Древнегреческий · Грамматики

J. N. Madvig, Syntax of the Greek Language: Part II, Chapter VIII, The Negations

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.

Английский Грамматика Продвинутый 19 век J. N. Madvig

Pages 189–201 of the book.

Chapter VIII.

The Negations.

a) THE simple negative particles in Greek are οὐ (οὐκ) and μή. The difference between them, expressed generally, is, that with οὐ it is stated absolutely, that something is not, or does not (reality is denied objectively), while by μή is denoted merely a subjective representation (a conception of the mind) in a negative form, without its being said that something is or is not, the representation being put as a wish, will, purpose, condition, or as a merely general representation of persons, things, or actions of a certain kind. This distinction, however, is not always accurately and precisely carried out, so that more special rules must be given. (In some cases the usage is not fixed.) Whatever holds of οὐ and μή, applies also to all negative words formed by composition with them, as οὐδέ, οὔτε, οὐδείς, οὐδαμῶς, &c., and μηδέ, μήτε, μηδείς, μηδαμῶς, &c.

b) Οὐ is used in all principal sentences (affirmative or interrogative) in the indicative (with or without ἄν), and in the optative with ἄν. In general οὐ is to be regarded as the simple mode of denial; which is also used in accessory sentences, whenever the following rules do not assign that μή can or should be used (e.g. οὐ stands in declarative object-sentences with ὅτι or ὡς, without regard to the nature of the principal sentence: Μηδεὶς ὑπολαμβανέτω με λέγειν, ὡς οὐ χρῆν εἰςπράττειν τοὺς ὀφείλοντας, Dem. 22, 51).

REM. Μή, however, is used in a peculiar manner with the indicative of the future in the prohibitive question with οὐ μή, see § 124 a, R. 4. In some quite occasional passages, where μή is otherwise put in a principal sentence with the indicative or optative with ἄν, this irregularity rests in part on some peculiarity of the sentence. Σχολῇ γὰρ ἄν τι ἄλλο φθορὰν μὴ δέχοιτο, εἰ τό γ᾽ ἀθάνατον καὶ ἀΐδιον φθορὰν δέξεται, Pl. Phæd. 106, where μὴ δέχοιτο is put as one notion = escape, which is then virtually negatived by σχολῇ, scarcely. (In the declarative object-sentences οὐ is retained from the oratio recta.)

a) In principal sentences, μή is used only with the imperative, with the subjunctive in demands or requirements, and prohibitions, together with questions about what one is to do [deliberative subj.], and with the optative (or indicative) in wishes: Μὴ ὀργίζου, μὴ ὀργιζώμεθα, μὴ ὀργισθῇς. Μὴ ἀποκρίνωμαι; Μὴ γένοιτο ταῦτα. Δειξάτω Ἄφοβος, μὴ διπλάσια μηδὲ τριπλάσιά μοι γεγενημένα, ἀλλ᾽ αὐτὰ τὰ ἀρχαῖά μοι πάντα ἀποδεδομένα (Dem. 27, 59. Μή το δειξάτω). Μήποτε ὤφελον λιπεῖν τὴν Σκῦρον (Soph. Phil. 969). (Μή, μηδαμῶς, in prohibition: no. See § 199, R. 2.)

b) Μή is used in all sentences of intention [final sentences], and in object-sentences after verbs which denote a working, an endeavour, fear, and apprehension (object-sentences of the action), with the subjunctive, the optative, and, in some cases, the future indicative. See the examples to § 122, 123, and 124 with the Rems., together with § 131. When the object of a fear or apprehension (φοβοῦμαι, μή --, ὅρα, μή) is itself negatively expressed, this last negative is usually οὐ (vereor, ne -- non). Οὐ δέδοικα, μὴ οὐκ ἔχω, ὅ,τι δῶ ἑκάστῳ τῶν φίλων, ἂν εὖ γένηται, ἀλλὰ μὴ οὐκ ἔχω ἱκανούς, οἷς δῶ (Xen. An. 1, 7, 7). Ἀλλὰ μὴ οὐ τοῦτ᾽ ᾖ χαλεπόν, ὦ ἄνδρες, θάνατον ἐκφυγεῖν, ἀλλὰ πολὺ χαλεπώτερον πονηρίαν (Pl. Apol. 39. See § 124 a, R. 2). [1]

[1]: Rarely φοβοῦμαι, μή -- μή: Ἐθαύμαζε Σωκράτης, εἴ τις φοβοῖτο, μὴ ὁ γενόμενος καλὸς κἀγαθὸς τῷ τὰ μέγιστα εὐεργετήσαντι μὴ τὴν μεγίστην χάριν ἕξοι (Xen. Mem. 1, 2, 7).

a) Μή is used in all conditional sentences with εἰ, ἐάν, εἴτε, ἐάν τε. Εἰ μέν σοι δοκεῖ, ποίησον, εἰ δὲ μή (εἰ δὲ μὴ δοκεῖ), ἔασον. Ποιητέον ταῦτα, εἴτε βούλει εἴτε μή. Ταῦτα διανοηθεὶς Κλεώνυμος, εἴτ᾽ ὀρθῶς εἴτε μή, τὰς διαθήκας ταύτας διέθετο (Isæ. 1, 11).

