Greek · Grammars

J. N. Madvig, Syntax of the Greek Language: Part II, Chapter V, The Infinitive

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 127–155 of the book.

Chapter V.

The Infinitive and its Tenses.

The Infinitive expresses the notion of the verb in general in its different tenses. By prefixing the article to the infinitive, the notion of the verb is brought out as definite, and having a substantive existence. By this means, the infinitive is at the same time enabled to enter into relations with the other members of the sentence in the manner of a substantive in the different cases.

REM. The infinitive in Greek (as partly in English) is sometimes annexed, in a somewhat lax connexion, to a predicate for the purpose of defining it more nearly, so that it is difficult to assign the limits of the relation, and sometimes the same combination may be taken in a different sense in different connexions, e.g. δυνατὸς ποιεῖν (see § 149, 150; able to do, and in one's power to do = possible to be done). In some constructions, instead of the mere infinitive (more or less rarely) with little or no difference of meaning, the infinitive is used with ὥστε, which particle in general denotes an effect or an intention (so that, in order that), though sometimes the definite meaning of the particle almost entirely disappears.

The infinitive may stand, either as subject or as predicate-noun, when an action is characterized in general (e.g. Τοῦτο μανθάνειν καλεῖται). The infinitive as subject has the article, when it stands out as the given and first term of the sentence, of which something is to be predicated; but it is without the article, where the predicate-noun with ἐστίν coalesces, so to say, into an impersonal expression which stands forward as the principal term, and is completed by the infinitive (in English: IT is good, IT is a sin, to --), or where the predicate consists of a single verb which may be taken in the same way: Τὸ δίκην διδόναι πότερον πάσχειν τί ἐστιν ἢ ποιεῖν; (Pl. Gorg. 476.) Οὐχ οὕτως ἡδύ ἐστι τὸ ἔχειν χρήματα ὡς ἀνιαρὸν τὸ ἀποβάλλειν (Xen. Cyr. 8, 3, 42). Πολλὰ συμβάλλεται εἰς τὰς πράξεις τὸ εὔνους ἔχειν τοὺς ὑπηρέτας. Μεγίστην ἡγοῦμαι συμμαχίαν εἶναι τὸ τὰ δίκαια πράττειν (Isocr. Archid. 59). Τοῦτό ἐστι τὸ ἀδικεῖν, τὸ πλέον τῶν ἄλλων ζητεῖν ἔχειν (Pl. Gorg. 483. So almost always with an infinitive, which is first intimated by a pronoun). -- Οὐχ ἡδὺ πολλοὺς ἐχθροὺς ἔχειν (Dem. 19, 221). Οἰκονόμου ἀγαθοῦ ἐστιν εὖ οἰκεῖν τὸν ἑαυτοῦ οἶκον (Xen. Econ. 1, 2). Ὥσπερ ἐν ἵπποις, οὕτω καὶ ἐν ἀνθρώποις τισὶν ἐγγίγνεται, ὅσῳ ἂν ἔκπλεω τὰ δέοντα ἔχωσι, τοσούτῳ ὑβριστοτέροις εἶναι (Xen. Hier. 10, 1; it lies in the nature of some men to be; but τὸ αἰδεῖσθαι ἐν τοῖς τοιούτοις οὐκ ἔνεστιν). Νομίσατε ἀσέβημα μηδὲν ἔλαττον εἶναι τῶν μηδὲν ἠδικηκότων καταγνῶναι ἢ τοὺς ἠσεβηκότας μὴ τιμωρεῖσθαι (Andoc. 1, 32). (Ἡλίκα ἐστὶ τὰ διάφορα ἐνθάδε ἢ ἐκεῖ πολεμεῖν, οὐδὲ λόγου προςδεῖ. Dem. 1, 27; how great the difference is to make war.)

REM. 1. Ὥστε before the infinitive, in this impersonal mode of expression, is very rare: Ἀδύνατον ὑμῖν ὥστε Πρωταγόρου τοῦδε σοφώτερόν τινα ἑλέσθαι βραβευτὴν τῶν λόγων (Pl. Prot. 338).

REM. 2. To an infinitive predicated generally (without a definite subject), a dependent sentence in the third person may be annexed without an expressly assigned subject, this being the same as the subject mentally supplied to the infinitive (one, a person); (but more commonly τις is added.) Τὸ θάνατον δεδιέναι οὐδὲν ἄλλο ἐστὶν ἢ δοκεῖν σοφὸν εἶναι μὴ ὄντα· δοκεῖν γὰρ εἰδέναι ἐστίν, ἃ οὐκ οἶδεν (Pl. Apol. 29). Οὔτ᾽ ἀνταδικεῖν δεῖ οὔτε κακῶς ποιεῖν οὐδένα ἀνθρώπων, οὐδ᾽ ἂν ὁτιοῦν πάσχῃ ὑπ᾽ αὐτῶν (Pl. Crito, 49). Likewise αὐτός, ἑαυτοῦ may be referred to the subject implied in the infinitive: Οὐκ ἄρα τοῦτ᾽ ἐστὶ τὸ μέγα δύνασθαι, τὸ ποιεῖν, ἃ δοκεῖ αὐτῷ (Pl. Gorg. 469).

The infinitive stands (without article) with verbs, the meaning of which refers directly to a certain action of the same subject, and its accomplishment, to indicate that action; likewise with impersonal verbs which express a similar relation between a subject and an action (e.g. possibility or duty), and with many phrases which have the signification of such a personal or impersonal verb. Ἐπιθυμῶ αὐτοκράτωρ γίγνεσθαι ἄρχων (Xen. An. 5, 9, 21). Ἔγνων (I resolved) τὸν ποταμὸν διαβῆναι. Ἡ πόλις ἐκινδύνευσε πᾶσα διαφθαρῆναι (Thuc. 3, 74). Οὐ πέφυκας δουλεύειν. Αἰσχύνομαι πτωχεύειν. Ὀκνῶ λέγειν. Φοβοῦμαι διελέγχειν σε. -- Δέδοκται ἡμῖν (ἔδοξεν) ἀπιέναι. Ἐξῆν μένειν. Συνέβη μοι πεσεῖν. Ὦ Ζεῦ, λαβεῖν μοι γένοιτο τοὺς πολεμίους ὡς ἐγὼ βούλομαι (Xen. Cyr. 6, 3, 11). Ἐκ τοῦ ταῦθ᾽ οὕτως ἔχειν ὑπάρχει ὑμῖν ἀσφαλῶς οἰκεῖν (Dem. 23, 102). -- Ἐν νῷ ἔχω ἐκπλεῖν. Οὐχ ὥρα καθεύδειν. Ἃ τυγχάνω ἀκηκοώς, οὐδεὶς φθόνος λέγειν (Pl. Phæd. 61; I am quite ready to --).

REM. 1. Besides the verbs which in general denote a being willing (a requirement or demand, ἀξιῶ), an ability (πέφυκα, am naturally qualified to, it is my nature to), a duty, habit, inclination (φιλῶ), disinclination (οὐ φθονῶ διδάσκειν ὑμᾶς), fear (αἰσχύνομαι [1], εὐλαβοῦμαι), a beginning, lingering, forgetting; in some writers verbs, which in themselves have no such meaning, are occasionally used in a particular connexion with the infinitive; e.g. ξυμβαίνω τινὶ παραδιδόναι ἐμαυτόν (Thuc. 2, 4; agree with a person to surrender myself), πιστεύω παρακατατίθεσθαί τινι χρήματα ἢ υἱοὺς ἢ θυγατέρας (Xen. Mem. 4, 4, 17 = τολμῶ), &c. (Poetically: ἐνίκησε δεῦρο μολεῖν, Soph. Ant. 233, the opinion prevailed = ἔδοξεν. Μένει σε πυθέσθαι παιδὸς δύσφορον ἄταν, Soph. Ajax, 641, it awaits thee.) In particular, many phrases which govern the infinitive, are formed with a substantive denoting a state of mind, or circumstances in reference to an action, and by itself capable of taking an objective genitive, either with ἐστίν, γίγνεται (e.g. φόβος, ὄκνος ἐστὶ τοῖς Ἕλλησι στρατεύειν ἐπὶ τὸν μέγαν βασιλέα, ἀνάγκη γίγνεταί μοι ἀπιέναι, or merely ἀνάγκη ἀπιέναι, οὐδεὶς κίνδυνός μοι πάσχειν τι), or with another verb (Δέδοικα, μὴ ἃ νῦν οὐ βουλόμεθα, ὕστερον εἰς ἀνάγκην ἔλθωμεν ποιεῖν, Dem. 1, 15. Ἀνάγκη τις μοι ἐκ τύχης παραβάλλει ἐπιμεληθῆναι τῆς πόλεως, Pl. Rep. 6, 499. Τῶν ζῴων τινὰ φύσιν ἔχει τιθασεύεσθαι, Pl. Pol. 264, = πέφυκεν. Ἐν ἀπόρῳ εἴχοντο οἱ Ἐπιδάμνιοι θέσθαι τὸ παρόν, Thuc. 1, 25. Τοῖς στρατιώταις ὁρμὴ ἐνέπεσεν ἐκτειχίσαι τὸ χωρίον, Thuc. 4, 4). Cf. Genitive of Infinitive, § 156, R. 1. Πολλοῦ, μικροῦ δέω ποιεῖν τι. Σμικροῦ τινος ἐνδεής εἰμι πάντ᾽ ἔχειν (Pl. Prot. 329). Βραχὺ ἀπολείπομεν διακόσιοι εἶναι (Thuc. 7, 70). Παρὰ μικρὸν ἦλθον ἀποθανεῖν (Isocr. Ægin. 22).

[1]: Αἰσχύνομαι θεοὺς Κῦρον προδοῦναι (Xen. An. 2, 3, 22; I am ashamed in the presence of the gods, to betray Cyrus).

REM. 2. Some verbs denoting a meditating and endeavouring (μηχανῶμαι, φροντίζω), are usually followed by ὅπως (§ 122, 123) or an interrogative sentence (εἴ πως, ὡς ἄν).

REM. 3. With some of these verbs and phrases ὥστε is now and then prefixed to the infin., the governing verb being conceived more by and for itself. Οἱ Κορίνθιοι εὐθὺς πρῶτοι ἐψηφίσαντο ὥστε πάσῃ προθυμίᾳ ἀμύνειν τοῖς Συρακουσίοις (Thuc. 6, 88; immediately made a decree, the object of which was --). Πάνυ μοι ἐμέλησεν ὥστε εἰδέναι, ὁπόσον οἱ πολέμιοι κατεῖχον χωρίον (Xen. Cyr. 6, 3, 19; I have taken much pains in the direction towards, i.e. in order to --). Εἰς ἀνάγκην καθέσταμεν ὥστε κινδυνεύειν (Isocr. Archid. 51). (On the insertion of the article, see § 154 b. Rem.)

The infinitive stands after the verbs which denote a working upon others in order to move them to an action (such as, to pray, persuade, instigate, seduce, accustom, command, permit, constrain, counsel, teach, &c.), or a forbidding, dissuading, hindering, to denote the action to which the influence refers; likewise after phrases which have the signification of such a verb: Οἱ νόμοι οὐκ εἴων ἄλλως ποιεῖν (οὐκ εἴων ἡμᾶς ἄλλως ποιεῖν). Ἐκέλευσα τὸν κήρυκα περιμεῖναί με. Δέομαι ὑμῶν συγγνώμην μοι ἔχειν. Παραινοῦμέν σοι πείθεσθαι τοῖς βελτίοσιν. Ἐπήρθην (felt myself impelled) πάλιν γράφειν περὶ ταύτης τῆς ὑποθέσεως (Isocr. Phil. 10). Εἷς τῶν στρατιωτῶν εἶπε (proposed) στρατηγοὺς ἑλέσθαι ἄλλους ὡς τάχιστα (Xen. An. 1, 3, 14). Οἱ Ἕλληνες ἐβόων ἀλλήλοις μὴ θεῖν δρόμῳ, ἀλλ᾽ ἐν τάξει ἕπεσθαι (Xen. An. 1, 8, 19; called one to another not to --). Οἱ ἰατροὶ πάντες ἀπαγορεύουσι τοῖς ἀσθενοῦσι μὴ χρῆσθαι ἐλαίῳ (Pl. Prot. 334. Of μή, see Negations, § 210). Τί Φίλιππον κωλύσει βαδίζειν ὅποι βούλεται; (Dem. 1, 12.) -- Περδίκκας προςέφερε λόγους τοῖς ἐπὶ Θρὴκης Χαλκιδεῦσι ξυναποστῆναι (Thuc. 1, 57; made overtures to the Ch. --). Ψήφισμα εἶπεν ἐν ὑμῖν Ἀριστοφῶν ἑλέσθαι ζητητάς (Dem. 24, 11). Ἡ πόλις ἐν τῷ παρόντι τοῖς πονηροῖς ἐξουσίαν δίδωσι καὶ λέγειν καὶ ποιεῖν ὅ,τι ἂν βουληθῶσιν (Isocr. Antid. 164). Οὐκ ἐνδώσομεν πρόφασιν οὐδενὶ κακῷ γενέσθαι (Thuc. 2, 87).

REM. 1. Besides the verbs which in general have such a signification (among them λέγω, εἶπον, I tell a person to), some are more rarely, or in a special and derived signification, thus used, e.g. δίδωμι, ἀποδίδωμι, allow, ἐξάγω, seduce (ἐπεκλάσθην τῇ γνώμῃ τὰ ὅπλα παραδοῦναι, Thuc. 4, 37, let myself be swayed, was induced --), ἀγγέλλω τινὶ παρεῖναι (send a person word to be forthcoming, συγκαλέσας τοὺς στρατηγοὺς παρεῖναι, Thuc. 2, 10), τῷ ναυτικῷ περιαγγέλλω πλεῖν (send round orders to the fleet to sail, Thuc. 2, 80), παιδεύω τινὰ στρατηγεῖν (to be commander), ἐναντιοῦμαί τινι μὴ ποιεῖν τι (oppose a person's doing something), &c. On phrases with a substantive in itself capable of governing a genitive, see Genitive of Infinitive, § 156, R. 1. On the verbs denoting to hold back from, &c., see § 156, R. 3.

REM. 2. Some of these verbs, especially those denoting a giving orders (παραγγέλλω, διακελεύομαι), or a prohibition (ἀπαγορεύω), also take after them a sentence with ὅπως (ὅπως μή): Διακελεύονται τῷ νέῳ, ὅπως, ἐπειδὰν ἀνὴρ γένηται τιμωρήσεται τοὺς ἀδικήσαντας (Pl. Rep. 8, 549). Some verbs denoting instance (e.g. πείθω, δέομαι) occasionally (Thucyd.) take the infinitive with ὥστε: Οἱ Ἀμπρακιῶται ἐλθόντες πρὸς Εὐρύλοχον πείθουσιν ὥστε μετὰ σφῶν Ἄργει τῷ Ἀμφιλοχικῷ ἐπιχειρῆσαι (Thuc. 3, 102). Ἀφίκετο ἐπιστολὴ πρὸς Ἀστύοχον ἐκ Λακεδαίμονος ὥστε ἀποκτεῖναι Ἀλκιβιάδην (Thuc. 8, 35; a letter to, or, that he should --).

The infinitive stands with verbs denoting an opinion or utterance (v. sentiendi et declarandi), when this concerns an action or state of the same subject (φημὶ εἶναι, ὑπισχνοῦμαι ἐλεύσεσθαι), and likewise with verbs denoting to effect (v. faciendi), when the thing effected is an action of the same subject (Γύγης διεπράξατο τῶν ἀγγέλων γενέσθαι τῶν παρὰ βασιλέα, Pl. Rep. 2, 360). See the more particular rules under Accusative with Infinitive, § 160 and 164.

The infinitive is added in different ways to some verbs to denote the intent of the action:

a) To the verbs signifying to elect or appoint a person to do or be something; sometimes even to those which denote to bring or convey to a place (send, leave behind), or (more rarely), give, in order to be or to do something, so that the object-accusative (in the passive the subject-nominative) of the leading verb is the subject of the infinitive. (But with the latter verbs, a participle as apposition is more usual, which may also be used with the former sort; see Participles.) Οἱ πρόγονοι τὴν ἐξ Ἀρείου πάγου βουλὴν ἐπέστησαν ἐπιμελεῖσθαι τῆς εὐκοσμίας (Isocr. Areop. 37). Δῆλον, ὅτι κυβερνᾶν κατασταθεὶς ὁ μὴ ἐπιστάμενος ἀπολέσειεν ἂν οὓς ἥκιστα βούλοιτο (Xen. Mem. 1, 7, 3). Καὶ γυναῖκες ἄρα αἱ τοιαῦται τοῖς τοιούτοις ἀνδράσιν ἐκλεκτέαι συνοικεῖν (Pl. Rep. 5, 456 = αἵτινες συνοικήσουσιν). Ξενοφῶν τὸ ἥμισυ τοῦ στρατεύματος κατέλιπε φυλάττειν τὸ στρατόπεδον (Xen. An. 5, 2, 1). Οἱ Ἀθηναῖοι δέκα τῶν νεῶν προὔπεμψαν ἐς τὸν μέγαν λιμένα (τῶν Συρακουσίων) πλεῦσαί τε καὶ κατασκέψασθαι, εἴ τι ναυτικόν ἐστι καθειλκυσμένον (Thuc. 6, 50. More usually πλευσομένας καὶ κατασκεψομένας). Βοιωτοὶ τοὺς ἱππέας παρείχοντο τοῖς Πελοποννησίοις ξυστρατεύειν (Thuc. 2, 12. Usually ξυστρατεύσοντας).

REM. In the poets also with εἶμι, ἥκω, βαίνω, and with εἰμί (am here to --): Μανθάνειν ἥκομεν ξένοι πρὸς ἀστῶν (Soph. Œd. C. 12). Ποῦ δῆτ᾽ ἀμύνειν οἱ κατὰ στέγας Φρύγες; (Eur. Orest. 1473.)

b) To the verbs which denote to give (sacrifice, offer), and take, in order to do something with or to the object given, &c., so that the object of the governing verb is also the object of the infinitive: Παρέχω ἐμαυτὸν τέμνειν καὶ καίειν (Pl. Gorg. 480). Οἱ Φλιάσιοι τὴν πόλιν φυλάττειν τοῖς Λακεδαιμονίοις παρέδωκαν (Xen. Hell. 4, 4, 15). Ὅσοι περιῆσαν τῶν Θηβαίων, παρέδοσαν σφᾶς αὐτοὺς τοῖς Πλαταιεῦσι χρήσασθαι ὅ,τι ἂν βούλωνται (Thuc. 2, 4; to do with them as they pleased). Εἰ βουλοίμεθά τῳ ἐπιτρέψαι παῖδας παιδεῦσαι, ἆρ᾽ ἀξιόπιστον εἰς ταῦτα ἡγησαίμεθ᾽ ἂν τὸν ἀκρατῆ; (Xen. Mem. 1, 5, 2.) Ὅταν οἱ τύραννοι τοὺς κοσμίους καὶ δικαίους διὰ τὸν φόβον ὑπεξαιρῶνται, τίνες ἄλλοι αὐτοῖς καταλείπονται χρῆσθαι (for use) ἀλλ᾽ ἢ οἱ ἄδικοι καὶ ἀκρατεῖς; (Xen. Hier. 5, 2.) (Αἰτῶ πιεῖν, ask to drink; αἱ γυναῖκες πιεῖν ἔφερον τοῖς ἀνδράσιν, Xen. Hell. 7, 2, 9.)

REM. 1. This infinitive rarely stands in the passive, so that the object of the governing verb is taken as the subject of the infinitive: Μηδείς σε πείσῃ τῷ φαρμάκῳ τούτῳ τὴν αὑτοῦ κεφαλὴν θεραπεύειν, ὃς ἂν μὴ τὴν ψυχὴν πρῶτον παράσχῃ τῇ ἐπῳδῇ ὑπὸ σοῦ θεραπευθῆναι (Pl. Charm. 157).

REM. 2. Poetical: Στέφεα δίδοτε, φέρετε· πλόκαμος ὅδε καταστέφειν (Eur. Iph. Aul. 1478, viz. ἐστίν: here is my hair to crown, to be crowned).

REM. 3. Now and then an infinitive stands with the verbs give, have, am here, in the sense to do something with (as instrument, means), do something on, or in, &c.: Οἱ στρατιῶται οὐκ εἶχον ἀργύριον ἐπισιτίζεσθαι (Xen. An. 7, 1, 7). Ἀριστάρχῳ ἔδοτε ἡμέραν ἀπολογήσασθαι (Xen. Hell. 1, 7, 28). Ἐκεῖ σκιά τ᾽ ἐστὶ καὶ πόα καθίζεσθαι ἤ, ἐὰν βουλώμεθα, κατακλιθῆναι (Pl. Phæd. 229). Especially the infinitive of an intransitive verb compounded with ἐν is often thus used, to denote that something is given up (is there, &c.) in order that something may be done thereon (as object), therein (as place): Οὐ πάνυ δέδοκται ἐμαυτόν σοι ἐμμελετᾶν παρέχειν (Pl. Phæd. 228). Τὰ τῶν Ἑλλήνων ἀτυχήματα Αἰσχίνῃ ἐνευδοκιμεῖν ἀπέκειτο (Dem. 18, 198).

