foolish, stupify, &c. The passive daσOñvaι occurs frequently in the former and general sense. The middle, on the contrary, ȧáσaolaι, takes wholly and exclusively the latter, that which relates to the mind or understanding. And, indeed, since aaoάunu literally signifies, I have misled myself, made myself foolish, &c., this form throughout gives the idea of its being the person's own fault, or, according to the philosophy of the times, the fault is attributed to the misguidance of some Deity. Hence then the passive daσ¤ñvaι is also frequently used like the middle. This is quite clear in Il. 7, 136. 137., where Agamemnon thus speaks of his former misconduct in his quarrel with Achilles; "Thus also I," says he, "when Hector was slaughtering the Argives at the ships, Οὐ δυνάμην λελαθέσθ ̓ ἄτης, ᾗ πρῶτον ἀάσθην.” This plainly refers to the origin of all their misfortune, to his unreasonable conduct in the beginning of the quarrel. He then proceeds to say, ̓Αλλ ̓ ἐπεὶ ἀασάμην, καί μευ φρένας ἐξέλετο Ζεύς. Again he uses aaσáμŋv alone in precisely the same sense in Il., 116. 119., for which in another place (Il. λ, 340.), where mention is made of foolish thoughtless conduct, the idea is more fully expressed by ἀάσατο δὲ μέγα θυμῷ. The passive ἀασθῆναι, however, in the remaining passages where it occurs (Il. 7, 113. π, 685. Od. 8, 503. Hymn. Ven. 254. Hes. Op. 281.), and where foolish, thoughtless, or wicked conduct is spoken of, bears a reference, more or less, to the folly of the action as well as to the injurious consequences resulting from it. But I will not, by passing judgment on each separate passage, prevent the reflecting reader from exercising his own judgment. 6. It remains only to remark that in Il. 7, 91. årη, î návтas åâτaι, at verse 129. where the same phrase is repeated, and at verse 95. καὶ γὰρ δή νύ ποτε Ζῆν ̓ ἄσατο, τόνπερ ἄριστον, &c. 1, the middle occurs in a purely active sense. I This use of the middle voice, repeated three times in one book, and in the same Episode, and never occurring again in Homer, might raise a critical question in examining individual parts of Homer's works; but I will not enter on such an examination here. I will only remark how easily forms, which were not originally in Homer, might have crept into 7. The passages, in which the substantive arn occurs in the original and general sense, have been mentioned at the beginning of this article. With reference to the mind or understanding it occurs much more frequently; sometimes with the full construction, as in Il. π, 805. ǎrn opévas elλe, spoken of Patroclus standing as stupified; in 7, 88. where Agamemnon says, the Gods in the beginning of that quarrel μοὶ φρεσὶν ἔμβαλον årη and in κ, 391. where Dolon complains Πολλῇσί μ' ἄτῃσι παρὲκ νόον ἤγαγεν Εκτωρ. . . . . . and sometimes ǎrn stands alone with the possessive pronoun, as in Il. a, 412. that Agamemnon in, 115. Γνῷ. . . ... *Ην ἄτην, ὅτ ̓ ἄριστον ̓Αχαιῶν οὐδὲν ἔτισεν Ω γέρον, οὔτι ψεῦδος ἐμὰς ἄτας κατέλεξας and in Hes. Op. 93. This reference to the understanding remains then also the sense, where such errors or follies are attributed to the misguidance of the Gods, as in the passage quoted at the beginning of this paragraph from Il. 7, 88. and again at v. 270. still with the same reference to the understanding, but in a more general sense; Ζεῦ πάτερ, ἢ μεγάλας ἄτας ἄνδρεσσι διδοῖσθα and where Helen says in Od. 8, 261. ἄτην δὲ μετέστενον, ἣν ̓Αφροδίτη Δῶχ ̓ ὅτε μ ̓ ἤγαγε κείσε, &c. This comparison of parallel passages shows a regular use of language, and should therefore teach us, that in separate passages of this kind, where the context admits of both meanings, even the old text, and pushed out others. The reading of Aristarchus in v. 95. Zevs äσaro is indeed condemned by the context (vid. Heyne); but who can depend on ἄσατο, τὸν in a passage where ἄασε, τὸν might have stood, and would have been more natural and more Homeric? And as to aârai, if we consider that the pres. act. dâ would admit of its last syllable being lengthened, as ópa ea do, it shows the possibility, that an old form ảáą might have existed in the mouths of the rhapsodists, but have been thrust out by the more convenient åârai. we ought not to translate črn in its general sense, but to give the poet credit for having used it in its more accurate and limited one. For instance, Voss thus translates the former of the two last-quoted passages, "O Father Jove, thou dost indeed cause men to commit great errors," but the latter passage, where the expression is precisely the same, he renders less satisfactorily with this very different meaning, "And I lamented the harm which Venus caused, when she induced me to leave my country*." 8. In an usage which has produced two such different meanings as misfortune and fault, it is conceivable that cases may have occurred, in which both ideas were at the same moment present to the mind of the poet, and which would so much the more naturally coalesce and appear as one, in as much as the things themselves, represented by those ideas, were in those times often confounded together, and sometimes natural evil was punished as moral, sometimes (as we have repeatedly seen above) faults were excused as being the effect of fate. Such an inseparable union of these two ideas seems to be in ǎrn at Il. o, 480. where it expresses the situation of one who has fled from his country for having killed a man; or at 1, 501. where ǎr is personified. From the German language not having one word to represent the two ideas, Voss in translating these passages was obliged to choose between them, and he judiciously preferred that of fault. 