REM. Sometimes, however, οὐ is found in a sentence with εἰ (ἐάν). This happens now and then where the negative, taken in close connexion with the verb, forms a negative notion, which is emphatically opposed to the affirmative; or where the emphasis in the condition lies in some single word other than the verb: Πάντως οὕτως ἔχει, ὦ Μέλητε, ἐάν τε σὺ καὶ Ἄνυτος οὐ φῆτε ἐάν τε φῆτε (Pl. Apol. 25). Εἰ μὲν οὖν οὐ πολλοὶ ἦσαν, καθ᾽ ἕκαστον ἂν περὶ αὐτῶν ἠκούετε, νῦν δὲ συλλήβδην περὶ πάντων (Lys. 13, 72; the emphasis on πολλοί). Μὰ Δία, τούτων μὲν οὐδὲν ἴσον ἐστίν, εἴγε ἀφ᾽ ἡμῶν τῶν ἐν μέσῳ οὐδεὶς οὐδέποτε ἄρξεται (Xen. Cyr. 2, 2, 3). [2] But especially οὐ is frequently put in one or other of two sentences connected (§ 189) by μέν and δέ, which are governed by εἰ, where this does not so much concern each sentence by itself, or even in both of them: Δεινὸν ἂν εἴη, εἰ οἱ μὲν Ἀθηναίων ξύμμαχοι ἐπὶ δουλείᾳ τῇ αὑτῶν χρήματα φέροντες οὐκ ἀπεροῦσιν, ἡμεῖς δὲ ἐπὶ τῷ αὐτοὶ σώζεσθαι οὐκ ἄρα δαπανήσομεν (Thuc. 1, 121). Εἶτ᾽ οὐκ αἰσχρόν, ὦ ἄνδρες Ἀθηναῖοι, εἰ τὸ μὲν Ἀργείων πλῆθος οὐκ ἐφοβήθη τὴν Λακεδαιμονίων ἀρχὴν ἐν ἐκείνοις τοῖς καιροῖς, ὑμεῖς δ᾽ ὄντες Ἀθηναῖοι βάρβαρον ἄνθρωπον φοβηθήσεσθε; (Dem. 15, 23.) (Here μή is more rare.)

[2]: εἰ μὴ Πρόξενον οὐχ ὑπεδέξαντο (Dem. 19, 74; if they had not omitted to receive P.).

b) After conjunctions of time with ἄν (ὅταν, &c.), μή is always used; where the conjunctions have not ἄν, it is used where a past instant which has several times occurred [indefinite frequency] is denoted (each time, so often as, when), otherwise οὐ. Likewise usually (but not always) μή is put with ὅτε, ὁπότε, and ὅπου, in the sense when, seeing that, because: Τότε κάλλιστα λογίζεται ἡ ψυχή, ὅταν μηδὲν τούτων αὐτὴν παραλυπῇ, μήτ᾽ ἀκοὴ μήτε ὄψις μήτε ἀλγηδὼν μήτε τις ἡδονή (Pl. Phæd. 65). Ἀεί, ὁπότε μὴ ἄλλο τι σπουδαιότερον πράττοιεν, ταύτῃ τῇ παιδιᾷ ἐχρῶντο (Xen. Cyr. 2, 3, 20). Ἦ που χαλεπῶς ἂν τοὺς ἄλλους πείσαιμι ἀνθρώπους, ὡς οὐ ξυμφορὰν ἡγοῦμαι τὴν παροῦσαν τύχην, ὅτε γε μηδ᾽ ὑμᾶς δύναμαι πείθειν (Pl. Phæd. 84). [1] (On the contrary: Ἦν ποτε χρόνος, ὅτε θεοὶ μὲν ἦσαν, θνητὰ δὲ γένη οὐκ ἦν. Pl. Prot. 320. Ἕως μὲν οἱ σύμμαχοι οὐκ εἶχον, ὅποι ἀποσταῖεν, ἔκρυπτον τὴν πρὸς ὑμᾶς ἔχθραν. Xen. Hell. 3, 5, 10. Ἐπεὶ μαχόμενοι οὐκ ἐδύναντο λαμβάνειν τὸ χωρίον, ἀπιέναι ἤδη ἐπεχείρουν. Xen. An. 5, 2, 5.)

[1]: Τό γε δυστυχέστατος εἶναι ἀνθρώπων οὐδαμῇ ἐκφεύγω, ὅτε δὴ προαγομένης μὲν τῆς πόλεως ἐπὶ ταύτας τὰς συμφορὰς οὐδεὶς ἐμοῦ δυσδαιμονέστερος ἦν, μεθισταμένης δὲ πάλιν εἰς τὸ ἀσφαλές, ἁπάντων ἐγὼ ἀθλιώτατος (And. 2, 9).

REM. Causal sentences with ὅτι, διότι, because, ἐπεί, ἐπειδή, ὡς, then, have οὐ.

