XXXII. 1. 3.
The text is in great confusion here. Following a hint in Vahlin’s
critical note, I have transposed the words thus: ὁ καιρὸς δὲ τῆς χρείας
ὁρός‧ ἔνθα τὰ πάθη χειμάρρου δίκην ἐλαύνεται, καὶ τὴν πολυπλήθειαν αὐτῶν
ὡς ἀναγκαίαν ἐνταῦθα συνεφέλκεται‧ ὁ γὰρ Δ., ὁρὸς καὶ τῶν τοιούτων,
ἄνθρωποι, φησίν, κ.τ.λ.

8. 16.
Some words have probably been lost here. The sense of πλήν, and the
absence of antithesis to οὗτος μέν, point in this direction. The
original reading may have been something of this sort: πλὴν οὗτος μὲν
ὑπὸ φιλονέικίας _παρήγετο_‧ ἀλλ᾽ οὐδὲ τὰ θέματα τίθησιν ὁμολογούμενα,
the sense being that, though we may allow something to the partiality of
Caecilius, yet this does not excuse him from arguing on premises which
are unsound.


XXXIV. 4. 10.
ὁ δὲ ἔνθεν ἑλών, κ.τ.λ. Probably the darkest place in the whole
treatise. Toup cites a remarkable passage from Dionysius of
Halicarnassus, from which we may perhaps conclude that Longinus is
referring here to Thucydides, the traditional master of Demosthenes. _De
Thucyd._ § 53, Ῥητόρων δὲ Δημοσθενὴς μόνος Θουκυδίδου ζηλωτὸς ἐγένετο
κατὰ πολλά, καὶ προσέθηκε τοῖς πολιτικοῖς λόγοις, παρ᾽ ἐκείνου λαβών, ἃς
οὔτε Ἀντιφῶν, οὔτε Λυσίας, οὔτε Ἰσοκράτης, οἱ πρωτεύσαντες τῶν τότε
ῥητόρων, ἔσχον ἀρετάς, τὰ τάχη λέγω, καὶ τὰς συστροφάς, καὶ τοὺς τόνους,
καὶ τὸ στρυφνόν, καὶ τὴν ἐξεγείρουσαν τὰ πάθη δεινότητα. So close a
parallel can hardly be accidental.