Greek · Grammars

J. N. Madvig, Syntax of the Greek Language: Part II, Chapter IV, The Imperative

Syntax of The Greek Language, especially of the Attic dialect, for the use of schools, Dr. J. N. Madvig, professor in the university of Copenhagen. Translated from the German by the rev. Henry Browne, M. A and edited by the rev. Thomas Kerchever Arnold, M. A, late rector of Lyndon, and formerly fellow of Trinity College, Cambridge. Together with an Appendix on the Greek Particles, by the Translator. 2nd edition. Rivingstons: London, Oxford, and Cambridge, 1873.

English Grammar Advanced 19th century J. N. Madvig

Pages 126–127 of the book.

Chapter IV.

The Imperative.

The Imperative expresses an entreaty, a command, an instruction or exhortation, together with a concession and permission; in the present tense quite generally, or when the action is continued and recurring; in the aorist, when it is single and transient. Sometimes the distinction between the present and the aorist is small, and it falls away, where only the one or the other form is in use. The imperative of the perfect middle with passive signification is used where the entreaty, command, &c. relates to a completed action. Where the perfect indicative has the signification of a present, the perfect imperative (active and middle) is used in the same signification. Θάῤῥει. Τοὺς μὲν θεοὺς φοβοῦ, τοὺς δὲ γονεῖς τίμα, τοὺς δὲ φίλους αἰσχύνου, τοῖς δὲ νόμοις πείθου (Isocr. Demon. 16). Βοώντων (Arist. Ach. 186. Let them cry!). - Εἰπέ μοι (tell me; but λέγε, speak!). Ἐπίσχες (hold a moment!). Λαβὲ τὰς μαρτυρίας καὶ ἀνάγνωθι (Dem. 27, 17, et passim, but also λαβέ μοι τὰς μ. καὶ ἀναγίγνωσκε, Id. 27, 26, because the reading, in comparison with the momentary act of taking, forms a continued action). Σκοπῶμεν κοινῇ, καὶ εἴ πῃ ἔχεις ἀντιλέγειν ἐμοῦ λέγοντος, ἀντίλεγε (frequently and at greater length) καί σοι πείσομαι· εἰ δὲ μή, παῦσαι ἤδη (cease at once, and have done with it) πολλάκις μοι λέγων τὸν αὐτὸν λόγον (Pl. Crito, 48). Ἐὰν δοῦλος ἐλεύθερον ἀποκτείνῃ θυμῷ, παραδιδόντων οἱ δεσπόται τὸν δοῦλον τοῖς προςήκουσι τοῦ τελευτήσαντος (Pl. Legg. 9, 868; but Ibid. 879, παραδότω τὸν δοῦλον ὁ κεκτημένος). Ὃς ἂν ἱεροσυλῶν ληφθῇ, ἐκτὸς τῶν ὅρων τῆς χώρας γυμνὸς ἐκβληθήτω (Pl. Legg. 9, 854). Περὶ τῶν ἰδίων ταῦτά μοι προειρήσθω (Isocr. Paneg. 14; let thus much be said by way of preface). Μέμνησο τῶν λόγων. Κεκράγετε. Ἴσθι θνητὸς ὤν.

REM. 1. Especially note the blending of interrogation and command in the expression οἶσθ᾽ ὃ (ὡς) δρᾶσον; (knowest thou what thou must do? lit. knowest thou what? (how?) -- do it) with command following. (Poetical. In Plato: Τί οὖν; τετάχθω ἡμῖν κατὰ δημοκρατίαν τοιοῦτος ἀνήρ, ὡς δημοκρατικὸς ὀρθῶς ἂν προςαγορευόμενος; Τετάχθω, ἔφη. Rep. 8, 562.)

REM. 2. Instead of the imperative in the second and sometimes in the third person, the older language used also the infinitive, and after this example sometimes the Attic poets (but only for the second person), and occasionally Plato and Thucydides (so that the action is presented in quite a general way): Καὶ ταῦτ᾽ ἰὼν Εἴσω λογίζου, κἂν λάβῃς μ᾽ ἐψευσμένον, Φάσκειν ἔμ᾽ ἤδη μαντικῇ μηδὲν φρονεῖν (Soph. Œd. R. 462). Ἐγὼ ἔχων τοὺς μετ᾽ ἐμαυτοῦ, προςπεσοῦμαι δρόμῳ κατὰ μέσον τὸ στρατόπεδον· σὺ δέ, Κλεαρίδα, ὕστερον, ὅταν ἐμὲ ὁρᾷς ἤδη προςκείμενον, τοὺς μετὰ σαυτοῦ καὶ τοὺς ξυμμάχους ἄγων αἰφνιδίως τὰς πύλας ἀνοίξας ἐπεκθεῖν (Thuc. 5, 9). (On the accus. with inf. see § 168 a. 1.)

