[261] ἄτην. The present passage will serve to show how the poet connects good understanding with morality, and ignorance with crime. Sin appears rather as the result of a blinding of the mind, than a perversion of the will. Compare Od.21. 297“φρένας ἄασεν οἴνῳ”, etc. This blindness is “ἄτη”. Such blindness may be the direct work of some god, as Il.19. 137“ἀλλ᾽ ἐπεὶ ἀασάμην, καί μευ φρένας ἐξέλετο Ζεύς”, ibid. 86 “ἐγὼ δ᾽ οὐκ αἴτιός εἰμι”,
“ἀλλὰ Ζεὺς καὶ Μοῖρα καὶ ἠεροφοῖτις Ἐρινύς”. . “φρεσὶν ἄγριον ἔμβαλον ἄτην”, Od.15. 233“ἄτης τε βαρείης”
“τήν οἰ ἐπὶ φρεσὶ θῆκε θεὰ δασπλῆτις Ἐρινύς”. In the present passage the “ἄτη” is sent by Aphrodite. From this the meaning of ‘damage’ or ‘mischief’ comes easily; so Od.12. 372“εἰς ἄτην κοιμήσατε”. etc. In Il.19. 91 foll. “Ἄτη” is personified as a daughter of “Ζεύς”: see the whole passage.
