FOOTNOTES
[1] Iliad, ix. 443.
[2] Ibid., ix. 502 sqq.
[3] Herod., viii. 83.
[4] Thuc., i. 138.
[5] § 42.
[6] Brutus, § 28.
[7] Themistocles, ch. ii.
[8] Ibid., ch. xi.
[9] Ch. xxix.
[10] Plato, Republic, i. 330 A.
[11] Plato, Alcibiades, 1., 118 C.
[12] Plut., Pericles, ch. iv., who quotes Plato (comicus): σὺ γάρ, ὤς φασι, Χείρων ἐξέθρεψας Περικλέα.
[13] p. 270 A, Jowett’s translation.
[14] Antiphon, Tetral. ii.
[15] 1. 2. 40.
[16] Plato, l.c.
[17] Bothe, Comic Frag., i. 162. See also Aristophanes, Acharn. 530.
[18] Thuc., ii. 65.
[19] Plut., Pericles, ch. vii.
[20] Arist., Rhet., iii. 10. 7 D.
[21] Thuc., i. 115-117; Arist., Rhet., iii. 4. 3.
[22] Arist., ibid.
[23] Herod., vii. 162; Arist., Rhet., i. 7. 34. In a later age the orator Demades borrowed it. (Athenaeus, iii. 99 D.)
[24] Plato, Protag., 317 C.
[25] Plato, Protag., 337 A-C, where Plato parodies his style.
[26] Cicero, Brutus, § 46.
[27] Arist., Rhet., ii. 24. 11.
[28] Soph. Elench., 183 p. 28 sqq.
[30] Quoted by Plato, Phaedrus, 273 B.C.
[31] Schol. on Hermogenes; also Sext. Empir. adv. Mathem., ii. 96.
[32] κακοῦ Κόρακος κακὰ ὠά.
[33] Soph. Elench., 184 a. 1.
[34] Cf. Plato, Gorgias, 453 A; Phaedr., 259 E.
[35] Isocr., Antid., § 155.
[36] If it is true, as Philostratus, Ep. ix. says, that Aspasia ‘sharpened the tongue of Pericles’ in Gorgian style, he must have visited Athens in a private capacity at an earlier date, unless his Olympiac and other speeches were widely circulated and read.
[37] Πολλαχοῦ τῶν ἰάμβων γοργιάζει, Philost., Lives of the Sophists, ix. 493.
[38] Plato, Meno, 70 B; Philost., Epist. ix. 364.
[39] περὶ φύσεως ἢ τοῦ μὴ ὄντος, Sext. Emp., vii. 65. Cicero (Brut., § 46) mentions also a collection of communes loci made for instructional purposes.
[40] Arist., Rhet., iii. 14. 12.
[41] Symposium, 194 E, sqq., 197 D; the latter contains some excellent examples: πραύτητα μὲν πορίζων, ἀγριότητα δ’ ἐξορίζων· φιλόδωρος εὐμενείας, ἄδωρος δυσμενείας, etc.
[42] Introduction to the Teubner edition of Antiphon (1908), p. xxviii.
[43] Ps.-Plut., Lives of the Orators, Antiphon, § 9.
[44] Thuc., viii. 68.
[45] Eth. Eudem., iii. 1232 b. 7.
[46] The Sophistical element is very prominent, especially in the tetralogies. Like Tisias he makes great use of arguments from probability.
[47] De comp. verborum, ch. 22.
[48] Such words are, for instance, ἀνατροπεύς; μήνιμα and ἀλιτήριος, separately, as μήνιμα ἀκέσασθαι, δεινοὺς ἀλιτηρίους ἕξομεν, or together, μήνιμα τῶν ἀλιτηρίων προστρίψομαι; θεία κηλίς, γεγωνεῖν, ὀπτήρ, ἀείμνηστος.
[49] Rare but not poetical words are, e.g. ὑπῆρκτο, χωροφιλεῖν, καταδοχθείς, ἐπίδοξος, and, from lost Speeches, μοιρολογχεῖν, τριβωνεύεσθαι, ἀστοργία, and many others quoted by lexicographers for their peculiarity.
[50] E.g. οἴδαμεν, ᾔδεις, and the remarkable εἰκότερον.
[51] Vide supra, p. 16. A striking example of the verbal periphrasis is in Antiphon, Herodes, § 94: νῦν μὲν οὖν γνωρισταὶ γίνεσθε τῆς δίκης, τότε δὲ δικασταὶ τῶν μαρτύρων· νῦν μέν δοξασταί, τότε δὲ κριταὶ τῶν ἀληθῶν.
