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τὸ βραδὺ καὶ μέλλον—referred to in τοῦτο and αὐτό below; μέλλον is only another name for βραδύ.

2. ἡμῶν depends on .

4. παύσαισθεreach the end. If we begin in a hurry, we shall not be properly prepared, and the war will be prolonged.

5. καὶ ἅμα—the meaning is ‘we have always been free and famous, so our βραδύτης has served us well.’ This leads naturally to the reflexion that the so-called βραδύτης is really σωφροσύνη.

7. δύναται ... εἶναι—when δύναται = ‘means’ we do not find εἶναι: δύναται μάλιστα εἶναι = literally ‘can be on the whole,’ i.e. ‘may be called.’ τοῦτ᾽ is emphatic, ‘it is just this that.’ ἔμφρων too is emphatic; hence its position; and the etymological jingle σω-φροσ-ύνη ἔμ-φρων is equivalent to ‘true prudence.’ For σωφροσύνη cf. c. 68. 1, to which this is a retort.

10. τῶν ... ἐξοτρυνόντων depends as objective gen. on ἡδονῇ. There must be here a side ref. to the increasing influence of oratory in the Athenian ecclesia—ἔπαινος, ἡδονή (produced by rhetoric), κατηγορία all show it. The whole of this paragraph is an independent criticism of Athens as well as an answer to the contrast drawn by the Corinthians.

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