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συνακτέον] συνάγειν like συλλογίζεσθαι, συλλαμβάνειν, συλλέγειν, συνορᾷν, συνιδεῖν, συνιέναι, &c., and similarly comprehendere, colligere, all convey the notion of ‘gathering’ facts together, for the purpose of comparison, and so drawing a conclusion of some kind. συνάγειν and συλλογίζεσθαι are to ‘draw logical inferences’, from facts or premisses which you put together, and so by comparison are led to infer some general conclusion respecting them.

τὸ τῇ διανοίᾳ ἀλλ᾽ οὐ τῷ στόματι] This is the famous γλῶσσ᾽ ὀμώμοχ̓ δὲ φρὴν ἀνώμοτος, Eur. Hippol. 612. The success of Aristophanes, and the vulgar misapprehension arising chiefly therefrom, have brought on Euripides a most baseless charge of immorality, so far at least as it is grounded upon this line. Cicero, de Off. III 29, has seen and exposed the fallacy. All the moralists without exception admit that the essence of a lie resides not in the words, but in the intention and moral purpose; and the verse when properly interpreted asserts no more than this. See Paley's note. It seems to me that the Hippolytus in its second and altered form, as we now have it, is, with the exception of the one fatal blot of Phaedra's false charge which brings about the death of the hero, one of the most moral and high-toned, as it certainly is one of the very best, of the extant tragedies of Euripides.

ἀναιρεῖ] supra § 21, ἀναιρεῖν συνθήκην, τοὺς νόμους.

καὶ τοῖς νόμοις χρῶνται ὀμόσαντες] ‘the laws also (as well as other things) are not enforced till an oath has been taken’, ‘the laws in particular are only enforced after an oath has been taken’.

καὶ ὑμᾶς μέν] On the explanation of this topic, and of the var. lect. ἐμμενοῦμεν and ἐμμένουσιν, see Introd. pp. 204—5. MS A^{c} has ἐμμένουσιν; the rest ἐμμενοῦμεν, which Bekker retains.

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