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[111] A long protasis begins here and continues through l. 121; there the construction abruptly ends. The poet neglects to supply the apodosis.

[113] ἀντίος ἔλθω, like “ἀντίος ἐλθών”, B 185, with genitive.

[114] Ἑλένην καὶ κτήμαθ᾽ (= “κτήματα”), objects of “δωσέμεν” (l. 117), which is an infinitive in indirect discourse after “ὑπόσχωμαι”.

[116] τ᾽ ἔπλετο νείκεος ἀρχή, ‘which [i. e. the carrying off of Helen and the treasures] was the beginning of the strife.’ The relative agrees with the predicate noun; its antecedent is the general idea that has preceded, rather than any particular word or words.

117, 118. Ἀτρεΐδῃσιν, indirect object of “δωσέμεν.

ἄγειν expresses purpose.—Before ἅμα δ᾽ ἀμφίς understand “εἰ δέ κεν ὑπόσχωμαι”, ‘and if I promise that at the same time we will divide the other treasures equally with the Achaeans.’

ἀμφίς means here (as 18.502, B 13) ‘into two [op posed] parts.’ The same sort of proposition for raising a siege was alluded to in 18.511; and perhaps, as a scholiast suggests, the half of the wealth of Troy is the “ποινή” which Agamemnon announced that he would fight for (3.290).

[119] Τρωσίν, ‘from the Trojans.’

μετόπισθε, ‘afterward.’

γερούσιον ὅρκον, ‘an oath sworn by the elders’ in behalf of the people.—With “ἕλωμαι” understand “εἰ δέ κεν”.

[121] This verse, wanting in the best MS., Venetus A, and others, may have crept in from 18.512.

[123] ‘I fear I shall come and supplicate him, while he will not pity me,’ Hector's hurried way of saying, ‘I fear that when I come’ etc., ‘he will not pity me.’ With this use of the independent subjunctive with “μή”, implying fear, compare B 195, 16.128, 18.8, and GMT. 261. But according to Kühner-Gerth § 394.4, b), “μὴ ... ἵκωμαι” is a hortatory subjunctive, like “δύω”. Z 340, “ἴδωμ̓”(“αι”), X 450; the meaning then would be: ‘let me not’ or ‘I will not come and supplicate him, for he will not pity me.’

[125] αὔτως, ‘just as I am,’ i. e. unarmed.

[126] ‘By no means may I now chat with him, “beginning at the oak or rock,” as a maid and a lad gossip.’

ἀπὸ δρυὸς οὐδ᾽ ἀπὸ πέτρης ὀαριζέμεναι is a gnomic expression (“παροιμία”) which seems to allude to old folk-stories (e. g. how the first men grew out of trees and rocks). A scholiast interprets it, “ληρῶδες ἀρχαιολογίας διηγεῖσθαι”, which amounts pretty nearly to ‘make silly gossip over ancient stories.’ Some prefer to interpret the words literally of a maid and a young shepherd talking ‘from an oak or rock’ where they are sitting.

[130] εἴδομεν (i. e. “εἰδῶμεν”), cf. Z 340 and § 193.

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