In relative sentences, μή stands (a) where the relative (pronoun or adverb) has ἄν with it, and (b) where a certain kind and class is denoted generally by a circumlocution (he that --, those who --, such -- as, if one --, not merely indefinitely: people who --, things which --), and therefore also with exceptions (ὅσοι μή). In relative sentences to an indefinite and not general notion (any one, people, things, who or which --) μή is commonly used where the relative-sentence expresses (c) an effect or purpose (τοιοῦτος ὃς μή) or (d) serves to complete a condition (εἴ τις, ὃς μή) or a representation expressed in the infinitive, which is put by the speaker as merely thought, not as actual. In relative sentences to definite singular subjects, μή is put only sometimes (e), when a quality is expressly put prominently forward in relation to the principal sentence as cause and ground or antithesis. But this prominence is often wanting. In all other relative sentences the particle is οὐ. (a) Μία κλίνη (one bier) κενὴ φέρεται ἐστρωμένη τῶν ἀφανῶν, οἳ ἂν μὴ εὑρεθῶσιν εἰς ἀναίρεσιν (Thuc. 2, 34). (b) Ἃ μὴ οἶδα, οὐδὲ οἴομαι εἰδέναι (Pl. Apol. 21). Τοὺς νεκρούς, ἔνθαπερ ἔπεσον, ἑκάστους ἔθαψαν· οὓς δὲ μὴ εὕρισκον, κενοτάφιον αὐτοῖς ἐποίησαν μέγα (Xen. An. 6, 2, 9). Τί γάρ; ὅςτις δαπανηρὸς ὢν μὴ αὐτάρκης ἐστίν, ἀλλ᾽ ἀεὶ τῶν πλησίον δεῖται καὶ λαμβάνων μὴ δύναται ἀποδιδόναι, οὐ δοκεῖ σοι καὶ οὗτος χαλεπὸς φίλος εἶναι; (Xen. Mem. 2, 6, 2.) Εἰς τὰ πλοῖα τούς τε ἀσθενοῦντας ἐνεβίβασαν καὶ παῖδας καὶ γυναῖκας καὶ τῶν σκευῶν ὅσα μὴ ἀνάγκη ἦν ἔχειν (Xen. An. 5, 3, 1). Ἡ θάλασσα ἐπῆλθε τῆς πόλεως μέρος τι καὶ ἀνθρώπους διέφθειρεν, ὅσοι μὴ ἐδύναντο φθῆναι πρὸς τὰ μετέωρα ἀναδραμόντες (Thuc. 3, 89). (Ὅσον μή, ὅσα μή, καθ᾽ ὅσον μή, ὅ,τι μή, so far as -- not). [2]

[2]: But: Ἐπειδάν τις ἐγγὺς ᾖ τοῦ οἴεσθαι τελευτήσειν, εἰςέρχεται αὐτῷ δέος καὶ φροντὶς περὶ ὧν ἔμπροσθεν οὐκ εἰςῄει (Pl. Rep. 1, 330, about things: not; about the, or, those (definite) things, about all the things). Rare: Οἱ πολλοὶ τῶν ἱκετῶν, ὅσοι οὐκ ἐπείσθησαν, ὡς ἑώρων τὰ γιγνόμενα, διέφθειραν αὐτοῦ ἐν τῷ ἱερῷ ἀλλήλους (Thuc. 3, 81).

(c) Ψηφίσασθε τοιαῦτα, ἐξ ὧν μηδέποτε ὑμῖν μεταμελήσει (Andoc. 3, 41). Κατοικίσαι τὴν πόλιν εἰς τοιοῦτον τόπον, οὗ ἐπειςαγωγίμων μὴ δεήσεται, σχεδόν τι ἀδύνατον (Pl. Rep. 2, 370). Τοσοῦτον μέρος τοῦ λόγου διελθεῖν χρή, ὅσον μὴ λυπήσει τοὺς παρόντας (Isocr. Antid. 12). Ἦ καλῶς οὖν οὗτος ὁ ἔπαινος ἔχει, τὸ ὁρῶντα τοιοῦτον ἄνδρα, οἷον ἑαυτόν τις μὴ ἀξιοῖ εἶναι ἀλλ᾽ αἰσχύνοιτο ἄν, χαίρειν τε καὶ ἐπαινεῖν; (Pl. Rep. 10, 605.) [1] (d) Ἄξιοι οὗτοί εἰσι φθονεῖσθαι, εἰ λήψονται, ἃ μὴ προςήκει αὐτοῖς (Isæ. 6, 61). Οὐχ ὁρᾷς, ὡς σφαλερόν ἐστι τό, ἃ μὴ οἶδέ τις, ταῦτα λέγειν καὶ πράττειν; (Xen. Mem. 3, 7, 16.)[2] (e) Ταλαίπωρός τις σύ γε ἄνθρωπος εἶ καὶ οὐδὲ Ἀθηναῖος, ᾧ μήτε θεοὶ πατρῷοί εἰσι μήτε ἱερὰ μήτ᾽ ἄλλο μηδὲν καλὸν καὶ ἀγαθόν (Pl. Euthyd. 302). Πῶς ἂν ὀρθῶς ἐμοῦ καταγιγνώσκοιτε, ᾧ τὸ παράπαν πρὸς τὸν ἄνθρωπον τουτονὶ μηδὲν συμβόλαιόν ἐστιν; (Dem. 33, 34). Τῇ πόλει, ὑπὲρ ἧς τὰ ὅπλα μὴ τίθεσαι, μηδὲ συμβουλεύειν ἀξίου (Æsch. 1, 29). [3]