The infinitive stands with adjectives denoting ability, cleverness, and capacity, or forwardness and readiness for something, excellence in something, or the contrary, and with ἄξιος and ἀνάξιος, to define the adjective more nearly (as with the verbs enumerated § 145, so that the subject of the adjective is also that of the infinitive): Θεμιστοκλῆς ἱκανώτατος ἦν εἰπεῖν καὶ γνῶναι καὶ πρᾶξαι (Lys. 2, 48). Τούτου μεῖζον ἀγαθὸν σωφροσύνη οὐ δυνατὴ πορίσαι ἀνθρώπῳ (Pl. Phæd. 256). Ἆρα δυνατὴ αὕτη ἡ πολιτεία γενέσθαι; (Pl. Rep. 5, 471.) Ὁ δῆμος τὸν Εὐφραῖον ἐπιτήδειον εἶναι ταῦτα παθεῖν ἔφη (Dem. 9, 61; was fit to be so treated, i.e. deserved --). Ταπεινὴ ὑμῶν ἡ διάνοια ἐγκαρτερεῖν, ἃ ἔγνωτε (Thuc. 2, 61). Μαλακὸς καρτερεῖν πρὸς ἡδονάς τε καὶ λύπας (Pl. Rep. 8, 556). Τὴν βουλὴν κυρίαν ἐποίησαν τῆς εὐταξίας ἐπιμελεῖσθαι (Isocr. Areop. 39). -- Ἑτοῖμοι ἦσαν πάντα κίνδυνον ὑπομένειν. Οὐ πρόθυμός με εἶ διδάξαι (Pl. Euthyph. 14). -- Ἀνὴρ δεινὸς λέγειν. Αἱ εὐπραξίαι δειναὶ συγκρύψαι τὰ τοιαῦτα ὀνείδη (Dem. 2, 20). Πιθανώτατος λέγειν (Pl. Gorg. 479). -- Ἄξιός εἰμι πληγὰς λαβεῖν (Arist. Eccl. 324). Ἡ πόλις ἀξία ἐστὶ θαυμάζεσθαι (Thuc. 2, 40). Ἀνάξιος τιμᾶσθαι.

REM. With the adjectives which denote, not absolutely a capacity but a quality which comes into consideration on occasion of the action, we have also ὥστε, so as to: e.g. Πότερα παῖδές εἰσι φρονιμώτεροι ὥστε μαθεῖν τὰ φραζόμενα καὶ δεικνύμενα ἢ ἄνδρες; (Xen. Cyr. 4, 3, 11.) Ὀλίγοι ἐσμὲν ἀμύνειν (Thuc. 1, 50), and ὀλίγοι ἐσμὲν ὥστε ἐγκρατεῖς εἶναι τῶν ἀγαθῶν (Xen. Cyr. 4, 5, 15). Also sometimes ἱκανός is followed by ὥστε. Ἄξιος has also an active infinitive in the same sense as the passive, by § 150 a: Ἄξιος θαυμάσαι (Thuc. 1, 138). (Ἀνάξια ἡ βουλὴ πεποίηκε τοῦ στεφανωθῆναι, Dem. 22, 36, by § 156.)

a) An infinitive (active in form or signification) stands with adjectives, to denote that the quality is ascribed to its subject in reference to a certain action conceived as performed upon (and taking place, or going on in) the subject (so that the subject of the adjective is conceived as the object of the infinitive, or as the dative with those verbs which govern this case): Χρῆσθαι τοῖς ῥᾴστοις ἐντυγχάνειν (Xen. Mem. 1, 6, 9; what is easiest to meet with). Ἀνὴρ χαλεπὸς συζῆν (Pl. Pol. 302). Λόγοι ἐμοὶ μὲν ἀναγκαιότατοι προειπεῖν, ὑμῖν δὲ χρησιμώτατοι ἀκοῦσαι (Dem. 21, 24). Καλὸς (αἰσχρὸς) ὁρᾶν, ἰδεῖν (to behold). Λόγος δυνατὸς κατανοῆσαι (Pl. Phæd. 90). Οἰκία ἡδίστη ἐνδιαιτᾶσθαι (Xen. Mem. 3, 3, 8; to live in. So very often the infinitive of verbs compounded with ἐν).

REM. 1. A passive infinitive is rarely used here (so that the subject of the adj. would also be taken as the subject of the infinitive): Κύνες ἄμορφοι καὶ αἰσχραὶ ὁρᾶσθαι (Xen. Cyneg. 3, 3).

REM. 2. In the same manner an infinitive (especially ἀκούειν, ἀκοῦσαι, ὁρᾶν, ἰδεῖν) is sometimes added to intransitive verbs and phrases denoting a quality: Ἀκοῦσαι οὑτωσὶ παγκάλως ἔχει τὸ ψήφισμα (Dem. 19, 47). Οὐδὲν οὗτοι διαφέρουσιν ἰδεῖν χαλκέως φαλακροῦ καὶ σμικροῦ (Pl. Rep. 6, 495). (Πράγματα οἱ ἵπποι παρέξουσιν ἐπιμέλεσθαι, Xen. Cyr. 4, 5, 46, will give trouble, i.e. will be troublesome, to attend to. Ἡ στρατιά, πολλὴ οὖσα, οὐ πάσης ἔσται πόλεως ὑποδέξασθαι, not one for every city to receive. Thuc. 6, 22.)

b) Sometimes the infinitive with the adjective denotes a reference to the action of a different subject, which action is conceived as going on, not upon the subject of the adj. as its object, but in, with, or at the same (as place, instrument, material, &c.), especially with adjectives denoting qualified, adapted, or sufficient, or when the degree of the quality is mentioned in reference to the action: Ὁ χρόνος βραχὺς ἀξίως διηγήσασθαι τὰ πραχθέντα (Pl. Menex. 239). Ἡ ὁδὸς ἡ εἰς ἄστυ ἐπιτηδεία πορευομένοις καὶ λέγειν καὶ ἀκούειν (Pl. Conv. 173). Πότερον λούσασθαι ψυχρότερον τὸ παρὰ σοὶ ὕδωρ ἢ τὸ ἐν Ἀμφιαράου; (Xen. Mem. 3, 13, 3; to bathe in [1].) (Also: Ψυχρὸν τὸ ὕδωρ ὥστε λούσασθαι, Xen. ibid.) (Ὁ αὐτὸς χρόνος ἀρκεῖ ἑνί τε μέρει καὶ πᾶσι πεποιῆσθαι τὰ ἐπιτήδεια, Xen. Cyr. 8, 5, 5, for the provisions to be prepared.)

[1]: But ibid.: πότερον τὸ παρὰ σοὶ ὕδωρ θερμότερον πιεῖν ἢ τὸ ἐν Ἀσκληπίου; (to drink; by a.)

c) After a comparative with ἤ, the infinitive stands in the sense too (great, &c.) to. - The infinitive may not only be referred, either actively or passively, to the subject of the adjective (as in English too weak to go, i.e. than that he could go; too heavy to bear, i.e. than that it could be borne), but also (by b) so that the subject of the adj. is neither subject nor direct object of the infinitive: Ἡ ἀνθρωπίνη φύσις ἀσθενεστέρα ἐστὶν ἢ λαβεῖν τέχνην ὧν ἂν ᾖ ἄπειρος (Pl. Theæt. 149). Τὸ νόσημα μεῖζον ἢ φέρειν (Soph. Œd. R. 1293). The infinitive may take ὥστε: Οἱ Λακεδαιμόνιοι ᾔσθοντο Ἔκδικον ἐλάττω δύναμιν ἔχοντα ἢ ὥστε τοὺς φίλους ὠφελεῖν (Xen. Hell. 4, 8, 23). Φοβοῦμαι, μή τι μεῖζον ἢ ὥστε φέρειν δύνασθαι κακὸν τῇ πόλει συμβῇ (Xen. Mem. 3, 5, 17). (Also ὡς, § 166 c. R. 2.)

An active infinitive with ὡς (more strongly ὥς γε) is prefixed to an infinitive for limitation, to denote the reference to a certain manner of treating the thing, or a certain intention; in general, a certain measure in relation to which the predicate is spoken (if we confine ourselves to this --, if the question be about this, &c.). It is not required, that the infinitive itself should have the given subject as its subj. or obj., but this may happen: Οἱ πολέμιοι ἄοπλοί εἰσιν ὡς ἐκ χειρὸς μάχεσθαι (Xen. Cyr. 6, 4, 16). Οὗτοι οἱ ἄνθρωποι ἀτοπώτατοί τινές εἰσιν, ὥς γ᾽ ἐν φιλοσόφοις τιθέναι (Pl. Rep. 5, 475; when one speaks of reckoning them among the philosophers). Εὖ λέγει ὁ ἀνὴρ ὥς γε οὑτωσὶ ἀκοῦσαι (Pl. Euthyph. 3, to listen to in this way). Ταῦτ᾽ οὖν, ὡς ὑπομνῆσαι, νῦν ἱκανῶς εἴρηται (Dem. 6, 37). (Ὡς ἐπὶ πᾶν εἰπεῖν, Pl. Euthyd. 279, to speak generally, ὡς πρὸς ὑμᾶς εἰρῆσθαι, Pl. Rep. 10, 595, to be spoken merely to you, i.e. speaking between ourselves; ὡς ἔπος εἰπεῖν, also simply ὡς εἰπεῖν, so to say, ὡς ἁπλῶς εἰπεῖν, ὡς συνελόντι εἰπεῖν, cf. § 38 c, to speak it briefly.) Οὐδ᾽ ἐγὼ ψέγω τούτους τοὺς ἄνδρας, ὥς γε διακόνους εἶναι πόλεως (Pl. Gorg. 517, when the question relates to their being servants of a state; considered as servants of --).

REM. 1. With ἀκούειν and especially εἰπεῖν in certain current expressions ὡς may be dropt, more rarely with other infinitives: Ἐς τὸ ἀκριβὲς εἰπεῖν (ἀκριβῶς εἰπεῖν), οὐδὲ ἀδίκως κατεστρεψάμεθα τοὺς Ἴωνας (Thuc. 6, 82; strictly speaking). (Σὺν θεῷ εἰπεῖν, in God's name; σχεδὸν εἰπεῖν, so to say, almost.) (Cf. § 168 b.)

REM. 2. The infinitive εἶναι stands in a restrictive sense with the adj. ἑκών in negative sentences (to be willing, i.e. at least willingly), rarely in affirmative sentences (= and that willingly): Οὐκ ᾤμην ὑπὸ σοῦ ἑκόντος εἶναι ἐξαπατηθήσεσθαι (Pl. Gorg. 499). In the same manner εἶναι stands with certain constructions of a preposition with a case, or of the article with an adverb, which are used in a limiting and restrictive sense; thus, κατὰ δύναμιν (εἰς δύναμιν) εἶναι, according to one's ability, τὸ κατὰ τοῦτον εἶναι, as far as concerns him, as far as depends on him, τὸ ἐπ᾽ ἐκείνοις εἶναι, so far as is in their power, τὸ νῦν εἶναι, τὸ τήμερον εἶναι, for to-day. (Ὠμόσαμεν εὖ ποιεῖν ἀλλήλους ἐκ τοῦ ἐπιλοίπου χρόνου, κατὰ δύναμιν εἶναι, καὶ λόγῳ καὶ ἔργῳ, Isæ. 2, 32.)

The infinitive is used with ὥστε (οὕτως ὥστε, so that), to denote the way and manner (degree) and consequence of the principal sentence, and with ἐφ᾽ ᾧτε (on condition that, or to --). See Accus. with Infinitive, § 166, and ibid. of the infinitive with οἷος for τοιοῦτος ὥστε. Likewise the infinitive stands with πρίν, before; see Accus. with Inf. § 167.

Now and then an infinitive may be said to stand extra structuram, the object which should be governed by the infinitive, being immediately attached to the verb or phrase on which the infinitive should depend, while yet the infin., for the sake of clearness and precision, is brought in immediately afterwards, in order to assign the action (upon the object) more nearly (suppletory infinitive): Οὐδ᾽ ἐπιθυμία σε ἄλλης πόλεως οὐδ᾽ ἄλλων νόμων ἔλαβεν εἰδέναι (Pl. Criton 52 = Οὐδ᾽ ἐπ. σ᾽ ἔλαβεν ἄλλην πόλιν εἰδέναι). Οἱ Ἀθηναῖοι τῆς θαλάσσης εἶργον μὴ χρῆσθαι τοὺς Μιτυληναίους (Thuc. 3, 3 = εἶργον τοὺς Μιτ. μὴ χρ. τῇ θαλάσσῃ). Ἀριστείδης κύριος τῶν φόρων ἐγένετο τάξαι (Dem. 23, 209). Εὐθὺς ἀρχόμενοι τῆς πόλεως οἰκίζειν κατὰ θεών τινα εἰς τύπον τινὰ τῆς δικαιοσύνης κινδυνεύομεν ἐμβεβηκέναι (Pl. Rep. 4, 443, when we began with our city, to construct it = ἀρχόμενοι οἰκίζειν τὴν πόλιν). [1]

[1]: Even more harshly: Ἀθηναῖοι μαχούμενοι ἐχώρουν περί τε τῆς ἀλλοτρίας, οἰκείαν σχεῖν, καὶ τὴν οἰκείαν μὴ βλάψαι ἡσσώμενοι (Thuc. 6, 69 = περί τε τοῦ τὴν ἀλλοτρίαν οἰκείαν σχεῖν καὶ τὴν οἰκείαν μὴ βλάψαι ἡσσώμενοι. Literally: both for the foreign land, to win it for themselves, as also not, by sustaining a defeat, to injure their own).

REM. On the infinitive instead of the imperative, see § 141, R. 2.

a) With the article, the infinitive (apart from its nominative, of which see § 144) stands also as a substantive member of the sentence, and so that the action thereby denoted is to be conceived as predicate in reference to the subject or object of the sentence, or to a subject implied in the context. Such a substantive infinitive cannot, however, agreeably with the nature of its notion and the Greek idiom, enter into all the relations in which the cases of an actual substantive can be used.

REM. The accessory terms belonging to an inf. with the article are inserted between the article and the infinitive (τὸ τοὺς εὐηργετηκότας ἀεὶ καὶ παντὶ τρόπῳ ἀντευεργετεῖν) or follow after the infinitive (τὸ ζῆν ἡδέως).

b) The accusative of the infinitive occurs (besides where it stands as the subject in the accus. c. infin.) sometimes as the object of transitive verbs (where a corresponding verbal substantive is either wanting, or the notion of the action, as taking place singly and by itself, is not so clearly expressed, or does not so well suit the form of the sentence in other respects): Τὸ τελευτῆσαι πάντων ἡ πεπρωμένη κατέκρινεν, τὸ δὲ καλῶς ἀποθανεῖν ἴδιον τοῖς σπουδαίοις ἡ φύσις ἀπένειμεν (Isocr. Dem. 43). Πειρῶ κατεργάσασθαι ὡς μάλιστα τὸ εἰδέναι, ἃ βούλει πράττειν (Xen. Mem. 3, 6, 18). Εἰ τὸ κωλῦσαι τὴν τῶν Ἑλλήνων κοινωνίαν ἐπεπράκειν ἐγὼ Φιλίππῳ, σοὶ τὸ μὴ σιγῆσαι λοιπὸν ἦν, ἀλλὰ δηλοῦν τῷ δήμῳ (Dem. 18, 23).

REM. Now and then the article is found with the inf. after the verbs and adjectives with εἰμί described in §§ 145, 146, 147, and 149, in order to give special prominence to the notion as opposed to others, or as already mentioned; often so that the infinitive is emphatically put foremost in the sentence (almost as if it were, as regards the): Τὸ δ᾽ αὖ ξυνοικεῖν τῇδ᾽ ὁμοῦ τίς ἂν γυνὴ δύναιτο; (Soph. Trach. 545.) Καὶ πῶς δή, ἔφη ὁ Σωκράτης, τὸ ἀρχικοὺς εἶναι ἀνθρώπων παιδεύεις αὐτούς; (Xen. Econ. 13, 4; the notion has already occurred in the context.) Τὸ προςταλαιπωρεῖν τῷ δόξαντι καλῷ οὐδεὶς πρόθυμος ἦν (Thuc. 2, 53).

c) Further, the accusative of the infinitive stands with the prepositions, διά, by means of, ἐπί and πρός, to (of goal and object), εἰς and κατά, in reference to, παρά, in comparison with: Διὰ τὸ ξένος εἶναι οὐκ ἂν οἴει ἀδικηθῆναι; (Xen. Mem. 2, 1, 15.) Πρὸς τὸ μετρίων δεῖσθαι καλῶς πεπαίδευμαι (Xen. Mem. 1, 2, 1). Κῦρος πάντων τῶν ἡλίκων διαφέρων ἐφαίνετο εἰς τὸ ταχὺ μανθάνειν ἃ δέοι (Xen. Cyr. 1, 3, 1).

REM. On the infinitive preceded by τὸ μή in certain verbs and phrases, see § 156, R. 4.

The dative of the infinitive may be governed by certain verbs and adjectives (as πιστεύω, ἔοικα, ὅμοιος, ἐναντίος) and by the prepositions ἐν, ἐπί, and πρός (besides, in addition to); often it stands also as dative of the means, the cause, or the relation (by means of, in consequence of, for): Πιστεύω τῷ κοσμίως ζῆν (Isocr. Antid. 24). Ἐν τῷ πολίτην ποιεῖσθαι Χαρίδημον ταῦτ᾽ ἀμφότερα ἐνῆν (Dem. 23, 188; each of these was involved). Σωκράτης ἐθαυμάζετο ἐπὶ τῷ εὐθύμως ζῆν (Xen. Mem. 4, 8, 2). Οἱ ἐν τοῖς ὅπλοις μάχεσθαι διδάσκοντες τὴν τέχνην παραδιδόασι ἐπὶ τῷ δικαίως χρῆσθαι αὐτῇ πρὸς τοὺς πολεμίους (Pl. Gorg. 456; thereunto that they should --, = upon condition, or, on the understanding that --). Πρὸς τῷ μηδὲν ἐκ τῆς πρεσβείας λαβεῖν τοὺς αἰχμαλώτους ἐκ τῶν ἰδίων ἐλυσάμην (Dem. 19, 229). Σωκράτης τῷ φανερὸς εἶναι καλὸς καὶ ἀγαθὸς ὢν ἐλπίζειν ἐποίει τοὺς συνδιατρίβοντας ἑαυτῷ, μιμουμένους ἐκεῖνον τοιούσδε γενήσεσθαι (Xen. Mem. 1, 2, 3). Αἱ καλῶς πολιτευόμεναι δημοκρατίαι προέχουσι τῷ δικαιότεραι εἶναι (Dem.).

The genitive of the infinitive stands as an objective genitive with substantives, verbs, adjectives, and adverbs, and with the prepositions ἄνευ, ἀντί, διά, ἐξ, ἕνεκα, ὑπέρ, μετά, περί, πρό, and with several of the adverbs which are used as prepositions (ἐμποδών, ἔξω, μέχρι, πλήν, πόῤῥω, χωρίς), lastly, as definitive genitive (§ 49 a): Οἱ Ἀθηναῖοι ἠπείγοντο πρὸς τὸν ποταμὸν τοῦ πιεῖν ἐπιθυμίᾳ (Thuc. 7, 84). Τὸ εὖ πράττειν παρὰ τὴν ἀξίαν ἀφορμὴ τοῦ κακῶς φρονεῖν τοῖς ἀνοήτοις γίγνεται (Dem. 1, 23). Πόνους τοῦ ζῆν ἡδέως ἡγεμόνας νομίζετε (Xen. Cyr. 1, 5, 12). Ἀήθης τοῦ κατακούειν τινός (Dem. 1, 23). Ἐπιμελοῦμαι τοῦ ὡς φρονιμώτατος εἶναι (Xen. Mem. 1, 2, 55). Ἐπέσχομεν τοῦ δακρύειν (Pl. Phæd. 117, stopped from --). Οἱ ἔμποροι τὰ πελάγη διαπερῶσιν ἕνεκα τοῦ πλείω ποιῆσαι τὴν ὑπάρχουσαν οὐσίαν (Isocr. Dem. 19). (Ἄνευ τοῦ εὐφραίνειν, besides giving pleasure --, ἀντὶ τοῦ ἀποκρίνεσθαι, ἐκ τοῦ ταῦτα γνῶναι, in consequence of knowing this --, ὑπὲρ τοῦ μὴ ποιεῖν τὸ προςταττόμενον, for the sake of having no orders to execute --, μετὰ τοῦ προςοφλεῖν αἰσχύνην, along with the incurring a disgrace, so that one incurs a disgrace withal --, περὶ τοῦ τιμωρεῖσθαι Φίλιππον ἡ ἀρχὴ τοῦ πολέμου ἦν --, Φίλιππος ὅσα προλάβοι πρὸ τοῦ τοὺς ὅρκους ἀποδοῦναι, βεβαίως ἕξειν ἐνόμιζεν, Dem. 18, 26. -- ἔξω εἶναι τοῦ κακῶς πάσχειν -- &c.)

