The History of the Peloponnesian War, Volume I (57 page)

[This is not correct: for the Lacedæmonians had not yet decreed the war, but had summoned the allies to consider ἐι χρὴ πολεμεῖν: a question in which they had equal voices with themselves. “Do not let us blame the Lacedæmonians for not having themselves voted the war, when they have now brought us together for this purpose. For it is the duty of our leaders, having due regard to their private interests, to consider first of all the common weal, as they also are in other things honoured above all the rest”.]

[Not to be careless judges of what we now say. Goeller, Arnold.]

[“Have disgracefully fallen out contrariwise”.
Against well–advised enemies,
is not in the Greek.]

[“And in warlike skill”.]

All land–soldiers, all of one manner of arming and discipline.

[Their revenues: “wherein their strength lies”.]

Though this be here said in the person of a Corinthian, yet it was never thought on by any of that side till Alcibiades put it into their heads when he revolted from his country.

[ἄντικρυς δουλείαν: “direct, downright”, and so, “clear, undisputed”. A metaphor taken from a dart or arrow going straight forward, and penetrating to its object. Arnold.]

[“How we can be cleared of c.: for certainly you avoid them not when you betake yourselves to that, which, c. For contempt, because c, hath gotten the
opposite
name of foolishness”. The opposition between καταϕρόνησις and ἀϕροσύνη, contempt or arrogance and folly, is not very satisfactorily explained.]

[“They that would defend what they have at present, must labour for what is next to be. For we have it from our forefathers, to gain”, c.]

[ὠϕελειᾳ: “some from fear of the Athenians, some
to aid us
”. See ii. 8. 11. Goeller.]

[“Which for certain even the God, by enjoining war, deemeth broken”. Neither
us,
nor
by them,
is in the Greek.]

[“Let us attack and subdue it”.]

Excommunication: extending also to posterity. [“To drive out those under the curse of the goddess. Now the sacrilege was as follows”. ἄγος, which Hobbes seems throughout to consider equivalent to “pollution of sanctuary”, is in its original meaning, any thing venerated: thence by antiphrasis, any thing wicked and accursed. Arnold observes, that it corresponds to the Latin word “sacer”, and implies devoted to some god for good or for evil.]

[“Of Jupiter”.]

[“Esteeming this to be the greatest feast of Jupiter”. Besides those in Peloponnesus, revived by Iphitus of Elis, there were Olympic games also in Macedonia, instituted by Archelaus.]

The oracles were always obscure, that evasion might be found to salve their credit; and whether they were the imposture of the devil, or of men, which is the more likely, they had no presention nor secure wise conjecture of the future.

Images of living creatures, made of paste. [“In which they sacrifice in the assembly of the whole people, many however not living creatures, but such as”, c. It appears from Herodotus (ii. 47), that in Egypt, in the feast of the Moon, when swine were sacrificed, the poorer classes used to bake figures of swine made of paste, and offer them as their sacrifice.]

[Upon the death of Codrus and consequent strife between his sons, the Eupatridæ, as the first step towards establishing the aristocracy, changed the name of King into that of Archon: leaving however the functions of the dignity, which was still for life, untouched. A farther inroad was made (A. C. 752) by limiting the office to ten years: and again (A. C. 714) by declaring the class of Eupatridæ eligible to it. Finally (A.C.683), when the Medontidæ became extinct, the power and name of the office were shared amongst nine archons elected yearly from the Eupatridæ: the three first assumed to represent the king in his several characters of archon, high priest and judge, and commander in war, by styling themselves respectively ἄρχων, βασιλεὑς, and πολέμαρχος. The nine archons exercised unlimited power, both executive and judicial. Draco first set bounds to the latter by establishing a court of appeal, called the ἔϕεται. Solon on introducing his four classes (see iii. 16), gave the office of archon to the first class. But it was the name only: for the surrender to the citizens at large of the judicial functions, and to the council of four hundred, chosen out of the four Ionic tribes, of the administrative functions, stripped it of all real power. Cleisthenes (A. C. 510) introduced the farther change in all offices, of election by lot. And finally Aristides, in making the democracy supreme, declared eligible to the office of archon all citizens without distinction of birth or fortune, with the except tion, perhaps of the Thetes, and that the candidate must trace his citizenship up to his grandfather. The ἄρχων gave his name to the year, and had jurisdiction in disputes relating to inheritance, and other family matters: the βασιλέ υ regulated all matters concerning public worship and religion: and the πολέμαρχος had the control of the metœci, aliens, c. So late however as the battle of Marathon, the polemarch had a vote with the ten strategi: see Herod. vi. 109.]

