τὸν νοῦν … τῶν φρενῶν ἀμείνω (“τρέφειν”) “ἢ νῦν φέρει” (“αὐτόν”). Cp. Il. 18.419 “τῇς ἐν μὲν νόος ἐστὶ μετὰ φρεσίν”, there is understanding in their breasts: 22. 475 “ἐς φρένα θυμὸς ἀγέρθη”, the soul returned to her breast. The word “φρήν” being thus associated with the physical seat of thought and feeling, “ὁ νοῦς τῶν φρενῶν” was a possible phrase. So trag. adesp. fr. 240 (when divine anger visits a man) “ἐξαφαιρεῖται φρενῶν ι τὸν νοῦν τὸν ἐσθλόν”. (Cp. 176 n. ad fin.) φέρει: 705 n.—If we took τῶν φρενῶν with ἀμείνω, then ἢ must be changed to ὧν, with Brunck. In so compact a clause, “ἤ” could not be an irregular substitute for “ὧν”. Nor could “ἢ νῦν φέρει” be an epexegesis: ‘better than his (present) mind,—(that is, better) than he now bears it.’
This text is part of:
Table of Contents:
This work is licensed under a Creative Commons Attribution-ShareAlike 3.0 United States License.
An XML version of this text is available for download, with the additional restriction that you offer Perseus any modifications you make. Perseus provides credit for all accepted changes, storing new additions in a versioning system.