[1]: Also τοιοῦτος, ὃς οὐ, where the representation of a consequence and purpose is not made, or not prominent: Τοιούτων δεησόμενοι πάρεσμεν, ἐν οἷς κίνδυνος οὐδεὶς ἔνεστιν (Isocr. Plat. 2). With negative preceding it is always οὐδεὶς (μηδείς) τοιοῦτος ὅςτις (ὃς) οὐ --, οὐδεὶς οὕτως --, ὅςτις (ὃς) οὐ. Νόμον τίθεμεν, οἴκησιν καὶ ταμιεῖον μηδενὶ εἶναι μηδὲν τοιοῦτον, εἰς ὃ οὐ πᾶς ὁ βουλόμενος εἴςεισιν (Pl. Rep. 3, 416). Μηδὲν τῶν σωμάτων οὕτως ἂν φαίην εἶναι φαῦλον, ὅ, τι γυμνασθὲν οὐκ ἂν εἴη βέλτιον (Isocr. Antid. 210).

[2]: Οἱ Κερκυραῖοι καὶ αὐτοὶ ἀναγκασθήσεσθαι ἔφασαν, Κορινθίων βιαζομένων, φίλους ποιεῖσθαι, οὓς οὐ βούλονται (Thuc. 1, 28. Οὐ retained from the oratio recta).

[3]: But also: Θαυμαστὸν ποιεῖς, ὃς ἡμῖν (ταῖς οἰσί) ταῖς καὶ ἔριά σοι καὶ ἄρνας καὶ τυρὸν παρεχούσαις οὐδὲν δίδως (Xen. Mem. 2, 7, 13). Οὔκουν δικαίως (γυναῖκα καλῶ Ἀμυνίαν), ἥτις οὐ στρατεύεται; (Arist. Nub. 692.)

a) In simple dependent questions the negation is commonly expressed by οὐ: Ἠρώτησα, διὰ τί οὐκ ἔλθοι. Πρωταγόρας ἐρωτᾷ, εἰ οὐκ αἰσχύνομαι τἀγαθὰ δεινὰ καλῶν (Pl. Prot. 341). But in questions with εἰ it is also μή: Τηρητέον τοὺς ἄνδρας ἐν ἁπάσαις ταῖς ἡλικίαις, εἰ φυλακικοί εἰσι τούτου τοῦ δόγματος καὶ μήτε γοητευόμενοι μήτε βιαζόμενοι ἐκβάλλουσιν (Pl. Rep. 3, 412). Also μή stands in dependent questions denoting a purpose (how something can take place), especially with ὅπως, see § 123, R. 1. Τῷ τῶν Περσῶν βασιλεῖ οὐδὲν προυργιαίτερόν ἐστιν ἢ σκοπεῖν, ἐξ ὧν μηδέποτε παυσόμεθα πρὸς ἀλλήλους πολεμοῦντες (Isocr. Paneg. 134). Οὐ σκοπεῖς, ὅ,τι μὴ λυπήσεις τοὺς ἄλλους ποιῶν (Dem. 21, 135).

b) In the second member of a dependent disjunctive question (whether -- or not) the negative may be either οὐ or μή. In a dependent question denoting a distinction and separation (what -- and what not) μή is used when the verb is understood, but either οὐ or μή when it is repeated: Σκοπῶμεν, εἰ πρέπει ἢ οὔ (Pl. Rep. 5, 451). Σκεπτέον, πότερον δίκαιον ἐμὲ ἐνθένδε πειρᾶσθαι ἐξιέναι, μὴ ἀφιέντων Ἀθηναίων, ἢ οὐ δίκαιον (Pl. Crito, 48). Νῦν ἔμαθον, ὃ λέγεις· εἰ δὲ ἀληθὲς ἢ μή, πειράσομαι μαθεῖν (Pl. Rep. 1, 339). Τοῦτ᾽ αὐτό, εἰ χαίρεις ἢ μὴ χαίρεις, ἀνάγκη δή πού σε ἀγνοεῖν, κενόν γ᾽ ὄντα πάσης φρονήσεως (Pl. Phil. 21). Οὐ δεῖ ὑμᾶς ἐκ τῶν τοῦ κατηγόρου λόγων τοὺς νόμους καταμανθάνειν, εἰ καλῶς ὑμῖν κεῖνται ἢ μή, ἀλλ᾽ ἐκ τῶν νόμων τοὺς τοῦ κατηγόρου λόγους, εἰ ὀρθῶς καὶ νομίμως ὑμᾶς διδάσκουσι τὸ πρᾶγμα ἢ οὔ (Antiph. 5, 14). - Οἱ εἰδότες ἑαυτοὺς τά τε ἐπιτήδεια ἑαυτοῖς ἴσασι καὶ διαγιγνώσκουσιν, ἅ τε δύνανται καὶ ἃ μή (Xen. Mem. 4, 2, 26). Ἀλλά τοι περὶ γε φυλακῆς τῆς χώρας οἶδ᾽ ὅτι σοι ἤδη μεμέληκεν καὶ οἶσθα, ὁπόσαι τε φυλακαὶ ἐπίκαιροί εἰσι καὶ ὁπόσαι μή, καὶ ὁπόσοι τε φρουροὶ ἱκανοί εἰσι καὶ ὁπόσοι μή εἰσιν (Xen. Mem. 3, 6, 10). Ὁ νομοθέτης διαῤῥήδην ἀπεδείκνυ, οὓς χρὴ δημηγορεῖν καὶ οὓς οὐ δεῖ λέγειν ἐν τῷ δήμῳ (Æsch. 1, 27).

