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8. Διάσια—for the Athenians too have (their festival of Zeus) the Diasia, which is called the greatest festival of Zeus Meilichius, in contrast with other festivals of Zeus Meilichius. Of course καί before Ἀθηναίοις does not imply that the Pel. had Diasia, but Διάσια is a brachylogy for ἑορτὴ Διὸς Διάσια.
10. πανδημεί—by the whole people together, not in separate demes.
πολλὰ οὐχ ἱερεῖα, ἀλλ᾽ < ἁγνὰ > θ. ἐ.—Pollux 1.26 (2nd cent. A.D.) says ‘spices are also ealled “incense”: Thuc. calls them ἁγνὰ θύματα in contrast with τὰ αἱμάσσοντα καὶ σφαττόμενα,’ i.e. with ίερεῖα. Hence ἁγνά is to be read here. The Schol. says ‘cakes made in the shape of animals’ are meant. πολλοί of the MSS. will not do, because it is inconsistent with πανδημεί. (πολλοί without δέ could not=but many, as the Schol. suggests; and the Schol. eannot have read here πανδημεὶ ἑορτάζουσι, θύουσι δὲ πολλοί, which Stahl prints, since those are the very words of his note, and he would merely have copied out the text verbatim. Lastly θύματα ἐπιχώρια, meaning cakes or ‘incense,’ is not inconsistent with Xen. Anab. vii. 8, where we read that Xen. had sacrificed holocausts to Zeus Meilichius when at home: this cannot refer to the Diasia, but must mean another feast of Zeus Meilichius.)
Commentary on Thucydides Book 1. E. C. Marchant. 1905. London. MacMillan and Company, Ltd.
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