J. E. Sandys, Select Private Orations of Demosthenes

πέπυσμαι—ἀνάγκης i.e. the defendant has forced theenquiry upon me (cf. § 17 fin. ἀνάγκη...).

παρ᾽ ὑμῖν ἀπέθανε ‘was condemned to death in your court, —by your verdict.’

Ἀριστοκρἀτην Probably iden tical with the person mentioned in Or. 38 § 27 τῶν αἰσχρῶν ἐστὶ ...τὰ μὲν ὄντα κατεσθίοντας καὶ παροινοῦντας μετὰ Ἀριστοκράτους καὶ Διογνήτου καὶ τοιούτων ἑτέρων αἰσχρῶς καὶ κακῶς ἀνηλωκέναι.

τὸν τοὺς ὀφθαλ. διεφθαρμένον ‘the man with the bad eyes’ (perhaps blind from ophthalmia, luscus). For pass. of διαφθείρω used of impaired sight or hearing, and similar physical defects, cf. Aeschin. I § 102 πρεσβύτης διεφθαρμένος τοὺς ὀφθαλμούς, Hdt. I 34 ἦσαν τῷ Κροίσῳ δύο παῖδες, τῶν οὕτερος μὲν διέφθαρτο, ἦν γὰρ δὴ κωφός, and ib. 38 διεφθαρμένος τὴν ἀκοήν. Dem. Or. 13 § 13 δεῖ τὰ ὦτα πρῶτον ὑμῶν ἰάσασθαι, διέφθαρται γάρ.

Τριβαλλοὺς See Excursus (D) p. 242.

τὰ Ἑκαταῖα Once every month, at the time of the new moon, dishes of food were set out for Hecate in the evening at the places where three roads met; and the food thus offered was not unfrequently eaten by poor people. Cf. Arist. Plutus, 594—7 παρὰ τῆς Ἑκάτης ἔξεστιν τοῦτο πυθέσθαι | εἴτε τὸ πλουτεῖν είτε τὸ πεινῆν βέλτιον. φησὶ γὰρ αὕτη | τοὺς μὲν ἔχοντας καὶ πλουτοῦντας δεῖπνον κατὰ μῆν᾽ ἀποπέμπειν, τοὺς δὲ πένητας τῶν ἀνθρώπων ἁρπάζειν πρὶν καταθεῖναι (with the Scholia). [Juvenal V 85 ‘exigua feralis cena patella,’ Psalm cvi 28 ‘they ate the offerings of the dead.’ This act, and the eating of the καθάρματα, which had a mystical import, are cited as instances of impious bravado in things sacred, which augured ill for Conon's paying any regard to the obligations of a solemn oath. P.] In the Characters of Theophrastus (XVI) the Superstitious Man insists on being purified ‘if ever he observes any one feasting on the garlic at the cross-roads.’ In Lucian's Dialogues of the Dead, I § 1, Diogenes asks Pollux to invite from the upper world Menippus the Cynic, who is sure to bring his wallet well stocked with broken victuals, λέγε αὐτῷ, ἐμπλησάμενον τὴν πήραν ἥκειν θέρμων τε πολλῶν καὶ εἴ που εὕροι ἐν τῇ τριόδῳ Ἑκάτης δεῖπνον κείμενον ἢ ᾠὸν ἐκ καθαρσίου ἤ τι τοιοῦτον.

Hemsterhuis in an exhaustive note on the above passage (Vol. II p. 397—400 ed. Bipont.) also quotes Plutarch II p. 290 D (the dog) χθονίᾳ δεῖπνον Ἑκάτῃ πεμπόμενος εἰς τριόδους ἀποτροπαίων καὶ καθαρσίων ἐπέχει μοῖραν, Quaest. Rom. p. 280 B, Symp. VII p. 708 F. We may add Charicleides cited by Athenaeus VII 325 δέσποιν᾽ Ἑκάτη, τριοδῖτι, τρίμορφε, τριπρόσωπε, τρίγλαις (mullet) κηλευμένα.

After the word Ἑκαταῖα some of the MSS have κατακαίειν, ‘to burn up,’ which is not likely to be the right reading; others have κατεσθίειν, which makes good sense and is commonly accepted. Of Reiske's conjectures (κατ᾽ ἀγυιὰς and καταπίνειν) neither can be considered probable. Baiter leaves out the verb, thus making συλλέγοντας govern Ἑκαταῖα as well as ὄρχεις. Westermann suggests κλέπτειν but follows Baiter. κατακαίειν may perhaps be accounted for by supposing that Ἑκαταῖα or καταῖα was erroneously written twice by an early copyist; a subsequent copyist might alter this into the nearest verb he could think of, κατακαίειν; this would be seen to be wrong by a still later writer, who would substitute the intelligible word κατεσθίειν.

τοὺς ὄρχεις τοὺς ἐκ τῶν χοίρων The MSS have τὰς ὄρνεις (or ὄρνις) τὰς ἐκ τῶν χωρῶν (or χορῶν) αἶς. But birds are out of place in an expiatory sacrifice prior to a public assembly, and the use of young pigs for this purpose is distinctly attested by ancient authorities (e.g. Schol. on Ar. Ach. 44). We must therefore accept the certain emendations given in the text, and originally proposed by Hemsterhuis (in his note on Lucian above referred to).

Harpocr. (and Photius) καθάρσιον: Αἰσχίνης κατὰ Τιμάρχου (§ 23, speaking of the ἐκκλησία, ἐπειδὰν τὸ καθάρσιον περιενεχθῇ), ἔθος ἦν Ἀθήνησι καθαίρειν τὴν ἐκκλησίαν καὶ τὰ θέατρα καὶ ὅλως τὰς τοῦ δήμου συνόδους μικροῖς πἀνυ χοιριδίοις ἅπερ ὠνόμαζον καθάρσια: τοῦτο δ᾽ ἐποίουν οἱ λεγόμενοι περιστίαρχοι, οἵπερ ὠνομάσθησαν οὕτως ἤτοι ἀπὸ τοῦ περιστείχειν ἢ ἀπὸ τῆς ἑστίας. (Ar. Eccl. 128 ό περιστίαρχος περιφέρειν χρὴ τὴν...γαλῆν, Ach. 44 ὡς ἂν ἐντὸς ᾖτε τοῦ καθάρματος.)

καθαίρουσ᾽ A plural indefinite, with the subject omitted; cf. the frequent use of φασί, λέγουσι, ὀνομάζουσι.

εἰσιέναι sc. εἰς τὴν ἐκκλησίαν, etc. Hence εἰσιτήρια (de Fals. Leg. § 210 with Shilleto's note).

ἢ ὁτιοῦν ‘They think less of swearing and perjuring themselves than anything else whatsoever,’ ‘than anything else in the world.’ Or. 56 § 15 οὐδέν γε μᾶλλον ἢ ὁτιοῦν.