REM. 1. When a substantive with a verb (as subject with ἐστίν, γίγνεται, or as object with a transitive verb, or as case to a preposition with an intransitive or passive verb) forms a phrase which corresponds with, or in point of signification approximates to, one or other of the verbs mentioned in §§ 145, 146, it is followed, as a general rule, by a simple infinitive, see § 145, R. 1; moreover, σχολὴν διδόναι ἢ ἀσχολίαν παρέχειν τινὶ ποιεῖν τι, ἄδειαν, ἐξουσίαν διδόναι, ἀσφάλειαν ποιεῖν, πρόφασιν παρέχειν τινὶ ποιεῖν τι, &c., and but rarely the genitive (παράδειγμα ἔσται τοῦ μὴ ὑμᾶς ἀδικεῖν, Lys. 27, 5, but shortly afterwards (§ 6) παράδειγμα ποιήσετε τοῖς ἄλλοις δικαίοις εἶναι). The poets go still further in the use of the simple infinitive instead of the genitive: Φόβῳ δ᾽, ἃ μὴ χρῆν, εἰςορᾶν καθήμεθα σιγῇ (Eur. Iph. T. 1342, from fear of seeing).

REM. 2. In some few verbs the usage is undecided between the simple infinitive by § 145 and the genitive of the infinitive, e.g. ἀμελῶ (ἠμέλησεν ἐρωτᾶν τὸν θεόν and ἠμέλησα τοῦ ὀργίζεσθαί σοι). But with the rest of the verbs which in point of signification come under § 145 (ἐπιθυμῶ, μέμνημαι, ἐπιλανθάνομαι, πολλοῦ, μικροῦ δέω), the simple genitive is almost exclusively used. (Ἐπιμελοῦμαι τοῦ εἶναι and ὅπως ὦ, § 123.)

REM. 3. Especially note the interchangeable idiom with verbs denoting to restrain, exclude, withdraw, deliver, and sometimes escape from (ἐκφεύγειν), and with some kindred phrases (e.g. ἐν ἀδείᾳ, ἐν ἀσφαλεῖ εἶναι, especially ἐμποδὼν εἶναι). These take either the simple infinitive (by § 146) or its genitive; both, either in the affirmative form, or with μή prefixed, the idiom of the language being such, that the negative notion of the verb (e.g. restrain = not allow) is repeated with the infinitive; see Negations, § 210, with R. 1. a) Ἄλλως πως πορίζεσθαι τὰ ἐπιτήδεια ἢ ὠνουμένους ὅρκοι ἤδη κατέχουσιν ἡμᾶς (Xen. An. 3, 1, 20). Οὐδενὶ ἐμποδὼν γενήσομαι λαβεῖν τὸ διδόμενον ὑπὸ τῆς πόλεως (Isocr. Antid. 152). b) Αἰδὼς τοὺς νεωτέρους τῶν πρεσβυτέρων μὴ ἅπτεσθαι εἴρξει (Pl. Rep. 5, 465). Ὁ Ἀλκιβιάδης ἐμποδὼν ἦν αὐτοῖς μὴ τοῦ δήμου βεβαίως προεστάναι (Thuc. 6, 28). c) Τοῦ δραπετεύειν δεσμοῖς οἱ δεσπόται τοὺς οἰκέτας εἴργουσιν (Xen. An. 2, 1, 16). Τὸ ψευδόμενον φαίνεσθαι τοῦ συγγνώμης τινὸς τυγχάνειν ἐμποδὼν μάλιστα ἀνθρώποις γίγνεται (Xen. Cyr. 3, 1, 9). d) Ὁ ἀσκὸς δύο ἄνδρας ἕξει τοῦ μὴ καταδῦναι (Xen. An. 3, 5, 11). Ἐμποδών τι ἐγένετο τοῦ μὴ εὐθὺς τότε δικάσασθαι (Dem. 33, 25). Ἡ πόλις μικρὸν ἀπέλιπε τοῦ μὴ ταῖς ἐσχάταις συμφοραῖς περιπεσεῖν (Isocr. Antid. 122). (To the simple infinitive sometimes ὥστε is prefixed: Οἱ Ἀθηναῖοι τὸ πρῶτον ἀπείχοντο ὥστε μὴ ἐμβάλλειν τινί. Thuc. 1, 49.) [1]

[1]: Κωλύω, with its compounds, very rarely takes the genitive of the infin.

REM. 4. Verbs of withholding, restraining, occasionally in affirmative sentences take the accusative of the infinitive with μή (τὸ μή), so that the action hindered or forborne may be said to stand loosely in the sentence (almost = so that -- not): Οἱ Ἀθηναῖοι ἱππεῖς τὸν πλεῖστον ὅμιλον τῶν ψιλῶν εἶργον τὸ μὴ προεξιόντας τῶν ὅπλων (= τοῦ στρατοπέδου) τὰ ἐγγὺς τῆς πόλεως κακουργεῖν (Thuc. 3, 1). Such an infinitive with τὸ μή is added even to verbs and phrases in themselves incapable of taking an infinitive, but which denote a hindering or forbearing, in order to assign an action forborne: Κίμωνα Ἀθηναῖοι παρὰ τρεῖς ἀφεῖσαν ψήφους τὸ μὴ θανάτῳ ζημιῶσαι (Dem. 23, 205; acquitted him by three votes so as not to condemn him). Lastly, the infinitive with τὸ μή and τὸ μὴ οὐ (to cancel the preceding negation, see Negations, § 211), is frequently put after a negation of a leading verb (or phrase) denoting to withhold, hinder, forbear, omit or deny, prove that -- not, to denote the action which is not forborne, &c., even when the verb or the phrase is not capable of taking the infinitive or its accusative: Ἐμπεσόντος ὕστερον λόγου, ὅτι λυσιτελέστερον ἡ ἀδικία τῆς δικαιοσύνης, οὐκ ἀπεσχόμην τὸ μὴ οὐκ ἐπὶ τοῦτο ἐλθεῖν ἀπ᾽ ἐκείνου, ὃ πρότερον ἐσκοποῦμεν (Pl. Rep. 1, 354). Οὐδὲν τοὺς γέροντας ἐπιλύεται ἡ ἡλικία τὸ μὴ οὐχὶ ἀγανακτεῖν τῇ παρούσῃ τύχῃ (Pl. Crito, 43). Τίς Μήδων ἢ νέος ἢ γέρων σοῦ ἀπελείφθη τὸ μή σοι ἀκολουθεῖν; (Xen. Cyr. 5, 1, 25; so that he did not follow thee?) Οὐδ᾽ ἄρνησίς ἐστιν αὐτοῖς τὸ μὴ ταῦθ᾽ ὑπὲρ Φιλίππου πράττειν (Dem. 19, 163. They cannot deny but that they act in Philip's interest). Ὁ Ἰσμηνίας ἀπελογεῖτο μέν, οὐ μέντοι ἔπειθέ γε τὸ μὴ οὐ μεγαλοπράγμων τε καὶ κακοπράγμων εἶναι (Xen. Hell. 5, 2, 36).

REM. 5. On the genitive of the infinitive in the sense of ἕνεκα, see § 170 c. R.

Sometimes a notion is represented first by a demonstrative pronoun, especially τοῦτο (αὐτὸ τοῦτο, with addition of an adjective, τοῦτο μόνον, sometimes of a substantive, τοῦτο τὸ πάθος), and then more closely defined by an infinitive [epexegetical infin.] as apposition to the pronoun, with or without the article, according as the latter would be required or not, if the infinitive were attached immediately to the governing word; the article, therefore, is almost always used where the pronoun is dative or genitive: Δεῖ καὶ τοῦτο προθυμηθῆναι σὴν χάριν, ἀποδεῖξαι, πῇ δυνατὸν ταῦτα γίγνεσθαι (Pl. Rep. 5, 472). (Ἐκέλευσα τοῦτο μόνον ὁρᾶν πάντας τοὺς στρατιώτας, τῷ πρόσθεν ἕπεσθαι, Xen. Cyr. 2, 2, 8, referred to ἐκέλευσα.) Ὅσοι ἀνδράποδα πολλὰ κέκτηνται, τοῦτό γε προςόμοιον ἔχουσι τοῖς τυράννοις, τὸ πολλῶν ἄρχειν (Pl. Rep. 9, 578). Δοκεῖ μοι τούτῳ διαφέρειν ἀνὴρ τῶν ἄλλων ζῴων, τῷ τιμῆς ὀρέγεσθαι (Xen. Hier. 7, 3). Τί τούτου μακαριώτερον τοῦ γῇ μιχθῆναι; (Xen. Cyr. 8, 7, 25.) (But Ἆρα τοῦδε ἐπιθυμεῖτε, ἐν τῷ αὐτῷ γενέσθαι τόπῳ; Pl. Conv. 192, after ἐπιθυμῶ γενέσθαι.) In the poets the article is sometimes omitted, contrary to the rule. (Τάδε ποιοῦντες δυοῖν ἀγαθοῖν οὐ στερήσομεν τὴν Σικελίαν, Ἀθηναίων τε ἀπαλλαγῆναι καὶ οἰκείου πολέμου, Thuc. 4, 64.)

a) An adjective, participle, or substantive which, as predicate-noun or as apposition belongs to an infinitive with or without the article, stands in the accusative, when the infinitive is not referred by the governing verb (or phrase) to a definite grammatical subject: Κρεῖττόν ἐστι σὺν πολλοῖς οἰκοῦντα ἀσφαλῶς τἀρκοῦντα ἔχειν ἢ μόνον διαιτώμενον ἐπικινδύνως πάντα κεκτῆσθαι (Xen. Mem. 2, 3, 2). Τὰ τοιαῦτα ἔξεστιν ἀριθμήσαντας ἢ μετρήσαντας εἰδέναι (Xen. Mem. 1, 1, 9. Such things as these one can get to know by counting or measuring them).

b) If, on the other hand, the infinitive is referred to a definite substantive word in the sentence, as its subject, then the predicate-noun or the apposition always conforms itself to the case of that word, if it be nominative or accusative, usually also if it be dative: but in the last case the accusative also is used, especially of a (predicative) apposition, e.g. a participle (ἔξεστιν ἡμῖν ἀπιέναι τὰ ὅπλα ἔχοντας). After a genitive, the predicate with εἶναι or γίγνεσθαι usually stands in the genitive (after the genitive of a participle of a verbum declarandi or sentiendi always so), but an apposition appended to the infinitive stands in the accusative.

1) (Nominative): Ἐψηφίσασθε ἐξελθεῖν βοηθήσοντες. Οὐδέν ἐστιν ὄνειδος, ὅτου πορρωτέρω ἐστὶν ἡ πόλις ἡμῶν ἢ τοῦ φθονερὰ δοκεῖν εἶναι (Dem. 20, 140). Ἀντὶ τοῦ ἐπελθεῖν αὐτοὶ ἀμύνεσθαι βούλεσθε μᾶλλον ἐπιόντας (Thuc. 1, 69). Σκεπτέον, ὅπως μὴ Φίλιππος τὴν τοῦ φίλος τοῖς Ἕλλησιν εἶναι πίστιν λήψεται (Dem. 14, 7). Τιμόθεος τῷ ἤθει τὴν εὔνοιαν τὴν τῶν ἀνθρώπων προςήγετο, νομίζων τοῦτο μεῖζον στρατήγημα εἶναι ἢ πολλάκις νικῆσαι μαχόμενος (Isocr. Antid. 122. The nominative referred to the leading verb, notwithstanding the intervening τοῦτο μεῖζον στρατήγημα εἶναι).

2) (Dative): Εὐδαίμοσιν ὑμῖν ἔξεστι γίγνεσθαι (Dem. 3, 23). Οὐκ ἐνδώσομεν πρόφασιν οὐδενὶ κακῷ γενέσθαι (Thuc. 2, 87). Κῦρος ἀνεγέλασεν ἐπὶ τῷ κρείττονι τοῦ ἔρωτος φάσκοντι εἶναι (Xen. Cyr. 6, 1, 34). Συνέβη τῷ Χαβρίᾳ ἐκπλεῖν μίαν ναῦν ἔχοντι (Dem. 23, 171). Τίμιόν ἐστι πᾶσιν ἀνθρώποις τὸ γενέσθαι πολίταις παρ᾽ ὑμῖν (Dem. 23, 200). (Even without a dative expressly preceding, but with reference to a subject in the dative to be mentally supplied: Μεγάλων εὐεργεσιῶν οὐκ ἴσως ῥᾴδιον αἰτίῳ γενέσθαι, Dem. 20, 121.)

3) (Accusative for dative): Σοί, ὦ Ταναοξάρη, σατράπην εἶναι δίδωμι Μήδων τε καὶ Ἀσσυρίων (Xen. Cyr. 8, 7, 11. Examples of this kind with the predicate to εἶναι in the accusative, are rare). Ἔξεστιν ὑμῖν, εἰ βούλεσθε, λαβόντας ὅπλα, οἷάπερ ἡμεῖς ἔχομεν, εἰς τὸν αὐτὸν ἐμβαίνειν κίνδυνον (Xen. Cyr. 2, 1, 15). Οὐ προςήκει ὑμῖν τῆς τῶν Θηβαίων πόλεως πλείω ποιήσασθαι λόγον ἢ τῶν συνθηκῶν, ἐνθυμουμένους, ὡς οὐ τοὺς κινδύνους, ἀλλὰ τὰς ἀδοξίας φοβεῖσθαι πάτριον ὑμῖν ἐστιν (Isocr. Plat. 39). (Ἀνάγκη μοι ἦν δυοῖν θάτερον ἑλέσθαι, ἢ μὴ βουληθέντι κατειπεῖν τοὺς ταῦτα ποιήσαντας καὶ περὶ ἐμοῦ καὶ περὶ τοῦ πατρὸς ὀῤῥωδεῖν, ἢ κατειπόντι τὰ γεγενημένα αὐτὸν μὲν ἀφεθέντα μὴ τεθνάναι, τοῦ δὲ πατρὸς μὴ φονέα γενέσθαι, Andoc. 2, 7.)

4) (Genitive): Ἦλθον ἐπί τινα τῶν δοκούντων σοφῶν εἶναι [1] (Pl. Apol. 22; ibid. 41: τῶν φασκόντων δικαστῶν εἶναι). Ἐδέοντο Κύρου ὡς προθυμοτάτου πρὸς τὸν πόλεμον γενέσθαι (Xen. Hell. 1, 5, 2).

[1]: Τῶν δοκούντων τι εἶναι (Pl. Gorg. 472; εἶναί τι, a phrase not admitting of grammatical change, as ἀνδρὶ οἰομένῳ τι εἶναι, Pl. Menex. 247).

5) (Accusative after genitive): Ἐδέοντό μου προστάτην γενέσθαι (Xen. Cyr. 7, 2, 23). Δέομαι ὑμῶν καταψηφίσασθαι Θεομνήστου, ἐνθυμουμένους, ὅσος μοι ὁ ἀγών ἐστιν (Lys. 10, 31).

The accusative with the infinitive is used to express a proposition as the object or subject of another proposition. The accus. with inf. stands (primarily) after verbs and phrases denoting an utterance (say, deny, answer, relate, narrate, concede, assert, declare, judge, &c.) or opinion (think, assume, make to believe, hope; verba declarandi et sentiendi). The verbs of utterance sometimes take an object-sentence with ὅτι or ὡς, the verbs of opinion sometimes one with ὡς. Τὸν καλὸν κἀγαθὸν ἄνδρα εὐδαίμονα εἶναί φημι (Pl. Gorg. 470). Ὁμολογῶ σὸν τὸ εὕρημα εἶναι. Ὑπέσχου βοήθειαν μοι ἥξειν. Τί ποτε λέγουσιν οἱ κινεῖσθαι τὰ πάντα ἀποφαινόμενοι; (Pl. Theæt. 168.) Οἱ ἄνθρωποι ὑπολαμβάνουσι, τοὺς θεοὺς διὰ τῶν ὀρνίθων τὰ συμφέροντα σημαίνειν (Xen. Mem. 1, 1, 3). Ἀκούω καὶ ἄλλα ἔθνη πολλὰ τοιαῦτα εἶναι (Xen. An. 2, 5, 13). Πέπεισθε ἀδικίαν δικαιοσύνης ἄμεινον εἶναι (Pl. Rep. 2, 368). Ἐλπὶς πάντα καλῶς ἕξειν.

REM. 1. Of the verbs to know, perceive, see, show, remember, which take a participle or a sentence with ὅτι or ὡς, and of the verbs to hear, learn, which take a participle, an accus. with inf. or ὅτι, see Participles, § 178, a. with R. 6.

REM. 2. Μετατίθεμαι, εὐδαιμονεστέρους εἶναι τοὺς κοσμίους τῶν ἀκολάστων (Pl. Gorg. 493), I change my opinion, AND ASSUME. Ἐλέγχω, refute, AND PROVE. So the acc. with inf. often to a sense indirectly contained in the verb. (Κατεφρόνουν οἱ Λακεδαιμόνιοι, διὰ τὰς ἔμπροσθεν τύχας, μηδέν᾽ ἂν ἐπιχειρῆσαί σφισιν, Xen. Hell. 4, 5, 12; despised the enemy, AND THOUGHT that nobody would --.)

REM. 3. Whether, in any given case, the acc. with inf. shall be used, or a sentence with ὅτι, or one with ὡς, is, for the most part, optional with the writer, and depends on his view of what is required for perspicuity and suitableness in reference to the structure of the dependent sentence as a whole, and of the period. It may be remarked, however, with respect to the difference of these three constructions, that affirmative verba declarandi (put simply, without secondary meaning) almost always take the acc. with inf. or ὅτι: but that ὡς is put, when the thing said is marked as an uncertain or untrue assertion, pretext, or evasion, therefore also after a negatived verb (οὐ λέγω, ὡς --, or, if the thing uttered itself is negative, οὐ λέγω, ὡς οὐ). After verba sentiendi, only ὡς, not ὅτι, is used, and in this also there is apt to be involved the secondary notion of a false opinion (πείθω, ὡς --, seek to persuade that --). Παρέξονται νόμον οὐδὲν προςέχοντα τῇδε τῇ γραφῇ καὶ λέξουσιν, ὡς εἰσὶ τῇ πόλει δύο νόμοι κείμενοι περὶ τῶν κηρυγμάτων (Æsch. 3, 35. Often τοῦτο ἐρεῖ, ἐκεῖνον ἐρεῖ τὸν λόγον, ὡς --). Τισσαφέρνης διαβάλλει τὸν Κῦρον πρὸς τὸν ἀδελφόν, ὡς ἐπιβουλεύοι αὐτῷ (Xen. An. 1, 1, 3). Οὐ μὲν δὴ οὐδὲ τοῦτ᾽ ἄν τις εἴποι, ὡς τοὺς κακούργους καὶ ἀδίκους Κῦρος εἴα καταγελᾶν (Xen. An. 1, 9, 13). Οὐ τοῦτο λέγω, ὡς οὐ δεῖ ἰέναι ἐπὶ τοὺς πολεμίους (Xen. Cyr. 5, 4, 20). Ἔχομέν τι παρὰ ταῦτα λέγειν, ὡς οὐχ οὕτως ἔχει; (Pl. Phæd. 80.) -- Νομίζουσιν οἱ ἐκείνῃ ἄνθρωποι, ὡς Ἥφαιστος χαλκεύει (Thuc. 3, 88). Οἱ σοφισταὶ πειρῶνται πείθειν τοὺς νεωτέρους, ὡς, ἢν αὐτοῖς πλησιάζωσιν, ἃ πρακτέον ἐστίν, εἴσονται (Isocr. Sophist. 3). (Ἔγνωσαν οἱ Μαντινεῖς ὡς, εἰ μὴ ἀποκρούσονται τοὺς μισθοφόρους, ὅτι πολλοὶ σφῶν κατακοντισθήσονται, Xen. Hell. 6, 5, 13.) For ὡς after a negatived verb of utterance or opinion ὅπως is sometimes used: Οὐδέ γε, ὅπως ἄφρων ἔσται ἡ ψυχή, ἐπειδὰν τοῦ ἄφρονος σώματος δίχα γένηται, οὐδὲ τοῦτο πέπεισμαι (Xen. Cyr. 8, 7, 20). Ὅπως οὐ πάντων τούτων ἐπιμελητέον, ὦ Ἱέρων, οὐ λέγω (Xen. Hier. 9, 1). Διότι for ὅτι, that, is rare in the older writers (usually, because), in later writers not infrequent. (The poetical οὕνεκα, ὁθούνεκα, because, sometimes also for ὅτι, that.)