An infinitive (both simply, with and without article, and also an accusative with inf.) is negatived by μή (a). But in the accusative (nominative) with the infinitive (b) the particle is usually οὐ after φημί and the verbs which absolutely and without any special accessory meaning denote to think (οἶμαι, ἡγοῦμαι, νομίζω, ὑπολαμβάνω, also δοκῶ, ἀκούω), and sometimes with other verba declarandi et sentiendi (e.g. λέγω, ὑπισχνοῦμαι, ἐλπίζω, εἰκός ἐστιν, ὁμολογῶ), but only when the governing verb is not itself in a form (imperative) or construction (εἰ, &c.) which requires μή for its negation; for then the infinitive thereby governed is negatived by μή (c): (a) Αἰσχρὸν μὴ βοηθεῖν. Παρεσκεύασμαι μηδενὶ ὑπείκειν. Δέομαι σοῦ μὴ περιορᾶν ἐμὲ ἀπολλύμενον. Ταῦτα ὑμᾶς μὴ ἀγνοεῖν ἠβουλόμην. Διεπραξάμην μηδένα ἡμῖν ἐναντιωθῆναι. Δέδοκται τὰς ναῦς μήπω ἐκπλεῖν. Οὕτως ἀναίσχυντοί εἰσιν ὥςτε μηδενὸς ἀπέχεσθαι τῶν κέρδος φερόντων (but ὥςτε οὐδενὸς ἀπέχονται). Πάντα ποιοῦσιν ὑπὲρ τοῦ μὴ δοῦναι δίκην. Τὸ μηδεμίαν τῶν πόλεων ἁλῶναι πολιορκίᾳ, μέγιστόν ἐστι σημεῖον τοῦ διὰ τούτους πεισθέντας τοὺς Φωκέας ἀπολωλέναι (Dem. 19, 61). Ὁ ὑπὲρ τοῦ ταῦτα μὴ γενέσθαι ἀγών (Dem. 18, 201). Σειρῆνες τοὺς ἀνθρώπους ἐπάδουσαι κατεῖχον ὥςτε μὴ ἀπιέναι ἀπ᾽ αὐτῶν (Xen. Mem. 2, 6, 11). (b) Πολλούς φασι γιγνώσκοντας τὰ βέλτιστα οὐκ ἐθέλειν πράττειν (Pl. Prot. 352). Ἐγὼ οἶμαι, εἰ τοιαύτην μὴ δύνασαι φέρειν μητέρα, τἀγαθά σε οὐ δύνασθαι φέρειν (Xen. Mem. 2, 2, 10). Εὐθύδημος ὑπέλαβεν οὐκ ἂν ἄλλως ἀνὴρ ἀξιόλογος γενέσθαι, εἰ μὴ ὅτι μάλιστα Σωκράτει συνείη (Xen. Mem. 4, 2, 40). Ξενοφῶν ἐδεῖτο τῶν στρατιωτῶν πάσῃ μηχανῇ μὴ ἀπολείπεσθαι (to strive with all their might not to be left behind). Οἱ δὲ σφάττειν ἐκέλευον· οὐδὲ γὰρ ἂν δύνασθαι πορευθῆναι (Xen. An. 4, 5, 16; supply ἔφασαν, contained in ἐκέλευον). Κινδυνεύω (= δοκῶ) ἁπλῶς οὐδὲν εἰδέναι (Xen. Mem. 4, 2, 39). Φορμίων ἤλπιζεν οὐ μενεῖν τῶν Πελοποννησίων τὴν τάξιν (Thuc. 2, 84). Ὁμολογῶ οὐ κατὰ Μέλητον καὶ Ἄνυτον εἶναι ῥήτωρ (Pl. Apol. 17). Καὶ ταῦτα εἰκὸς οὐχ ἧττον οὕτως ἔχειν (Pl. Soph. 254). [1]

[1]: After verbs more specially denoting an assertion or concession (e.g. συγχωρῶ), an assurance (μαρτυρῶ, ὄμνυμι), a conviction (πείθομαι, γιγνώσκω, πιστεύω), οὐ is a rare exception. Examples of μή with infinitive after φημί, οἶμαι, &c.: Φαίην ἂν ἔγωγε, μηδενὶ μηδεμίαν εἶναι παίδευσιν παρὰ τοῦ μὴ ἀρέσκοντος (Xen. Mem. 1, 2, 39). Ἐμοί τε ἔδοξε καὶ τοῖς ἄλλοις πᾶσι τοῖς ἰδοῦσι, μήποτε φῦναι μηδὲ γενέσθαι γυναῖκα ἀπὸ θνητῶν τοιαύτην ἐν τῇ Ἀσίᾳ (Xen. Cyr. 5, 1, 7). Mixed: Ὅθεν δὲ αὐτὸ (τὴν πολιτικὴν τέχνην) ἡγοῦμαι οὐ διδακτὸν εἶναι μηδὲ ὑπ᾽ ἀνθρώπων παρασκευαστὸν ἀνθρώποις, δίκαιός εἰμι εἰπεῖν (Pl. Prot. 315).

