Edgar Carew Marchant, Commentary on Thucydides Book 2, ed. Edgar Carew Marchant, 2.15

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[1] Ἐπὶ γὰρ —now follows one of the few episodes in Thuc., who never leaves his subject except to comment on some epoch of Athenian history either throwing light on the circumstances he is relating, or imperfectly understood in his day.

κατὰ πόλεις —cf. the condition of Sparta, referred to I. 10, 2. According to tradition, there were 12 πόλεις in Attica; these had arisen by the increase and amalgamation of κῶμαι. ᾠκεῖτο—of the political condition of the district, as often.

πρυτανεῖα —these bore the same relation to the community as the οίκία did to the family. Hence the community entertained its guests there.

ἄρχοντας —‘princes,’ some of whose names may have been immortalised in the names of Attic demes.

οὐ ξυνῇσαν —only common danger brought them together.

ἐπολέμησαν —the war between Athens and Eleusis, given as an example of the early wars in Attica, was probably due to a quarrel about the frontier, which was the range of Mount Aegaleos, over which the Sacred Way after wards ran. Whatever the result, the position of Athens in the Dodecapolis was certainly raised by the war.

[2] Θησεὺς —probably the legend of the coming of Theseus to Athens represents a second Ionic invasion of Attica, to which the strife between Athene and Poseidon, who is identical with Aegeus, father of Theseus, also points. See Plut. Thes. c. 13.

ἐβασίλευσε —‘became king.’ Cf. c. 58 νοσῆσαι, ‘to fall sick.’

μετὰ τοῦ ξυνετοῦ — i.e. uniting power to the ability which he had already.

καταλύσας ... ἀποδείξας ... ξυνῴκισε —the first participle precedes the second in time, and the second gives the action which resulted immediately in that of the main verb. Cf. c. 76 ἀρτήσαντες ... ἀνελκύσαντες ἀφίεσαν, 93 ἀφικομένους ... καθελκύσαντας πλεῦσαι. ξυντελούντων—‘contributed to it,’ in taxes, hence ‘were members of the community.’

ξυνοίκια —neuter plural, the annual festival celebrating the Union, held on the 16th of Hecatombaeon. Plut. Thes. c. 24.

ποιοῦσιν —active not middle, of the body appointing the festival, cf. c. 34, 5.

[3] Ἡ ἀκρόπολις — i.e. ἣ ἀκρόπολις νῦν ἐστι πόλις ἦν, the city was a mere stronghold. ‘What is now the acropolis, and the ground lying under it to the south was the city’ (J.). (The bracked ἡ would imply a contrast with some older acropolis.) The same observation is true of London and Paris.

πρὸς τετραμμένον —here in its literal sense, but oftener metaphorical, as in c. 25, 2; Plat. Phaedo, p. 66 D.

[4] Τεκμήριον δέ —Thuc. disregards the Athenian legends, as suited only to poetry. Deposing the picturesque and enthroning the reasonable, he judges the remote past solely hy the indisputable evidence supplied by the present. For the use of τεκμήρια and σημεῖα, non-forensic πίστεις like ἐνθυμήματα (c. 11, 8) and γνῶμαι (c. 11, 9), cf. 39, 2, 41, 2, 50, 2.

καὶ ἄλλων —the lost allusion to the most ancient temple of Athene, namely the shrine of Athene Polias attached to the Erectheum and containing the venerable wooden figure of the goddess ( ξόανον) and occupying the site of her struggle with Poseidon, would have been the best evidence that the original site of the city was the Acropolis.

τὰ ἔξω —the early temples not on the Acropolis lie at the south of it, viz. the Olympieium at the S.E., begun by Pisistratus, remarkable for its size, and only finished under Hadrian; the Pythium, or temple of Apollo πατρῷος, of which there are no remains, Pausanias says it was close to the Olympieium; the shrine of the Earth-Mother, situated within the τέμενος of the Olympieium; and that of Dionysus in the low ground near the Ilissus. The Pisistratids probably did much to make these temples popular.

τὰ ἀρχαιότερα —the Anthesteria, held in Anthesterion (11th to 13th). The first day was called ἡ Πιθοιγία, the second Χόες, the third Χύτροι. Aristoph. Ran. 215 , Eur. I. T. 960, Harpoc. and Suidas s.v. χόες. [

τῇ δωδεκάτῃ ]—gives one day only, and with it Ἀνθεστηριῶνος μηνός would be required. The date of the χόες seems inserted from the same source from which Harpocration drew.

ποιεῖται —passive of ποιοῦσι, not of ποιοῦνται. See 2 above, and c. 11, 4.

οἱ ἀπ’ Ἀ. — i.e. οἱ ἄποικοι τῶν Ἀθηναίων. νομίζουσι —‘are accustomed to do.’ Cf. 5 below, c. 38, 1.