REM. 4. Sometimes a report of a view or speech, begun with ὅτι or ὡς, is continued in the accusative (nominative) with the infinitive, or vice versa: Οἱ Λακεδαιμόνιοι εἶπον, ὅτι σφίσι μὲν δοκοῖεν ἀδικεῖν οἱ Ἀθηναῖοι, βούλεσθαι δὲ καὶ τοὺς πάντας ξυμμάχους παρακαλέσαντες ψῆφον ἐπαγαγεῖν (Thuc. 1, 87). Ἄνυτος ἔλεγεν, ὅτι οὐχ οὕτω διακέοιντο ὥστε τιμωρεῖσθαί τινας τῶν ἐχθρῶν, ἀλλὰ νῦν μὲν δεῖν αὐτοὺς ἡσυχίαν ἔχειν, εἰ δὲ οἴκαδε κατέλθοιεν, τότε καὶ τιμωρήσοιντο τοὺς ἀδικοῦντας (Lys. 13, 78). By a negligence (anacoluthia) it may even happen, that one and the same sentence begins with ὅτι or ὡς, and then, commonly after a parenthetic sentence, is continued in the acc. with inf.: Λέγεις σύ, ὦ πάτερ, ὡς ἐμοὶ δοκεῖ, ὅτι, ὥςπερ οὐδὲ γεωργοῦ ἀργοῦ οὐδὲν ὄφελος, οὕτως οὐδὲ στρατηγοῦ ἀργοῦ οὐδὲν ὄφελος εἶναι (Xen. Cyr. 1, 6, 18). (Conversely, a sentence begun in acc. with inf. passes into a dependent interrogation: Τοὺς μέντοι Ἕλληνας τοὺς ἐν τῇ Ἀσίᾳ οἰκοῦντας, οὐδέν πω σαφῶς λέγεται, εἰ ἕπονται. Xen. Cyr. 2, 1, 5.)

If the subject in the infinitive clause is the same as that of the governing verb, as a general rule only a simple infinitive follows, referred to the leading subject (nominative with infinitive, cf. § 147); but the accusative with infinitive also occurs, sometimes with a view to give prominence to the subject of the infinitive as opposed to others: Ὁμολογῶ ἀδικεῖν. Νομίζω οὐδὲν χείρων εἶναι τῶν ἄλλων. Ἔξαρνός ἐστιν ὁ ἄνθρωπος μηδ᾽ ἰδεῖν με πώποτε (Arist. Pl. 241 = ἀρνεῖται). Πιστεύω διαλύσειν τὴν διαβολήν (Thuc. 1, 101). Σωκράτης, ἔφη ὁ κατήγορος, τοὺς πατέρας προπηλακίζειν διδάσκει, πείθων τοὺς συνόντας αὑτῷ σοφωτέρους ποιεῖν τῶν πατέρων (Xen. Mem. 1, 2, 49; persuading them that he makes them --). Τιμόθεος τὰς χιλίας δραχμὰς ἰδίᾳ ἔφη δανεῖσαι τὸν πατέρα Ἀντιμάχῳ καὶ οὐκ αὐτὸς λαβεῖν (Dem. 49, 44). Κλέων οὐκ ἔφη αὐτὸς ἀλλ᾽ ἐκεῖνον (Νικίαν) στρατηγεῖν (Thuc. 4, 28). -- Οἶμαι ἐμὲ παρὰ σοῦ πολλῆς καὶ καλῆς σοφίας πληρωθήσεσθαι (Pl. Conv. 175). (Αἰτίαν ἔχω μισόδημος εἶναι, Pl. Rep. 8, 566. Ὑποψίαν παρέξουσι μὴ ἡμέτεροι εἶναι πατέρες, Pl. Menex. 247. Ὕποπτος εἶ φυγεῖν.)

REM. When φημί, ἡγοῦμαι, οἶμαι ought to be followed by χρῆναι, δεῖν (δίκαιον εἶναι), and an accus. with inf. with the subject of the leading verb, sometimes the ἡγοῦμαι, χρῆναι, &c. is considered as one verb followed by a simple infinitive (nominative), especially οἶμαι δεῖν, I think I must, think it is necessary for me, to be, &c.: Ἀλκιβιάδης ὑβριστὴς ᾤετο δεῖν εἶναι (Dem. 21, 143). [1]

[1]: Γύλιππος κήρυκα προπέμπει τοῖς Ἀθηναίοις λέγοντα (= λέγειν κελεύων), εἰ βούλονται ἐξιέναι ἐκ τῆς Σικελίας πέντε ἡμερῶν, ἕτοιμος εἶναι σπένδεσθαι (Thuc. 5, 3).

When a verb of utterance or opinion should be put impersonally in the passive, and followed by an accusative with infinitive, the personal expression in the nominative with infinitive is frequently used [as often in English]; but the impersonal form also occurs: Φῦναι ὁ Κῦρος λέγεται καὶ ᾄδεται ἔτι καὶ νῦν ὑπὸ τῶν βαρβάρων εἶδος μὲν κάλλιστος, ψυχὴν δὲ φιλανθρωπότατος (Xen. Cyr. 1, 2, 1). Ὡμολόγηται ὁ ἰατρὸς σωμάτων εἶναι ἄρχων (Pl. Rep. 1, 342; it is confessed that --, or, a physician is confessed to be --). Ἀχιλλεὺς Ὁμήρῳ πεποίηται Πατρόκλῳ ἀποθανόντι ἐκπρεπέστατα τιμωρῆσαι (Xen. Conv. 8, 31). Τοῦ ὑπὸ σοῦ κριθέντος χαλεπώτατα ζῆν χαλεπώτερον ἔτι ζῇ ὁ τύραννος (Pl. Rep. 9, 579). -- Λέγεται, Ἀλκιβιάδην, πρὶν εἴκοσιν ἐτῶν εἶναι, Περικλεῖ τοιάδε διαλεχθῆναι περὶ νόμων (Xen. Mem. 1, 2, 40). Ὁμολογεῖται, τοὺς ἀπὸ Διὸς εὐγενεστάτους τῶν ἡμιθέων εἶναι (Isocr. Evag. 13). (Ἤγγελται ἡ μάχη ἰσχυρὰ γεγονέναι καὶ ἐν αὐτῇ πολλοὺς τεθνάναι, Pl. Charm. 153.)

REM. The verb δοκῶ (videor) is usually put personally, of the person or thing of which something is supposed: εὖ λέγειν μοι δοκεῖτε (even ἀπέπλευσαν, ὡς τοῖς πλείστοις ἐδόκουν, ὀργισθέντες, Xen. An. 1, 4, 7, = ὡς τ. π. ἐδόκει); δοκῶ μοι and simply δοκῶ, I seem to myself to --, it seems to me that I --, I think that I --, e.g. ἔδοξα ἀκοῦσαι ὄνομα αὐτῷ εἶναι Ἀγάθωνα (Pl. Prot. 315); with the infinitive of the future (of the aorist with ἄν), I believe I shall --, I will; δοκῶ μοι κατακείσεσθαι. Δοκεῖ μοι (τινι) impersonally with an accus. c. infin. is unusual, except in a clause subsequently annexed: Ἐδόκει Ξενοφῶντι, βροντῆς γενομένης, σκηπτὸς πεσεῖν εἰς τὴν πατρῴαν οἰκίαν, καὶ ἐκ τούτου λάμπεσθαι πᾶσαν (Xen. An. 3, 1, 11). (Different from this is δοκεῖ, it is decreed that something shall be, § 164.) Δοκῶ is also used in the sense I believe, I think. Δοκεῖς ἂν ἢ λῃστὰς ἢ κλέπτας πρᾶξαι ἄν τι δύνασθαι, εἰ ἀδικοῖεν ἀλλήλους; (Pl. Rep. 1, 351.) Τῷ πατρί, δοκῶ, Πυριλάμπης ὄνομα ἦν (Pl. Parm. 126). (Καὶ τούτους τί δοκεῖτε; Xen. An. 5, 7, 26. Quid hos putatis? Lat. Gr. § 395, R. 7, fin.)

When the word which is the subject of the infinitive is itself governed, as dative or genitive, by the verb of utterance or opinion, the infin. attaches itself immediately to this case (without a separate subject in the accusative): Πιστεύω σοι ποιήσειν, I trust thee that thou wilt do (and thence οὔ σοι πάνυ πιστεύω ἱκανῳ εἶναι, Pl. Euthyd. 296, as πιστεύω τάδε ἀληθῆ εἶναι). Οὐδενὶ ἀνθρώπων ὑφείμην ἂν ἥδιον ἐμοῦ βεβιωκέναι (Xen. Mem. 4, 8, 6). Κτησικλέους ὁ δῆμος ἅπας κατεχειροτόνησεν ἀδικεῖν (Dem. 21, 180). Κατέγνωκα ἐμαυτοῦ μή ποτ᾽ ἂν δυνατὸς γενέσθαι τοὺς ἄνδρας ἱκανῶς ἐγκωμιάσαι (Pl. Tim. 19. Δυνατός to the subject of the principal verb, § 158 b). (Passively, by § 56, R. 2: Κατεγνώσθην ἀδικεῖν, Xen. Hell. 1, 7, 20.) (Αἰτιῶμαί τινα κλέπτην εἶναι. Ἠτιάθη Ἀδείμαντος προδοῦναι τὰς ναῦς, Xen. Hell. 2, 1, 32.)

a) Besides the accus. (or nom.) with inf. immediately dependent on a leading verb, the continuation of the utterance or opinion may be carried on in the same form, so that the verb is to be supposed repeated: Δυοῖν χρησίμοιν οὐ διαμαρτήσεσθαι τὴν πόλιν ἡγούμην πλευσάντων ἡμῶν (τῶν πρεσβέων πρὸς Φίλιππον)· ἢ γὰρ Φίλιππον, ἃ μὲν εἰλήφει τῆς πόλεως, ἀποδώσειν, τῶν δὲ λοιπῶν ἀφέξεσθαι, ἤ, μὴ ποιοῦντος ταῦτα, ἀπαγγελεῖν ἡμᾶς εὐθέως δεῦρο, ὥςθ᾽ ἐν ἐκείνοις τοῖς πόῤῥω τὴν ἀπιστίαν ἰδόντας ὑμᾶς περὶ τῶνδε τῶν ἐγγὺς οὐ προήσεσθαι· μὴ προλαβόντος δὲ ἐκείνου ταῦτα μηδ᾽ ὑμῶν ἐξαπατηθέντων, ἐν ἀσφαλεῖ τὰ πράγμαθ᾽ ὑμῖν ἔσεσθαι (Dem. 19, 151). Ἐμοὶ δοκοῦσιν οἱ ἄνθρωποι παντάπασι τὴν τοῦ ἔρωτος δύναμιν οὐκ ᾐσθῆσθαι· ἐπεὶ αἰσθανόμενοί γε μέγιστ᾽ ἂν αὐτοῦ ἱερὰ κατασκευάσαι καὶ βωμοὺς καὶ θυσίας ἂν ποιεῖν μεγίστας (Pl. Conv. 189). (For a longer narration continued in this way, see Xen. Cyr. 1, 3, 4 ff. Plato de Rep. x. p. 614 b. ff.; a speech and argument, Thucyd. vi. 49.)

REM. It is not usual, however, in Greek, in the same degree as in Latin, to report an entire speech (except it be pure narrative) in such a continued acc. with inf. Often εἶπεν, ἔφη, ἤρετο, &c. is repeated, or there is a sudden transition to the oratio recta in the proper person of the speaker. See Connexion of Sentences, § 192 b.

b) An acc. (nom.) with inf. sometimes stands without an express verb of utterance or opinion, when this is intimated in some other way: Ἆγις τοὺς πρέσβεις ἐς Λακεδαίμονα ἐκέλευσεν ἰέναι· οὐ γὰρ εἶναι κύριος αὐτός (Xen. Hell. 2, 2, 12). Σωκράτης ἐθαύμαζεν, εἰ μὴ φανερὸν τοῖς φιλοσόφοις ἐστίν, ὅτι τὰ μετέωρα οὐ δυνατόν ἐστιν ἀνθρώποις εὑρεῖν· ἐπεὶ καὶ τοὺς μέγιστον φρονοῦντας ἐπὶ τῷ περὶ τούτων λέγειν οὐ ταὐτὰ δοξάζειν ἀλλήλοις (Xen. Mem. 1, 1, 13). Ὁ Ἆγις παρῃτεῖτο (τοὺς Λακεδαιμονίους) μὴ ζημιῶσαι αὑτόν· ἔργῳ γὰρ ἀγαθῷ ῥύσεσθαι τὰς αἰτίας στρατευσάμενος (Thuc. 5, 63).

Further: the acc. with inf. is put a) with verbs and phrases denoting a will (command, prayer, wish, resolve, agreement, taking measures for) that something shall (may) take place (which shall is not expressed, but is involved in the construction), or a permission and a prohibition that something should, or should not, take place (verbs of willing); b) with verbs and phrases denoting to effect and cause that something be, or be not, done (verbs of effecting) (e.g. διαπράττομαι, κατεργάζομαι, ποιῶ, also διαμάχομαι, contend for it, that; κατασκευάζω, σπουδάζω, earnestly endeavour that; more specially ὠνοῦμαι, purchase to myself that, αἴτιός εἰμι, &c.), and to wait for; c) with συμβαίνει, συμπίπτει, it happens. When with these verbs of will and of effect the leading verb and the infinitive have the same subject, a simple infinitive is put (§ 145 and 147): Πάντας ταῦτα εἰδέναι βούλομαι. Εὔχοντο Ξενίαν καὶ Πασίωνα ὡς δολίους ὄντας ληφθῆναι (Xen. An. 1, 4, 7). Ἔδοξε, πλεῖν τὸν Ἀλκιβιάδην (Thuc. 6, 29). Ἔγραψα (I moved that --, also εἶπον, γνώμην εἶπον, ψήφισμα ἐγένετο, &c.), ἀποπλεῖν [1] τὴν ταχίστην τοὺς πρέσβεις (Dem. 18, 25). Οἱ ἄρχοντες οἱ ἐν τῇ Κεφαλληνίᾳ ἔγνωσαν Ἀθήναζε τὴν ναῦν καταπλεῖν (Dem. 32, 9; settled for the ship to sail --). Ἐκ τούτου ἀνιστάμενοι πάντες ἔλεγον, τοὺς ἀνομίας ἄρξαντας δοῦναι δίκην (Xen. An. 5, 7, 34). Ξύγκειται κρατεῖν βασιλέα τῶν πόλεων, ὧν ποτε οἱ πρόγονοι ἦρχον (Thuc. 8, 52; it is settled that --). Νόμον θησόμεθα, μηδενὶ ἐξεῖναι ἄρχειν, ὃς ἂν μὴ στρατεύσηται. Ἀστυάγης ἀπηγόρευε μηδένα βάλλειν, πρὶν Κῦρος ἐμπλησθείη θηρῶν (Xen. Cyr. 1, 4, 14). Ἐγίγνοντο σπονδαὶ τοιαίδε· Λακεδαιμονίους μὲν τὰς ναῦς τὰς ἐν τῇ Λακωνικῇ πάσας, ὅσαι ἦσαν μακραί, παραδοῦναι κομίσαντας ἐς Πύλον Ἀθηναίοις καὶ ὅπλα μὴ ἐπιφέρειν τῷ τειχίσματι· Ἀθηναίους δὲ τοῖς ἐν τῇ νήσῳ ἀνδράσι σῖτον ἐᾶν τοὺς ἐν τῇ ἠπείρῳ Λακεδαιμονίους ἐκπέμπειν τακτὸν κ.τ.λ. (Thuc. 4, 16.) [2] -- Εἴ τινα τῶν γνωρίμων βούλοιο κατεργάζεσθαι καλεῖν σε ἐπὶ δεῖπνον, τί ἂν ποιοίης; (Xen. Mem. 2, 3, 11.) Τισσαφέρνης ἔλεγεν, ὅτι διαπεπραγμένος ἥκοι παρὰ βασιλέως, δοθῆναι αὐτῷ σώζειν τοὺς Ἕλληνας (Xen. An. 2, 3, 25). Ὠνοῦνται αἱ πόλεις, μὴ ἀδικεῖσθαι τοὺς παρ᾽ αὑτῶν ἐκπλέοντας ἐμπόρους (Dem. 8, 25). Ἐγὼ αἴτιος, μὴ καλῶς σε ἀποκρίνασθαι, ὅτι οὐ καλῶς ἠρόμην (Pl. Lach. 191). Φορμίων φυλακὴν εἶχε (ἐφύλαττε), μήτ᾽ ἐκπλεῖν ἐκ Κορίνθου μηδένα μήτ᾽ εἰςπλεῖν (Thuc. 2, 69). Οὐ περιμενοῦμεν (ἀναμενοῦμεν) ἄλλους ἡμᾶς διολέσαι (Pl. Rep. 2, 375). Συνέβη τοὺς Ἀθηναίους θορυβηθῆναι (Thuc. 5, 10). (Rarely, and for the sake of an antithesis, the acc. with inf. instead of the simple infinitive: Βουλοίμην ἂν ἐμέ τε τυχεῖν ὧν βούλομαι, τοῦτόν τε παθεῖν ὧν ἄξιός ἐστιν, Dem. 24, 8.)

[1]: The infin. present is common, as in Lat., after verbs of ordering, decreeing, &c. - T. K. A.

[2]: Δοκοῦντος τοῦ Θίμβρωνος οὐδὲν ποιεῖν, πέμπουσιν οἱ ἔφοροι, ἀπολιπόντα Λάρισσαν στρατεύεσθαι ἐπὶ Καρίαν (Xen. Hell. 3, 1, 8, send him orders to --).

REM. 1. After the verbs under b and c, the acc. with inf. sometimes takes ὥστε (so to arrange that --), rarely those under a (cf. § 145, R. 3). Πειράσομαι ποιῆσαι, ὥστε σε νομίζειν καλῶς βεβουλεῦσθαι (Xen. Cyr. 3, 2, 29). Ἐγὼ κἂν τῆς ψυχῆς πριαίμην ὥστε μήποτε λατρεῦσαι τὴν γυναῖκα (Xen. Cyr. 3, 1, 36). Ἢ οἴει ψηφίσασθαι ἂν τὸ πλῆθος συνελθὸν ὥστε τοὺς κρατίστους καὶ τιμαῖς καὶ δώροις πλεονεκτεῖν; (Xen. Cyr. 2, 2, 20.) Ξυνέβη εὐθὺς μετὰ τὴν ἐν Ἀμφιπόλει μάχην ὥστε πολέμου μηδὲν ἔτι ἅψασθαι μηδετέρους (Thuc. 5, 14). (Διαπράττομαι ὥστε μὴ κολάζεσθαι, Pl. Gorg. 478.)

REM. 2. The verbs which denote endeavour (to effect), take an object-sentence with ὅπως, e.g. κατασκευάζω, διασπουδάζω (§ 123). With ἐπιμελεῖσθαι, μηχανᾶσθαι the acc. with inf. is rare.

REM. 3. Sometimes the subject-matter of an agreement, resolution, stipulation, &c. is expressed by the simple infinitive, as the subject is easily seen from the context: Ἦσαν αἱ συγγραφαί, ὥςπερ εἰώθασιν ἅπασαι, σωθείσης τῆς νεὼς ἀποδοῦναι τὰ χρήματα (Dem. 32, 5; were to this effect, that one should pay). In some cases the construction may be either acc. with inf., or a dative with simple inf. by § 146. Προςτάττω τινὶ ποιεῖν (order a person to do) and τινὰ ποιεῖν (that some one should do). Χαίρειν λέγω τινί and τινά. Ἄνυτος Ἀγοράτῳ αἴτιος ἐγένετο μὴ ἀποθανεῖν (Lys. 13, 82). Τοῦ μὴ λαβεῖν Ἀμφίπολιν πάντων οὗτος αἰτιώτατός ἐστιν (Dem. 23, 152; viz. ὑμῖν). (Also αἴτιος τοῦ τι γίγνεσθαι, § 170 c.) Οἱ περὶ τὸν Χάροπον, συνθέμενοι τοῖς Ἀρκάσιν ἐπιβοηθεῖν, καταλαμβάνουσι τὴν ἀκρόπολιν (Xen. Hell. 7, 4, 15; having agreed with the Arcadians that these should come and help them).

a) The accusative with infinitive stands as the object of a mental judgment expressed impersonally (καλόν ἐστι, χρή, &c.). Καλὸν ἀδελφοὺς ἀλλήλοις ἐπικουρεῖν. Περὶ πολλοῦ ποιητέον, μηδεμίαν πρόφασιν δοθῆναι τοῖς διαβάλλουσιν. Σωτηρία ἄλλη οὐδεμία ἦν, ἢ πυθέσθαι Ἀθηναίους πάντα τὰ πραχθέντα (Andoc. 1, 58). (Τίς μηχανὴ μὴ οὐχὶ πάντα καταναλωθῆναι εἰς τὸ τεθνάναι; Pl. Phæd. 72 = ἀδύνατον.) Προςήκει μοι ποιεῖν and ἐμέ π. Rarely ἔξεστί με ποιεῖν.