(c) Νόμιζε μηδὲν εἶναι τῶν ἀνθρωπίνων βέβαιον (Isocr. Dem. 42). Περικλῆς οὕτως ἐκόσμησε τὴν πόλιν, ὥστ᾽ ἔτι καὶ νῦν τοὺς εἰςαφικνουμένους εἰς αὐτὴν νομίζειν μὴ μόνον ἄρχειν ἀξίαν εἶναι τῶν Ἑλλήνων ἀλλὰ καὶ τῶν ἄλλων ἁπάντων (Isocr. Antid. 234, because νομίζειν as infinitive after ὥστε would have μή). [1]

[1]: Οἶμαι δεῖν οὐ -- φημὶ χρῆναι οὐ (as after οἶμαι and φημί) and οἶμαι χρῆναι μή.

REM. 1. From the οὐ belonging to the infinitive treated of in the paragraph, we must distinguish an οὐ which, though it stands with the infinitive, belongs, strictly speaking, to the governing verb: Οὐκ ἐπὶ τούτῳ κάθηται ὁ δικαστής, ἐπὶ τῷ καταχαρίζεσθαι τὰ δίκαια, ἀλλ᾽ ἐπὶ τῷ κρίνειν ταῦτα, καὶ ὀμώμοκεν οὐ χαριεῖσθαι, οἷς ἂν δοκῇ αὐτῷ, ἀλλὰ δικάσειν κατὰ τοὺς νόμους (Pl. Apol. 35; he has sworn, not that he will --, but that --; ὀμώμοκε μὴ χαριεῖσθαι, he has sworn not to --). (Χρή -- οὐ -- ἀλλά --, and χρή -- μή -- ἀλλά with slight difference.) (Οὐ φημὶ ἰέναι = φημὶ οὐκ ἰ., and οὐκ ἀξιῶ = ἀξιῶ μή, e.g. Οἱ Σάμιοι οὐκ ἠξίουν περιδεῖν Θρασύβουλον σφᾶς διαφθαρέντας, Thuc. 8, 73.)

REM. 2. When, agreeably with the Greek idiom (see § 209, b), the negation of the preceding verb is repeated with the infinitive, οὐ is retained from the principal verb: Ὁ νόμος οὐκ ἐᾷ εἰςιέναι, οὗ ἂν ᾖ ὁ τετελευτηκώς, οὐδεμίαν γυναῖκα ἄλλην ἢ τὰς προςηκούσας μέχρι ἀνεψιότητος (Dem. 43, 63).

REM. 3. Even with an infinitive after ὥστε, the negative is οὐ, when ὥστε follows after an acc. with inf. governed by φημί, οἶμαι, &c.: Οὕτω καταφρονεῖς τῶν δικαστῶν καὶ οἴει αὐτοὺς ἀπείρους γραμμάτων εἶναι ὥςτε οὐκ εἰδέναι, ὅτι τὰ Ἀναξαγόρου βιβλία γέμει τούτων τῶν λόγων; (Pl. Apol. 26.) [2]

[2]: Otherwise a very rare exception: Ἤδη γὰρ ἧπται καὶ κατείργασται πυρί (Ἴλιος); Ὥστ᾽ οὐδ᾽ ἴχνος γε τειχέων εἶναι (Eur. Hell. 108 = ἐστίν).

REM. 4. Οὐ with the infinitive after other verbs than those mentioned, or after those in a form and construction in which they ought themselves to have μή, is a rare anomaly, for the most part occasioned by the circumstance, that the negation is more strongly urged in reference to a single notion: Οὐκοῦν τιθῶμεν ἀπὸ Ὁμήρου ἀρξαμένους πάντας τοὺς ποιητικοὺς μιμητὰς εἰδώλων ἀρετῆς εἶναι, τῆς δ᾽ ἀληθείας οὐχ ἅπτεσθαι; (Pl. Rep. 10, 600.)

