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[531] διέτμαγεν, formation, § 136.8.

[532] ἄλτο, where found? § 131.

[533] Ζεὺς δέ, supply “ἔβη” from the context.

ἑόν, cf. “ἑοῦ”, l. 496.

ἀνέσταν, formation, § 136.7.

[534] σφοῦ, § 113.

πατρός, genitive limiting “ἐναντίον”, ‘before.’ Cf. note on the kindred verb “ἀντιάω”, l. 31.

[535] ἐπερχόμενον, agrees with a pronoun (e. g. “”) understood, object of “μεῖναι”.

[536] οὐ δέ μιν κτλ., ‘and Here, on seeing him, was not unaware’ etc.

μιν is object of “ἰδοῦσ᾽”(“α”).

[537] συμφράσσατο, spelling, § 54.

οἱ is dative after “σύν” in composition.

[540] δὴ αὖ, synizesis, § 43.

[541] τοι φίλον ἐστίν, ‘it is your pleasure.’

ἐόντα (as well as “φρονέοντα”, l. 542) is in agreement with the understood subject (“σε”) of the infinitive “δικαζέμεν” (l. 542).

[542] κρυπτάδια (accusative plural neuter) φρονέοντα (accusative singular masculine) δικαζέμεν, ‘to consider and give judgment on secret matters.’

542, 543. οὐδέ τί πώ μοι κτλ., ‘and you never bring yourself with any heartiness to tell me a plan that you are considering.’

ὅττι, cf. l. 294.

[545] ἐπι-έλπεο, why is the “-ι” of the prefix not elided? § 61.13.— μύθους, ‘counsels.’

[546] εἰδήσειν (Attic “εἴσεσθαι”), from “οῖδα.

χαλεποί, supply “εἰδέναι”, ‘hard for you to know.’

ἔσοντ᾽αι) has “μῦθοι” understood as subject.— On ἀλόχῳ περ ἐούσῃ, see note on l. 131.

[547] ἀλλ᾽ ὃν μὲν [μῦθόν] κ᾽ ἐπιεικὲς [ τινα] ἀκουέμεν, ‘but whatsoever counsel it is fitting for anybody to hear,’ etc.

[548] πρότερος [σοῦ], ‘sooner than you.’

εἴσεται, see “εἰδήσειν”, l. 546.

[549] ὃν [μῦθον] may well be translated in the plural, to conform, in English, to “ταῦτα” (l. 550).

ἐγών, § 110.

ἐθέλωμι, formation, § 136.1.

[550] ἕκαστα § 61.11), ‘one by one.’

[552] ποῖον (predicate adjective with reference to “μῦθον”), ‘what a charge is this that you have spoken!’ On “μῦθον”, see note on l. 388.

[553] καὶ λίην, ‘assuredly.’

πάρος (here = Attic “πάλαι”) with the Greek present is to be translated by the perfect tense in English (cf. GG. 454 d); compare the Latin iam dudum with the present.

[554] ἅσσ᾽α), form, § 124.

ἐθέλῃσθα, formation, § 136.3.

[555] δείδοικα, spelling, § 62.1.—μή σε παρείπῃ κτλ., ‘lest it prove that Thetis has talked you over’ (GMT. 93).

[559] πολέας, form, § 106.

[561] δαιμονίη (masculine “δαιμόνιε”), a common term of address, means properly a person whose conduct is so unusual or unexpected that he (of she) seems to be influenced by some untoward divinity. Sometimes a single word, sometimes a short clause, selected with reference to the context, will convey this meaning in English: ‘Here, I do not understand you,’ or ‘my misguided wife!’ Either the poet is unconscious in allowing god to address god in this inappropriate way, or he is displaying a kind of humor in letting gods mimic the speech of men.

[562] πρῆξαι, § 64.—ἀλλ᾽ ἀπὸ θυμοῦ κτλ., ‘but you will be the more removed from my heart,’ i. e. out of favor with me.

[563] ἔσεαι, Attic “ἔσει.

τὸ δέ τοι κτλ., cf. l. 325.

[564] εἰ ... ἐστίν, simple present condition with nothing implied (GG. 647): ‘suppose this is as you say [“οὕτω”], 'tis my own affair [or ‘my pleasure’], I presume.’ In this idiomatic use “μέλλει” = Attic “ἔοικε”: “μέλλει εἶναι” = ‘it is like to be’ (present tense), ‘it is, very likely,’ or ‘presumably.’

[566] τοι, dative of advantage (interest), ‘for you,’ i. e. ‘from you’: cf. l. 67, “ἡμῖν.

χραίσμωσιν, ‘ward off,’ an aorist which previously (ll. 28 and 242) has been met in the sense of ‘help’; its subject is ὅσοι θεοὶ εἴσ᾽ κτλ., ‘all the gods that are on Olympus.’

εἴσ᾽ (“εἰσί”), cf. “κάκ᾽” (l. 105), “ἔμ᾽” (l. 133).

[567] ἀσσον, see note on l. 335.

ἰόνθ᾽ = “ἰόντα”, agreeing with “ἐμέ” understood; that this pronoun of the first person is to be supplied, is indicated distinctly enough by the clause “ὅτε ... ἐφείω.

ἐφ-είω (“ἵημι”) is inflected like “θείω”, § 149 (2).

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