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καὶ δεινὸν εἰ ἐκεῖνοι μὲν . . ὑμεῖς δέ—the two inconsistent thoughts are frequently so placed after δεινόν, αἱσχρόν, δεινὸν ἂν εἴη, δεινὸν ἄν μοι δοκεῖ εἶναι, etc. The tense and mood are not necessarily the same in the two clauses as they are here —σωφρονοῦσιν . . βούλεσθε—and when a neg. is required either οὐ or μή can be used in the εἰ clauses. (Cf. Shilleto on I. 121; Gentsch in Com. Phil. Jcn. iv. p. 299.) The former clause must be made subordinate with ‘whereas.’

τὸ ἔργον τοῦ καλοῦ δ. ὑποπτεύοντες—‘suspecting the real meaning of the specious claim’ to their help on the ground of kinship. καλοῦ is ironical. δικαίωμα is a claim just in the eyes of those who put it forward, δικαίωσις the act of putting it forward. Cf. ἐπιτήδευμα, ἐπιτήδευσις: ἀξίωμα, ἀξίωσις.

ἀλόγως—‘without reasonable cause,’ ‘show an unreasonable prudence,’ because abstract reason would require that as kinsmen they should help the Athemans.

εὐλόγῳ προφάσει—‘urging a logical pretext,’ viz. that you have a ξυμμαχία with Athens. εὐλόγῳ, like ἀλόγως, is ironical, the contrast throughout being between logic and prudence.

φύσει πολεμίους—they are only λόγῳ or ξυμμαχίᾳ φίλοι.

ἔτι μᾶλλον—becanse besides being Dorians they were also close neighbours.

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