REM. The adjective δίκαιος is usually (instead of the impersonal form δίκαιόν ἐστι followed by acc. with inf.) put personally, of the person who is bound (entitled) to do something, with infinitive added: Καὶ σὺ ἡμῖν δίκαιος (δικαιότατος) εἶ ἀντιχαρίζεσθαι (Xen. Cyr. 4, 1, 20). Πολλῷ μειζόνων ἔτι δωρεῶν δίκαιός εἰμι τυγχάνειν (Dem. 18, 53). (Similarly: Ἦν συνιδεῖν τῷ προςέχοντι τὸν νοῦν ἡ βασιλέως ἀρχὴ τοῖς μήκεσι τῶν ὁδῶν καὶ τῷ διεσπάσθαι τὰς δυνάμεις ἀσθενὴς οὖσα, Xen. An. 1, 5, 9 = Ἦν συνιδεῖν τὴν ἀρχὴν -- οὖσαν.) So sometimes a participle expressing something that is becoming, befitting, or a duty, stands personally with the infinitive, instead of impersonally: Λόγος προςήκων ῥηθῆναι (Pl. Pol. 283) = ὃν προςήκει ῥ. Τὰ ἡμῖν ἐξ ἀρχῆς παραγγελθέντα (προςταχθέντα) διελθεῖν (Pl. Tim. 90) = ἃ ἡμῖν παρηγγέλθη δ.

b) An acc. with inf. is sometimes put as an apposition to a demonstrative pronoun (τοῦτο, τόδε, sometimes to a pronoun with a substantive), to denote a conceived relation of which something is predicated: Τὸ δίκαιον τοῦτ᾽ ἐστί, πλέον ἔχειν τοὺς ἄρχοντας τῶν ἀρχομένων (Pl. Gorg. 491). Οὐδενὶ πώποτε δεδώκατε τὴν δωρεὰν ταύτην, ἐξεῖναι τοὺς ἰδίους ἐχθροὺς ὑβρίζειν, ὁπότ᾽ ἂν βούληται (Dem. 21, 170).

a) The accusative with infinitive stands with ὥστε, so that, to denote the way and manner (the degree) and the consequence of what is predicated in the principal sentence, when the clause with ὥστε contains a mere mental representation which is not put by the speaker as actual. (Where the subject remains unchanged, the simple infinitive is used.) If the proposition with ὥστε is put as actual, then partly the indicative (or potential optative) is used, especially almost always with narrative statements in the aorist: partly the infinitive, whereby the sentence coalesces more with the leading sentence, and has less prominence in itself (as to c. inf., but often, so that). Where ὥστε expresses merely a consequence or inference (so that consequently, therefore), but not the way and manner, or the degree (so that οὕτως or τοσοῦτον could not precede), the infinitive is rarely used: Πολλὰς ἐλπίδας ἔχω ἀρκούντως ἐρεῖν, ὥστ᾽ ὑμᾶς μὴ ἀπολειφθῆναι τῶν πραγμάτων (Dem. 27, 2; so that you shall not be left in ignorance of the state of affairs). Οὔπω οἱ καιροὶ παρεληλύθασιν, ὥστ᾽ ἤδη μάτην εἶναι τὸ μεμνῆσθαι περὶ τούτων (Isocr.; so that it should be in vain --): Καὶ λόγων καὶ βουλευμάτων κοινωνὸν ἄν σε οἱ πολέμιοι ποιοῖντο διὰ τὸ πιστεύειν, ὥστε μηδὲ ἕν σε λεληθέναι, ὧν βουλόμεθα εἰδέναι (Xen. Cyr. 6, 1, 40). Οὕτω ἀτόπους τινὰς ἐν τῇ πόλει καὶ δυςχερεῖς ἀνθρώπους Αἰσχίνης ἔλεγεν εἶναι, ὥστε οὐκ αἰσχύνεσθαι λοιδορουμένους Φιλίππῳ (Dem. 19, 308. In the oratio recta it might be οὕτως -- εἰσίν, ὥστε οὐκ αἰσχύνονται, or ὥστε μὴ αἰσχύνεσθαι [1] ). Οἱ Λακεδαιμόνιοι εἰς τοῦτο ἀπληστίας ἦλθον, ὥστε οὐκ ἐξήρκεσεν αὐτοῖς ἔχειν τὴν κατὰ γῆν ἀρχήν (Isocr. Panath. 103). Οὕτως ἡμῖν ταῦτα τἀγαθὰ παντὸς ἄξια εἶναι δοκεῖ, ὥστε τὸ καταλιπεῖν αὐτὰ πάντων μάλιστα φεύγομεν (Xen. Mem. 2, 2, 3). Ξέρξης τῆς πεζῆς στρατιᾶς οὕτως ἄπειρον τὸ πλῆθος ἦγεν, ὥστε καὶ τὰ ἔθνη τὰ μετ᾽ αὐτοῦ ἀκολουθήσαντα πολὺ ἂν ἔργον εἴη καταλέξαι (Lys. 2, 27). Καὶ λήθη καὶ μανία πολλάκις πολλοῖς διὰ τὴν τοῦ σώματος καχεξίαν εἰς τὴν διάνοιαν ἐμπίπτουσιν οὕτως, ὥστε καὶ τὰς ἐπιστήμας ἐκβάλλειν (Xen. Mem. 3, 12, 6). Ἡ τῶν Ἀθηναίων πόλις ἐμπόριον ἐν μέσῳ τῆς Ἑλλάδος τὸν Πειραῖα κατεσκευάσατο τοσαύτην ἔχον ὑπερβολήν, ὥσθ᾽, ἃ παρὰ τῶν ἄλλων ἓν παρ᾽ ἑκάστων χαλεπόν ἐστι λαβεῖν, ταῦθ᾽ ἅπαντα παρ᾽ αὐτῆς ῥάδιον εἶναι πορίσασθαι (Isocr. Paneg. 42). Εἰς τὴν ὑστεραίαν οὐχ ἧκεν ὁ Τισσαφέρνης· ὥσθ᾽ οἱ Ἕλληνες ἐφρόντιζον (Xen. An. 2, 3, 24). Ὥστε (in consequence of the foregoing explanations) ξὺν τῷ πρώτῳ πολέμῳ τῷ δεκαετεῖ καὶ τῇ μετ᾽ αὐτὸν ὑπόπτῳ ἀνακωχῇ καὶ τῷ ὕστερον ἐξ αὐτῆς πολέμῳ εὑρήσει τις τοσαῦτα ἔτη (Thuc. 5, 26). (Συντέτακται καὶ συνακολουθεῖ τοῖς μὲν πλούτοις καὶ δυναστείαις ἄνοια καὶ ἀκολασία, ταῖς δ᾽ ἐνδείαις καὶ ταῖς ταπεινότησι σωφροσύνη καὶ μετριότης· ὥστε χαλεπὸν εἶναι διαγνῶναι, ποτέραν ἄν τις δέξαιτο τῶν μερίδων τούτων τοῖς παισὶ τοῖς αὑτοῦ καταλιπεῖν, Isocr. Areop. 5.)

[1]: [It might be ὥστε οὐκ αἰσχ. (taken as the opp. of αἰσχύνεσθαι) in orat. rect. Comp. 305, R. 3. - ED.]

REM. Even after a condition, or after a question equivalent to a negative (where therefore the consequence is not a fact), ὥστε may stand with the modus finitus, if the condition or the question essentially concerns the proposition with ὥστε: Οὕτως ἀγνωμόνως ἔχετε, ὦ ἄνδρες Ἀθηναῖοι, ὥστε, δι᾽ ὧν ἐκ χρηστῶν φαῦλα τὰ πράγματα τῆς πόλεως γέγονε, διὰ τούτων ἐλπίζετε τῶν αὐτῶν πράξεων ἐκ φαύλων αὐτὰ χρηστὰ γενήσεσθαι; (Dem. 2, 26.) [1]

[1]: Τὰ πράγματα ὁρῶ εἰς τοῦτο προήκοντα ὥστε, ὅπως μὴ πεισόμεθα αὐτοὶ πρότερον κακῶς, σκέψασθαι δέον (Dem. 3, 1; participle instead of infinitive with ὥστε after a participle preceding, by a kind of attraction).

b) Likewise ὥστε before the accusative with infinitive, or, if the subject be the same, the simple infinitive, denotes a fixed condition (so that something shall happen, under the condition that), or the price and reward (so that in return), sometimes altogether the object and the means (so that something may). Just so the acc. with inf. (or simple inf.) with ἐφ᾽ ᾧ, ἐφ᾽ ᾧ τε, on condition that: Οἱ Μιτυληναῖοι ὁμολογίαν ποιοῦνται πρὸς Πάχητα, ὥστε Ἀθηναίοις μὲν ἐξεῖναι βουλεῦσαι περὶ Μιτυληναίων ὁποῖον ἄν τι βούλωνται, πρεσβείαν δ᾽ ἀποστέλλειν ἐς τὰς Ἀθήνας Μιτυληναίους περὶ ἑαυτῶν (Thuc. 3, 28. Also ἐπὶ τοῖσδε ὥστε, Thuc. 3, 114). Πάχης Ἱππίαν προεκαλέσατο ἐς λόγους, ὥστε, ἦν μηδὲν ἀρέσκον λέγῃ, πάλιν αὐτὸν καταστήσειν εἰς τὸ τεῖχος σῶν καὶ ὑγιᾶ (Thuc. 3, 34). -- Ἐξῆν τοῖς ὑμετέροις προγόνοις τῶν λοιπῶν ἄρχειν Ἑλλήνων, ὥστε αὐτοὺς ὑπακούειν βασιλεῖ (Dem. 6, 11). Ὥστε τὴν γυναῖκα ἀπολαβεῖν, πόσα ἄν μοι χρήματα δοίης; (Xen. Cyr. 3, 1, 35.) Πᾶν ποιοῦσιν, ὥστε δίκην μὴ διδόναι (Pl. Gorg. 479; to have no punishment to undergo). Οἱ τριάκοντα ἐβουλήθησαν Ἐλευσῖνα ἐξιδιώσασθαι, ὥστε εἶναι σφίσι καταφυγήν, εἰ δεήσειε (Xen. Hell. 2, 4, 8). [2] -- Τηρίβαζος εἶπεν, ὅτι σπείσασθαι βούλοιτο, ἐφ᾽ ᾧ μήτε αὐτὸς τοὺς Ἕλληνας ἀδικεῖν μήτ᾽ ἐκείνους καίειν τὰς οἰκίας (Xen. An. 4, 4, 6). [3] (The verb can or shall lies in the construction, and is not separately expressed in the Greek.)

[2]: Μηχαναὶ πολλαί εἰσιν ἐν ἑκάστοις τοῖς κινδύνοις ὥστε διαφεύγειν θάνατον (Pl. Apol. 39; so that one can escape, in order to escape).

[3]: Ἐφ᾽ ᾧ (ᾧ τε) with fut. indic. in Herodot. and Thucyd.: Οἱ ἐν Ἰθώμῃ Μεσσήνιοι ξυνέβησαν πρὸς τοὺς Λακεδαιμονίους, ἐφ᾽ ᾧ τε ἐξίασιν ἐκ Πελοποννήσου καὶ μηδέποτε ἐπιβήσονται αὐτῆς· ἦν δέ τις ἁλίσκηται, τοῦ λαβόντος εἶναι δοῦλον (Thuc. 1, 103).

c) For τοιοῦτος ὥστε we have also τοιοῦτος οἷος, or simply οἷος, so that οἷος is put in the case of the τοιοῦτος preceding (or understood), not only with the simple infinitive where the subject is the same, but sometimes also with acc. with inf. Likewise (τοσοῦτον) ὅσον (τοσαῦτα ὅσα) for τοσοῦτον ὥστε. Οἱ Περσικοὶ νόμοι ἐπιμέλονται ὅπως τὴν ἀρχὴν μὴ τοιοῦτοι ἔσονται οἱ πολῖται οἷοι πονηροῦ τινος ἢ αἰσχροῦ ἔργου ἐφίεσθαι (Xen. Cyr. 1, 2, 3). Οὐκ ἦν ὥρα οἵα ἄρδειν τὸ πεδίον (Xen. An. 2, 3, 13; the season to irrigate the plain). Αἴσχιστα ἀπαλλάττονται λοιδοροῦντές τε καὶ εἰπόντες καὶ ἀκούσαντες περὶ σφῶν αὐτῶν τοιαῦτα οἷα καὶ τοὺς παρόντας ἄχθεσθαι (Pl. Conv. 211). Ἐλείπετο τῆς νυκτὸς ὅσον σκοταίους τοὺς Ἕλληνας διελθεῖν τὸ πεδίον (Xen. An. 4, 1, 5).

REM. 1. From οἷος in the sense τοιοῦτος ὥστε arose the frequent use of οἷός τε with εἰμί and an inf. by § 149, in the sense of, in a condition to (to be able, &c.): Οὐχ οἷώς τέ εἰμι βοηθῆσαι ἐμαυτῷ (I am not able [i.e. am not such a one as to do it]. Pl. Gorg. 408). Impersonally: οὐχ οἷόν τε (ἐστίν), it is not possible; ὡς οἷόν τε.

REM. 2. For ὥστε in the sense so that, Herodotus and the Attic poets, sometimes even Xenophon, have ὡς: Ἡ Ῥοδῶπις οὕτω δή τι κλεινὴ ἐγένετο, ὡς καὶ πάντες οἱ Ἕλληνες Ῥοδώπιος τοὔνομα ἐξέμαθον (Herod. 1, 135). Ἔνθεν ὄρη ἦν ὑπερύψηλα, ἔνθεν δὲ ὁ ποταμὸς τοιοῦτος τὸ βάθος, ὡς μηδὲ τὰ δόρατα ὑπερέχειν πειρωμένοις τοῦ βάθους (Xen. An. 3, 5, 7). (Also κώθωνα φέρονται, ὡς ἀρύσασθαι ἐκ τοῦ ποταμοῦ, Xen. Cyr. 1, 2, 8, in order to. Τὰς ἀσπίδας μείζους ἔχουσιν ἢ ὡς ποιεῖν ἢ ὁρᾶν τι, Xen. Cyr. 6, 4, 17.)

An accusative with infinitive, or, for the same subject, a simple infinitive, stands after πρίν (πρότερον πρίν), when it denotes a simple relation of time to an action which has taken place, or to one merely conceived, which is hindered. If πρίν after a negative sentence denotes a condition which has not yet taken place (before the fulfilment of which something will not happen), then πρὶν ἄν is used with the subjunctive by § 127, or πρίν with the optative by § 132. Of a condition which has already taken place, πρίν is used with the indicative, § 114 c. R. 1; likewise where πρίν denotes merely a change which has taken place: until. Ἡμεῖς (οἱ Λακεδαιμόνιοι) Μεσσήνην εἵλομεν πρὶν Πέρσας λαβεῖν τὴν βασιλείαν καὶ κρατῆσαι τῆς ἠπείρου καὶ πρὶν οἰκισθῆναί τινας τῶν πόλεων τῶν Ἑλληνίδων (Isocr. Archid. 26). Οὕτω τινὲς εὐπειθεῖς εἰσιν, ὥστε, πρὶν εἰδέναι τὸ προςταττόμενον, πρότερον πείθονται (Xen. Cyr. 2, 2, 10). Πρὶν ἔχεσθαι τὰ ἄκρα οὐδὲν ἐδεῖσθε εἰρήνης (Xen. Cyr. 3, 2, 12). Πολλοὶ ἀποθνήσκουσι πρότερον πρὶν δῆλοι γενέσθαι, οἷοι ἦσαν (Xen. Cyr. 5, 2, 9). Δοκεῖς μοι οὐδαμῶς μ᾽ ἀφήσειν πρὶν ἂν εἴπω (Pl. Phæd. 228). Ὁ Κῦρος ὑπέσχετο τοῖς φυγάσι μὴ πρόσθεν παύσεσθαι πρὶν αὐτοὺς καταγάγοι οἴκαδε (Xen. An. 1, 2, 2). Οὐ πρότερον ἐπαύσαντο πρὶν τὸν Ἀλκιβιάδην ἐκ τοῦ στρατοπέδου μετεπέμψαντο (Isocr. de Big. 8). Τοῖς Κερκυραίοις οὐχ ἑωρῶντο αἱ νῆες, καὶ ἐθαύμαζον τοὺς Κορινθίους πρύμναν κρουομένους· πρίν τινες ἰδόντες εἶπον, ὅτι νῆες ἐκεῖναι ἐπιπλέουσιν (Thuc. 1, 51; until at last some saw).

REM. For πρίν, the poets, Herodot., and sometimes Attic prose-writers, use πρὶν ἤ. As with πρίν, the infinitive also occurs, but more rarely with πρότερον ἤ, ὕστερον ἤ: Ἀπαγγελθέντος Ἱππίᾳ, ὅτι Ἵππαρχος ἀπέθανεν, ἐπὶ τοὺς ὁπλίτας πρότερον ἢ αἰσθέσθαι εὐθὺς ἐχώρησεν (Thuc. 6, 58. Usually ἢ ᾔσθοντο). (Φθάνω ἤ with acc. with inf. for φθάνω πρίν, Xen. Cyr. 1, 6, 40.) The infinitive instead of πρὶν ἄν with the subjunctive is very rare.

a) The acc. with inf. in some places stands without a governing word, expressing merely the thought present to the mind in the form of an indefinite sentence:

In commands (legal language) and communications of orders: Τοὺς Θρᾷκας ἀπιέναι, παρεῖναι δ᾽ εἰς ἔνην (the day after to-morrow. Arist. Ach. 172. A herald is the speaker). In laws and treaties containing several regulations, among the direct commands expressed in the imperative are blended accusatives with inf., which may be said to attach themselves dependently to a term of appointment or stipulation, &c. understood: it is enacted, &c. that --. (See e.g. Pl. Legg. 6, 760. Thuc. 5, 18, and 23. Dem. 24, 20.)

In entreaties and wishes: Ἑρμῆ ᾽μπολαῖε, τὴν γυναῖκα τὴν ἐμὴν οὕτω μ᾽ ἀποδύσθαι τήν τ᾽ ἐμαυτοῦ μητέρα (Arist. Ach. 816; that I could but so sell!).

In exclamations of wonder at something happening [like our: to think of his not having, &c.!]: Τοῦτον δ᾽ ὑβρίζειν; ἀναπνεῖν δέ; ὃν εἴ τις ἐᾳ ζῆν, ἀγαπᾶν ἔδει (Dem. 21, 209). More usually with the article prefixed: Τὸ δὲ μηδὲ κυνῆν οἴκοθεν ἐλθεῖν ἐμὲ τὸν κακοδαίμον᾽ ἔχοντα (Arist. Nub. 268. That I should not even --!). (Also simple infinitive: Τῆς μωρίας, τὸ Δία νομίζειν, ὄντα τηλικουτονί, Arist. Nub. 819. For a man of his years to believe in a Zeus!)

b) As a simple infinitive, so occasionally an acc. with inf. is added [in a qualifying or restrictive sense] to a statement with ὡς or ὅσον (so far as --; see § 151): Ἢ οὖν ζωγραφικὸς Θεόδωρος; Οὐχ, ὅσον γ᾽ ἐμὲ εἰδέναι (Pl. Theæt. 145). Οὐδεμία ἔμοιγε δοκεῖ, ὦ Πῶλε, τέχνη ἡ ῥητορικὴ εἶναι, ὡς πρὸς σὲ τἀληθῆ εἰρῆσθαι (Pl. Gorg. 462; if the truth must be told you, to tell you the truth). Ἰόλην ἔλεξας, ὡς γ᾽ ἐπεικάζειν ἐμέ (Soph. Trach. 1220). (Without ὡς: δοκεῖν ἐμοί, it seems to me, in my opinion, Herodot., Thuc. In like manner seems to have originated the expression πολλοῦ δεῖν, μικροῦ δ., ὀλίγου δ., so that much, or little, is wanting; i.e. far from it, almost.)

a) Sentences accessory to an acc. with inf. retain the usual form of the oratio finita; but relative sentences to an acc. with inf. are sometimes themselves put in this form when they rather contain a continuation of the infinitive sentence, or a remark added for definition of some term in it, or when they are periphrastic expressions with εἰμί and a relative. (In longer reports parentheses, such as ὡς δοκεῖ, ὡς φαίνεται, also pass into the infinitive.) Γύγην φασὶν ἰδόντα τὸ χάσμα καὶ θαυμάσαντα καταβῆναι καὶ ἰδεῖν ἄλλα τε θαυμαστὰ καὶ ἵππον χαλκοῦν κοῖλον, θυρίδας ἔχοντα, καθ᾽ ἃς ἐγκύψαντα ἰδεῖν ἐνόντα νεκρόν, ὡς φαίνεσθαι, μείζω ἢ κατ᾽ ἄνθρωπον· τοῦτον δὲ ἄλλο μὲν ἔχειν οὐδέν, περὶ δὲ τῇ χειρὶ χρυσοῦν δακτύλιον, ὃν περιελόμενον ἐκβῆναι (Pl. Rep. 2, 359). Καλλίας διελογίζετο, ὅσον ἑκάστους ἔδει συντελεῖν, Ἀχαιοὺς μὲν πάντας καὶ Μεγαρέας ἑξήκοντα τάλαντα, τὰς δ᾽ ἐν Εὐβοίᾳ πόλεις ἁπάσας τετταράκοντα· εἶναι δὲ πολλοὺς καὶ ἄλλους τῶν Ἑλλήνων, οὓς βούλεσθαι κοινωνεῖν τῆς συντάξεως (Æsch. 3, 96; to bear their part in the tribute). (Οὐδέν᾽ ἂν νομίζω τοσαῦτ᾽ ἀγαθὰ ποιῆσαι, δι᾽ ὃν ὑμῖν προςήκειν ἐπιορκῆσαι. Dem. 23, 194.) [1]

[1]: Οἱ Λακεδαιμόνιοι δέκα ἄνδρας Σπαρτιατῶν προςείλοντο τῷ Ἄγιδι ξυμβούλους, ἄνευ ὧν μὴ κύριον εἶναι ἀπάγειν στρατιὰν ἐκ τῆς πόλεως (Thuc. 5, 63; without whom (it was understood that) he should have no authority, --. The acc. with inf. here is dependent on the notion of a decree involved in προςείλοντο).

b) It is not altogether a rare construction, especially in a long report of another person's narration or thoughts, for a dependent sentence (protasis) with a conjunction of time (ἐπειδή, ὡς, ὅτε) to be put in the acc. with inf., instead of the oratio finita in optative or indicative: Τὸν οὖν Σωκράτη Ἀριστόδημος ἔφη κατὰ τὴν ὁδὸν πορεύεσθαι ὑπολειπόμενον καί, περιμένοντος οὗ, κελεύειν προϊέναι εἰς τὸ πρόσθεν· ἐπειδὴ δὲ γενέσθαι ἐπὶ τῇ οἰκίᾳ τῇ Ἀγάθωνος, ἀνεωγμένην καταλαμβάνειν τὴν θύραν· εὐθὺς δ᾽ οὖν ὡς ἰδεῖν τὸν Ἀγάθωνα, Ὦ, φάναι, Ἀριστόδημε, εἰς καλὸν ἥκεις, ὅπως συνδειπνήσεις (Pl. Conv. 174). (Λέγεται καὶ Ἀλκμαίωνι τῷ Ἀμφιάρεω, ὅτε δὴ ἀλᾶσθαι αὐτὸν μετὰ τὸν φόνον τῆς μητρός, τὸν Ἀπόλλω ταύτην τὴν γῆν χρῆσαι οἰκεῖν. Thuc. 2, 102.) (In Herodot. and Thucyd. εἰ is likewise so put; in Herodot. also διότι, ἔστε, and ἐς ὅ.)