[5] Τῇ κρήνῃ —S. of the Olympieium, on the Ilissus. The Pisistratids furnished it with nine pipes and beautified it with columns. It was part of the Tyrants' policy to improve their cities and to encourage every form of art.

Καλλιρρόῃ —the name still survives to show the early importance of this spring. See Ruskin, Oxford Lect. on Art, p. 136, Pausanias, I. 14, 1. [

τὰ πλείστου ἄξια ]—Thuc. is arguing that in earlier times the spring was in general use.

πρὸ γαμικῶν — for the λουτρὸν γαμικόν, the water being brought from the spring by a maid called ἡ λουτροφόρος. Pollux III. 43, VIII. 66. But Harpoc. says that a boy brought it. ἐς ἄλλα—ἔθος ἦν καὶ τῶν ἀγάμων ἀποθανόντων λουτροφόρον ἐπὶ τὸ μνῆμα ἐφίστασθαι Harpoc. Cf. Dem. in Leoch. 18, 30. Probably a figure holding a pitcher, which contained water from the spring, was placed on the tomb. Eustathius says the object was to show that the dead had never used the nuptial water.

νομίζεται —‘it is the custom.’ The connection between the λουτρὸν γαμικὸν and the λουτρὸν τῶν ἀποθανόντων is as familiar as utraque taeda. In Eur. Hec. 612 , the bringing of the water to wash the dead body of Polyxena snggests to Hecuba the λουτρὸν γαμικόν.

[6] Κατοίκησιν —c. 102, 5.

πόλις —this meaning is common in Inscriptions and official documents.

Commentary on Thucydides Book 2. Edgar Carew Marchant. ed. Edgar Carew Marchant. London. 1891.

Funding provided by National Endowment for the Humanities.

Current edition Perseus

Commentary on Thucydides Book 2 (English) (Thucydides, Book II. Marchant, Edgar C., editor. London: Macmillan and Company, 1891.)

Editions (1)

Ἱστορίαι Perseus (Thucydides. Historiae, Vol 1-2. Jones, Henry Stuart, editor. Oxford: Oxford University Press, 1910. (1942 printing).) — 2.15.1 focus

[1] ξυνεβεβήκει δὲ ἀπὸ τοῦ πάνυ ἀρχαίου ἑτέρων μᾶλλον Ἀθηναίοις τοῦτο. ἐπὶ γὰρ Κέκροπος καὶ τῶν πρώτων βασιλέων ἡ Ἀττικὴ ἐς Θησέα αἰεὶ κατὰ πόλεις ᾠκεῖτο πρυτανεῖά τε ἐχούσας καὶ ἄρχοντας, καὶ ὁπότε μή τι δείσειαν, οὐ ξυνῇσαν βουλευσόμενοι ὡς τὸν βασιλέα, ἀλλ᾽ αὐτοὶ ἕκαστοι ἐπολίτευον καὶ ἐβουλεύοντο· καί τινες καὶ ἐπολέμησάν ποτε αὐτῶν, ὥσπερ καὶ Ἐλευσίνιοι μετ’ Εὐμόλπου πρὸς Ἐρεχθέα.

[2] ἐπειδὴ δὲ Θησεὺς ἐβασίλευσε, γενόμενος μετὰ τοῦ ξυνετοῦ καὶ δυνατὸς τά τε ἄλλα διεκόσμησε τὴν χώραν καὶ καταλύσας τῶν ἄλλων πόλεων τά τε βουλευτήρια καὶ τὰς ἀρχὰς ἐς τὴν νῦν πόλιν οὖσαν, ἓν βουλευτήριον ἀποδείξας καὶ πρυτανεῖον, ξυνῴκισε πάντας, καὶ νεμομένους τὰ αὑτῶν ἑκάστους ἅπερ καὶ πρὸ τοῦ ἠνάγκασε μιᾷ πόλει ταύτῃ χρῆσθαι, ἣ ἁπάντων ἤδη ξυντελούντων ἐς αὐτὴν μεγάλη γενομένη παρεδόθη ὑπὸ Θησέως τοῖς ἔπειτα· καὶ ξυνοίκια ἐξ ἐκείνου Ἀθηναῖοι ἔτι καὶ νῦν τῇ θεῷ ἑορτὴν δημοτελῆ ποιοῦσιν.

[3] τὸ δὲ πρὸ τοῦ ἡ ἀκρόπολις ἡ νῦν οὖσα πόλις ἦν, καὶ τὸ ὑπ’ αὐτὴν πρὸς νότον μάλιστα τετραμμένον.

