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Καὶ—‘and thus.’ Here the πίστις B is summed up, preparatory to passing on to the προτροπή (exhortation).

προσηκόντως τῇ πόλει—‘in a manner worthy of Athens.’

τοὺς λοιποὺς—=τοὺς λειπομένους of 41, 5.

ἀσφαλεστέραν— sc. διάνοιαν, though they should pray for a spirit less fatal (in its results). This again shows that τύχη had, in Pericles' view, to some extent crossed the purpose of the fallen.

εὔσεσθαι—for ἀσφάλεια is the gift of God alone. Cf. c. 87, 3. εὐτολμία depends on human resolution.

λόγῳ—i.e. from the words of the orator.

ὠφελίαν—explained in ὅσα ... ἀγαθὰ ἔνεστιν. (On the orthography, Herodian remarks ὠφέλεια: ποιητικώτερον διὰ τὸ ι_ καὶ παροξύνεται.)

ἣν—with μηκύνοι. Cf. c. 42, 1.

πρὸς—coram, with a verb of speaking. See c. 5, 7. Cf. III. 53, 4 πρὸς εἰδότας πάντα λελέξεται. καθ᾽ ἡμέραν—this daily contemplation of the greatness of Athens will lead to a lasting love for her: and that love should be an incentive to noble actions.

τολμῶντες —‘by courage, by knowing what was their duty, and by their sense of honour in the hour of conflict.’

αὐτὰ—i.e. τὴν δύναμιν, but expressing the details of the power. Cf. c. 1. οὖν—‘on that account.’

κάλλιστον—because, while they contributed to the advancement of the state, they obtained a splendid return.

ἔρανον—‘contribution’; both the association and the money subscribed to it were termed ἔρανος, which denotes combination for financial purposes of whatever kind. The object is τὴν ἀρετήν, κ. ἔρανον being predicate.

προιέμενοι—stronger than the ordinary ἔρανον ἐσφέρειν, and used because it is the regular word for sacrificing anything for the state; e.g. Lysias 21, 12 ὑμῖν οὐδὲν προεῖνται τῶν σφετέρων αὐτῶν.

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