a) An adjective or participle without article as attributive or apposition (therefore also in the double-genitive or double-accusative) is negatived by μή when the substantive notion to which it is attached belongs, in this negative form, to a sentence or a single notion (e.g. an infinitive) which should itself be negatived by μή; otherwise οὐ is used. After ὡς, ὥςπερ, as though, when the principal verb is an imperative, μή is always used with the participle, but otherwise usually οὐ, although the principal sentence would require μή: Ἄθλιον μὴ ὑγιεῖ ψυχῇ συνοικεῖν (Pl. Gorg. 479). Ἀπάγου τήν τε γυναῖκά καὶ τοὺς παῖδας μηδὲν αὐτῶν καταθείς (Xen. Cyr. 3, 1, 37. Μή because of the imperative). Οἶμαί σε, ἐάν τι αἴσθῃ σεαυτὸν μὴ εἰδότα, ζητεῖν τοὺς ἐπισταμένους (Xen. Mem. 3, 5, 23. Because of ἐάν). Οὐχ οἱ μὴ δόντες, ἃ μὴ δοκεῖ, δεινόν εἰσιν οὐδὲν εἰργασμένοι, ἀλλ᾽ οἱ δόντες μέν, πάλιν δὲ ὕστερον, μηδὲν ἐγκαλοῦντες, ἀφαιρούμενοι (Dem. 20, 117. Because it would be οἱ μὴ ἀφαιρούμενοι, as οἱ μὴ δόντες. See the following §). Δόξω τὴν πόλιν ἐλαττοῦν, εἰ Θηβαῖοι μὲν ἕξουσι Θεσπιὰς καὶ Πλαταιάς, ἡμεῖς δὲ ἔξιμεν μηδεμιᾶς ἀνάγκης οὔσης ἐξ ὧν τυγχάνομεν ἔχοντες (Isocr. de Pac. 17). - Ὡς οὖν μὴ ἀκουσομένων ἡμῶν, οὕτως διανοεῖσθε (Pl. Rep. 1, 327). - Εἰ ὡς οὐ τὰ βέλτιστα ἐμοῦ πολιτευσαμένου Κτησιφῶντος καταψηφιεῖσθε, ἡμαρτηκέναι αὐτοὶ δόξετε (Dem. 18, 207).

REM. Sometimes, however, a participle or adjective stands with οὐ, although the principal verb requires μή, the representation being less closely attached to the verb, but put more independently by itself, e.g. Ἄτοπόν ἐστι περὶ τῶν δικαίων ὑμᾶς διδάσκειν αὐτὸν οὐ τὰ δίκαια ποιοῦντα (Dem. 15, 25; without oneself doing what is just, where αὐτὸν οὐ τὰ δίκαια ποιοῦντα might be expressed otherwise without a negative), especially where the participle contains an independent actual fact: Εἰ ἄρα καὶ ἐδοκοῦμέν τι ἀνεπιεικέστερον πρᾶξαι οὐ μετὰ τοῦ πλήθους ὑμῶν εἰςελθόντες (in coming into the city against the will of your people), τὰ ὅμοια οὐκ ἀνταπέδοτε ἡμῖν (Thuc. 3, 66).

b) Μή stands with the participle when this assigns a condition with the principal verb (= εἰ μή with a verbum finitum): Οὐδεὶς ἂν τοῖς σοφισταῖς διελέγετο μὴ ὑπισχνουμένοις εἰς τὰ πολιτικὰ δεινοτέρους ποιεῖν τοὺς συνόντας (Pl. Soph. 232). Τίς ἂν πόλις ὑπὸ μὴ πειθομένων ἁλοίη; (Xen. Cyr. 8, 1, 2; by men not obeying, i.e. by men if they do not obey. Otherwise: Λέγω ἐν οὐκ εἰδόσιν, among people who are ignorant of it.) Μὴ δηλωθεισῶν τῶν αἰτιῶν πολλοῖς ἂν ἴσως ἄτοπος ὁ λόγος εἶναι δόξειεν (Isocr. Antid. 1). (Τί χρήσαιτ᾽ ἄν τις ἰσχυρῷ ἢ ἀνδρείῳ, μὴ σώφρονι; Xen. Cyr. 3, 1, 16 = μὴ ὄντι σώφρονι.)

REM. 1. In other constructions, an adjective or participle without article is regularly negatived by οὐ. (Γλαύκων ἐπεχείρει δημηγορεῖν, οὐδέπω εἴκοσιν ἔτη γεγονώς. Xen. Mem. 3, 6, 1. Οἱ σοφισταὶ κατηγοροῦσι τῶν μαθητῶν, ὡς ἀδικοῦσι σφᾶς αὐτοὺς τούς τε μισθοὺς ἀποστεροῦντες καὶ ἄλλην χάριν οὐκ ἀποδιδόντες. Pl. Gorg. 519, by depriving them, and not --. Οἶδα, ὅτι οὐ γράψαντος Ἀθηναίων οὐδενὸς πόλεμον Φίλιππος πολλὰ ἔχει τῆς πόλεως. Dem. 8, 58; without any one of the Athenians having --. Ἔγνων τῶν πολιτῶν τινας οὐκ εὐνοϊκῶς πρὸς ἐμὲ διακειμένους. Isocr. Antid. 4. Αἰσθάνομαι οὐδὲν διαπεπραγμένος, ὧν ἠβουλόμην.) Now and then, however, μή occurs exceptionally with a participle of the circumstance, or a participle which, by §§ 177 and 178, stands with the subject or object: Οὐχ ὁρᾷς, ὅτι οἱ Ἀθήνησι δικασταὶ πολλοὺς ἤδη μηδὲν ἀδικοῦντας ἀπέκτειναν; (Xen. Mem. 4, 8, 5.) Ἔξοιδα, παῖ, φύσει σε μὴ πεφυκότα τοιαῦτα φωνεῖν μηδὲ τεχνᾶσθαι κακά (Soph. Phil. 79). (Αἰσχύνομαι μὴ ποιῶν = εἰ μὴ ποιῶ.)

REM. 2. Δόξα ὀρθὴ δεινῶν πέρι καὶ μή (Pl. Rep. 4, 430; = περὶ τοῦ, τί δεινὸν καὶ τί μή, by § 204 b).