The Lacedæmonians that in the reign of Codrus invaded Athens and were defeated, some of them being entered the city, could not get away, but sat at those altars, and were dismissed safe; but some of them slain as they went home. [The Athenians, “when they saw them dying in the temple”, raised them, c.: “and some sitting suppliants even to the venerable Goddesses amongst the altars in the approach to their temple, they slew. And from
this
they (the murderers) were called”, c. The sentence refers, not to the Lacedæmonians, but to the companions of Cylon. See Plutarch, Solon.]

[The factions of Isagoras and Cleisthenes. See Herod. v. 66–72]

[The mother of Pericles was Agariste, the grand–daughter of Megacles (Herod. vi. 127–131): one principally concerned in the murder of Cylon: Plutarch, Solon. The insurrection of Cylon is attributed by some to the severity of the laws of Draco; whereby the Eupatridæ attempted to stifle the rising desires of the people for a more popular government. See Hermann. Gr. Antiq. § 103.]

[Was “the first time” recalled. See his second recall, chap. 131.]

[Dascylium: the name of the satrapy of Bithynia and Phrygia.]

[ἀνάγραπτος. Qui de rege et regno Persarum (οἴκῳ) bene meriti erant, ὀροσάγγαι ab iis dicebantur, (εὐεργέται Græci converterunt), eorumque nomina codicibus regiis inferebantur. Hudson.]

[“For thee to go”.]

[“Amongst the Grecians”.]

[“But habited in the Medan stole issued from Byzantium, and went through Thrace with a guard, c.” Per σκευὰς Μηδικάς significat fortasse στολὴν την Μηδικὴν, quæ passim a Xenophonte memoratur, and proprie κάνδυς dicebatur. Fortasse vero etiam ἀναξυρίδας, et alia quæ recensentur a Xenophonte Cyrop. viii. 3. 14, induit. Poppo.]

[“And carried himself so haughtily towards all alike”, c.]

Scytale, properly a staff; here, a form of letter, used by the Lacedæmonians in this manner. They had two round staves of one bigness, whereof the state kept one, and the man whom they employed abroad, kept the other; and when they would write, they wrapt about it a small thong of parchment; and having thereon written, took it off again, and sent only that thong; which wrapped likewise about the other staff, the letters joined again, and might be read. This served instead of cypher. It seems Pausanias retained his staff, from the time he had charge at Byzantium. [“An officer with
a
letter.” σκυτάλα, in Doric, is a staff: thence the writing wrapped round it. Thus Pindar calls the messenger Æneas, σκυτάλα μουσῶν. Ol. vi. 91.]

[See viii. 12, note.]

[“To be something greater than the present state of things permitted”. Arnold.]

[“They also diligently considered every act, wherein in his manner of life he had transgressed the established customs, and amongst the rest, that upon the tripod, c., he caused to be inscribed by his own authority this verse”.]

[All the cities that having joined, c., “made the offering”.]

[“And after he became involved in the present matter, had much more the appearance of an act near akin to his present design”.]

παιδικά, taken both in good and bad sense, for a man with whom another man is in love. [It appears from Xenoph. de Rep. Lac. ii. 13, that this word was used in the latter sense. The words in use to express the recognized connexion between two Spartans of the male sex, were εἰσπνήλας,
inspirer,
and ἀΐτας,
hearer.
See Müll. Dor. iv.4.6.]

[“Upon a concerted plan”.]

[“Saying, that though he had never brought him into any danger in the transactions with the king, yet he is to be selected for death like any other of all the multitude of his servants”. Goeller.]

