ἁθρόους
—sc.
ἡμᾶς, both Syr. and Camarina, which are also meant in
ἰέναι ἐς τὴν ξυμμαχίαν.
ἰέναι δὲ ἐς τὴν ξ
—this describes entering into a
ncw relation (cf.
v. 30
, 5); it shows that the
σπονδαί are to be changed into a
ξυμμαχία.
προθυμότερον
—this applies strictly only to Camarina (cf. c. 67, 2); but it is quite necdless to assume a change of subject between
ἀθυμεῖν and
ἰἐναι as some edd. do, explaining
ἀθυμεῖν sc.
ἠμᾶς, ἰέναι sc.
ὑμᾶς.
οἴ
—the plur. after
ἀπὸ Πελοποννήσου: cf. cc. 32, 2; 35, 1; 94, 1.
τὰ πολέμια
=
τὰ πολεμικά, an Ionie use.
ἐκείνην τὴν προμηθίαν κτλ
—sc.
εἰκός: ‘nor should any one think that that caution which consists in refusing to help either side, on the ground that you are allies of both sides, is alike fair to us and safe for you.’ (Why many edd. say that
ἐκείνην τὴν προμηθίαν = ‘that boasted prudence of yours’ is not clear. The speaker deals with the third plan that Camarina may adopt. In c. 78, 4 he developed the
first coursc which C. ought to have adopted already—
εἰκὸς ἦν ὑμᾶς κτλ. In c. 79 he deals with the
second course—a resolution to help Athens. In c. 80 he discusses the
third course—neutrality.)
δή
—explanatory. (Many explain this, after Bauer, as ironical.)
οὐ γὰρ ἔργῳ ἴσον
—‘this course is not in reality fair. as the plea of justice represents it.’
δἰ ὑμᾶς μὴ ξυμμαχήσαντας
—for this construction see on c. 3, 3. It is amusing to notice how the inaccurate use of the word
ξυμμαχία in this speech—see on c. 75, 3 n.—leads to a confusion here between
ξυμμάχους, used in the loose sense above to include
σπονδαί, and
ξυμμαχήσαντας, used in the strict sense here.
μὴ ξυμμαχήσαντας (
μηδετέροις) is here substituted for
μηδετέροις βοηθήσαντας.
ὅ τε παθών
= the Syracusans. The aor. has the force of the fut. perf., =
qui victus fuerit (Baner).
οὐκ ἠμύνατε . . οὐκ ἐκωλύσατε
—the aor. is here substituted for the fut. for the sake of bringing the inevitable result vividly before the hearers.
M.T. § 61. The speaker looks forward to the time when the defeat has actually taken place. Cf. St. James
Epistle c. v.
ἐθησαυρίσατε ἐν ἐσχάταις ἡμέραις, with Mayor's note. For the
perf. so used see
II. 8
, 4.
σωθῆναι
—inf. of purpose, in which the use of the pass. is somewhat rare.
καίτοι
—‘and surely,’ resuming the main thought that the right course is to aid Syr.
κάλλιον
—than neutrality, with its consequences. Observe the argument from
τὸ καλόν.
τὴν κοινὴν ὠφελίαν
—‘the common welfare,’ =
τὴν ἐλευθερίαν τῶν Σικελιωτῶν (Schol.).
φίλους δή
—ironical, ‘your good friends.’
οὐδὲν ἔργον
—‘no need,’ used also with a genitive.
δεόμεθα δέ
—answering
ἐκδιδάσκειν μέν, ‘we entreat you’ to act on your knowledge, that being more to the purpose than
ἐκδιδάσκειν.
καὶ μαρτυρόμεθα ἅμα . . ὅτι
—‘we solemnly declare, if we fail to persuade you (by our speech), that while the Ionians our inveterate enemies are plotting against us, you our fellow Dorians are betraying us.’
εἰ μὴ πείσομεν
—it is difficult to say whether this is protasis to
μαρτυρόμεθα or to
έπιβουλευόμεθα μὲν . . προδιδόμεθα δέ. (1) We might understand
προδιδόμεθα ὑπὸ ὑμῶν εἰ μὴ πείσομεν, the pres. being used—as esp. often with
δίδωμι and
γίγνομαι and compounds—for an action only beginning. (The clause
ἐπιβουλευόμεθα μέν is in sense subordinate to
προδιδόμεθα δέ.) (2) But it is better to understand
μαρτυρόμεθα εἰ μὴ πείσομεν. For the syntax cf. Lysias 24, 13
εἰ τοῦτο πείσει, τὶ με κωλύει κληροῦσθαι; (where Frohberger reads
κωλύσει, as Hude
πείθομεν here), and esp. Andoc. 3, 21
εἴ τις ὑμῶν ἀχθεσθήσεται, παραιτοῦμαι, where the pres. is exactly parallel to
μαρτυρόμεθα.
