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[*] 490. 1. The apodosis may, further, be suggested by the context, even by the protasis itself, without implying that the protasis expresses a purpose or desire of the leading subject. This gives rise to a variety of constructions. E.g. Κτανεῖν ἐμοί νιν ἔδοσαν, εἴτε μὴ κτανὼν θέλοιμ᾽ ἄγεσθαι πάλιν ἐς Ἀργείαν χθόνα, they gave her (Helen) to me to slay, or, in case I should prefer not to slay her but to carry her back to the land of Argos (for me to do this). EUR. Tro. 874. Ἥν (τὴν ξυμμαχίαν) γε οὐκ ἐπὶ τοῖς φίλοις ἐποιήσασθε, τῶν δὲ ἐχθρῶν ἤν τις ἐφ᾽ ὑμᾶς ἴῃ, i.e. you made it (to use) in case any of your enemies should come against you. THUC. vi. 79. Πρὸς τὴν πόλιν, εἰ ἐπιβοηθοῖεν, ἐχώρουν, they marched towards the city, (to be ready) in case the citizens should rush out. Id. vi. 100. Τἄλλα, ἢν ἔτι ναυμαχεῖν οἱ Ἀθηναῖοι τολμήσωσι, παρεσκευάζοντο, they made other preparations, (to be ready) in case the Athenians should venture on further sea-fights. Id. vii. 59. Κήρυγμα ποιοῦνται . . . τῶν νησιωτῶν εἴ τις βούλεται ἐπ᾽ ἐλευθερίᾳ ὡς σφᾶς ἀπιέναι, they make proclamation, in case any of the islanders wishes to come over to them with promise of freedom (for him to do so). Id. vii. 82. Οὐδεμία βλάβη τῶν πρὸς τὰς πόλεις διαπομπῶν ἔς τε κατασκοπὴν καὶ ἤν τι ἄλλο φαίνηται ἐπιτήδειον, there is no harm in the envoys whom we have sent to the various cities, partly for inquiry, and also in case any other advantage may appear (to secure this), i.e. to secure any other advantage that may appear. Id. vi. 41.So καὶ εἴ τινα πρὸς ἄλλον δέοι, Id. v. 37. Ἀρὰς ποιοῦνται, εἴ τις ἐπικηρυκεύεται Πέρσαις, they invoke curses, if any one (i.e. to fall on any one who) sends heralds to the Persians. ISOC. iv. 157. Φιλοτιμεῖσθαι μηδ᾽ ἑνὶ ἐφ᾽ ἄλλῳ ἢ ἐπὶ χρημάτων κτήσει καὶ ἐάν τι ἄλλο εἰς τοῦτο φέρῃ, i.e. for anything else that may lead to this. PLAT. Rep. 553D See ARISTOT. Eth. x. 9, 2: “ἔχειν （τὴν ἀρετὴν） καὶ χρῆσθαι πειρατέον, ἢ εἴ πως ἄλλως ἀγαθοὶ γινόμεθα” , we must try to possess and employ virtue, or if there is any other means of becoming virtuous (to use this). 2. In the Homeric examples in which the protasis consists of an infinitive depending on ἐθέλω (487, 1, end), the apodosis is suggested by the infinitive rather than by ἐθέλω. This shows that αἴ κ ἐθέλῃσι, in itself has no final force. See also Od. xxii. 381, πάπτηνεν δ᾽ Ὀδυσεὺς κατ᾽ ἑὸν δόμον, εἴ τις ἔτ᾽ ἀνδρῶν ζωὸς ὑποκλοπέοιτο ἀλύσκων κῆρα μέλαιναν, he peered through his house, in case any man might still be alive and hiding himself (i.e. to find any such man), where no desire or hope is implied, and the construction is like that of THUC. vi. 100 (above). In PLAT. Rep. 327 C, οὐκοῦν ἔτι ἐλλείπεται τὸ ἢν πείσωμεν ὑμᾶς ὡς χρὴ ἡμᾶς ἀφεῖναι; the subject of ἐλλείπεται is a protasis introduced by τό, into which the apodosis has been wholly absorbed. The construction is, is there not still left the supposition of our persuading you that you must let us go? But the meaning is, is it not left for us to persuade you that you must let us go, if we can (i.e. πεῖσαι ἢν πείσωμεν)? This is an important example for explaining this whole class of sentences (486-490). The cases in 490 make it plain that the final force often ascribed to εἰ or ἤν comes from the suppression of an apodosis containing the idea of purpose or desire, since the same form of protasis which is sometimes called final has no final force when a slightly different apodosis is implied (as in THUC. vi. 79, THUC. 100, THUC. vii. 59).
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