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1. ἆῤ οὖν...ἔγραφεν; οὐδ̓ ...οὐδ̓ correspond to καὶ...καὶ in positive expressions of this kind. We cannot express such negatives: the meaning is, as he proposed no measures, so did he also abstain from talking (so neither did he talk）? The sins of omission just described set these of commission in a stronger light. 2. οὐ μὲν...ἑτέρῳ, why, nobody else could get a chance to talk! 5. ἐπεξειργάσατο: the idea of addition, which ἐπί (like πρός) expresses, is further extended by ἐπέθηκε τέλος, capped the climax. 6. τοὺς πολλοὺς λόγους, his many words, referring to the long and brilliant passage (III. 107—129) in which Aeschines describes his doings at Delphi when he stirred up the fatal Amphissian war. Cf. Aeschyl. Ag. 1456, μία τὰς πολλὰς, τὰς πάνυ πολλὰς ψυχὰς ὀλέσας᾿. 7. τὰ τῶν Ἀμφισσέων δόγματα, the decrees (of the Amphictyons) about the Amphissians, like τὸ Μεγαρέων ψήφισμα, the Megarian decree, Thuc. I. 140, called in I. 139 τὸ περὶ Μεγαρέων ψήφισμα. So τούτων ψήφισμα, XX. 115. Two MSS. omit τῶν Λοκρῶν. 9. τὸ δ̓, but in fact: this τὸ δέ, with no correlative τὸ μέν, is common in Plato, introducing an adversative statement. See Apol. 23 A, οἴονταί με...εἶναι σοφόν: τὸ δὲ κινδυνεύει. So Rep. 340 D (end), 357 A.—οὐ τοιοῦτόν ἐστι, i.e. this cannot be done (the case is not of such a nature), referring to ὡς διαστρέψων τἀληθές.— πόθεν; cf. § 47.6.—ἐκνίψει: cf. Act. Apost. xxii. 16, ἀπόλουσαι τὰς ἁμαρτίας σου, wash away thy sins.
Demosthenes de Corona. William Watson Goodwin. 1904. Cambridge University Press.
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