“Mihi hæc verba, quum illud quidem manifestum faciant, quod etiam aliunde constat, sorte captos ephoros non esse, tum hoc alterum, quod Hermannus statuit, creationem sortitioni non absimilem fuisse, nequaquam demonstrare videntur. Nimirum nihil aliud nisi prope accedere ephororum magistratus ad cos dicitur, qui sortito capiantur. _Sortitis autem magistratibus hoc maxime proprium est, ut promiscue—non ex genere, censu, dignitate—a quolibet capi possint_: quamobrem quum ephori quoque fere promiscue fierent ex omni multitudine civium, poterat haud dubie magistratus eorum ἐγγὺς τῆς κληρωτῆς δυνάμεως esse dici, etiamsi αἱρετοὶ essent—h. e. suffragiis creati. Et video Lachmannum quoque, p. 165, not. 1, de Platonis loco similiter judicare.” The employment of the lot, as Schömann remarks, implies universal admissibility of all citizens to office: though the converse does not hold good,—the latter does not of necessity imply the former. Now, as we know that universal admissibility did not become the law of Athens until after the battle of Platæa, so we may conclude that the employment of the lot had no place before that epoch,—_i. e._ had no place under the constitution of Kleisthenês. [261] Plutarch, Periklês, c. 9-16. [262] See a passage about such characters in Plato, Republic, v, p. 475 B. I think, therefore, that these three points: 1. The opening of the post of archon to all citizens indiscriminately; 2. The choice of archons by lot; 3. The diminished range of the archon’s duties and responsibilities, through the extension of those belonging to the popular courts of justice on the one hand and to the stratêgi on the other—are all connected together, and must have been simultaneous, or nearly simultaneous, in the time of introduction: the enactment of universal admissibility to office certainly not coming after the other two, and probably coming a little before them.