48

Timokles

is giving information, probably answering questions by someone who lives outside
Athens; cf. fr. 7.1 (from Διόνυσος) ό δ’ Άχαρνικός Διόνυσος έτι δημηγορεί;
1 ό Χαβρίου Κτήσιππος Κτήσιππος Χαβρίου Αίξωνεύς (ΡΑΑ 587475; APF
15086). His father was the famous general Χαβρίας Κτησίππου Αίξωνεύς (PAA
970820). Ctesippus had been a trierarch in 334/3 BC (ZG II21623.72-3) and a
victorious choregos in the boys’ dithyramb at the Dionysia in the 320s (ZG II2
3040). He was a notorious spendthrift who wasted the patrimony of his father;
cf. Men. fr. 264.4; Ael. NA 3.42 (he is compared with Lucullus and Hortensius).
In 355/4 BC Ctesippus was involved in a trial concerning the repeal of Leptines’
law, which abolished all the exemptions from liturgies (D. 20 Against Leptines). In
this speech, Demosthenes is a supporting speaker (synegoros) of Ctesippus, whose
exemption was threatened by the law. Apparently at that time he was too young,
so he is never identified by his name, but always as ό Χαβρίου παΐς (or υιός),
though he might well have been present at the trial; cf. Kremmydas 2012, 35-6.
Ctesippus is almost always mentioned as the prodigal son of an illustrious father.
According to Plutarch, after Chabrias death it was the Athenian general Phocion
who, having undertaken Ctesippus’ guardianship, had to deal with his capricious
and intractable character (Plu. Phoc. 7.3-4). For his effeminacy and dissolution cf.
above, under “Citation Context”. In Timocles’ fr. he is no longer young (cf. above,
under “Date”), but still appears to lead an effeminate life.
έτι τρις κείρεται The verb κείρεσθαι in this context probably means “has
his hair cut”, e.g. Thphr. Char. 5.6 (on the obsequious man) καί πλειστάκις
δέ άποκείρασθαι καί τούς όδόντας λευκούς έχειν καί τά ίμάτια δε χρηστά
μεταβάλλεσθαι καί χρίσματι άλείφεσθαι “He cuts his hair frequently, keeps his
teeth white, persistently changes his clothes, and anoints himself with unguents”.
For avoiding hair-cutting as a characteristic of thrift cf. Ar. Nu. 835-7 ών ύπό τής
φειδωλίας I άπεκείρατ’ ούδείς πώποτ’ ούδ’ ήλείψατο / ούδ’ εις βαλανεϊον ήλθε
λουσόμένος “due to their thriftiness none of them has ever had his hair cut, or
oiled himself, or visited the baths for a wash”; Men. fr. 264.5-6 έλούμην πεντάκις
τής ήμέρας, cited above, under “Citation Context”. For the types of haircut, see
Hermann-Bliimner 1882, 204-7; Nicolson 1891, 41-56.
Like constant hair-cutting, shaving or using pitch as a depilatory on the
beard and other parts of the body was thought an indication of effeminacy; cf.
Ar. Ph. 191-2 (Euripides is remarking on Agathon’s effeminate appearance) σύ
δ’ εύπρόσωπος, λευκός, έξυρημένος, / γυναικόφωνος, απαλός, εύπρεπής ίδεϊν
“whereas you are handsome, fair, close-shaven, with a woman’s voice, delicate, well-
groomed”; Alex. fr. 266; com. ad. fr. 137 ώσπερ έτέρους όρώ κίναιδους ένθάδε /
πολλούς έν άστει καί πεπιττοκοπημένους; “as I see many other catamites in town,
who have their hair removed by pitch-plasters” and the title Πιττοκοπούμενος of
Philemon; Arnott 1996, 744-5.
έν ταϊς γυναιξί λαμπρός It is a disparaging comment for a man to say that
he is distinguished among women. In Euripides it is Menelaus who is described in
such terms: Or. 754 (Orestes on Menelaus) ού γάρ αίχμητής πέφυκεν, έν γυναιξί δ’