in 1.22.4 is a larger concept than 
in 3.82.2. But ‘human affairs’ must include ‘human nature’.
after 
, see Poppo–Stahl ad loc.; 
) is to be supplied by the reader. The ellipse is analogous to one familiar in double conditionals: i.e. in a sentence of the form ‘if A, then B; but if not / if C, then D’, the second element (‘then B’) may be omitted if the context makes it too trivial or too obvious to need stating (sometimes with powerful rhetorical effect, as e.g. in Iliad 1.135–9): cf. Thuc. 3.3.3 with Poppo–Stahl ad loc.; Kühner–Gerth II §577.4d. So here 
, makes it obvious what the consequence of the genitive absolute is, and what happened in peace – anyway, in effect nothing – is not the historian's concern. For similar ellipses in Thucydides see 1.35.4 (after 
); 4.63.2 (after 
); 6.11.2 (after 
).
has overtones of compulsion). I take it that there is again a hint of oxymoron when in Democritus (B 76) 
, or in Diodorus Siculus (1.8.9) 
, is called 
. There is a similar oxymoron below in the word 
(3.82.7), which denotes what is in effect aggression, not self-defence.
. I owe this reference to Dr. A.C. Cassio.
have developed, see 
, and 
(1.75.3, 76.2) and the characteristic Athenian 
(1.70) are given powerful expression, with terrible consequences, in 6.17–18; see further on that speech as an interpretation of imperialism, 
On sophistic 
as ‘life-saving’ see 
amidst and against which is set the sobering 
.
which has much in common with Thucydides, see Anon. Iambl. 7.1–9.
(
, see, besides Gomme ad loc, 6.77.2 with Classen-Steup's and Dover's notes. For the sense of 
(‘with a view to safety’, ‘without taking risks’) Stahl compares 3.56.5, where the word is opposite to 
note also 1.69.5, where 
, = ‘safety-minded’, ‘prudent’.
, and cognates in Thucydides, see L. Edmunds (n.9), 9–10; 
and 
of the stasiotes (cf. Thuc. 3.82.6, 8). Similarly, Darius' speech in 3.82, another piece influenced by Greek sophistic, concludes with an argument tailored to a Persian audience: that monarchy is best as the country's traditional and well-proven form of government (cf., for this as part of the apparatus of Greek rhetoric, Thuc. 6.18.7; 
and other themes in 82–83 in connection with Euripides' Orestes, see the thoughtful and balanced remarks of 
as adjectival clause and 
as predicate to correspond to the order of 
chiasmus could be a wilful obfuscation here. (The sentence is worded deliberately in such a way that the reader has to tease out its meaning; the more important, then, that there be no arbitrary difficulties in the puzzle.) Gomme objects, with Dionysius: ‘Why should the stupid be thought good?’ But Thucydides says this is less common, implying downright uncommon (it is characteristic of him to say 'x rather than 'y, when y is in effect negated; cf. 1.34.2, 140.2; 3.37.2; 64.3, 65.2); and that was surely as true in his time as it is in ours.
; 
(sc. 
). Also Hume, A treatise of human nature, Book III, Part iii, Section iv: ‘There are few, who are not as jealous of their character, with regard to sense and knowledge, as to honour and courage; and much more than with regard to emperance and sobriety. Men are even afraid of passing for good-natur'd; lest that shou'd be taken for want of understanding.’
, coming after 
, is a kind of paronomasia (for a more explicit play on the two senses of 
, see 
is. 
and its motives, which include 
and 
(cf. e.g. 1.75.3, 76.2; 5.97), are of course a central theme of Thucydides' whole work.
.
came into being. For 
opposed to 
, cf. 2.40.5.
; is an example of a ‘poetic’ word.
in his text of Thucydides, as Gomme claims. He seems rather to have rightly taken 
as subjective genitive with 
(‘benefit caused by the established laws’) and quietly smoothed out the asymmetry of 
with 
Cf. 
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