REM. Ἐπεί in the sense for with a sentence in acc. with inf. as in § 163 a. does not come under this head.

a) An accusative with infinitive is denoted by the article as thereby comprehended into a definite substantive term (the circumstance that --). The nominative serves to denote an existing circumstance (the fact that --, quod) as subject: Τὸ χρόνον γεγενῆσθαι μετὰ τὴν πρεσβείαν πολύν, δέδοικα, μή τινα λήθην ὑμῖν ἐμπεποιήκῃ (Dem. 19, 3). Ἡ εὐεργεσία αὕτη, τὸ δι᾽ ἡμᾶς Πελοποννησίους αὐτοῖς μὴ βοηθῆσαι, παρέσχεν ὑμῖν Σαμίων κόλασιν (Thuc. 1, 41). The accusative is used to denote a certain relation (conceived or actual) as the object of a verb, or with prepositions, especially διά, εἰς, and πρός: Σκοπῶν τό τε πλῆθος τῶν πολεμίων καὶ τὸ τὰ χωρία πάντα ἀπολωλέναι τῇ πόλει. Διὰ τὸ τοὺς πολεμίους προειςεληλυθέναι. Τὸ εἶναι Φίλιππον πάντων, ἕνα ὄντα, κύριον πρὸς τὸ τὰ τοῦ πολέμου τάχυ καὶ κατὰ καιρὸν πράττεσθαι πολλῷ προέχει (Dem. 1, 4). Even with a verb declarandi vel sentiendi the acc. with inf. may have the article to denote it as something known and already mentioned, but usually only as an apposition to a pronoun or substantive: Τόδε γέ μοι δοκεῖ εὖ λέγεσθαι, τὸ θεοὺς εἶναι ἡμῶν τοὺς ἐπιμελουμένους καὶ ἡμᾶς τοὺς ἀνθρώπους ἓν τῶν κτημάτων τοῖς θεοῖς εἶναι (Pl. Phæd. 62).

REM. A circumstance or relation which takes place, and of which something is said, is also denoted by a sentence with ὅτι: Αἴτιον ἦν τοῦ ταῦτα τοῖς πολλοῖς ἀρέσκειν, ὅτι μεμαθηκότες ἦσαν ἐργάζεσθαι καὶ φείδεσθαι (Isocr. Areop. 24). Εἴρηκε Δημοσθένης πρὸς ὑμᾶς παρὰ τοῦτο διαφθαρῆναι τὰ Κερσοβλέπτου πράγματα, ὅτι τῆς πρεσβείας ὢν ἡγεμὼν ἐγὼ εἰς Θράκην ἰέναι οὐκ ἠθέλησα (Æsch. 2, 89. Approximating to the sense, because). Τὰ μὲν ἄλλα ὀρθῶς ἤκουσας, ὅτι δὲ καὶ ἐμὲ οἴει εἰπεῖν τοῦτο, παρήκουσας (Pl. Prot. 330; but as to the circumstance that --, but if, thou thinkest --. Lat. Gram. § 398 b. R. 2).

b) The dative of the accusative with infinitive, like that of the simple infinitive, is both used of the means and instrument or cause, and also governed by particular adjectives and verbs, or by prepositions: Οὐ πλεονεξίας ἕνεκα ταῦτ᾽ ἔπραξεν Φίλιππος ἀλλὰ τῷ δικαιότερα ἀξιοῦν τοὺς Θηβαίους ἢ ὑμᾶς (Dem. 2, 13; but by reason of the Thebans making a more just demand). Πάντα ταῦτα οὐκ ἦν ἐμποδὼν τῷ τοὺς Φωκέας σώζεσθαι (Dem. 19, 73).

c) The genitive of the accusative with infinitive stands, as objective genitive, with the same words which can take the genitive of the simple infinitive: Οἱ πρόγονοι τὰ πλήθη καὶ τὰς ἀκριβείας τῶν νόμων σημεῖον εἶναι ἐνόμιζον τοῦ κακῶς οἰκεῖσθαι τὴν πόλιν ταύτην (Isocr. Areop. 40). Οὐδ᾽ ἐπεμελήθην τοῦ διδάσκαλόν μοί τινα γενέσθαι τῶν ἐπισταμένων (Xen. Mem. 4, 2, 4). Αἴτιον ἦν τοῦ ταῦτα τοῖς πολλοῖς ἀρέσκειν, ὅτι μεμαθηκότες ἦσαν ἐργάζεσθαι καὶ φείδεσθαι (Isocr. Areop. 24. Cf. § 164 with R. 3). Ἄνευ τοῦ τοῖς πράγμασι μὴ συμφέρειν τὸ ψήφισμα οὐδὲ πρὸς δόξαν συμφέρει τῇ πόλει τοιοῦτον οὐδὲν ἐψηφισμένῃ φαίνεσθαι (Dem. 23, 138). Ὁ ὑπὲρ τοῦ ταῦτα μὴ γενέσθαι ἀγών (Dem. 18, 201 -- the struggle that this should not take place; the struggle to prevent it).

REM. The genitive of an acc. with inf. stands now and then (especially in negation) in the sense in order that, to the intent that (otherwise ἕνεκα): Ἐτειχίσθη Ἀταλάντη ὑπ᾽ Ἀθηναίων ἡ ἐπὶ Λοκροῖς τοῖς Ὀπουντίοις νῆσος, τοῦ μὴ λῃστὰς ἐκπλεόντας ἐκ τῆς Λοκρίδος κακουργεῖν τὴν Εὔβοιαν (Thuc. 2, 32). Φοβούμαι διελέγχειν σε, μή με ὑπολάβῃς οὐ πρὸς τὸ πρᾶγμα φιλονεικοῦντα λέγειν, τοῦ καταφανές γενέσθαι, ἀλλὰ πρὸς σε (Pl. Gorg. 457). (Simple infinitive: Ὁ Χαλκιδεὺς καὶ ὁ Ἀλκιβιάδης πλέοντες, ὅσοις ἐπιτύχοιεν, ξυνελάμβανον, τοῦ μὴ ἐξάγγελτοι γενέσθαι, Thuc. 8, 14; that the tidings of their approach might be carried.) (The genitive, it seems, must be explained from § 65, b.)

(The Tenses of the Infinitive.) a) The present, imperfect, future, and futurum exactum of the infinitive, correspond with the same tenses in the indicative (especially with the same distinction of the perfect and the narrative aorist). Πρὸς τῷ τῆς εἰρήνης αἴτιος γεγενῆσθαι καὶ ἄλλα πολλὰ τὴν πόλιν ἠδίκηκας (Dem. 18, 22). Οἶμαι μὲν εἰρηκέναι τι καὶ τοιοῦτον, οὐ μὴν ἀλλ᾽ ἔτι πλείω καὶ σαφέστερον πειράσομαι διαλεχθῆναι (Isocr. Areop. 36). Δυοῖν ἢ τριῶν ἡμερῶν ταῦτα πεπράξεσθαί φημι (Dem. 19, 74).

REM. 1. The infinitive of the perfect is sometimes put where the present might have been used, to denote the complete accomplishment of the action, or the state thereby produced, especially after verbs of willing: Βούλομαι ἀγῶνί μοι καὶ δικαστηρίῳ διωρίσθαι παρ᾽ ὑμῖν, ὅτι τἀναντία ἐμοὶ καὶ τούτοις πέπρακται (Dem. 19, 223; I wish it decided and settled --). Ὁ κάμνων ἀξιοῖ παρὰ τοῦ ἰατροῦ καύσει καὶ τομῇ χρησάμενος ἀπηλλάχθαι τοῦ νοσήματος (Pl. Rep. 3, 406). Ἐθέλω ὑμᾶς συντῆξαι καὶ συμφῦσαι εἰς τὸ αὐτό, ὥστε δύ᾽ ὄντας ἕνα γεγονέναι καί, ἕως ἂν ζῆτε, ὡς ἕνα ὄντα κοινῇ ἀμφοτέρους ζῆν (Pl. Conv. 192). Εἶπον οἱ ἄνδρες τὴν θύραν κεκλεῖσθαι (Xen. Hell. 5, 4, 7; that the door should be shut). (Βούλομαι, αἱροῦμαι, δεῖ, μέλλω τεθνάναι for θνήσκειν or θανεῖν.)

REM. 2. After the verbs denoting hope and surmise, promise and undertaking, the future is used both in the simple inf. and in the acc. with inf.: Ἐλπίδας ἔχω καὶ σὲ βουλήσεσθαι φίλον ἡμῖν εἶναι (Xen. An. 2, 5, 12). Ὑπισχνοῦμαι χρυσῆν εἰκόνα ἀναθήσειν (Pl. Phæd. 235). Ὤμοσαν ἢ μὴν βοηθήσειν. Ὁ Νυμφόδωρος τὸν ἐπὶ Θράκης πόλεμον ὑπεδέχετο καταλύσειν (Thuc. 2, 29). Occasionally, however, the present is used, where the notion of future time is not meant to be prominent: Ὡμολόγεις (ξυνέθου ἡμῖν) κατὰ τοὺς νόμους πολιτεύεσθαι (Pl. Crito, 52). The verbs of hoping and surmising are also followed by the inf. of the aorist with ἄν, see § 173. (Of the aorist without ἄν, see § 172 a. R.) [1]

[1]: Οὐκ ἔφη πορεύεσθαι (Xen. An. 1, 3, 7), because, οὐ πορεύομαι, I am not going, may be used as = I will not go.

REM. 3. Occasionally (especially in Thucydides) the inf. of the future is put instead of the present after the verbs named in § 145, 146 (e.g. δύναμαι, διανοοῦμαι, δέομαι, πείθω, &c.), to mark expressly, that the infinitive action is later and impending: Οἱ Συρακούσιοι τὸ στόμα τοῦ λιμένος διενοοῦντο κλῄσειν (Thuc. 7, 56). Οἱ Κορίνθιοι ἐδεήθησαν τῶν Μεγαρέων ναυσὶ σφᾶς ξυμπροπέμψειν (Thuc. 1, 27). (That the shall, by which in English we denote what is matter of will, condition, endeavour, is not expressed by the inf. of the future, but by the construction, has been already noted, § 164, § 166 b, and § 170 c.)

b) After the præteritum of a verb declarandi vel sentiendi, the present, perfect, and future infinitive are put of that which at the time of the principal verb was present, past, or future, consequently as imperfectum, plusquamperf., and futurum in præterito: Οὐκ ἔφασαν τὰς ναῦς παρεῖναι. Τοὺς στρατιώτας ἥξειν ἐνόμιζον. Ἁρμόδιος καὶ Ἀριστογείτων ἐνόμισαν μεμηνῦσθαι (Thuc. 6, 57). Ἄφοβος ὡμολόγει κεκομίσθαι τὴν προῖκα (Dem. 27, 14; to have received = that he had received the dowry). (Ἡγεῖτο τὴν μεγίστην πίστιν ἔσεσθαι δεδωκώς. Isocr. Antid. 125.)

REM. 1. Sometimes, especially after ἔφην, the inf. present is used even of a more remote past time, where otherwise the aorist is used (see the following §) to denote continuance, state, and recurrence (answering to the imperfect in the oratio recta): Μετὰ ταῦτα Ἀριστόδημος ἔφη σφᾶς μὲν δειπνεῖν, τὸν δὲ Σωκράτη οὐκ εἰςιέναι· τὸν οὖν Ἀγάθωνα πολλάκις κελεύειν μεταπέμψασθαι τὸν Σωκράτη, ὁ δὲ οὐκ ἐᾶν (Pl. Conv. 175 = ἐδειπνοῦμεν -- εἰςῄει -- ἐκέλευεν -- εἴων). Συντυχεῖν ἔφη Αἰσχίνης Ἀτρεστίδᾳ παρὰ Φιλίππου πορευομένῳ καὶ μετ᾽ αὐτοῦ γύναια καὶ παιδάρια ὡς τριάκοντα βαδίζειν, αὐτὸς δὲ θαυμάσας ἐρέσθαι τινὰ τῶν ἀνθρώπων, τίς ἄνθρωπός ἐστι καὶ τίς ὄχλος ὁ μετ᾽ αὐτοῦ (Dem. 19, 305 = συνέτυχον -- ἐβάδιζεν -- ἠρόμην).

REM. 2. Even after the present (the future or aorist without preterite signification, also the perfect) of verbs declarandi vel sentiendi the inf. present is used (simply and in acc. with inf.) with the sense of past time (instead of the aorist, see the following §), to denote, like the imperfect, continuance, state, or recurrence: Λακεδαιμονίους φασὶν ἐν Πλαταιαῖς, ἐπειδὴ πρὸς τοῖς γεῤῥοφόροις ἐγένοντο, οὐκ ἐθέλειν μένοντας πρὸς αὐτοὺς μάχεσθαι, ἀλλὰ φεύγειν, ἐπειδὴ δὲ ἐλύθησαν αἱ τάξεις τῶν Περσῶν, ἀναστρεφομένους ὥςπερ ἱππέας μάχεσθαι καὶ οὕτω νικῆσαι τὴν ἐκεῖ μάχην (Pl. Lach. 191 = ἤθελον -- ἔφευγον -- ἐμάχοντο -- ἐνίκησαν). Δόξομεν τὸν παρελθόντα χρόνον ἀλαζονεύεσθαι καὶ τὴν μὲν φύσιν ὅμοιοι τοῖς ἄλλοις εἶναι, ταῖς δὲ σεμνότησιν πεπλασμέναις κεχρῆσθαι (Isocr. Archid. 98; people will say of us: ἠλαζονεύοντο). Οἶμαι καὶ οἴκοι ἡμᾶς τούτου ἕνεκεν ἀσκεῖν καὶ γαστρὸς κρείττους εἶναι καὶ κερδέων ἀκαίρων, ἵν᾽, εἴ τι δέοι, δυναίμεθα αὐτοῖς συμφόρως χρῆσθαι (Xen. Cyr. 4, 2, 45. Not ἀσκοῦμεν, but ἠσκοῦμεν, as ἵνα δυναίμεθα shows). Τί δ᾽ οἱ Θετταλοί; ἆρ᾽ οἴεσθε, ὅτε τοὺς τυράννους Φίλιππος ἐξέβαλλε, προςδοκᾶν τὴν καθεστῶσαν νῦν δεκαδαρχίαν ἔσεσθαι; (Dem. 6, 22 = οὐ προςεδόκων.)

a) The aorist infinitive (without ἄν) has the signification of a præteritum, as in the indicative, when it is governed by a verb declarandi vel sentiendi, or by a phrase of the same signification, and likewise in the acc. with inf. when it has the article, except where it serves to denote a purpose: Πατρὸς λέγεται ὁ Κῦρος γενέσθαι Καμβύσου (Xen. Cyr. 1, 2, 1). Παλαιότατοι λέγονται ἐν μέρει τινὶ τῆς Σικελίας Κύκλωπες οἰκῆσαι (Thuc. 6, 2). Ἀθηναίων τὸ πλῆθος Ἵππαρχον οἴονται ὑφ᾽ Ἁρμοδίου καὶ Ἀριστογείτονος τύραννον ὄντα ἀποθανεῖν (Thuc. 1, 20). Ἄφοβος ἐξαρνεῖται μὴ λαβεῖν τὴν προῖκα (Dem. 27, 16). Διετεθρύλλητο, ὡς φαίη Σωκράτης, τὸ δαιμόνιον ἑαυτῷ σημαίνειν· ὅθεν δὴ καὶ μάλιστά μοι δοκοῦσιν αὐτὸν αἰτιάσασθαι καινὰ δαιμόνια εἰςφέρειν (Xen. Mem. 1, 1, 2; to have accused him). Τὸ μηδεμίαν τῶν πόλεων ἁλῶναι πολιορκίᾳ, μέγιστόν ἐστι σημεῖον τοῦ διὰ τούτους πεισθέντας τοὺς Φωκέας ταῦτα παθεῖν (Dem. 19, 61). [1] Therefore, after a præteritum of such a verb, the aorist acquires the signification of a more remote past (as aorist): Ἐπύαξα ἐλέγετο Κύρῳ δοῦναι πολλὰ χρήματα (Xen. An. 1, 2, 12; was said to have given = it was said that she had given; ἐλέγετο, ὅτι ἔδωκεν by § 130 b. R. 2, not ἐδεδώκει). Οἱ Καμαριναῖοι ὕποπτοι τοῖς Συρακουσίοις ἦσαν (were suspected by the S.), μὴ προθύμως σφίσι μηδ᾽ ἐπὶ τὴν πρώτην μάχην πέμψαι ἃ ἔπεμψαν (Thuc. 6, 75; the help which they had sent). [2]

[1]: Where the acc. with inf. with the article denotes a purpose (e.g. after ἐπιμελοῦμαι, after ὑπέρ or for ἕνεκα, § 170 c. R.) the aorist is put, without preterite signification: Ὁ ὑπὲρ τοῦ μὴ γενέσθαι ταῦτα ἀγών (Dem. 18, 201). Οὐδ᾽ ἐπεμελήθην τοῦ διδάσκαλόν τινά μοι γενέσθαι (Xen. Mem. 4, 2, 4).

[2]: Ἀντειπεῖν τοῖς πρεσβυτέροις ἢ λοιδορήσασθαι δεινότερον ἐνόμιζον ἢ νῦν περὶ τοὺς γονέας ἐξαμαρτεῖν (Isocr.). Here ἀντειπεῖν, &c., are not governed as verbs by ἐνόμιζον, but stand as the subject.