REM. 3. Instead of the imperative in commands and invitations, we have also ὅπως (in prohibitions ὅπως μή) with the future indicative; see § 123, R. 4. (Πρὸς ταῦτα πράξεις, οἷον ἂν θέλῃς, Soph. Œd. C. 956, thou mayest do -- [as we could say: 'you will do as you please']. An eager and vehement command is expressed in the form of a negative question in the future indicative: Παῖδες, οὐ σκέψεσθε; (Pl. Conv. 212. Look after it immediately, slaves!) Οὐκ ἀποδιώξεις σαυτὸν ἀπὸ τῆς οἰκίας; (Arist. Nub. 1296. Be off this moment!) Invitation or summons is also expressed by a negative question with Τί οὐ in the present, or (more commonly) the aorist: Τί οὖν οὐ σκοποῦμεν, πῶς ἂν τῶν καλῶν καὶ ἀγαθῶν ἀνδρῶν μὴ διαμαρτάνοιμεν; (Xen. Mem. 3, 1, 10.) Τί οὖν οὐ διηγήσω μοι τὴν συνουσίαν σοῦ καὶ Πρωταγόρου, εἰ μή τί σε κωλύει; (Pl. Prot. 310.) (Λέγοις ἄν, thou mightest say; nearly = say; see § 136.)

A prohibition is expressed by μή (μηδείς) with the imperative of the present, or where, agreeably with the distinction assigned in the preceding paragraphs, the aorist is required, with the subjunctive of the aorist. Μὴ φοβοῦ! Μηδένα φίλον ποιοῦ πρὶν ἂν ἐξετάσῃς, πῶς κέχρηται τοῖς πρότερον φίλοις (Isocr. Dem. 24). -- Μηδενὶ συμφορὰν ὀνειδίσῃς, κοινὴ γὰρ ἡ τύχη καὶ τὸ μέλλον ἀόρατον (Isocr. Dem. 29). Μηδεὶς ὑπολάβῃ με βούλεσθαι λαθεῖν, ὅτι τούτων ἔνια πέφρακα τὸν αὐτὸν τρόπον ὅνπερ πρότερον (Isocr. Phil. 93). Μὴ ἀποῦσι μὲν τοῖς τριάκοντα ἐπιβουλεύετε, παρόντας δ᾽ ἀφῆτε (Lys. 12, 80). Μὴ θῆσθε νόμον μηδένα, ἀλλὰ τοὺς εἰς τὸ παρὸν βλάπτοντας ὑμᾶς λύσατε (Dem. 3, 10).

REM. 1. Μή with the imperative of the aorist in the second person is not usual in Attic writers; with the third person, it does now and then occur: Οὐ κεκοσμημένους λόγους ἀλλ᾽ ἀκούσεσθε εἰκῇ λεγόμενα τοῖς ἐπιτυχοῦσιν ὀνόμασι· καὶ μηδεὶς ὑμῶν προςδοκησάτω ἄλλως (Pl. Apol. 17).

REM. 2. A stern prohibition is also expressed by a question with οὐ μή (§ 124 a. R. 4).

Part II. The Relations of Propositions One to Another, Especially the Way of Denoting the Mode or Manner of Predication, and the Time of the Thing Predicated.

Part II. The Relations of Propositions One to Another, Especially the Way of Denoting the Mode or Manner of Predication, and the Time of the Thing Predicated.

Chapter IV.

The Imperative.

Chapter IV.

The Imperative.