[4] τεκμήριον δέ· τὰ γὰρ ἱερὰ ἐν αὐτῇ τῇ ἀκροπόλει † καὶ ἄλλων θεῶν ἐστὶ καὶ τὰ ἔξω πρὸς τοῦτο τὸ μέρος τῆς πόλεως μᾶλλον ἵδρυται, τό τε τοῦ Διὸς τοῦ Ὀλυμπίου καὶ τὸ Πύθιον καὶ τὸ τῆς Γῆς καὶ τὸ 〈τοῦ〉 ἐν Λίμναις Διονύσου, ᾧ τὰ ἀρχαιότερα Διονύσια [τῇ δωδεκάτῃ] ποιεῖται ἐν μηνὶ Ἀνθεστηριῶνι, ὥσπερ καὶ οἱ ἀπ’ Ἀθηναίων Ἴωνες ἔτι καὶ νῦν νομίζουσιν. ἵδρυται δὲ καὶ ἄλλα ἱερὰ ταύτῃ ἀρχαῖα.

[5] καὶ τῇ κρήνῃ τῇ νῦν μὲν τῶν τυράννων οὕτω σκευασάντων Ἐννεακρούνῳ καλουμένῃ, τὸ δὲ πάλαι φανερῶν τῶν πηγῶν οὐσῶν Καλλιρρόῃ ὠνομασμένῃ, ἐκεῖνοί τε ἐγγὺς οὔσῃ τὰ πλείστου ἄξια ἐχρῶντο, καὶ νῦν ἔτι ἀπὸ τοῦ ἀρχαίου πρό τε γαμικῶν καὶ ἐς ἄλλα τῶν ἱερῶν νομίζεται τῷ ὕδατι χρῆσθαι·

[6] καλεῖται δὲ διὰ τὴν παλαιὰν ταύτῃ κατοίκησιν καὶ ἡ ἀκρόπολις μέχρι τοῦδε ἔτι ὑπ᾽ Ἀθηναίων πόλις.

Translations (11)

The History of the Grecian War Perseus (Thucydides. The English works of Thomas Hobbes of Malmesbury. Hobbes, Thomas. translator. London: John Bohn, 1843.) — 2.15.1 focus

[1] This custom was from great antiquity more familiar with the Athenians than any other of the rest of Greece. For in the time of Cecrops and the first kings down to Theseus the inhabitants of Attica had their several boroughs and therein their common halls and their governors, and, unless they were in fear of some danger, went not to the king for advice; but every city administered their own affairs and deliberated by themselves.

[2] And some of them had also their particular wars, as the Eleusinians who joined with Eumolpus against Erectheus. But after Theseus came to the kingdom, one who besides his wisdom was also a man of very great power, he not only set good order in the country in other respects but also dissolved the councils and magistracies of the rest of the towns; and assigning them all one hall and one council-house, brought them all to cohabit in the city that now is; and constrained them, enjoying their own as before, to use this one for their city, which (now when they all paid their duties to it) grew great and was by Theseus so delivered to posterity.

[3] And from that time to this day, the Athenians keep a holiday at the public charge to the goddess and call it Synoecia.

[4] That which is now the citadel, and the part which is to the south of the citadel, was before this time the city. An argument whereof is this: that the temples of the gods are all set either in the citadel itself or, if without, yet in that quarter, as that of Jupiter Olympius and of Apollo Pythius and of Tellus and of Bacchus in Limnae (in honour of whom the old Bacchanals were celebrated on the twelfth day of the month Athesterion, according as the Ionians who are derived from Athens do still observe them), besides other ancient temples situated in the same part.

[5] Moreover, they served themselves with water for the best uses of the fountain which, now the Nine-pipes, built so by the tyrants, was formerly, when the springs were open, called Callirhoe, and was near. And from the old custom, before marriages and other holy rites they ordain the use of the same water to this day.

[6] And the citadel, from the ancient habitation of it, is also by the Athenians still called the city.

History of the Peloponnesian War Perseus (Thucydides. History of the Peloponnesian War. Crawley, Richard, translator. London and Toronto: J. M. Dent and Sons Ltd.; New York: E. P. Dutton and Co., 1914.) — 2.15.1 focus

[1] From very early times this had been more the case with the Athenians than with others. Under Cecrops and the first kings, down to the reign of Theseus, Attica had always consisted of a number of independent townships, each with its own town-hall and magistrates. Except in times of danger the king at Athens was not consulted; in ordinary seasons they carried on their government and settled their affairs without his interference; sometimes even they waged war against him, as in the case of the Eleusinians with Eumolpus against Erechtheus.