REM. In some passages, ἐλπίζειν, ἐλπίς ἐστιν, ἐν ἐλπίδι εἰμί, ἐλπίδα παρέχω, προςδοκῶ, also δοκῶ, εἰκός (ἐστιν), consequently the expressions which directly denote an expectation, take the inf. aorist (without ἄν) without preterite signification, instead of the future or aorist with ἄν: Ἄσμενοι ἐκεῖσε ἴασι, οἷ ἀφικομένοις ἐλπίς ἐστιν, οὗ διὰ βίου ἤρων, τυχεῖν (Pl. Phæd. 57). Βρασίδας ἔλεγεν ἐν ἐλπίδι εἶναι ἀναλαβεῖν Νίσαιαν (Thuc. 4, 70). Μῶρος (εἶ), εἰ δοκεῖς με τλῆναι σὴν καθαιμάξαι δέρην (Eur. Or. 1527). Οὐκ εἰκός, ἐς νῆσον τοὺς Λακεδαιμονίους ἡμῶν ναυκρατόρων ὄντων περαιωθῆναι (Thuc. 5, 109). There are passages here and there in the common editions, where other verbs declarandi vel sentiendi are followed by an aorist inf. without ἄν in future sense (e.g. νομίζω κρατῆσαι for κρατήσειν or κρατῆσαι ἄν, ἔφη δέξασθαι), but these undoubtedly rest upon a false reading, either ἄν having been accidentally omitted, or the aorist written by mistake for the future (δέξασθαι for δέξεσθαι).

b) In all other connexions, the aorist infinitive is without preterite meaning, and differs from the present only as denoting a single transient action, as in the subjunctive and partly in the optative; and even this secondary distinction in many cases falls away, inasmuch as after the verbs named in § 145, 146, when these as governing verbs are in the aorist, usually (without any kind of secondary distinction) the aorist infinitive is put, rarely the present, viz. where duration, or the notion in its generality is to be expressed (but after present and future both present and aorist): Αἱρετώτερόν ἐστι καλῶς ἀποθανεῖν ἢ ζῆν αἰσχρῶς (Isocr. Paneg. 95. The dying as momentary, life as duration). Ἡ γεωργία μαθεῖν τε ῥᾴστη ἐδόκει εἶναι καὶ ἡδίστη ἐργάζεσθαι (Xen. Œcon. 6, 9. Μαθεῖν, transient). Οἱ Ἐπιδάμνιοι ἐδέοντο τῶν Κερκυραίων μὴ σφᾶς περιορᾶν φθειρομένους ἀλλὰ τούς τε φεύγοντας ξυναλλάξαι σφίσι καὶ τὸν τῶν βαρβάρων πόλεμον καταλύσαι (Thuc. 1, 24. Περιορᾶν generally, ξυναλλάξαι and καταλύσαι of single acts). Παρῆλθε Περικλῆς ὁ Ξανθίππου, ἀνὴρ λέγειν καὶ πράττειν δυνατώτατος (Thuc. 1, 139; generally). Σωκράτην ἴσως τινὲς νομίζουσι προτρέψασθαι μὲν ἀνθρώπους ἐπ᾽ ἀρετὴν κράτιστον γεγονέναι, προαγαγεῖν δ᾽ ἐπ᾽ αὐτὴν οὐχ ἱκανόν (Xen. Mem. 1, 4, 1. The individual instances are in his thoughts). Βούλομαι δηλῶσαι καὶ διελθεῖν, ὅσον αὕτη ἡ πολιτεία τῆς τότε διήνεγκεν (Isocr. Areop. 62. Transient object). Ὅσα ἐπυθόμεθα περὶ Κύρου, πειρασόμεθα δηλῶσαι (Xen. Cyr. 1, 1, 6). Εὔχοντο Ξενίαν καὶ Πασίωνα ληφθῆναι (Xen. An. 1, 4, 7). Φθησόμεθα, πρὶν τοὺς πολεμίους συλλεγῆναι, ἀναβάντες εἰς τὰ ὄρη (Xen. Cyr. 3, 2, 4). Οὕτω σφόδρ᾽ ἠπείχθησαν μετασχεῖν τῶν κινδύνων (Isocr. Paneg. 87). Αἱ ἐκ τῆς Κορίνθου νῆες ἠναγκάσθησαν ναυμαχῆσαι πρὸς Φορμίωνα (Thuc. 2, 83. Shortly afterwards: οὕτω δὴ ἀναγκάζονται ναυμαχεῖν κατὰ μέσον τὸν πορθμόν). Οὐχ εἱλόμην ῥαθυμεῖν (Isocr. Paneg. 3; of the usual manner of life). Ὀρχεῖσθαι ἔμαθον, not ὀρχήσασθαι, of the art in general. Δημοσθένης ὡς ἅπαξ ἐταράχθη, οὐδ᾽ ἀναλαβεῖν αὑτὸν ἠδυνήθη, ἀλλὰ καὶ πάλιν ἐπιχειρήσας λέγειν ταὐτὸν ἔπαθεν (Æsch. 2, 35, to speak; εἰπεῖν τι, to say something). [1]

[1]: Of the inf. with μέλλω, see § 116.

(Infinitive with ἄν.) The present and aorist infinitive are used with ἄν to denote what rests on a merely assumed condition, in the same manner as the indicative and optative, so that the inf. present with ἄν answers both to the indic. imperfect and the optat. present with ἄν, the inf. aorist with ἄν both to indic. and optat. of aorist with ἄν. The inf. with ἄν corresponds likewise with the merely potential and dubitative optative with ἄν (§ 136), and the inf. aorist with ἄν stands therefore after verbs declarandi et sentiendi (hope, surmise) frequently as a modest expression, instead of the future (often coupled with a future); sometimes also, especially of something in the future with duration, the present inf. with ἄν. -- The perfect infinitive with ἄν is used in the not frequent cases where the plusquamperf. indic. or perfect optative is put with ἄν (§ 117 and 135, 136). Εἰ ὑμᾶς ἐβουλόμεθα ἀπολέσαι, χωρίων ἐπιτηδείων ὑμῖν ἐπιτίθεσθαι ἀπορεῖν ἄν σοι δοκοῦμεν; (Xen. An. 2, 5, 18 = ἠποροῦμεν ἄν;) -- Ἀθυμῶ, ὅτι μοι δοκεῖ τὰς τῶν θεῶν εὐεργεσίας οὐδ᾽ ἂν εἷς ποτε ἀνθρώπων ἀξίαις χάρισιν ἀμείβεσθαι (Xen. Mem. 4, 3, 15 = οὐδ᾽ ἂν εἷς ἀμείβοιτο, potentially). -- Οἴει ἂν τοὺς θεοὺς τοῖς ἀνθρώποις δόξαν ἐμφῦσαι, ὡς ἱκανοί εἰσιν (οἱ θεοὶ) εὖ καὶ κακῶς ποιεῖν, εἰ μὴ δυνατοὶ ἦσαν, καὶ τοὺς ἀνθρώπους ἐξαπατωμένους τὸν πάντα χρόνον οὐδέποτ᾽ ἂν αἰσθέσθαι; (Xen. Mem. 1, 4, 16 = Ἐνέφυσαν ἂν -- οὐδέποτε ἂν ᾔσθοντο;) -- Ἆρα μικρὰ ἀναλῶσαι ἂν τοῦ μὴ τὰ δίκαια ποιεῖν οἱ πλούσιοι δοκοῦσιν; (Dem. 18, 107 = Μικρὰ ἂν ἀνάλωσαν; think ye they would have sacrificed little, not to --?) Δοκεῖτέ μοι πολὺ βέλτιον ἂν περὶ τοῦ πολέμου βουλεύσασθαι, εἰ τὸν τόπον τῆς χώρας, πρὸς ἣν πολεμεῖτε, ἐνθυμηθείητε (Dem. 4, 31 = βουλεύσαισθε ἄν). Δοκῶ δεκάκις ἂν κατὰ τῆς γῆς καταδῦναι ἥδιον ἢ ὀφθῆναι οὕτω ταπεινός (Xen. Cyr. 5, 5, 9 = Ἥδιον ἂν ἀποθάνοιμι ἢ ὀφθείην --). Δημοσθένης τὴν τάξιν τοῦ πρῶτος λέγειν οὐκ ἂν ἔφη παραλιπεῖν οὐδ᾽ ἐπιτρέψειν τινὶ προκαταλαβεῖν τὰ τοῦ Φιλίππου ὦτα (Æsch. 2, 108). Οἱ Ἀκαρνᾶνες ἠξίουν Δημοσθένην ἀποτειχίζειν τοὺς Λευκαδίους, νομίζοντες ῥᾳδίως γ᾽ ἂν ἐκπολιορκῆσαι πόλεώς τε ἀεί σφισι πολεμίας ἀπαλλαγῆναι (Thuc. 3, 94). Οἱ Λακεδαιμόνιοι οὐ τοσοῦτον ἤλπιζον ἐκπεσεῖν ἂν Περικλέα, ὅσον διαβολὴν οἴσειν αὐτῷ πρὸς τὴν πόλιν (Thuc. 1, 127). Κορίνθιοι καὶ Ἀργεῖοι, εἰ Τέγεά σφισι προςγένοιτο, ἐνόμιζον ἅπασαν ἂν ἔχειν Πελοπόννησον (Thuc. 5, 32). -- Ἡγοῦμαι, ὦ ἄνδρες Ἀθηναῖοι, οὐδ᾽ εἰ ἀπολογουμένων τούτων μὴ ἐθελήσαντες ἀκοῦσαι καταψηφισάμενοι τῶν ἐσχάτων τιμήσαιτε, οὐκ ἂν ἀκρίτους αὐτοὺς ἀπολωλέναι, ἀλλὰ τὴν προςήκουσαν δίκην δεδωκέναι (Lys. 27, 8. Οὐκ ἂν ἄκριτοι ἀπολώλεσαν --, it could not have been said that they perished --). Τοὺς ταῦτα ἀγνοοῦντας Σωκράτης ἀνδραποδώδεις ἂν δικαίως κεκλῆσθαι ἡγεῖτο (Xen. Mem. 1, 1, 16; from κέκλημαι, I am called). (With the inf. with article: Πῶς ἔχεις πρὸς τὸ ἐθέλειν ἂν ἰέναι ἄκλητος ἐπὶ δεῖπνον; Pl. Conv. 174. Οὐδεὶς ἀντεῖπε διὰ τὸ μὴ ἀνασχέσθαι ἂν τὴν ἐκκλησίαν, Xen. An. 1, 4, 20; because the assembly would not have put up with it.)

REM. 1. The ἄν belonging to the inf. is often detached from it, and placed earlier in the sentence (cf. § 139, b); in this way it comes not unfrequently to stand with the governing verb (οἴει ἄν, οὐκ ἄν μοι δοκῶ, &c.): Ἴσθι ἀνόητος ὤν, εἰ οἴει ἂν τὴν ὑμετέραν ἀρετὴν περιγενέσθαι τῆς βασιλέως δυνάμεως (Xen. An. 2, 1, 13; cf. above, Xen. Mem. 1, 4, 16). Ἐμοὶ μὲν οὐδὲν ἂν δοκεῖ τούτου μεῖζον εὑρεθῆναι τεκμήριον (Dem. 31, 5). Then sometimes ἄν is repeated with the inf. itself, and so stands twice: Δοκεῖς ἂν ἢ πόλιν ἢ στρατόπεδον ἢ λῃστὰς ἢ κλέπτας ἢ ἄλλο τι ἔθνος, ὅσα κοινῇ ἐπί τι ἔρχεται ἀδίκως, πρᾶξαι ἄν τι δύνασθαι, εἰ ἀδικοῖεν ἀλλήλους; (Pl. Rep. 1, 351. Cf. § 139 b.) [1]

[1]: Ἄν belonging to an infinitive understood: Ἆρ᾽ ἂν ὀλίγα τοιαῦτα ἐν τῷ ἐνιαυτῷ αὐτὸν διαπράξασθαι προςδοκᾶτε; Ἐγὼ μὲν γὰρ οὐκ ἂν οἶμαι (Lys. 27, 7. Cf. § 139 c).

REM. 2. Ἄν with the fut. inf. in Attic writers, must be regarded as an error of the editions, the ἄν being either improperly inserted, or the aorist changed by mistake into the future.

§ 172

§ 172 

a) The aorist infinitive (without ἄν) has the signification of a præteritum, as in the indicative, when it is governed by a verb declarandi vel sentiendi, or by a phrase of the same signification, and likewise in the acc. with inf. when it has the article, except where it serves to denote a purpose: Πατρὸς λέγεται ὁ Κῦρος γενέσθαι Καμβύσου (Xen. Cyr. 1, 2, 1). Παλαιότατοι λέγονται ἐν μέρει τινὶ τῆς Σικελίας Κύκλωπες οἰκῆσαι (Thuc. 6, 2). Ἀθηναίων τὸ πλῆθος Ἵππαρχον οἴονται ὑφ᾽ Ἁρμοδίου καὶ Ἀριστογείτονος τύραννον ὄντα ἀποθανεῖν (Thuc. 1, 20). Ἄφοβος ἐξαρνεῖται μὴ λαβεῖν τὴν προῖκα (Dem. 27, 16). Διετεθρύλλητο, ὡς φαίη Σωκράτης, τὸ δαιμόνιον ἑαυτῷ σημαίνειν· ὅθεν δὴ καὶ μάλιστά μοι δοκοῦσιν αὐτὸν αἰτιάσασθαι καινὰ δαιμόνια εἰςφέρειν (Xen. Mem. 1, 1, 2; to have accused him). Τὸ μηδεμίαν τῶν πόλεων ἁλῶναι πολιορκίᾳ, μέγιστόν ἐστι σημεῖον τοῦ διὰ τούτους πεισθέντας τοὺς Φωκέας ταῦτα παθεῖν (Dem. 19, 61). [1] Therefore, after a præteritum of such a verb, the aorist acquires the signification of a more remote past (as aorist): Ἐπύαξα ἐλέγετο Κύρῳ δοῦναι πολλὰ χρήματα (Xen. An. 1, 2, 12; was said to have given = it was said that she had given; ἐλέγετο, ὅτι ἔδωκεν by § 130 b. R. 2, not ἐδεδώκει). Οἱ Καμαριναῖοι ὕποπτοι τοῖς Συρακουσίοις ἦσαν (were suspected by the S.), μὴ προθύμως σφίσι μηδ᾽ ἐπὶ τὴν πρώτην μάχην πέμψαι ἃ ἔπεμψαν (Thuc. 6, 75; the help which they had sent). [2]

[1]: Where the acc. with inf. with the article denotes a purpose (e.g. after ἐπιμελοῦμαι, after ὑπέρ or for ἕνεκα, § 170 c. R.) the aorist is put, without preterite signification: Ὁ ὑπὲρ τοῦ μὴ γενέσθαι ταῦτα ἀγών (Dem. 18, 201). Οὐδ᾽ ἐπεμελήθην τοῦ διδάσκαλόν τινά μοι γενέσθαι (Xen. Mem. 4, 2, 4).

[2]: Ἀντειπεῖν τοῖς πρεσβυτέροις ἢ λοιδορήσασθαι δεινότερον ἐνόμιζον ἢ νῦν περὶ τοὺς γονέας ἐξαμαρτεῖν (Isocr.). Here ἀντειπεῖν, &c., are not governed as verbs by ἐνόμιζον, but stand as the subject.

REM. In some passages, ἐλπίζειν, ἐλπίς ἐστιν, ἐν ἐλπίδι εἰμί, ἐλπίδα παρέχω, προςδοκῶ, also δοκῶ, εἰκός (ἐστιν), consequently the expressions which directly denote an expectation, take the inf. aorist (without ἄν) without preterite signification, instead of the future or aorist with ἄν: Ἄσμενοι ἐκεῖσε ἴασι, οἷ ἀφικομένοις ἐλπίς ἐστιν, οὗ διὰ βίου ἤρων, τυχεῖν (Pl. Phæd. 57). Βρασίδας ἔλεγεν ἐν ἐλπίδι εἶναι ἀναλαβεῖν Νίσαιαν (Thuc. 4, 70). Μῶρος (εἶ), εἰ δοκεῖς με τλῆναι σὴν καθαιμάξαι δέρην (Eur. Or. 1527). Οὐκ εἰκός, ἐς νῆσον τοὺς Λακεδαιμονίους ἡμῶν ναυκρατόρων ὄντων περαιωθῆναι (Thuc. 5, 109). There are passages here and there in the common editions, where other verbs declarandi vel sentiendi are followed by an aorist inf. without ἄν in future sense (e.g. νομίζω κρατῆσαι for κρατήσειν or κρατῆσαι ἄν, ἔφη δέξασθαι), but these undoubtedly rest upon a false reading, either ἄν having been accidentally omitted, or the aorist written by mistake for the future (δέξασθαι for δέξεσθαι).

b) In all other connexions, the aorist infinitive is without preterite meaning, and differs from the present only as denoting a single transient action, as in the subjunctive and partly in the optative; and even this secondary distinction in many cases falls away, inasmuch as after the verbs named in § 145, 146, when these as governing verbs are in the aorist, usually (without any kind of secondary distinction) the aorist infinitive is put, rarely the present, viz. where duration, or the notion in its generality is to be expressed (but after present and future both present and aorist): Αἱρετώτερόν ἐστι καλῶς ἀποθανεῖν ἢ ζῆν αἰσχρῶς (Isocr. Paneg. 95. The dying as momentary, life as duration). Ἡ γεωργία μαθεῖν τε ῥᾴστη ἐδόκει εἶναι καὶ ἡδίστη ἐργάζεσθαι (Xen. Œcon. 6, 9. Μαθεῖν, transient). Οἱ Ἐπιδάμνιοι ἐδέοντο τῶν Κερκυραίων μὴ σφᾶς περιορᾶν φθειρομένους ἀλλὰ τούς τε φεύγοντας ξυναλλάξαι σφίσι καὶ τὸν τῶν βαρβάρων πόλεμον καταλύσαι (Thuc. 1, 24. Περιορᾶν generally, ξυναλλάξαι and καταλύσαι of single acts). Παρῆλθε Περικλῆς ὁ Ξανθίππου, ἀνὴρ λέγειν καὶ πράττειν δυνατώτατος (Thuc. 1, 139; generally). Σωκράτην ἴσως τινὲς νομίζουσι προτρέψασθαι μὲν ἀνθρώπους ἐπ᾽ ἀρετὴν κράτιστον γεγονέναι, προαγαγεῖν δ᾽ ἐπ᾽ αὐτὴν οὐχ ἱκανόν (Xen. Mem. 1, 4, 1. The individual instances are in his thoughts). Βούλομαι δηλῶσαι καὶ διελθεῖν, ὅσον αὕτη ἡ πολιτεία τῆς τότε διήνεγκεν (Isocr. Areop. 62. Transient object). Ὅσα ἐπυθόμεθα περὶ Κύρου, πειρασόμεθα δηλῶσαι (Xen. Cyr. 1, 1, 6). Εὔχοντο Ξενίαν καὶ Πασίωνα ληφθῆναι (Xen. An. 1, 4, 7). Φθησόμεθα, πρὶν τοὺς πολεμίους συλλεγῆναι, ἀναβάντες εἰς τὰ ὄρη (Xen. Cyr. 3, 2, 4). Οὕτω σφόδρ᾽ ἠπείχθησαν μετασχεῖν τῶν κινδύνων (Isocr. Paneg. 87). Αἱ ἐκ τῆς Κορίνθου νῆες ἠναγκάσθησαν ναυμαχῆσαι πρὸς Φορμίωνα (Thuc. 2, 83. Shortly afterwards: οὕτω δὴ ἀναγκάζονται ναυμαχεῖν κατὰ μέσον τὸν πορθμόν). Οὐχ εἱλόμην ῥαθυμεῖν (Isocr. Paneg. 3; of the usual manner of life). Ὀρχεῖσθαι ἔμαθον, not ὀρχήσασθαι, of the art in general. Δημοσθένης ὡς ἅπαξ ἐταράχθη, οὐδ᾽ ἀναλαβεῖν αὑτὸν ἠδυνήθη, ἀλλὰ καὶ πάλιν ἐπιχειρήσας λέγειν ταὐτὸν ἔπαθεν (Æsch. 2, 35, to speak; εἰπεῖν τι, to say something). [1]

[1]: Of the inf. with μέλλω, see § 116.

a) The aorist infinitive (without ἄν) has the signification of a præteritum, as in the indicative, when it is governed by a verb declarandi vel sentiendi, or by a phrase of the same signification, and likewise in the acc. with inf. when it has the article, except where it serves to denote a purpose: Πατρὸς λέγεται ὁ Κῦρος γενέσθαι Καμβύσου (Xen. Cyr. 1, 2, 1). Παλαιότατοι λέγονται ἐν μέρει τινὶ τῆς Σικελίας Κύκλωπες οἰκῆσαι (Thuc. 6, 2). Ἀθηναίων τὸ πλῆθος Ἵππαρχον οἴονται ὑφ᾽ Ἁρμοδίου καὶ Ἀριστογείτονος τύραννον ὄντα ἀποθανεῖν (Thuc. 1, 20). Ἄφοβος ἐξαρνεῖται μὴ λαβεῖν τὴν προῖκα (Dem. 27, 16). Διετεθρύλλητο, ὡς φαίη Σωκράτης, τὸ δαιμόνιον ἑαυτῷ σημαίνειν· ὅθεν δὴ καὶ μάλιστά μοι δοκοῦσιν αὐτὸν αἰτιάσασθαι καινὰ δαιμόνια εἰςφέρειν (Xen. Mem. 1, 1, 2; to have accused him). Τὸ μηδεμίαν τῶν πόλεων ἁλῶναι πολιορκίᾳ, μέγιστόν ἐστι σημεῖον τοῦ διὰ τούτους πεισθέντας τοὺς Φωκέας ταῦτα παθεῖν (Dem. 19, 61). [1] Therefore, after a præteritum of such a verb, the aorist acquires the signification of a more remote past (as aorist): Ἐπύαξα ἐλέγετο Κύρῳ δοῦναι πολλὰ χρήματα (Xen. An. 1, 2, 12; was said to have given = it was said that she had given; ἐλέγετο, ὅτι ἔδωκεν by § 130 b. R. 2, not ἐδεδώκει). Οἱ Καμαριναῖοι ὕποπτοι τοῖς Συρακουσίοις ἦσαν (were suspected by the S.), μὴ προθύμως σφίσι μηδ᾽ ἐπὶ τὴν πρώτην μάχην πέμψαι ἃ ἔπεμψαν (Thuc. 6, 75; the help which they had sent). [2]

[1]: Where the acc. with inf. with the article denotes a purpose (e.g. after ἐπιμελοῦμαι, after ὑπέρ or for ἕνεκα, § 170 c. R.) the aorist is put, without preterite signification: Ὁ ὑπὲρ τοῦ μὴ γενέσθαι ταῦτα ἀγών (Dem. 18, 201). Οὐδ᾽ ἐπεμελήθην τοῦ διδάσκαλόν τινά μοι γενέσθαι (Xen. Mem. 4, 2, 4).