§ 141

§ 141

The Imperative expresses an entreaty, a command, an instruction or exhortation, together with a concession and permission; in the present tense quite generally, or when the action is continued and recurring; in the aorist, when it is single and transient. Sometimes the distinction between the present and the aorist is small, and it falls away, where only the one or the other form is in use. The imperative of the perfect middle with passive signification is used where the entreaty, command, &c. relates to a completed action. Where the perfect indicative has the signification of a present, the perfect imperative (active and middle) is used in the same signification. Θάῤῥει. Τοὺς μὲν θεοὺς φοβοῦ, τοὺς δὲ γονεῖς τίμα, τοὺς δὲ φίλους αἰσχύνου, τοῖς δὲ νόμοις πείθου (Isocr. Demon. 16). Βοώντων (Arist. Ach. 186. Let them cry!). - Εἰπέ μοι (tell me; but λέγε, speak!). Ἐπίσχες (hold a moment!). Λαβὲ τὰς μαρτυρίας καὶ ἀνάγνωθι (Dem. 27, 17, et passim, but also λαβέ μοι τὰς μ. καὶ ἀναγίγνωσκε, Id. 27, 26, because the reading, in comparison with the momentary act of taking, forms a continued action). Σκοπῶμεν κοινῇ, καὶ εἴ πῃ ἔχεις ἀντιλέγειν ἐμοῦ λέγοντος, ἀντίλεγε (frequently and at greater length) καί σοι πείσομαι· εἰ δὲ μή, παῦσαι ἤδη (cease at once, and have done with it) πολλάκις μοι λέγων τὸν αὐτὸν λόγον (Pl. Crito, 48). Ἐὰν δοῦλος ἐλεύθερον ἀποκτείνῃ θυμῷ, παραδιδόντων οἱ δεσπόται τὸν δοῦλον τοῖς προςήκουσι τοῦ τελευτήσαντος (Pl. Legg. 9, 868; but Ibid. 879, παραδότω τὸν δοῦλον ὁ κεκτημένος). Ὃς ἂν ἱεροσυλῶν ληφθῇ, ἐκτὸς τῶν ὅρων τῆς χώρας γυμνὸς ἐκβληθήτω (Pl. Legg. 9, 854). Περὶ τῶν ἰδίων ταῦτά μοι προειρήσθω (Isocr. Paneg. 14; let thus much be said by way of preface). Μέμνησο τῶν λόγων. Κεκράγετε. Ἴσθι θνητὸς ὤν.

REM. 1. Especially note the blending of interrogation and command in the expression οἶσθ᾽ ὃ (ὡς) δρᾶσον; (knowest thou what thou must do? lit. knowest thou what? (how?) -- do it) with command following. (Poetical. In Plato: Τί οὖν; τετάχθω ἡμῖν κατὰ δημοκρατίαν τοιοῦτος ἀνήρ, ὡς δημοκρατικὸς ὀρθῶς ἂν προςαγορευόμενος; Τετάχθω, ἔφη. Rep. 8, 562.)

REM. 2. Instead of the imperative in the second and sometimes in the third person, the older language used also the infinitive, and after this example sometimes the Attic poets (but only for the second person), and occasionally Plato and Thucydides (so that the action is presented in quite a general way): Καὶ ταῦτ᾽ ἰὼν Εἴσω λογίζου, κἂν λάβῃς μ᾽ ἐψευσμένον, Φάσκειν ἔμ᾽ ἤδη μαντικῇ μηδὲν φρονεῖν (Soph. Œd. R. 462). Ἐγὼ ἔχων τοὺς μετ᾽ ἐμαυτοῦ, προςπεσοῦμαι δρόμῳ κατὰ μέσον τὸ στρατόπεδον· σὺ δέ, Κλεαρίδα, ὕστερον, ὅταν ἐμὲ ὁρᾷς ἤδη προςκείμενον, τοὺς μετὰ σαυτοῦ καὶ τοὺς ξυμμάχους ἄγων αἰφνιδίως τὰς πύλας ἀνοίξας ἐπεκθεῖν (Thuc. 5, 9). (On the accus. with inf. see § 168 a. 1.)

REM. 3. Instead of the imperative in commands and invitations, we have also ὅπως (in prohibitions ὅπως μή) with the future indicative; see § 123, R. 4. (Πρὸς ταῦτα πράξεις, οἷον ἂν θέλῃς, Soph. Œd. C. 956, thou mayest do -- [as we could say: 'you will do as you please']. An eager and vehement command is expressed in the form of a negative question in the future indicative: Παῖδες, οὐ σκέψεσθε; (Pl. Conv. 212. Look after it immediately, slaves!) Οὐκ ἀποδιώξεις σαυτὸν ἀπὸ τῆς οἰκίας; (Arist. Nub. 1296. Be off this moment!) Invitation or summons is also expressed by a negative question with Τί οὐ in the present, or (more commonly) the aorist: Τί οὖν οὐ σκοποῦμεν, πῶς ἂν τῶν καλῶν καὶ ἀγαθῶν ἀνδρῶν μὴ διαμαρτάνοιμεν; (Xen. Mem. 3, 1, 10.) Τί οὖν οὐ διηγήσω μοι τὴν συνουσίαν σοῦ καὶ Πρωταγόρου, εἰ μή τί σε κωλύει; (Pl. Prot. 310.) (Λέγοις ἄν, thou mightest say; nearly = say; see § 136.)