ἱερὸν: both the temple, and ground consecrated wherein standeth the temple, altars, and edifices for the use of their religion: τέμενος, the temple or church of the goddess. [“He ran towards the temple of Pallas Chalciœca, and getting before them, (the precincts were near at hand), entered into a house”, c. τέμενος, from τέμνω,
to divide,
and thence
to set apart,
is not, as Hobbes renders it, the temple, but the whole consecrated ground. “These words are sometimes used as synonymous, both denoting no more than “ground consecrated for the worship of some god”. Thus in Herod. vi. 79, the grove dedicated to the hero Argos is called by both these names. They are however more frequently distinguished: and then τέμενος signifies the whole consecrated ground, including sometimes even arable land belonging to the temple: Herod. iv. 161. Ἱερὸν expresses the sacred buildings, including the στοὰ or cloister, and the habitations of the ministers of the god: Herod. ii. 112. Ναὸς is that part of the buildings, in which his statue was placed and himself supposed to dwell. Other smaller ναοὶ, like chapels in the aisles of Roman Catholic cathedrals, were often ranged round the great ναὸς or choir, and dedicated to other gods. Thus Minerva, under the title of προναία, had a small ναὸς close to the entrance of the great ναὸς at Delphi.” Arnold.]

[“And when he was near dying as he was, in the house, they seeing it carried him out of the temple”, c.]

Cæada, a pit near Lacedæmon.

[“To remove it
to
the place where he died”. He was buried first of all πλησίον που,
somewhere near
the Cæadas: that is, as Corn. Nepos says, “procul ab eo loco, quo erat mortuus.”]

[ἐν τῷ προτεμενίσματι. The later meaning of this word seems to be that of a portico or vestibule, in which was kept the holy water for every one to sprinkle himself with as he entered. Here however it apparently means a sort of gate or lodge, like the Propylæa at Athens, to the whole sacred ground: similar to our closes at Salisbury, Peterborough, c. For a dead body would not have been buried within the sacred ground, much less in the actual vestibule of the temple. Arn. The temple of Pallas Chalciœca was one of the most ancient at Sparta: so called from the brazen statue of the goddess, and interior of the temple.]

[By certain proofs found
upon
Pausanias. See Plut. Themist.]

A kind of banishment, wherein the Athenians wrote upon the shell of an oyster the name of him they would banish; used principally against great men, whose power or faction they feared might breed alteration in the state: and was but for certain years. [See viii. 73, note.]

[That is, amongst the Molossi. See Plut. Themist. Duker.]

[“The camp”.]

[ὑπὲρ: “over against the camp”.]

[τὴν ἐκ Σαλαμῖνος προάγγελσιν τῆς ἀναχωρήσεως: “the warning to retreat, sent to Xerxes from Salamis
after
the battle”: Arnold. “The message sent
before
the battle, intimating the intended retreat of the Greeks from Salamis”: Goeller.]

[“And having it now in my power to do thee”, c.]

[“Of things immediately present” the best judge, c., and “of things future” the best conjecturer, c.]

There is another city of that name in Greece.

[“To far exceed others in the fruitfulness of the vine”.]

[ὄψον. Bread and wine being considered the main supports of human life, all additional articles of food, such as meat, fish, or vegetables, were called by the common name of ὄψον. Arnold.]

[τῆς γῆς ἱερᾶς καὶ τῆς ἀορίστου. Talis ager ἀόριστος, situs erat inter Megarida et Eleusinem, qui perpetuo incultus jacere debebat, ut sacrum solum a profano discerneretur. Thucydides enim hic duplex terræ genus discernit; sacrum, et limites non habens. Nam dicit τῆς ἱερᾶς καὶ τῆς ἀορίστου, non τῆς ἱερᾶς καὶ ἀορίστου: neque ulla scripturæ discrepantia est. Intelligenda igitur est terra, partim deabus Eleusiniis, Cereri et Proserpinæ, sacra, ager templi Eleusinii, qui non minus diligenter arabatur quam terra non sacra; partim terra in confiniis jacens, nullis limitibus descripta nec tamen Diis sacra. Goeller.]

[The slaves of Aspasia. Goeller.]