[2] In Theseus, however, they had a king of equal intelligence and power; and one of the chief features in his organization of the country was to abolish the council chambers and magistrates of the petty cities, and to merge them in the single council-chamber and town-hall of the present capital. Individuals might still enjoy their private property just as before, but they were henceforth compelled to have only one political center, viz. Athens ; which thus counted all the inhabitants of Attica among her citizens, so that when Theseus died he left a great state behind him. Indeed, from him dates the Synoecia, or Feast of Union; which is paid for by the state, and which the Athenians still keep in honor of the goddess.

[3] Before this the city consisted of the present citadel and the district beneath it looking rather towards the south.

[4] This is shown by the fact that the temples the other deities, besides that of Athena, are in the citadel; and even those that are outside it are mostly situated in this quarter of the city, as that of the Olympian Zeus, of the Pythian Apollo, of Earth, and of Dionysus in the Marshes, the same in whose honor the older Dionysia are to this day celebrated in the month of Anthesterion not only by the Athenians but also by their Ionian descendants.

[5] There are also other ancient temples in this quarter. The fountain too, which, since the alteration made by the tyrants, has been called Enneacrounos, or Nine Pipes, but which, when the spring was open, went by the name of Callirhoe, or Fairwater, was in those days, from being so near, used for the most important offices. Indeed, the old fashion of using the water before marriage and for other sacred purposes is still kept up.

[6] Again, from their old residence in that quarter, the citadel is still known among Athenians as the “city”.

Geschichte des Peloponnesischen Kriegs First1KGreek (Thucydides. Geschichte des Peloponnesischen Kriegs. Wahrmund, Adolf, translator. Stuttgart: Krais and Hoffmann, 1864.) — 2.15 focus

Dies war nämlich von Uralters her bei den Athenern mehr
als bei Andern Sitte. Denn unter Kekrops und den ersten Königen
bis aus die Zeiten des Theseus wurde Attika durchweg in einzelnen
Stadtgemeinden bewohnt und zählte viele Prytaneen und Archonten;
und wenn nichts Besonderes zu fürchten war, so ging man auch nicht
zum König, sich gemeinsam zu beratheu, sondern jede Gemeinde
regierte und berieth sich selbst, und es kam auch sogar vor, daß Einzelne
unter einander Krieg führten, wie die Elensinier mit dem Eumolpos
gegen den Erechtheus. Als aber Theseus König geworden war, der
zur Klugheit auch Macht besaß, tras er seine übrigen Einrichtungen
im Lande, und nachdem er auch die Rathhäuser und Regierungen
der andern Gemeinden aufgelöst hatte, machte er die jetzige Stadt
zum gemeinsamen Mittelpunkt der Gemeinwesen, indem er nur Ein
Rathhans und Ein Prytanenm gelten ließ; und wenn er auch einen
Jeden über das Seine frei schalten ließ, wie vorher, so nöthigte er sie
doch, in Athen die einzige Stadt zu sehen, welche denn auch, da Aller
Leistungen hier zusammenflössen, von Theseus den Nachkommen groß
und mächtig überliefert wurde. Daher kommt es auch, daß die
Athener noch heutiges Tags zu Ehren der Göttin (Athene) öffentlich das
Fest der Synoikia (d. i. Vereinigung der Wohnorte) begehen. Vor
jener Zeit nannte man das Stadt, was jetzt Akropolis (Hochstadt)
heißt, und was sich südlich an dieselbe anschließt. Zum Beweise dafür
dient sowohl, daß auch die Tempel anderer Götter in der Akropolis
bei einander liegen, als auch der Umstand, daß die außerhalb
gelegenen näher an diesem Stadttheile erbaut sind; so der Tempel des
Olympischen Zeus, das Pythische Hciligthum, der Tempel der Ge
und der des Dionysos bei den Teichen, dem zu Ehren am zwölften
des Monats Anthestenan die älteren Dionysien gefeiert werden, welche
Sitte auch die von den Athenern abstammenden Joner noch heutzutage
beobachten. Es stehen aber auch noch andere Heiligthümer in der
Nähe dieses Stadttheiles, und so bediente man sich auch bei
bedeutungsvollen Gelegenheiten, weil sie eben nahe lag, der Quelle, welche
jetzt Enneakrnnos (Nennbrunn) heißt, seitdem die Tyrannen sie auf
die jetzige Weise Herrichten ließen; srüher aber, als der Qnellgrund ¹
selbst noch offen lag, wurde sie Kallirrhoe genannt (d. i. Schönbrunn).
Und von diesem alten Gebrauch her hat sich auch jetzt noch der Glaube
erhalten, daß man vor Hochzeitsfesten und sonst bei feierlichen
Gelegenheiten aus dieser Quelle schöpfen müsse. — Wegen dieser alten
Wohnnngsverhältnisse wird die Akropolis bis ans den heutigen Tag
von den Athenern die Stadt genannt.