καὶ εἰ καταστρέψονται
—Classen thinks that the whole section depends still on
μαρτυρόμεθα. But Stahl is probably right in regarding the sentence as a transition to the
O.R. Thus
κρατήσουσι is parallel to
μαρτυρόμεθα, and we have to supply
εἰ μὴ πεἰσομεν. ‘(If we fail to persuade you, then,) in case they conquer us, their victory will be due to your decision’ (
γνώμαις, like
sententiis vestris, the resolution resulting from the votes).
τῷ δ’ αὑτῶν ὀ
—‘the honour will fall to their own name,’ not to yours. For this use of
ὄνομα cf.
VII. 64
τὸ μέγα ὄνομα τῶν Ἀθηνῶν.
τιμηθήσονται
—rare for
τιμήσονται. So
ὠφεληθής ομαι is rarer than
ὠφελήσομαι .
ἆθλον
—‘prize,’ neut., predicate to
ἄλλον τινά.
τῆς αἰτίας κτλ
—lit. ‘you will equally pay the penalty of being the cause of our dangers.’ Edd. do not agree on the meaning of these words. (
a) Recent edd. follow Portus and take
τῆς αἰτίας as the
charge for which the penalty will be exacted—
i.e. ‘we shall punish you for having caused our dangers.’ (
b) Arnold and Bloomfield understand
τῆς αἰτίας as
defining the
τιμωρία, ‘you will suffer the penalty of (having been) the cause of our dangers,’ by refusing to help us; and of course that position would be an unpleasant one. According to (
a) the woids convey a threat; according to (
b), only a hint of unpleasantness.
ἤδη
—‘without hesitation.’
τὴν αὐτίκα ἀ. δουλείαν
—Wilkins, following Bauer, renders ‘slavery with its temporary immunity from danger,’ so that
αὐτἰκα qualifies
ἀκινδύνως. But the sense is ‘immediate (and certain) dependence which involves no risk,’ in contrast with the hope of avoiding subjection to Athens by facing the risk involved in fighting with Syracuse. ‘If you refuse to join, you escape danger but accept dependence: if you consent, you accept danger but escape dependence.’ Hence both
αὐτίκα and
ἀκινδύνως qualify
δουλεία. Cf.
I. 22
ἡ ἄντικρυς ἐλευθερία,
VIII. 64
ἡ ἄντικρυς ἐλευθερία, and perhaps
στρατιὰ ἔτι = ‘remforcements,’ though when no art. is present the adv. belongs in some measure to the verb.
δουλείαν
—opposed to
μὴ δεσπότας λαβεῖν below. The speaker in this section talks as though only two courses were open— either to join the Athenians (=
δουλεία), or to join Syr. He adroitly leaves out the third course—neutrality, which accord ing to § 4 is out of the question. On
δουλεία and
δεσπόται see c. 77, 1.
ἢ κἂν κτλ
—lit. ‘or else (choose) not to submit disgracefully to these men and to avoid our enmity—which would not be small—in which case you would share in our victory.’ I agree with Stahl that
κἄν belongs to
περιγενόμενοι only, and that
λαβεῖν and
διαφυγεῖν depend directly on
αἱρεῖσθε: there is nothing hypothetical about the choice; it is immediate (
ἤδη) and fiual, being either
δουλεία or
μὴ λαβεῖν τι καὶ διαφυγεῖν τι. περιγενόμενοι ἄν is in apodosis, implying
εἰ αἱροῖσθε, περιγένοισθε ἄν. Others take
ἄν either with the infins. only or with the partic. and the infins. The placing of
ἄν before a partic. frequently produces difficulty.
τὴν πρὸς ἡμᾶς ἔχθραν
—‘enmity with us’; cf.
φανερὰν ἔχθραν πρὸς Κορινθίους κτήσασθαι
I. 42
.
μὴ ἄν
—with
γενομένην only =
ἣ μὴ ἂν βραχεῖα γένοιτο, i.e. the
generic or
characteristic
μή piobably. We might, however, say that the passage implies a
warning or
command; it is solemn and emphatic. Cf. c. 102
νομίσαντες μὴ ἂν ἔτι ἱκανοὶ γενέσθαι. (There is difference of opinion about this
μή. Goodwin (
M. T. § 688) views it as an ‘irregularity’; Bohme-Widmann say that ‘
μή with
potential inf. or partic. after verbs of
saying and
thinking is common’; Fr. Muller says the
μή is ‘under the influence of the inf.
διαφυγεῖν.’ This lends point to Prof. Gildersleeve's remark that ‘to understand
οὐ and
μή a certain mobility is necessary.’
A.J.P. July 1892, p. 259.)
βραχεῖαν
—probably ‘small,’ a common meaning in Thuc., though some passages are certainly ambiguous. In
VII. 14
βραχεῖα ἀκμὴ πληρώματος, the Schol. and Plutarch understood
βραχεῖα as ‘short-lived,’ whereas modern edd. render ‘the efficient part of a crew is small.’