The Imperative expresses an entreaty, a command, an instruction or exhortation, together with a concession and permission; in the present tense quite generally, or when the action is continued and recurring; in the aorist, when it is single and transient. Sometimes the distinction between the present and the aorist is small, and it falls away, where only the one or the other form is in use. The imperative of the perfect middle with passive signification is used where the entreaty, command, &c. relates to a completed action. Where the perfect indicative has the signification of a present, the perfect imperative (active and middle) is used in the same signification. Θάῤῥει. Τοὺς μὲν θεοὺς φοβοῦ, τοὺς δὲ γονεῖς τίμα, τοὺς δὲ φίλους αἰσχύνου, τοῖς δὲ νόμοις πείθου (Isocr. Demon. 16). Βοώντων (Arist. Ach. 186. Let them cry!). - Εἰπέ μοι (tell me; but λέγε, speak!). Ἐπίσχες (hold a moment!). Λαβὲ τὰς μαρτυρίας καὶ ἀνάγνωθι (Dem. 27, 17, et passim, but also λαβέ μοι τὰς μ. καὶ ἀναγίγνωσκε, Id. 27, 26, because the reading, in comparison with the momentary act of taking, forms a continued action). Σκοπῶμεν κοινῇ, καὶ εἴ πῃ ἔχεις ἀντιλέγειν ἐμοῦ λέγοντος, ἀντίλεγε (frequently and at greater length) καί σοι πείσομαι· εἰ δὲ μή, παῦσαι ἤδη (cease at once, and have done with it) πολλάκις μοι λέγων τὸν αὐτὸν λόγον (Pl. Crito, 48). Ἐὰν δοῦλος ἐλεύθερον ἀποκτείνῃ θυμῷ, παραδιδόντων οἱ δεσπόται τὸν δοῦλον τοῖς προςήκουσι τοῦ τελευτήσαντος (Pl. Legg. 9, 868; but Ibid. 879, παραδότω τὸν δοῦλον ὁ κεκτημένος). Ὃς ἂν ἱεροσυλῶν ληφθῇ, ἐκτὸς τῶν ὅρων τῆς χώρας γυμνὸς ἐκβληθήτω (Pl. Legg. 9, 854). Περὶ τῶν ἰδίων ταῦτά μοι προειρήσθω (Isocr. Paneg. 14; let thus much be said by way of preface). Μέμνησο τῶν λόγων. Κεκράγετε. Ἴσθι θνητὸς ὤν.

REM. 1. Especially note the blending of interrogation and command in the expression οἶσθ᾽ ὃ (ὡς) δρᾶσον; (knowest thou what thou must do? lit. knowest thou what? (how?) -- do it) with command following. (Poetical. In Plato: Τί οὖν; τετάχθω ἡμῖν κατὰ δημοκρατίαν τοιοῦτος ἀνήρ, ὡς δημοκρατικὸς ὀρθῶς ἂν προςαγορευόμενος; Τετάχθω, ἔφη. Rep. 8, 562.)

REM. 2. Instead of the imperative in the second and sometimes in the third person, the older language used also the infinitive, and after this example sometimes the Attic poets (but only for the second person), and occasionally Plato and Thucydides (so that the action is presented in quite a general way): Καὶ ταῦτ᾽ ἰὼν Εἴσω λογίζου, κἂν λάβῃς μ᾽ ἐψευσμένον, Φάσκειν ἔμ᾽ ἤδη μαντικῇ μηδὲν φρονεῖν (Soph. Œd. R. 462). Ἐγὼ ἔχων τοὺς μετ᾽ ἐμαυτοῦ, προςπεσοῦμαι δρόμῳ κατὰ μέσον τὸ στρατόπεδον· σὺ δέ, Κλεαρίδα, ὕστερον, ὅταν ἐμὲ ὁρᾷς ἤδη προςκείμενον, τοὺς μετὰ σαυτοῦ καὶ τοὺς ξυμμάχους ἄγων αἰφνιδίως τὰς πύλας ἀνοίξας ἐπεκθεῖν (Thuc. 5, 9). (On the accus. with inf. see § 168 a. 1.)

