This text is part of:
Table of Contents:
ἀπό, ‘with resources drawn from’: cf. Thuc. I.99 ηὔξετο τὸ ναυτικὸν ἀπὸ τῆς δαπάνης ἣν ἐκεῖνοι ξυμφέροιεν. ἄγων καὶ φέρων, ‘plundering,’ either with personal object (cf. Dem. 18. 230 ἀντὶ τοῦ τοὺς λῃστὰς ἡμᾶς φέρειν καὶ ἄγειν) or with accusative of the district ravaged. Originally ἄγειν was probably used of driving off cattle, φέρειν of removing portable property. ἔξω, ‘free from,’ ‘beyond the reach of.’ οὐχ ὥσπερ, a curious idiomatic construction, originating probably in ellipse. The history of the usage may be somewhat as follows:— in such a phrase as κακῶς πάσχω οὐχ ὥσπερ τὸ πρότερον ἔπασχον the second verb could easily be left to the understanding of the hearer. An ellipse arose in this way, and this ellipse not being distinctly realised the relative ὥσπερ might be provided with a construction giving the same sense, but not corresponding exactly to the main clause, e.g. κακῶς πάσχω οὐχ ὥσπερ τὸ πρότερον ηὐδαιμόνουν. This practice would then be extended, until, as we find often in classical Attic, οὐχ ὥσπερ could be used almost anywhere with a force which may be rendered by ‘whereas on the contrary.’ If we must supply a construction (which Demosthenes would not have been conscious of omitting) it would run somewhat like this— οὐκ (ἐν τῷ κακῶς πάσχειν) ὥσπερ (ἦτε) τὸν παρελθόντα χρόνον (ὅτε). Cf. Plato, Symp. 179 E ἐποίησαν τὸν θάνατον αὐτοῦ ὑπὸ γυναικῶν γενέσθαι, οὐχ ὥσπερ (=οὐ ποιοῦντες ὥσπερ ἐποίησαν ὅτε) Ἀχιλλέα... ἐτίμησαν. The events alluded to in the following words are not otherwise known, though Aeschines speaks (2. 72) of Philip as making efforts for Lemnos and Imbros before 353 B.C. The πολῖται would be citizens holding cleruchies in the islands. πλοῖα, evidently merchant-ships, probably corn-ships carrying cargoes to the Athenian market. τριήρη, the Paralos, which was apparently seized when touching at Marathon, as the sacred trireme regularly did on the way to Delos with the θεωρία. This vessel and the Salaminia were used for state purposes as despatch-boats and in particular for religious occasions. The asyndeton marks emotion, as does the rhythm (the words τὰ τελευταῖ（α)...χώρας form two anapaestic dimeters). εἰς, of future time; see on § 2.