Geschichte des Peloponnesischen Kriegs First1KGreek (Thucydides. Geschichte des Peloponnesischen Kriegs. Braun, Theodor, translator. Leipzig: Insel-Verlag, 1917.) — 2.15 focus

Das war nämlich bei ihnen mehr als anderswo schon
seit ältester Zeit Sitte gewesen. Unter Kekrops und den ersten
Königen bis auf Theseus lebte man in Attika in einzelnen
Ortschaften, die ihre eigenen Prytanen und Archonten hatten.
Wenn nicht grade eine besondere Gefahr drohte, kam man
auch nicht beim Könige zu gemeinsamer Beratung zusammen,
sondern die einzelnen Gemeinden halfen und regierten sich selbst,
führten wohl gar mal Krieg untereinander, wie die Eleusinier
mit Eumolpos gegen Erechtheus. Als aber Theseus König
geworden war, der, ein ebenso kluger wie mächtiger Herr, über
haupt erst Ordnung im Lande schuf, machte er den Prytanen
und Archonten in den einzelnen Ortschaften ein Ende und ver
einigte diese zu der jetzigen einen Stadt mit nur einem Rat
und Prytaneum für alle. Er ließ ihnen zwar die selbständige
Verwaltung ihrer eigenen Angelegenheiten wie bisher, machte
sie aber politisch zu einem Gemeinwesen, das damit, weil ihm
nun alle angehörten, zu einer ansehnlichen Stadt wurde und
als solche von Theseus auf seine Nachfolger überging. Darum
feiern die Athener bis auf den heutigen Tag von Staats wegen
noch ihr Eingemeindungsfest zu Ehren der Göttin. Früher
bestand die Stadt nur aus der.Burg und dem südlich daran
stoßenden Stadtteil. Das kann man noch daran sehen, daß
die Tempel auch anderer Götter auf der Burg selbst oder doch
vorzugsweise in diesem Stadtteil liegen, so der Tempel des
olympischen Zeus, das Phythion, der Tempel der Ge und der !
des Dionysos im Brühl, dem zu Ehren am Zwölften des E
Monats Anthesterion die alten Dionysien gefeiert werden,
wie es auch bei den von den Athenern abstammenden Joniern
noch jetzt gehalten wird. In dieser Gegend liegen noch mehrere
andere alte Tempel. Auch die Quelle dort in der Nähe, welche,
seit sie von den Tyrannen in jetziger Weise gefaßt wurde,
Enneakrunos heißt, in älterer Zeit aber, wo sie noch ungefaßt
war, Kallirrhoe genannt wurde, stand vor alters in besonderem
Ansehen, und von der Zeit hat sich bis heute der Glaube er
halten, daß man bei Hochzeiten und dergleichen feierlichen Ge
legenheiten das Wasser aus dieser Quelle holen müsse. Und
eben, weil man sich hier zuerst angebaut hatte, wird die Burg
von den Athenern immer noch die Stadt genannt.

Histoire de la Guerre du Péloponèse First1KGreek (Thucydides. Histoire de la Guerre du Péloponnése, Vol. 1-2. Zévort, Marie Charles, translator. Paris: Charpentier, 1852.) — 2.15 focus

XV. Depuis les temps les plus reculés, cet usage avait prévalu surtout chez les Athéniens. Sous Cécrops et les premiers rois, jusqu’à Thésée, les habitants de l’Attique étaient disséminés dans des bourgades, qui avaient chacune leurs prytanées¹ et leurs archontes. Lorsqu’il n’y avait aucun danger à redouter, on ne se réunissait pas auprès du roi pour délibérer en commun : chaque bourgade se gouvernait et délibérait à part. On allait même quelquefois jusqu’à faire la guerre au roi ; par exemple, les Éleusiniens, qui s’u- nirent avec Eumolpus, pour combattre Érechtée. Tout changea sous le règne de Thésée : ce prince, qui joignit la puissance à la sagesse, donna au pays une plus forte organisation, et, en particulier, abolit les conseils et les magistratures des bourgades ; il établit un seul conseil, un seul prytanée, dans la ville actuelle, y rassembla tous les citoyens et les contraignit à habiter exclusivement cette ville, tout en laissant chacun administrer ses biens comme auparavant. Tout venant dès lors aboutir à Athènes, elle avait déjà pris un rapide accroissement lorsque Thésée la transmit à ses successeurs. C’est à cette époque que fut établie à Athènes, en l’honneur de la déesse², la fête publique appelée Xynoecia³ qui se célèbre encore aujourd’hui. Jusque-là, la ville ne consistait que dans l’acropole actuelle , et dans la partie située au-dessous, tout à fait au midi. Ce qui le prouve, c’est que les temples de plusieurs autres⁴ divinités sont dans l’enceinte de l’acropole et que ceux mêmes placés en dehors sont bâtis dans cette partie de la ville⁵ : ainsi les temples de Jupiter Olympien, d’Apollon Pythien, de la Terre, et de Bacchus Limnéen⁶, en l’honneur duquel on célèbre les antiques Bacchanales le douze du mois Anthestérion, fête encore en usage aujourd’hui chez les loniens, descendants des Athéniens. D’autres temples anciens sont encore bàtis dans ce quartier. La fontaine appelée aujourd’hui les Neuf Canaux, par suite de la disposition que lui donnèrent les tyrans⁷, et jadis Callirhoé, lorsqu’elle coulait à découvert, est à peu de distance ; on se servait de ses eaux pour les usages les plus solennels ; et c’est de l’antiquité que vient la coutume, encore en vigueur aujourd’hui, d’y puiser pour les cérémonies qui précèdent le mariage⁸ et d’autres usages religieux. Enfin, c’est parce que l’acropole fut le plus anciennement habitée qu’aujourd’hui encore les Athéniens l’appellent la ville.