REM. 3. Instead of the imperative in commands and invitations, we have also ὅπως (in prohibitions ὅπως μή) with the future indicative; see § 123, R. 4. (Πρὸς ταῦτα πράξεις, οἷον ἂν θέλῃς, Soph. Œd. C. 956, thou mayest do -- [as we could say: 'you will do as you please']. An eager and vehement command is expressed in the form of a negative question in the future indicative: Παῖδες, οὐ σκέψεσθε; (Pl. Conv. 212. Look after it immediately, slaves!) Οὐκ ἀποδιώξεις σαυτὸν ἀπὸ τῆς οἰκίας; (Arist. Nub. 1296. Be off this moment!) Invitation or summons is also expressed by a negative question with Τί οὐ in the present, or (more commonly) the aorist: Τί οὖν οὐ σκοποῦμεν, πῶς ἂν τῶν καλῶν καὶ ἀγαθῶν ἀνδρῶν μὴ διαμαρτάνοιμεν; (Xen. Mem. 3, 1, 10.) Τί οὖν οὐ διηγήσω μοι τὴν συνουσίαν σοῦ καὶ Πρωταγόρου, εἰ μή τί σε κωλύει; (Pl. Prot. 310.) (Λέγοις ἄν, thou mightest say; nearly = say; see § 136.)

§ 142

§ 142

A prohibition is expressed by μή (μηδείς) with the imperative of the present, or where, agreeably with the distinction assigned in the preceding paragraphs, the aorist is required, with the subjunctive of the aorist. Μὴ φοβοῦ! Μηδένα φίλον ποιοῦ πρὶν ἂν ἐξετάσῃς, πῶς κέχρηται τοῖς πρότερον φίλοις (Isocr. Dem. 24). -- Μηδενὶ συμφορὰν ὀνειδίσῃς, κοινὴ γὰρ ἡ τύχη καὶ τὸ μέλλον ἀόρατον (Isocr. Dem. 29). Μηδεὶς ὑπολάβῃ με βούλεσθαι λαθεῖν, ὅτι τούτων ἔνια πέφρακα τὸν αὐτὸν τρόπον ὅνπερ πρότερον (Isocr. Phil. 93). Μὴ ἀποῦσι μὲν τοῖς τριάκοντα ἐπιβουλεύετε, παρόντας δ᾽ ἀφῆτε (Lys. 12, 80). Μὴ θῆσθε νόμον μηδένα, ἀλλὰ τοὺς εἰς τὸ παρὸν βλάπτοντας ὑμᾶς λύσατε (Dem. 3, 10).

REM. 1. Μή with the imperative of the aorist in the second person is not usual in Attic writers; with the third person, it does now and then occur: Οὐ κεκοσμημένους λόγους ἀλλ᾽ ἀκούσεσθε εἰκῇ λεγόμενα τοῖς ἐπιτυχοῦσιν ὀνόμασι· καὶ μηδεὶς ὑμῶν προςδοκησάτω ἄλλως (Pl. Apol. 17).

REM. 2. A stern prohibition is also expressed by a question with οὐ μή (§ 124 a. R. 4).

A prohibition is expressed by μή (μηδείς) with the imperative of the present, or where, agreeably with the distinction assigned in the preceding paragraphs, the aorist is required, with the subjunctive of the aorist. Μὴ φοβοῦ! Μηδένα φίλον ποιοῦ πρὶν ἂν ἐξετάσῃς, πῶς κέχρηται τοῖς πρότερον φίλοις (Isocr. Dem. 24). -- Μηδενὶ συμφορὰν ὀνειδίσῃς, κοινὴ γὰρ ἡ τύχη καὶ τὸ μέλλον ἀόρατον (Isocr. Dem. 29). Μηδεὶς ὑπολάβῃ με βούλεσθαι λαθεῖν, ὅτι τούτων ἔνια πέφρακα τὸν αὐτὸν τρόπον ὅνπερ πρότερον (Isocr. Phil. 93). Μὴ ἀποῦσι μὲν τοῖς τριάκοντα ἐπιβουλεύετε, παρόντας δ᾽ ἀφῆτε (Lys. 12, 80). Μὴ θῆσθε νόμον μηδένα, ἀλλὰ τοὺς εἰς τὸ παρὸν βλάπτοντας ὑμᾶς λύσατε (Dem. 3, 10).

REM. 1. Μή with the imperative of the aorist in the second person is not usual in Attic writers; with the third person, it does now and then occur: Οὐ κεκοσμημένους λόγους ἀλλ᾽ ἀκούσεσθε εἰκῇ λεγόμενα τοῖς ἐπιτυχοῦσιν ὀνόμασι· καὶ μηδεὶς ὑμῶν προςδοκησάτω ἄλλως (Pl. Apol. 17).

REM. 2. A stern prohibition is also expressed by a question with οὐ μή (§ 124 a. R. 4).