φθογγήν: at first only the similarity of voice receives prominence, as “Ν 216, Υ” 81, in close connection of thought with “προσέφη”. But here, as in the other cases, a transformation of the whole person is to be assumed; hence “ἐεισαμένη” v. 795 without the addition of “φθογγήν”. The contents of the speech, however, cause Hector to recognize the goddess, v. 807.
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