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ἀμφότερα—sc. φθόνον καὶ φόβον which are meant by αὐτά below.

τὰ μείζω—‘greatness.’ The argument is well put by Freeman: ‘It was vain to say that it was the interest of any other cities that Syr. should be, not destioyed, but so far weakened as no longer to be dangerous to her neighbours. That was not the way in which human affails could be managed; none of them conld undertake that Syr. should lose just as much strength as suited him, and no more.’ σωφρονισθῶμενταπεινωθῶμεν (Schol.).

οὐκ ἀνθρωπίνης κτλ—‘his desire is a wish that it is beyond the power of man to realise.’ βούλησιν is internal accus.

οὐ γὰρ οἷόν τε κτλ—‘it is not possible for one and the same man to be at once arbiter of his wishes and of fortune alike’ —i.e., as Bloomfield explains, a man cannot regulate his own wishes and at the same time the event of the actions resulting from those wishes. ‘You may,’ says H., ‘prefer to remain neutral in the hope that we may suffer a moderate blow: but how are you to regulate the sevcrity of the blow? Your design will perhaps be frustrated by τύχη, which crosses the purpose of man.’ With ταμίαν γενέσθαι cf. ταμιεύεσθαι, c. 18, 3.

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