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τὸν νοῦντῶν φρενῶν ἀμείνω (“τρέφειν”) “ νῦν φέρει” (“αὐτόν”). Cp. Il. 18.419τῇς ἐν μὲν νόος ἐστὶ μετὰ φρεσίν”, there is understanding in their breasts: 22. 475ἐς φρένα θυμὸς ἀγέρθη”, the soul returned to her breast. The word “φρήν” being thus associated with the physical seat of thought and feeling, “ νοῦς τῶν φρενῶν” was a possible phrase. So trag. adesp. fr. 240 (when divine anger visits a man) “ἐξαφαιρεῖται φρενῶν τὸν νοῦν τὸν ἐσθλόν”. (Cp. 176 n. ad fin.)

φέρει: 705 n.—If we took τῶν φρενῶν with ἀμείνω, then must be changed to ὧν, with Brunck. In so compact a clause, “” could not be an irregular substitute for “ὧν”. Nor could “ νῦν φέρει” be an epexegesis: ‘better than his (present) mind,—(that is, better) than he now bears it.’


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