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1. τὴν...τύχην: the general good fortune of Athens, as it is here understood, is not mere chance or luck (as in §§ 207.7 and 306.6), but the result of divine protection and the care of the Gods. See the poem on Solon, quoted in XIX. 255, which begins

Ἡμετέρα δὲ πόλις κατὰ μὲν Διὸς οὔποτ᾽ ὀλεῖται

αἶσαν καὶ μακάρων θεῶν φρένας ἀθα- νάτων:

τοίη γὰρ μεγάθυμος ἐπίσκοπος ὀβριμο- πάτρη

Παλλὰς Ἀθηναίη χεῖρας ὕπερθεν ἔχει: with the orator's comment (256), ἐγὼ δ᾽ ἀεὶ μὲν ἀληθῆ τὸν λόγον τοῦτον ἡγοῦμαι καὶ βούλομαι, ὡς ἄῤ οἱ θεοὶ σῴζουσιν ἡμῶν τὴν πόλιν. So IV. 12: (τῆς τύχης) ἥπερ ἀεὶ βέλτιον ἡμεῖς ἡμῶν αὐτῶν ἐπιμελούμεθα.

3. τὸν...Δωδωναῖον: cf. Il. XVI. 233, Ζεῦ ἄνα Δωδωναῖε, Πελασγικὲ, τηλόθι ναίων, in the prayer of Achilles. Oracles sent from Dodona to Athens are quoted by Demosthenes, XXI. 53; cf. XIX. 299, Ζεὺς, Διώνη (the Queen of Zeus at Dodona), πάντες οἱ θεοί. At this time Dodona was probably more revered at Athens because of the Macedonian influence at Delphi: cf. Aesch. III. 130, Δημοσθένης δὲ ἀντέλεγε, φιλιππίζειν τὴν Πυθίαν φάσκων, ἀπαίδευτος ὢν κ.τ.λ.

4. τῶν πάντων ἀνθρώπων, man- kind in general, as opposed to Athens alone.

5. πολλῶν κακῶν: witness the destruction of Thebes by Alexander; and the overthrow of the Persian Empire, which was then going on. See Aesch. III. 132, 133; in 134 he includes Athens in the general bad fortune which she owes to the baneful influence of Demosthenes.

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    • Demosthenes, On the Crown, 207
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