[2]: Ἀντειπεῖν τοῖς πρεσβυτέροις ἢ λοιδορήσασθαι δεινότερον ἐνόμιζον ἢ νῦν περὶ τοὺς γονέας ἐξαμαρτεῖν (Isocr.). Here ἀντειπεῖν, &c., are not governed as verbs by ἐνόμιζον, but stand as the subject.

REM. In some passages, ἐλπίζειν, ἐλπίς ἐστιν, ἐν ἐλπίδι εἰμί, ἐλπίδα παρέχω, προςδοκῶ, also δοκῶ, εἰκός (ἐστιν), consequently the expressions which directly denote an expectation, take the inf. aorist (without ἄν) without preterite signification, instead of the future or aorist with ἄν: Ἄσμενοι ἐκεῖσε ἴασι, οἷ ἀφικομένοις ἐλπίς ἐστιν, οὗ διὰ βίου ἤρων, τυχεῖν (Pl. Phæd. 57). Βρασίδας ἔλεγεν ἐν ἐλπίδι εἶναι ἀναλαβεῖν Νίσαιαν (Thuc. 4, 70). Μῶρος (εἶ), εἰ δοκεῖς με τλῆναι σὴν καθαιμάξαι δέρην (Eur. Or. 1527). Οὐκ εἰκός, ἐς νῆσον τοὺς Λακεδαιμονίους ἡμῶν ναυκρατόρων ὄντων περαιωθῆναι (Thuc. 5, 109). There are passages here and there in the common editions, where other verbs declarandi vel sentiendi are followed by an aorist inf. without ἄν in future sense (e.g. νομίζω κρατῆσαι for κρατήσειν or κρατῆσαι ἄν, ἔφη δέξασθαι), but these undoubtedly rest upon a false reading, either ἄν having been accidentally omitted, or the aorist written by mistake for the future (δέξασθαι for δέξεσθαι).

b) In all other connexions, the aorist infinitive is without preterite meaning, and differs from the present only as denoting a single transient action, as in the subjunctive and partly in the optative; and even this secondary distinction in many cases falls away, inasmuch as after the verbs named in § 145, 146, when these as governing verbs are in the aorist, usually (without any kind of secondary distinction) the aorist infinitive is put, rarely the present, viz. where duration, or the notion in its generality is to be expressed (but after present and future both present and aorist): Αἱρετώτερόν ἐστι καλῶς ἀποθανεῖν ἢ ζῆν αἰσχρῶς (Isocr. Paneg. 95. The dying as momentary, life as duration). Ἡ γεωργία μαθεῖν τε ῥᾴστη ἐδόκει εἶναι καὶ ἡδίστη ἐργάζεσθαι (Xen. Œcon. 6, 9. Μαθεῖν, transient). Οἱ Ἐπιδάμνιοι ἐδέοντο τῶν Κερκυραίων μὴ σφᾶς περιορᾶν φθειρομένους ἀλλὰ τούς τε φεύγοντας ξυναλλάξαι σφίσι καὶ τὸν τῶν βαρβάρων πόλεμον καταλύσαι (Thuc. 1, 24. Περιορᾶν generally, ξυναλλάξαι and καταλύσαι of single acts). Παρῆλθε Περικλῆς ὁ Ξανθίππου, ἀνὴρ λέγειν καὶ πράττειν δυνατώτατος (Thuc. 1, 139; generally). Σωκράτην ἴσως τινὲς νομίζουσι προτρέψασθαι μὲν ἀνθρώπους ἐπ᾽ ἀρετὴν κράτιστον γεγονέναι, προαγαγεῖν δ᾽ ἐπ᾽ αὐτὴν οὐχ ἱκανόν (Xen. Mem. 1, 4, 1. The individual instances are in his thoughts). Βούλομαι δηλῶσαι καὶ διελθεῖν, ὅσον αὕτη ἡ πολιτεία τῆς τότε διήνεγκεν (Isocr. Areop. 62. Transient object). Ὅσα ἐπυθόμεθα περὶ Κύρου, πειρασόμεθα δηλῶσαι (Xen. Cyr. 1, 1, 6). Εὔχοντο Ξενίαν καὶ Πασίωνα ληφθῆναι (Xen. An. 1, 4, 7). Φθησόμεθα, πρὶν τοὺς πολεμίους συλλεγῆναι, ἀναβάντες εἰς τὰ ὄρη (Xen. Cyr. 3, 2, 4). Οὕτω σφόδρ᾽ ἠπείχθησαν μετασχεῖν τῶν κινδύνων (Isocr. Paneg. 87). Αἱ ἐκ τῆς Κορίνθου νῆες ἠναγκάσθησαν ναυμαχῆσαι πρὸς Φορμίωνα (Thuc. 2, 83. Shortly afterwards: οὕτω δὴ ἀναγκάζονται ναυμαχεῖν κατὰ μέσον τὸν πορθμόν). Οὐχ εἱλόμην ῥαθυμεῖν (Isocr. Paneg. 3; of the usual manner of life). Ὀρχεῖσθαι ἔμαθον, not ὀρχήσασθαι, of the art in general. Δημοσθένης ὡς ἅπαξ ἐταράχθη, οὐδ᾽ ἀναλαβεῖν αὑτὸν ἠδυνήθη, ἀλλὰ καὶ πάλιν ἐπιχειρήσας λέγειν ταὐτὸν ἔπαθεν (Æsch. 2, 35, to speak; εἰπεῖν τι, to say something). [1]

[1]: Of the inf. with μέλλω, see § 116.

§ 173

§ 173

(Infinitive with ἄν.) The present and aorist infinitive are used with ἄν to denote what rests on a merely assumed condition, in the same manner as the indicative and optative, so that the inf. present with ἄν answers both to the indic. imperfect and the optat. present with ἄν, the inf. aorist with ἄν both to indic. and optat. of aorist with ἄν. The inf. with ἄν corresponds likewise with the merely potential and dubitative optative with ἄν (§ 136), and the inf. aorist with ἄν stands therefore after verbs declarandi et sentiendi (hope, surmise) frequently as a modest expression, instead of the future (often coupled with a future); sometimes also, especially of something in the future with duration, the present inf. with ἄν. -- The perfect infinitive with ἄν is used in the not frequent cases where the plusquamperf. indic. or perfect optative is put with ἄν (§ 117 and 135, 136). Εἰ ὑμᾶς ἐβουλόμεθα ἀπολέσαι, χωρίων ἐπιτηδείων ὑμῖν ἐπιτίθεσθαι ἀπορεῖν ἄν σοι δοκοῦμεν; (Xen. An. 2, 5, 18 = ἠποροῦμεν ἄν;) -- Ἀθυμῶ, ὅτι μοι δοκεῖ τὰς τῶν θεῶν εὐεργεσίας οὐδ᾽ ἂν εἷς ποτε ἀνθρώπων ἀξίαις χάρισιν ἀμείβεσθαι (Xen. Mem. 4, 3, 15 = οὐδ᾽ ἂν εἷς ἀμείβοιτο, potentially). -- Οἴει ἂν τοὺς θεοὺς τοῖς ἀνθρώποις δόξαν ἐμφῦσαι, ὡς ἱκανοί εἰσιν (οἱ θεοὶ) εὖ καὶ κακῶς ποιεῖν, εἰ μὴ δυνατοὶ ἦσαν, καὶ τοὺς ἀνθρώπους ἐξαπατωμένους τὸν πάντα χρόνον οὐδέποτ᾽ ἂν αἰσθέσθαι; (Xen. Mem. 1, 4, 16 = Ἐνέφυσαν ἂν -- οὐδέποτε ἂν ᾔσθοντο;) -- Ἆρα μικρὰ ἀναλῶσαι ἂν τοῦ μὴ τὰ δίκαια ποιεῖν οἱ πλούσιοι δοκοῦσιν; (Dem. 18, 107 = Μικρὰ ἂν ἀνάλωσαν; think ye they would have sacrificed little, not to --?) Δοκεῖτέ μοι πολὺ βέλτιον ἂν περὶ τοῦ πολέμου βουλεύσασθαι, εἰ τὸν τόπον τῆς χώρας, πρὸς ἣν πολεμεῖτε, ἐνθυμηθείητε (Dem. 4, 31 = βουλεύσαισθε ἄν). Δοκῶ δεκάκις ἂν κατὰ τῆς γῆς καταδῦναι ἥδιον ἢ ὀφθῆναι οὕτω ταπεινός (Xen. Cyr. 5, 5, 9 = Ἥδιον ἂν ἀποθάνοιμι ἢ ὀφθείην --). Δημοσθένης τὴν τάξιν τοῦ πρῶτος λέγειν οὐκ ἂν ἔφη παραλιπεῖν οὐδ᾽ ἐπιτρέψειν τινὶ προκαταλαβεῖν τὰ τοῦ Φιλίππου ὦτα (Æsch. 2, 108). Οἱ Ἀκαρνᾶνες ἠξίουν Δημοσθένην ἀποτειχίζειν τοὺς Λευκαδίους, νομίζοντες ῥᾳδίως γ᾽ ἂν ἐκπολιορκῆσαι πόλεώς τε ἀεί σφισι πολεμίας ἀπαλλαγῆναι (Thuc. 3, 94). Οἱ Λακεδαιμόνιοι οὐ τοσοῦτον ἤλπιζον ἐκπεσεῖν ἂν Περικλέα, ὅσον διαβολὴν οἴσειν αὐτῷ πρὸς τὴν πόλιν (Thuc. 1, 127). Κορίνθιοι καὶ Ἀργεῖοι, εἰ Τέγεά σφισι προςγένοιτο, ἐνόμιζον ἅπασαν ἂν ἔχειν Πελοπόννησον (Thuc. 5, 32). -- Ἡγοῦμαι, ὦ ἄνδρες Ἀθηναῖοι, οὐδ᾽ εἰ ἀπολογουμένων τούτων μὴ ἐθελήσαντες ἀκοῦσαι καταψηφισάμενοι τῶν ἐσχάτων τιμήσαιτε, οὐκ ἂν ἀκρίτους αὐτοὺς ἀπολωλέναι, ἀλλὰ τὴν προςήκουσαν δίκην δεδωκέναι (Lys. 27, 8. Οὐκ ἂν ἄκριτοι ἀπολώλεσαν --, it could not have been said that they perished --). Τοὺς ταῦτα ἀγνοοῦντας Σωκράτης ἀνδραποδώδεις ἂν δικαίως κεκλῆσθαι ἡγεῖτο (Xen. Mem. 1, 1, 16; from κέκλημαι, I am called). (With the inf. with article: Πῶς ἔχεις πρὸς τὸ ἐθέλειν ἂν ἰέναι ἄκλητος ἐπὶ δεῖπνον; Pl. Conv. 174. Οὐδεὶς ἀντεῖπε διὰ τὸ μὴ ἀνασχέσθαι ἂν τὴν ἐκκλησίαν, Xen. An. 1, 4, 20; because the assembly would not have put up with it.)

REM. 1. The ἄν belonging to the inf. is often detached from it, and placed earlier in the sentence (cf. § 139, b); in this way it comes not unfrequently to stand with the governing verb (οἴει ἄν, οὐκ ἄν μοι δοκῶ, &c.): Ἴσθι ἀνόητος ὤν, εἰ οἴει ἂν τὴν ὑμετέραν ἀρετὴν περιγενέσθαι τῆς βασιλέως δυνάμεως (Xen. An. 2, 1, 13; cf. above, Xen. Mem. 1, 4, 16). Ἐμοὶ μὲν οὐδὲν ἂν δοκεῖ τούτου μεῖζον εὑρεθῆναι τεκμήριον (Dem. 31, 5). Then sometimes ἄν is repeated with the inf. itself, and so stands twice: Δοκεῖς ἂν ἢ πόλιν ἢ στρατόπεδον ἢ λῃστὰς ἢ κλέπτας ἢ ἄλλο τι ἔθνος, ὅσα κοινῇ ἐπί τι ἔρχεται ἀδίκως, πρᾶξαι ἄν τι δύνασθαι, εἰ ἀδικοῖεν ἀλλήλους; (Pl. Rep. 1, 351. Cf. § 139 b.) [1]

[1]: Ἄν belonging to an infinitive understood: Ἆρ᾽ ἂν ὀλίγα τοιαῦτα ἐν τῷ ἐνιαυτῷ αὐτὸν διαπράξασθαι προςδοκᾶτε; Ἐγὼ μὲν γὰρ οὐκ ἂν οἶμαι (Lys. 27, 7. Cf. § 139 c).

REM. 2. Ἄν with the fut. inf. in Attic writers, must be regarded as an error of the editions, the ἄν being either improperly inserted, or the aorist changed by mistake into the future.

(Infinitive with ἄν.) The present and aorist infinitive are used with ἄν to denote what rests on a merely assumed condition, in the same manner as the indicative and optative, so that the inf. present with ἄν answers both to the indic. imperfect and the optat. present with ἄν, the inf. aorist with ἄν both to indic. and optat. of aorist with ἄν. The inf. with ἄν corresponds likewise with the merely potential and dubitative optative with ἄν (§ 136), and the inf. aorist with ἄν stands therefore after verbs declarandi et sentiendi (hope, surmise) frequently as a modest expression, instead of the future (often coupled with a future); sometimes also, especially of something in the future with duration, the present inf. with ἄν. -- The perfect infinitive with ἄν is used in the not frequent cases where the plusquamperf. indic. or perfect optative is put with ἄν (§ 117 and 135, 136). Εἰ ὑμᾶς ἐβουλόμεθα ἀπολέσαι, χωρίων ἐπιτηδείων ὑμῖν ἐπιτίθεσθαι ἀπορεῖν ἄν σοι δοκοῦμεν; (Xen. An. 2, 5, 18 = ἠποροῦμεν ἄν;) -- Ἀθυμῶ, ὅτι μοι δοκεῖ τὰς τῶν θεῶν εὐεργεσίας οὐδ᾽ ἂν εἷς ποτε ἀνθρώπων ἀξίαις χάρισιν ἀμείβεσθαι (Xen. Mem. 4, 3, 15 = οὐδ᾽ ἂν εἷς ἀμείβοιτο, potentially). -- Οἴει ἂν τοὺς θεοὺς τοῖς ἀνθρώποις δόξαν ἐμφῦσαι, ὡς ἱκανοί εἰσιν (οἱ θεοὶ) εὖ καὶ κακῶς ποιεῖν, εἰ μὴ δυνατοὶ ἦσαν, καὶ τοὺς ἀνθρώπους ἐξαπατωμένους τὸν πάντα χρόνον οὐδέποτ᾽ ἂν αἰσθέσθαι; (Xen. Mem. 1, 4, 16 = Ἐνέφυσαν ἂν -- οὐδέποτε ἂν ᾔσθοντο;) -- Ἆρα μικρὰ ἀναλῶσαι ἂν τοῦ μὴ τὰ δίκαια ποιεῖν οἱ πλούσιοι δοκοῦσιν; (Dem. 18, 107 = Μικρὰ ἂν ἀνάλωσαν; think ye they would have sacrificed little, not to --?) Δοκεῖτέ μοι πολὺ βέλτιον ἂν περὶ τοῦ πολέμου βουλεύσασθαι, εἰ τὸν τόπον τῆς χώρας, πρὸς ἣν πολεμεῖτε, ἐνθυμηθείητε (Dem. 4, 31 = βουλεύσαισθε ἄν). Δοκῶ δεκάκις ἂν κατὰ τῆς γῆς καταδῦναι ἥδιον ἢ ὀφθῆναι οὕτω ταπεινός (Xen. Cyr. 5, 5, 9 = Ἥδιον ἂν ἀποθάνοιμι ἢ ὀφθείην --). Δημοσθένης τὴν τάξιν τοῦ πρῶτος λέγειν οὐκ ἂν ἔφη παραλιπεῖν οὐδ᾽ ἐπιτρέψειν τινὶ προκαταλαβεῖν τὰ τοῦ Φιλίππου ὦτα (Æsch. 2, 108). Οἱ Ἀκαρνᾶνες ἠξίουν Δημοσθένην ἀποτειχίζειν τοὺς Λευκαδίους, νομίζοντες ῥᾳδίως γ᾽ ἂν ἐκπολιορκῆσαι πόλεώς τε ἀεί σφισι πολεμίας ἀπαλλαγῆναι (Thuc. 3, 94). Οἱ Λακεδαιμόνιοι οὐ τοσοῦτον ἤλπιζον ἐκπεσεῖν ἂν Περικλέα, ὅσον διαβολὴν οἴσειν αὐτῷ πρὸς τὴν πόλιν (Thuc. 1, 127). Κορίνθιοι καὶ Ἀργεῖοι, εἰ Τέγεά σφισι προςγένοιτο, ἐνόμιζον ἅπασαν ἂν ἔχειν Πελοπόννησον (Thuc. 5, 32). -- Ἡγοῦμαι, ὦ ἄνδρες Ἀθηναῖοι, οὐδ᾽ εἰ ἀπολογουμένων τούτων μὴ ἐθελήσαντες ἀκοῦσαι καταψηφισάμενοι τῶν ἐσχάτων τιμήσαιτε, οὐκ ἂν ἀκρίτους αὐτοὺς ἀπολωλέναι, ἀλλὰ τὴν προςήκουσαν δίκην δεδωκέναι (Lys. 27, 8. Οὐκ ἂν ἄκριτοι ἀπολώλεσαν --, it could not have been said that they perished --). Τοὺς ταῦτα ἀγνοοῦντας Σωκράτης ἀνδραποδώδεις ἂν δικαίως κεκλῆσθαι ἡγεῖτο (Xen. Mem. 1, 1, 16; from κέκλημαι, I am called). (With the inf. with article: Πῶς ἔχεις πρὸς τὸ ἐθέλειν ἂν ἰέναι ἄκλητος ἐπὶ δεῖπνον; Pl. Conv. 174. Οὐδεὶς ἀντεῖπε διὰ τὸ μὴ ἀνασχέσθαι ἂν τὴν ἐκκλησίαν, Xen. An. 1, 4, 20; because the assembly would not have put up with it.)

REM. 1. The ἄν belonging to the inf. is often detached from it, and placed earlier in the sentence (cf. § 139, b); in this way it comes not unfrequently to stand with the governing verb (οἴει ἄν, οὐκ ἄν μοι δοκῶ, &c.): Ἴσθι ἀνόητος ὤν, εἰ οἴει ἂν τὴν ὑμετέραν ἀρετὴν περιγενέσθαι τῆς βασιλέως δυνάμεως (Xen. An. 2, 1, 13; cf. above, Xen. Mem. 1, 4, 16). Ἐμοὶ μὲν οὐδὲν ἂν δοκεῖ τούτου μεῖζον εὑρεθῆναι τεκμήριον (Dem. 31, 5). Then sometimes ἄν is repeated with the inf. itself, and so stands twice: Δοκεῖς ἂν ἢ πόλιν ἢ στρατόπεδον ἢ λῃστὰς ἢ κλέπτας ἢ ἄλλο τι ἔθνος, ὅσα κοινῇ ἐπί τι ἔρχεται ἀδίκως, πρᾶξαι ἄν τι δύνασθαι, εἰ ἀδικοῖεν ἀλλήλους; (Pl. Rep. 1, 351. Cf. § 139 b.) [1]

[1]: Ἄν belonging to an infinitive understood: Ἆρ᾽ ἂν ὀλίγα τοιαῦτα ἐν τῷ ἐνιαυτῷ αὐτὸν διαπράξασθαι προςδοκᾶτε; Ἐγὼ μὲν γὰρ οὐκ ἂν οἶμαι (Lys. 27, 7. Cf. § 139 c).

REM. 2. Ἄν with the fut. inf. in Attic writers, must be regarded as an error of the editions, the ἄν being either improperly inserted, or the aorist changed by mistake into the future.