χθονία, preceding βροτοῖσι, serves to indicate that the dead are meant (cp. 462 “βροτῶν” n.): the dat. is ethic, denoting those who perceive the “φάμα.” Others understand “βροτοῖσι” of the living, and explain the dat. as virtually=a gen.; ‘rumour on the part of mortals,’=‘a rumour which proceeds from them.’ (For such a dat., cp. Ant. 861“ἁμετέρου πότμου κλεινοῖς Λαβδακίδαισιν”, n.) This seems less simple and less forcible. φάμα: cp. Pind. O. 8. 81, where the news of an athlete's victory is brought to his dead father in the under-world by “Ἀγγελία”, daughter of Hermes; also Pind. O. 14. 20 ff., where “Ἀχὼ” is charged with a message ‘to the dark house of Persephonè.’ Some write Φάμα. Aeschines mentions “Φήμης θεοῦ μεγίστης βωμόν” at Athens (or. 1. § 291: cp. Hes. Op. 761 f.). But here, I think, “φάμα” rather hovers on the verge of personification than is actually personified, just as in Her. 9. 100“φήμη..ἐσέπτατο ἐς τὸ στρατόπεδον”. So in Hom. Od. 24. 413, “ὄσσα δ᾽ ἄρ᾽ ἄγγελος ὦκα κατὰ πτόλιν ᾤχετο πάντῃ”, we need not write “Ὄσσα”.
This text is part of:
Table of Contents:
This work is licensed under a Creative Commons Attribution-ShareAlike 3.0 United States License.
An XML version of this text is available for download, with the additional restriction that you offer Perseus any modifications you make. Perseus provides credit for all accepted changes, storing new additions in a versioning system.