[52] Rhet., iii. 9. 1-2.
[53] Rhet., iii. 9. 3: λέξιν ἔχουσαν ἀρχὴν καὶ τελευτὴν αὐτὴν καθ’ αὐτὴν καὶ μέγεθος εὐσύνοπτον. Ibid., 5: εὐανάπνευστος.
[54] Herod., i. 16-17.
[55] Id., iii. 80-81.
[56] Arist., Rhet., iii. 9. 3.
[57] Dion., de Lysia, 6; ἡ συστρέφουσα τὰ νοήματα καὶ στρογγύλως ἐκφέρουσα λέξις.
[58] See Verrall, Rhyme and Reason, in The Bacchants of Euripides.
[60] Arist., Rhet., i.
[61] E.g., on the laws, Herodes, § 14, and Choreutes, § 2, where the same passage of about eight lines occurs with only the alteration of two or three unimportant words.
[62] Jebb (Attic Orators, vol. i. pp. 40-41) insists that the prominence given to this kind of argument points to a deep religious feeling in the orator’s heart. However, we meet with the same type of argument in Aeschines, to whom no such depth of feeling is usually imputed.
[63] Cf. the Demosthenic collection of προοίμια.
[64] προκατασκευή.
[65] διήγησις.
[66] πίστεις.
[67] ἐπίλογος.
[69] Herodes, § 26.
[70] The Introduction amounts to one-fifth of the whole speech.
[71] Ps.-Plut., Lives of the Ten Orators.
[72] Attische Beredsamkeit, vol. i. pp. 104-105.
[73] In the similar case discussed by Pericles and Protagoras, the third possibility was considered—the guilt of the javelin. (Plut., Pericles, ch. 36.)
[74] ἕνδειξις κακουργίας.
[76] Soph. Elench., 183 b. 32.
[77] 267 C.
[78] x. 416 A.
[79] Rhet., iii. 1. 7.
[80] The word seems to mean powerful or convincing; whether τόποι (commonplaces or passages) or λόγοι (arguments) is the word to be supplied, we cannot even conjecture.
[81] de Isaeo, ch. xx.
[82] de Demosthene, ch. iii.
[83] Phaedrus, 267 C (Jowett).
[84] Book I., 336B.
[85] Rhet., iii. 8. 4; iii. 1. 7. The paeon = –⏑⏑⏑ or ⏑⏑⏑–.
[86] Cf. Aristoph., Frogs, 866: ἐβουλόμην μὲν οὐκ ἐρίζειν ἐνθάδε.
[87] Aesch. in Ctes., § 2.
[88] The reference by Arist., Rhet., ii. 23. 28 to ἡ πρότερον Θεοδώρου τέχνη—the earlier treatise of T.—implies others.
[89] Cf. Arist., Rhet., iii. 13. 4: διήγησις, ἐπιδιήγησις, προδιήγησις; ἔλεγχος, ἐπεξέλεγχος.
[90] Phaedrus, 266 C, λογοδαίδαλος.
[91] Aristoph., Clouds, 109.
[92] Thuc., vi. 60.
[93] de Myst., §§ 61 sqq.
[94] Ibid., § 4.
[95] Dion., de Lysia, ch. 2.
[96] Quint., xii. 10, 21.
[97] Philostratus, vita Her. Att., ii. 1, § 14.
[98] Hermogenes, περὶ ἰδεῶν, ch. xi. p. 416. Spengel (Rhetores Graeci).
[99] Ps.-Plut., Lives of the Ten Orators.
[100] The following is a list of some of the poetical or unusual words and phrases occurring in the speeches—de Myst.: § 29 ταῦτα τὰ δεινὰ καὶ φρικώδη ἀνωρθίαζον. § 67 πίστιν ... ἀπιστοτάτην. § 68 ὁρῶσι τοῦ ἡλίου τὸ φῶς. § 99 ἐπίτριπτον κίναδος. § 130 κληδών. § 146 (γένος) οἴχεται πᾶν πρόρριζον.
de Pace: § 7 τὸν δῆμον ... ὑψηλόν ἦρε. § 8 and in three other passages κατηργάσατο (secure, bring about, cf. Eur. Her., 646 πόλει σωτηρίαν κατεργάσασθαι). § 18 κρατιστεύειν. § 31 ἐκτεῖναι τὸν θυμὸν, ἀρχὴν πολλῶν κακῶν.
