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δόξαν ἐπ᾽ ἀμφότερα—καὶ εὐκλείας καὶ δυσκλείας Schol. οἰσόμενοι—cf. c. 60 αἰτίαν φέρεσθαι. τοῖς προγόνοις—we should refer to posterity, but the ancients thought far more of the worship due to their ancestors, the θεοὶ χθόνιοι. On the excessive reverence of the Greeks for the past (from which Thuc. was remarkably free), Girard, Essai sur Thuc., p. 13, says ‘Les Grecs ne songeaient qu'aà chercher dans cet âge merveilleux leurs titres de noblesse et à y rettacher étroitement le présent.’ ὑμῖν αὐτοῖς—corrected from ἡμῖν αὐτοῖς with Hude, Comment. Crit., p. 109. ἕπεσθε strongly supports him. ‘Nulla in re magis quam in pronominibus ἡμεῖς et ὑμεῖς permutandis librarios peccavisse satis constat.’ ἀποβαινόντων—see c. 50, 2. ὄξεως δεχόμενοι—cf. c. 89, 9. κάλλιστον καὶ ἀσφαλέστατον—the identity of τὸ καλὸν and τὸ ἀσφαλὲς has been the prevailing idea throughout the speech. It is an idea characteristic of Sparta that εὐνομία is κάλλος. Thus Spartan tradition did not object to Athens claiming the poet Tyrtaeus for her own, though the claim was probably unfounded; but took care that the lame Athenian singer should only develop into the warrior Tyrtaeus after settling in Sparta. ὄντας—the participle adds emphasis to πολλοὺς and heightens the contrast to ἑνί.
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