¹ I quote the numbering and reading of Christ throughout, except on pyth. IV. 213.

² Troades 648 is the Wost specious; τóν δέ νούνδιδάσκαλον|οικοθεν έξήρκουν έμοι But see the context (εμμνον εν δομοις, etc.). A dromache means: ‘I had at home a good in structor in my own thoughts.’ [Ibid. 963, τα δοικοθεν is not ‘ natural gifts,’ but ‘ my home lif (so Tyrrell)]. In Medea 239, δεî μίκθεν though ’from her own heart he makes a good sense, ‘from her previous home life’ is better (note the preceding line,ές κ α ι ν á δ ήθη καί νóμους ά φ ι γ μ ή ν η ν). Pax 522, ού γάρετχον οίκον, as the Scholiast says, means ‘I had none at home.’ In Lysias 101. 15, ού γρáνούτως ήλθομεν, δήλου όντος εί παπá τούτψ εύπήσομενÓστακον ή οτως αύτóν áποκτενούμεν, άλλ‘ οίκοθεν έχοντες áν έβαδιξομεν the last words plainly mean, ‘we should have got some from home before we started.’ In Isaeus 81, 27, εις ύπόχρεων ούσιαν και οίκοθεν is ‘an estate which had domestic debts of its own.’ In C. I. 1164, 1223, the word means ‘out of their own pockets.’ The last meaning given by L. and S., ‘wholly, absolutely, like άρχήν, is wrong; Aeschines 62. 8 has no such sense. οίκοθεν is attached, not to ψευδείς, but to ένχьμεθα, in the ordinary meaning ‘from home.’

¹ It should be mentioned that I am not quite sure that this suggestion originated in my own mind; but after careful search I cannot find it elsewhere.

² Compare also the use of πρός with the genitive in (e.g.) Herod. IV. 37: τουέων δ ύπεροικέονσι πρός βορέω ανέμου ‘on the North side.’

³ There are six other instances of the word in the Epinician odes, and a seventh is to be found in the new fragments (Oxyrhynchus Papyri, 8 IV. 32). In all these cases the meaning is simply ‘from home’ or ‘at home’ (by a constructio analogous to οι έκ τής νεώς).

¹ An excellent example of this—as it seems to me—important rule is to be found in Pyth.IV. 142: μια βούς Кρηθεî τε ματηρ και θρασνμήδεϊ Σαλμωνεî. Editors, forced by ‘the sense,’ unanimously assert that ‘βοûς=γυνή,’ quoting, as their only authority for this use of βοûς, Aesch. Ag.1125, έπεχε τήξ βοòξ τòν ταûρν. The speeches of Cassandra have many merits, but normality of diction is emphatically not among them. Pin daric scholars, it appears, would be content to translate ‘ Here is a lady coming ’ by ήδε βοûς ήρχεται. Assuredly one must assume concerning Enarea, the mother of Cretheus and Salmonens, a story similar to that of Io. The legend is not known to us, but that is no particular difficulty, In the stately speech of Jason an allusion to some fact which will annoy Pelias is appropriate; mere slang is not.

¹ He takes σταθμαν, as does Dr. Fennell, to mean the course itself, since ‘the point is not that we are ignorant of our goal (which is death).’ But the language of Pindar suggests a series of courses, a different goal for each day's activity. So (apparently) Mezger : ‘Obwohl wir weder den Verlauf des heutigen Tages… kennen, noch auch wissen, nach welcher Richtschnur nach Verfluss der Nacht… zu laufen das Schicksaluns vorgezeichnet hat.’ (But M. agrees with Prof. Bury in his interpretation of ποτι στάθμαν itself.)

² τινος is intended of course to soften the metaphor, ‘what one may call a sword,’ i.e. that which in their case is a sword, namely, the spite with which they seek to injure rivals.