πατριώταν since Cithaeron partly belongs to Boeotia; so Plutarch of Chaeroneia calls the Theban Dionysus his “πατριώτην θεόν,” Plut. Mor. 671c. —I read Οἰδίπουν instead of Οἰδίπου. With the genitive, the subject to αὔξειν must be either （1） ἡμᾶς understood, which is impossibly harsh; or （2） τὰν ... πανσέληνον. Such a phrase as ἡ πανσέληνος αὔξει σε, i.e., “sees thee honoured,” is possible; cp. 438 ἥδ᾽ ἡμέρα φύσει σε καὶ διαφθερεῖ: but it is somewhat forced; and the order of the words is against it. The addition of one letter, giving Οἰδίπουν, at once yields a clear construction and a pointed sense. “Thou shalt not fail to know that Oedipus honours thee both as native to him, and as his nurse and mother （i.e., not merely as belonging to his Theban fatherland, but as the very spot which sheltered his infancy）; and that thou art celebrated in choral song by us （πρὸς ἡμῶν）, seeing that thou art well-pleasing to him.” μὴ οὐ with αὔξειν, because οὐκ ἀπείρων ἔσει = a verb of hindrance or denial with a negative. αὔξειν, not merely by praises, but by the fact of his birth in the neighbourhood: as Pindar says of a victor in the games, Pind. O. 5.4 “τὰν σὰν πόλιν αὔξων,” Pind. P. 8.38 “αὔξων πάτραν.” The acc. φέροντα, instead of φέρων, may be explained by supposing that σέ γε is carried on as subject to χορεύεσθαι: cp. Soph. Trach. 706 n. Another defence of the acc. would be to take καὶ χορ. πρὸς ἡμῶν as a parenthesis （cp. Soph. Ant. 1279 n.）: so Tyrrell in Class. Rev. 2.141.
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