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Καίτοι—there is no prothesis to this speech (see on c. 36, 4), the reason being that in c. 59. 3, and 65, 1 Thuc. explains the object which Pericles had in the Πίστις, and so had no need to insert it here.

ἐμοὶ—the analysis makes the πίστις begin here. But the Schol. who notes on these words παραγραφικὸν ἐν δεινότητι must have taken this to be part of the προοίμιον and thought that the πίστις began with c. 61. (I begin the πίστις here with Fr. Muller, against the Schol., Altinger and Leitschel, because the object of Pericles in the πίστις certainly was τῆς ἐπ᾽ αὐτὸν ὀργῆς παραλύειν τοὺς Ἀθηναίους, 65, 1. Τὸ παραγραφικὸν comes in the προοίμιον, but Thuc. may have meant the last part of 4 to represent this.)

τοιούτῳ— here follows another enthymeme: ‘You are unjustly angry with Pericles: for he is able, patriotic, honest and can tell you what is best for you; without all these qualities, a statesman is of little use. Therefore, as Pericles has them all, it is wrong to blame him.’

οὐδενὸς ἥσσων—this is all purely rhetorical, for no proof is offered of the premise, which might be disputed. This illustrates excellently Aristotle's remark that, whereas exact truth is the object of the syllogism, probability is the object of the enthymeme.

φιλόπολις—to us philanthropy and cosmopolitanism mean far more than citizenship and patriotism; but in antiquity the former were vague abstractions which interested none but philosophers, whereas the latter were realities for which every right-minded man was ready to sacrifice himself.

χρημάτων κρείσσων—cf. c. 65, 8. Probably Pericles already knew that Cleon was preparing to charge him with intercepting public money. Intr. p. lxxvi.

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