Histoire de la Guerre du Péloponnése First1KGreek (Thucydides. Histoire de la Guerre du Péloponnése. Bétant, Élie-Ami, translator. Paris: Librairie de L. Hachette, 1863.) — 2.15 focus

Les Athéniens, plus qu’aucun autre peuple, avaient adopté ce genre de vie depuis un temps immémorial. Sous Cécrops et les premiers rois jusqu’à Thésée, les habitants de l'Attique étaient disséminés dans des bourgades, dont chacune avait son prytanée et ses magistrats¹. A part le cas de guerre, ils ne se réunissaient point auprès du roi pour délibérer en commun; ils se gouvernaient eux-mêmes et tenaient conseil isolément. On vit même quelques-unes de ces bourgades faire la guerre au roi, comme il arriva aux Éleusiniens et à Eu-molpos contre Érechthée². Mais Thésée, qui alliait le génie à la force, étant devenu roi, introduisit dans le pays diverses améliorations : en particulier il abolit les conseils et les magistratures des bourgades et réunit tous les citoyens dans la ville actuelle, où il institua un seul conseil et un seul prytanée. Les Athéniens continuèrent à exploiter leurs terres comme auparavant ; mais il les contraignit de n’avoir que cette seule cité. Grâce à cette centralisation, Athènes prit un rapide accroissement, et elle était déjà considérable lorsque Thésée la transmit à ses successeurs. En mémoire de cet événement, les Athéniens célèbrent encore aujourd’hui une fête nationale, dédiée à Minerve et appelée Xynœcia³. Antérieurement la ville ne consistait que dans l’acropole et dans le quartier situé au-dessous, du côté méridional. En veut-on la preuve? c’est dans l’acropole ou dans cette partie de la ville basse que se trouvent les temples de la plupart des divinités, par exemple de Jupiter Olympien, d’Apollon Pythien, de la Terre, de Bacchus Limnéen⁴, en l’honneur duquel se célèbrent les anciennes Dionysies le douzième jour du mois Anthestérion⁵, usage qui s’est conservé chez les Ioniens originaires d’Athènes. Il existe dans ce quartier d’autres temples anciens. Là est encore la fontaine actuellement appelée aux Neuf Bouches, par suite de la disposition que lui donnèrent les tyrans, mais qui autrefois, quand les sources étaient à découvert, se nommait Callirrhoè⁶; comme elle était proche, on s’en servait pour les usages principaux; maintenant encore subsiste la coutume d’employer l’eau de cette fontaine pour les cérémonies nuptiales et pour d’autres ablutions. Enfin ce qui achève de prouver que jadis l’acropole seule était peuplée, c’est que les Athéniens lui ont conservé le nom de Cité.

History of the Peloponnesian War First1KGreek (Thucydides, Vol. 1-4. Smith, Charles Foster, translator. London and Cambridge, MA: Heinemann and Harvard University Press, 1919-1923.) — 2.15.1 focus

[1] And this kind of life had been the characteristic of the Athenians, more than of any other Hellenes, from the very earliest times. For in the time of Cecrops and the earliest kings down to Theseus, Attica had been divided into separate towns, each with its town hall and magistrates, and so long as they had nothing to fear they did not come together to consult with the king, but separately administered their own affairs and took counsel for themselves. Sometimes they even made war upon the king, as, for example, the Eleusinians with Eumolpus did upon Erechtheus.

[2] But when Theseus became king and proved himself a powerful as well as a prudent ruler, he not only re-organized the country in other respects, but abolished the councils and magistracies of the minor towns and brought all their inhabitants into union with what is now the city, establishing a single council and town hall, and compelled them, while continuing to occupy each his own lands as before, to use Athens as the sole capital. This became a great city, since all were now paying their taxes to it,¹ and was such when Theseus handed it down to his successors.