The de Pace is noticeable for the recurrence of two grammatical forms which do not occur in the other speeches, the use of τοῦτο μὲν, τοῦτο δέ after the manner of Herodotus for the simple μέν and δέ; and the repetition of δέ with a resumptive force, as, e.g., § 27 ἃ δὲ πρὸς τούτους μόνους ἐκεῖνοι συνέθεντο, ταῦτα δ’ οὐδεπώποτ’ αὐτούς φασί παραβῆναι.
The illogical use of the plural of οὐδείς in the same sense as the singular (de Myst., § 23 οὐδένας, § 147 οὐδένα) is perhaps colloquial. There are many instances of the use of this plural in the later orators, a point which Liddell and Scott did not observe, or, at any rate, failed to make clear. Another phrase which may be colloquial is τῇ γνώμῃ καὶ ταῖν χεροῖν ταῖν ἐμαυτοῦ (de Myst., § 144).
[101] de Myst., §§ 48-50.
[102] de Myst., §§ 37-39.
[103] de Myst., §§ 1-3 and 8.
[104] Ibid., § 150.
[105] de Myst., §§ 4, 5.
[106] de Myst., § 57.
[107] de Myst., § 126.
[108] Ibid., § 95.
[109] ὧ συκόφαντα καὶ ἐπίτριπτον κίναδος, κ.τ.λ., de Myst., § 99.
[110] Ibid., § 93.
[112] § 8.
[113] de Myst., § 112.
[114] E.g., the poetical ὑψηλὸν ἧρε. Andoc., § 7; Aesch., § 174. Cf. Euripides, Supp., 555, and Her. 323.
[115] de Pace, §§ 24-26.
[116] Frag. 5 (Blass).
[117] Two lost speeches for Iphicrates, 371 B.C. and 354 B.C., were pronounced spurious by Dionysius; but, as he accepted the date of Lysias’ birth as 459 B.C., he was bound to conclude that these speeches were not by him.
[118] Against Eratosthenes, §§ 5-17.
[119] Dion., de Lysia, ch. 2: τῆς Ἀττικῆς γλώττης ἄριστος κανών.
[120] καταστρατηγεῖ.
[121] E.g. δεινὸν δέ μοι δοκεῖ εἶναι εἰ νῦν μὲν ... τότε δέ, etc., and ἄξιον δ’ ἐνθυμηθῆναι ὅτι ...
[122] Examples are numerous: e.g. the speech of Polyaenus (For the Soldier, §§ 4-5) shows a simplicity in narrative which Herodotus could not have surpassed.
[123] Ch. ii. pp. 26-7.
[124] For the Cripple, § 7.
[125] For Mantitheus, §§ 18-21.
[126] For the Cripple, §§ 1-3.
[127] For the Cripple, parts of §§ 10-12.
[128] Ibid., §§ 19-20.
[129] de Caede Eratosthenis, §§ 11-14.
[132] Agoratus, §§ 39-40.
[136] Ps.-Plut., Lives of the Ten Orators; Dion., de Lys., ch. 17, διακοσίων οὐκ ἐλάσσους δικανικοὺς γράψας λόγους.
[137] However, Socrates, in Plato’s Menexenus, 236 B, suggests that Pericles’ famous Funeral Speech was composed for him by Aspasia.
[138] Epit., §§ 79-81.
[139] The reference to the Amazons and the general vagueness of the historical setting are closely paralleled by the Funeral Speech in Plato’s Menexenus, which is generally regarded as a parody.
[140] Rhet., III. 10. 7.
[141] de Lys., ch. 32.
[146] Andoc., de Myst., § 90.
[148] § 3.
[151] The second speech with the same title is only an epitome of the first.
[153] Dion., de Isaeo, ch. 1.
[154] Jebb, vol. ii. p. 265.
[155] de Isaeo, ch. 1.
[156] He is by far the most important; in some cases we can supplement him from Demosthenes, but other authorities are negligible.
[157] §§ 1-11.
[158] § 12. I have translated this section, though not relevant to the matter under discussion, because it gives a good indication of Athenian feeling on the subject of the torture of slaves.
[159] Jebb, Attic Orators, vol. ii. p. 277³.
[160] Cleisthenes (Herod., vi. 129), in a moment of extreme excitement, remarked to Hippoclides ἀπωρχήσαο τὸν γάμον—‘You have danced away your chances of marriage.’
[161] Cf., too, the use of ὑπωπτιάζω in the New Testament.
[162] E.g. γρῦξαι.