surely don't think otherwise?’ Dionysius' ἢ μή consequently mean when expressed at full length ‘Is it anything else, or is it not rather as I suppose, lest’... ‘So much for shame: of shamelessness, the topics may plainly be derived from the opposites of these’.
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