[3] And from his time even to this day the Athenians have celebrated at the public expense a festival called the Synoecia,² in honour of the goddess. Before this³ what is now the Acropolis was the city, together with the region at the foot of the Acropolis toward the south.

[4] And the proof of this is as follows: On the Acropolis itself are the sanctuaries⁴ of the other gods as well as of Athena,⁵ and the sanctuaries which are outside the Acropolis are situated more in that quarter of the city, namely those of Olympian Zeus, of Pythian Apollo, of Earth, and of Dionysus in Limnae, in whose honour are celebrated the more ancient Dionysia⁶ the twelfth of the month Anthesterion, just as the Ionian descendants of the Athenians also are wont even now to celebrate it. In that quarter are also situated still other ancient sanctuaries.

[5] And the fountain now called Enneacrunus,⁷ from the fashion given it by the tyrants, but which anciently, when the springs were uncovered, was named Callirrhoe, was used by people of those days, because it was close by, for the most important ceremonials; and even now, in accordance with the ancient practice, it is still customary to use its waters in the rites preliminary to marriages and other sacred ceremonies.

[6] And, finally, the Acropolis, because the Athenians had there in early times a place of habitation, is still to this day called by them Polis or city.

History of the Peloponnesian War First1KGreek (Thucydides. The history of the Peloponnesian War, Volume 1-2. Dale, Henry, translator. London: Heinemann and Henry G. Bohn, 1851-1852.) — 2.15.1 focus

[1] This had, from the very earliest times, been the case with the Athenian; more than with others. For under Cecrops, and the first kings, down to the reign of Theseus, ¹ the population of Athens had always inhabited independent cities, with their own guild-halls and magistrates; and at such times as they were not in fear of any danger, they did not meet the king to consult with him, but themselves severally conducted their own government, and took their own counsel;

[2] and there were instances in which some of them even waged war [against him], as the Eleusinians with Eumolpus did against Erectheus. But when Theseus had come to the throne, who along with wisdom had power also, he both regulated the country in other respects, and having abolished the council-houses and magistracies of the other cities, he brought them all into union with the present city, assigning them one guild-hall and one council-house; and compelled them all, while they enjoyed each their own property as before, to use this one city only; which, since all were counted as belonging to it, became great, and was so bequeathed by Theseus to those who came after him. And from that time even to this the Athenians keep, at the public expense, a festival to the goddess, called ² Synoecia.

[3] Before that time, what is now the citadel was the city, with the district which lies under it, looking chiefly towards the south.

[4] And this is a proof of it; the temples of the other gods as well [as of Minerva] are in the citadel itself, and those that are out of it are situated chiefly in this part of the city; as that of the Olympian Jupiter, of the Pythian Apollo, of Terra and of Bacchus in Limnae, in whose honour the more ancient festival of Bacchus is held on the twelfth day of the month Anthesterion; as the Ionians also, who are descended from the Athenians, even to this day observe it. And there are other ancient temples also situated in this quarter.

[5] The conduit too, which is now called Enneacrunus, [or, nine-pipes,] from the tyrants having so constituted it, but which had formerly the name of Calirrhoe, when the springs were open, the men of that day used, as it was near, on the most important occasions; and even at the present time they are accustomed, from the old fashion, to use the water before marriages, and for other sacred purposes.

[6] Moreover, from their living of old in this quarter, the citadel even to this day is called by the Athenians the city.

Historia Belli Peloponnesiaci First1KGreek (Historia Belli Peloponnesiaci. Haase, Friedrich, translator. Paris: Firmin Didot, 1869.) — 2.15.1 focus

[1] Haec autem consuetudo vel a pervetustis usque temporibus praeter ceteros apud Athenienses invaluerat. Nam sub Cecrope primisque ad Theseum usque regibus Attica semper oppidatim incolebatur, curias et magistratus habens; et, quoties nihil timebant, ad regem non conveniebant, de republica consultaturi, sed pro se quique suam rempublicam administrabant, et consultabant; quinetiam bellum gesserunt eorum nonnulli, ut Eleusinii Cum Eumolpo adversus Erechtheum.

[2] Theseus vero, postquam regnare coepit, quum esset vir non solum prudens, sed etiam potens, tum aliis in rebus hanc terram excoluit, tum etiam ceterorum oppidorum curias et magistratus sustulit, et una curia unoque consilio constituto in eam civitatem, quae nunc est, omnes coegit, et singulos, res suas, ut ante, possidentes , uti compulit hac una civitate, quam, quum omnes in eam jam contributi essent, Theseus magnis opibus auctam posteris tradidit. Et ab illo tempore Athenienses nunc etiam diem festum nomine Synoecia in deae honorem publice agunt.

