πάμπολύ γ᾽ (Heath), for “πάμπολις”, is not only the best emendation, but (in my belief) a certain one. I do not know whether it has been noticed that “πάμπολϋν” in one of the late MSS. (see cr. n.), —a mere blunder for “πάμπολις”,—forcibly illustrates the ease with which the opposite change of “πάμπολύ γ᾽” into “πάμπολις” could have occurred. The “νόμος”, then, is:— ‘Nothing vast comes to (enters into) the life of mortals, “ἐκτὸς ἄτας”, free from a curse (cp. “ἔξω...αἰτίας”, 445)’—without bringing “ἄτη”. Cp. Plat. Rep. 531D “πάμπολυ ἔργον”, Legg. 823 B “πάμπολύ τι πρᾶγμα”, ib. 677 E “γῆς δ᾽ ἀφθόνου πλῆθος πάμπολυ”. Too much power, or wealth, or prosperity —anything so great as to be “μὴ κατ᾽ ἄνθρωπον”—excites the divine “φθόνος”: the man shows “ὕβρις”, and this brings “ἄτη”. Cp. Her. 7.10 “ὁρᾷς τὰ ὑπερέχοντα ζῷα ὡς κεραυνοῖ ὁ θεὸς οὐδὲ ἐᾷ φαντάζεσθαι, τὰ δὲ σμικρὰ οὐδέν μιν κνίζει; ὁρᾷς δὲ ὡς ἐς οἰκήματα τὰ μέγιστα αἰεὶ καὶ δένδρεα τὰ τοιαῦτα ἀποσκήπτει τὰ βέλεα; φιλέει γὰρ ὁ θεὸς τὰ ὑπερέχοντα πάντα κολούειν”. L. Diog. 1. 3. 2(Zeus) “τὰ μὲν ὑψηλὰ ταπεινῶν, τὰ δὲ ταπεινὰ ὑψῶν”. Soph. fr. 320 “καλὸν φρονεῖν τὸν θνητὸν ἀνθρώποις ἴσα.” ἕρπει: cp. Ai. 1087 “ἕρπει παραλλὰξ ταῦτα” (come to men): for the dat., cp. above, 186. The inf. ἕρπειν would be admissible after “οὐδέν”, since this is not a precept (like “μὴ πλουτεῖν ἀδίκως”), but a statement of fact. In 706 L has “ἔχει” by mistake for “ἔχειν”, and such errors are frequent. And “δοκεῖν” in 622 might seem to recommend “ἕρπειν” here. Yet ἕρπει seems right. For this is not what the “νόμος” says,—as “δοκεῖν” in 622 depends on “ἔπος πέφανται”, and “δράσαντι παθεῖν” in Aesch. Cho. 313 on “μῦθος...φωνεῖ”. The constant fact, “οὐδὲν ἕρπει”, is the “νόμος”. Cp. Ph. 435“λόγῳ δέ σ᾽ ἐν βραχεῖ ι τοῦτ᾽ ἐκδιδάξω: πόλεμος οὐδέν᾽ ἄνδρ᾽ ἑκὼν ι αἱρεῖ πονηρόν.” πάμπολις is impossible. For the attempts to explain it, and for other conjectures, see Appendix.
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.