History of the Peloponnesian War. Thucydides. ed. Henry Stuart Jones. Oxford. 1910.
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Ἱστορίαι (Greek) (Thucydides. Historiae, Vol 1-2. Jones, Henry Stuart, editor. Oxford: Oxford University Press, 1910. (1942 printing).)
Εἴρηται —the act. or pass perf. is often used thus in bringing a speech to a close (Lys 12, the case referred to by Aristotle at the close of the Rhet. is an example; so probably Eur. Hec. 236 . Cf. dixi.) Hence it is made prominent.
καὶ ἐμοὶ —Shil. rightly explains this as connected with καὶ ἔργῳ, the sense being καὶ λόγῳ ἐμοὶ εἴρηται καὶ ἔργῳ οἱ θ. κεκόσμηνται. ‘I have done my duty in delivery of the oration, the city has in deed partly done hers and is prepared to do more.’
κατὰ τὸν νόμον .. πρόσφορα —a modest description of what had been a metaphysical exposition of the relation of politics to character. Cf. Burke, Reflections, ‘I am unable to distinguish what I have learned from others from the results of my own meditation.’
αὐτῶν —cf. c. 27, 1. Its position gives it the force of a dat. of interest.
μέχρι ἥβης —to the age of eighteen.
θρέψει —of people) ( βόσκειν of cattle. βόσκειν is only used of people contemptuously, except by Herod., and Thuc., who uses the word once, VII. 48 ναυτικὸν πολὺ βόσκοντας: even there the notion of irksomeness comes in.
ὠφέλιμον —something more than a mere distinction.
τοῖσδε —the fallen, τοῖς λειπομένοις ‘the survivors,’ as in 41, 5.
ἀγώνων —with στέφανον, like τροπαῖον μάχης. προτιθεῖσα —‘offering.’
οἷς —in general relation to the whole, ‘among whom.’
τοῖς δὲ —cf. c. 65, 5, δὲ in apodosis.
)Απολοφυράμενοι —the ὀλόφυρσις was part of the regular ceremony, and took place at the conclusion of the speech. [Lys.] Epitaph. end, ἀνάγκη τοῖς ἀρχαίοις ἔθεσι χρῆσθαι, καὶ θεραπεύοντας τὸν πάτριον νόμον ὀλοφύρεσθαι τοὺς θαπτομένους. The Menex. ends thus, τοὺς τετελευτηκότας ἀπολοφυράμενοι ἄπιτε, and [Demosth.] Epitaph. ἀποδυράμενοι ... ἄπιτε. ‘When you have finished (probably aor., as Sta. says, not ἀπο‐, gives this force) your lamentation.’
προσήκει —sc. ἀπολοφυρεσθαι. ἀποχωρεῖτε—Intr. p. xxxii. There is no doubt about the reading because χωρεῖν was much less familiar to the copyists than ἰέναι, and the scholia sometimes explain the former by the latter.