[3] Antea enim illa, quae nunc est arx, erat urbs, et ea pars, quae sub ipsa ad austrum maxime spectat.

[4] Hujus autem rei manifestum argumentum hoc est; in ipsa enim arce sunt aliorum quoque deorum delubra, et quae sunt extra, ad hanc urbis partem magis sita suut, Jovis Olympii, et Apollinis Pythii et Telluris, et Bacchi in Limnis, in cujus honorem vetustiora Bacchanalia celebrantur duodecimo die mensis Anthesterionis, quemadmodum nunc quoque apud Iones, ab Atheniensibus oriundos mos est. Sunt autem etiam alia vetusta templa hic aedificata.

[5] Fonte etiam, qui nunc quidem , postquam a tyrannis sic structus est, Novemfistulae appellatur, olim vero, quum ipsius venae et scaturigines exstarent, Calirrhoe nominatus est, hoc et illi, quod arci vicinus esset, ad maxima quaeque utebantur, et nunc etiam ab antiquo moribus est receptum, ut ante nuptias, et in aliis rebus sacris hac aqua utantur.

[6] Et nunc etiam propter antiquam hanc habitationem ipsa quoque urbis arx ab Atheniensibus urbs appellatur.

Vier Staatsreden aus Thucydides First1KGreek (Thucydides. Vier Staatsreden aus Thucydides. Gürsching, Heinrich, translator. Augsburg: Wirth, 1856.) — 2.35.1 focus

[1] Wenn es bisher bei den Rednern an dieser Stätte fast allgemeiner Brauch geworden, den Mann zu rühmen, der mit der Bestattung diese Rede verband, weil an dem Grabe gefallener Krieger ein ehrendes Wort sich zieme, so würde ich es für hinreichend gehalten haben, dass man Helden der That mit einer festlichen Handlung ehre, — wie das denn der Staat durch die Bestattung gethan hat, deren Zeugen ihr so eben gewesen — und würde die Verherrlichung so vieler Männer nicht einem Einzelnen und der zufälligen Wirkung seines Vortrags anheimgegeben haben.

La storia di Tucidide First1KGreek (Thucydides. Della storia di Tucidide volgarizzata libri otto. Anonymous translator. Florence: Tipografia Galileiana, 1835.) — 2.15 focus

E tal costume , più che tra gli altri , praticava« sino da remotissima antichità tra gli Ateniesi. Imperocché , anche al tempo di Cecrope e dei primi regi sino a Teseo, ciascuna popolazione deH’Attica si reggeva da sé co' suoi tribunali ed arconti ; e, quando non v’ era di che temere f non si adunavano per le loro deliberazioni presso al re, ma ognuna aveva reggimento e consiglio particolare : anzi alcune talvolta ebbero persino guerra col re stesso, come gli Eleusini sostenuti da Eumolpo contro Eretteo. Ma venuto a regnar Teseo uomo di savio consiglio insieme e potente, oltre all’altre riforme fatte nell’Attica , abolì » consigli e le cariche di arconte dell’ altre popolazioni , t? riunì tutti in un sol corpo nella città presente , ove stabilì un sol consiglio ed un sol tribunale. E benché restasse ciascuno, come prima , abitatore e possessore dei propri fondi, obbligò tutti ad aver questa unica per città principale , la quale fu da Teseo lasciata a’suoi successori aumentata di molto, perché ornai tutti facevano con lei un solo comune. Però sin d’allora gli Ateniesi celebrano anche adesso la pubblica festa detta le Sinecie, in onore della Dea. Prima di questo tempo era città quel che ora è la rocca , o al più la porzione sotto questa che guarda mezzodì. Lo provano non solo i templi degli altri Dei che sono nella rocca , ma eziandio quelli al di fuori situati nella predetta parte della città , come quello di Giove Olimpico , di Apollo Pitio, della Terra , e quello delle Limne di Bacco, a cui onore si celebrano le feste baccanali più antiche, al dodicesimo del mese Antesterìone, come tuttora costumano gli Ioni stessi discendenti dagli Ateniesi. Quivi altre sì riseggono gli altri vetusti templi ; e per ciò appimto d appresso è la fontana di cui si servivano per gli usi più importanti , la quale dopo essere stata restaurata dai tiranni nel modo che or si vede, ha nome le Novebocche ; e prima , quando v' erano le sorgenti scoperte , si chiamava Calliroe. Da cotesti tempi lontani resta anche adesso il rito di far uso di quell’ acqua, prima delle cerimonie nuziali e per le altre sacre funzioni. Anzi appunto perchè ivi era anticamente il luogo abitato, anche in oggi la rocca si chiama dagli Ateniesi città.

Edgar Carew Marchant Commentary on Thucydides Book 2 2.15

ed. Edgar Carew Marchant

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