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Κορίνθιοι: this service is not cited by the Corinthian orator in Thuc. i. 41. Probably Corinth was unwilling by injuring Athens to strengthen Aegina; cf. ch. 92. μετεβάλλοντο: rather ‘wheeled round’ (Stein) than ‘changed their mind’ (L. and S.).
ἐτέθη νόμος. The date of the law and of the hostility between Cleomenes and Demaratus is a little doubtful; cf. vi. 82. At any rate, henceforth custom forbade both kings to go forth together in command of the host. Indeed it was a little unusual for them both to be absent from Sparta. Cf. Xen. Hell. v. 3. 10 “ἡ τῶν Φλειασίων πόλις . . . νομίζουσα ἔξω ὄντος Ἀγησιπόλιδος οὐκ ἂν ἐξελθεῖν ἐπ᾽ αὐτοὺς Ἀγησίλαον, οὐδ᾽ ἂν γενέσθαι ὥστε ἅμα ἀμφοτέρους τοὺς βασιλέας ἔξω Σπάρτης εἶναι”. But the object of the law was military, to prevent division of command, and it certainly was not stretched to cover cases of absence on other business (cf. vi. 50. 2, 65. 1, 73) or of urgent necessity (Thuc. v. 75; Xen. Hell. ii. 2. 7, 8). In vii. 149. 2 H. seems to forget the existence of this law. Note the parallelism. πρὸ τοῦ γὰρ ... εἵποντο says of the Tyndaridae what τέως ... εἵποντο has said of the kings. τῶν Τυνδαριδέων. The Dioscuri, Castor and Pollux (iv. 145. 5; ix. 73. 2), or rather their images. We may compare the Aeacidae (ch. 80; viii. 64, 83, 84) and 1 Sam. iv. 7 f. with Robertson-Smith, Religion of the Semites, i. 38. Stein's difficulty, that the old images (Plut. Mor. 478 A) could not be separated, might be met by sawing them asunder or by making new idols. ἐπίκλητοι: went forth with them, being summoned to their aid. Cf. the stories of the Dioscuri in Paus. iv. 16. 5, 9, iv. 27. 1 f., and in Macaulay's Lake Regillus.
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