9. Among the derivations of årn with a 2 short is ȧréw; of which I wish to correct the common acceptation, that it is the same as ȧráw. The Ionic change of the termination do with éw ought not alone to be a sufficient ground for such an * [The original German runs thus, Vater Zeus, traun grosse Verblendungen gibst du den Männern.-Und ich beseufzte das Unheil, das Afrodite gab, da sie dorthin mich vom Vaterlande geführet, &c.—ED.] 2 ̓Ατάω, ἀτέω, ἀτύζω, ἀτέμβω, ατάσθαλος. The shortening of a vowel, even when that vowel arose from contraction, as in arn, was very natural in the ancient state of the Greek language, whenever a word was lengthened in its derivatives, and the accent withdrawn from the long syllable. The adoption of a root are with a short, from which those lengthened forms would be produced, and again of åráw, from which would be formed, by dropping the т, dáw and aw, presents improbabilities which strike us at first sight. acceptation in our lexicons, unless meaning and usage corroborate it, which is not the case here. 'Aréw is a verb occurring only in the Ionic writers, Homer (Il. v, 332.) and Herodotus (7, 223.), and always in an intransitive sense; which sense is deduced from the particular meaning of årn (folly, thoughtlessness); and of which arugo is a term of stronger meaning. In the two passages of Homer and Herodotus mentioned above the participle only (àréovra, àTéovтes) occurs, which consequently means thoughtless, foolishly rash, desperate. The verb áráw, on the contrary, which occurs only in the Attic drama, is always found in the passive, and in a purely passive sense; therefore, if we suppose an active åráw, it must have a transitive meaning, deduced from the general sense of ǎrn (harm, injury); arôμal therefore will be, I suffer harm or injury, experience misfortune, as in Soph. Antig. 17. Eurip. Suppl. 182. The two verbs active are therefore; àréw, I am thoughtless, foolish, &c.; åráw, I bring into harm or misfor tune 3. Αατος ; vid. ἀάατος. ̓Αβροτάζειν, ἀβρότη; vid. ἀμβρόσιος. 3. Αγγελίη, ἀγγελίης. 1. The word ayyeλíŋ occurs frequently in the Epic poets in this its undisputed form and meaning: sometimes, however, we fnd ἀγγελίης and ἀγγελίην in a construction unusual for ἀγ yeλíŋ, of which the prevailing explanation handed down to us was by means of a substantive, ὁ ἀγγελίας, Ion. ἀγγελίης, the 3 The words added in Schneider's Lexicon to the meaning of ảráw, "particularly of such harm as thoughtlessness causes," proceeded from a hasty comparison of this ἀτῶμαι with the Homeric ἀάσασθαι. In all the passages of the Tragedians where it is found, there is never the slightest reason for supposing the idea of thoughtlessness to be implied in the verb, even though the action or conduct described might have proceeded from thoughtlessness; and in many passages, as in the two just quoted above, the idea is impossible. messenger, which made all those passages easy and the construction consistent. In later times, however, this masculine substantive has been rejected, and Hermann Tollius in a particular Excursus to Apollonii Lex. has transferred them all back to ayyeλín. In some instances he has not succeeded satisfactorily; and Hermann in his treatise De Ellipsi et Pl. p. 158. has endeavoured with the same view to explain them more grammatically. Still, however, as all doubt and difficulty appear to me very far from having been removed, a more accurate examination may not be superfluous. 2. In entering on this discussion I think it will be best to begin by giving some examples of ayyeλín where the usage and construction are plain and undisputed. In Od. κ, 245Eurylochus comes to Ulysses with the information of Circe having changed his companions into swine, which is thus expressed, Εὐρύλοχος δ' αἶψ ̓ ἦλθε.... ̓Αγγελίην ἑτάρων ἐρέων καὶ ἀδευκέα πότμον, literally translated, "bringing him tidings and the fate of his companions," instead of " tidings of his companions and of their fate." In Od. 7, 263. Ulysses relates of Calypso, Καὶ τότε δή με κέλευσεν ἐποτρύνουσα νέεσθαι, Ζηνὸς ὑπ' ἀγγελίης, ἢ καὶ νόος ἐτράπετ' αὐτῆς. i. e. "under the influence of a message from Jupiter to her." In Od. π, 334. Τὼ δὲ συναντήτην, κήρυξ καὶ δῖος ὑφορβός, Τῆς αὐτῆς ἕνεκ ̓ ἀγγελίης, ἐρέοντε γυναικί· where the union of two constructions is observable; " on account of the same message, that is, to announce it to the lady." Thus also ὀτρύνειν οι ἐποτρύνειν ἀγγελίην τινί, Od. π, 355. , 353. means, "to send a hasty message to any one;" and again more fully in o, 41. τὸν δ ̓ ὀτρῦναι πόλιν εἴσω ̓Αγγελίην ἐρέοντα περίφρονι Πηνελοπείῃ, "send him (Eumæus) to carry a hasty message......... 3. On the other hand, the passages in which ảyyeλíŋs and ayyeλínu have been explained (as mentioned above) by a mas |