An adjective or participle with the article denoting generally a certain kind and class is usually negatived by μή (a), yet sometimes by οὐ (b). But if it means some persons or things indefinitely of a certain class (persons who --, things which --; see § 180 b, R. 1), or individual definite persons or things which are characterized, then οὐ is used (c). (a) Αἱ μὴ καλαὶ ἐπιθυμίαι. Μένων τὸν μὴ πανοῦργον τῶν ἀπαιδεύτων ἐνόμιζεν εἶναι (Xen. An. 2, 6, 26). Τῶν στρατιωτῶν οἱ μὴ δυνάμενοι διατελέσαι τὴν ὁδὸν ἐνυκτέρευσαν ἄσιτοι καὶ ἄνευ πυρός (Xen. An. 4, 5, 11). Τὰ ὁρατὰ καὶ τὰ μή (viz. ὁρατά. Pl. Phæd. 79). Τῇ πόλει πολλάκις μετεμέλησε τῶν μετ᾽ ὀργῆς καὶ μὴ μετ᾽ ἐλέγχου γενομένων (Isocr. Antid. 19). (Τὸ μηδέν = τὸ μηδὲ ἕν, not τὸ οὐδέν.) - (b) Νομίζετε δημοτικωτέρους εἶναι τοὺς μεθύοντας τῶν νηφόντων καὶ τοὺς νοῦν οὐκ ἔχοντας τῶν εὖ φρονούντων (Isocr. de Pac. 13). Τὸν οὐκ ὀρθῶς χρώμενον τῇ ῥητορικῇ μισεῖν δίκαιον, ἀλλ᾽ οὐ τὸν διδάξαντα (Pl. Gorg. 457. But shortly before: Οὐχ ἡ τέχνη αἰτία τούτου, ἀλλ᾽ οἱ μὴ χρώμενοι, οἶμαι, ὀρθῶς). (c) Οἶδα ἤδη ἀνθρώπους, τοὺς μὲν ἐκ διαβολῆς, τοὺς δὲ καὶ ἐξ ὑποψίας, οἳ φοβηθέντες ἀλλήλους, φθάσαι βουλόμενοι πρὶν παθεῖν, ἐποίησαν ἀνήκεστα κακὰ τοὺς οὔτε μέλλοντας οὔτε βουλομένους τοιοῦτον οὐδέν (Xen. An. 2, 5, 5; to persons neither going nor wishing --, indefinitely). Οὐκ ἠσχύνοντο οἱ τότε πολιτευόμενοι ἐπὶ τοὺς οὐδὲν πώποτ᾽ εἰς ἡμᾶς ἐξαμαρτόντας στρατιὰν ἐκπέμποντες (Isocr. de Pac. 84; meaning the Sicilians). Βοιωτοί, οἱ πρόσθεν οὐδ᾽ ἐν τῇ ἑαυτῶν τολμῶντες Ἀθηναίοις ἀντιτάττεσθαι, νῦν ἀπειλοῦσιν ἐμβαλεῖν εἰς τὴν Ἀττικήν (Xen. Mem. 3, 5, 4). Αἱ οὐκ ὀρθαὶ πολιτεῖαι αὗται (Pl. Pol. 302). [1]

[1]: Hence in Thucydides (3, 95): διὰ τῆς Λευκάδος τὴν οὐ περιτείχισιν, their not having drawn a wall round L.

REM. 1. (TO §§ 201-207.) It is not uncommon for οὐ to stand in sentences which would require μή, when the negation concerns only a single part of the predicate, e.g. the object or an adverb, whereby a negative antithesis is annexed to the affirmative form, to make it more forcible (οὐκ -- ἀλλά, ἀλλ᾽ οὐ, καὶ οὐ, or simply οὐ, οὐχ ὅπως -- ἀλλά, οὐ μήν, yet not, sometimes also οὐ μόνον). But we also find μή. Ἀνάγκη τὸν τοιοῦτον ζῆν οὐκ ἀνθρώπου βίον ἀλλά τινος πλεύμονος (Pl. Phil. 21; of a mollusc). Χρὴ τὴν σώφρονα πόλιν τὸν ἐν τῷ συμβουλεύειν μὴ τυχόντα τῆς ὀρθῆς γνώμης οὐχ ὅπως ζημιοῦν ἀλλὰ μηδ᾽ ἀτιμάζειν (Thuc. 3, 42). Ἐπαιδεύθην οὕτως ὑπὸ τῆςδε τῆς ἐμῆς τε καὶ ὑμετέρας πατρίδος τοῖς πρεσβυτέροις οὐ μόνον ἀδελφοῖς, ἀλλὰ καὶ πολίταις καὶ ὁδῶν καὶ θάκων καὶ λόγων ὑπείκειν (Xen. Cyr. 8, 7, 10). Διαφέρει ἡ ἐμὴ τέχνη τῷ καὶ τὰς ψυχὰς τῶν ἀνδρῶν ἐπισκοπεῖν ἀλλὰ μὴ τὰ σώματα (Pl. Theæt. 150). (Δέομαι ὑμῶν, ἐὰν ἐπιδείξω Μειδίαν τουτονὶ μὴ μόνον εἰς ἐμὲ ἀλλὰ καὶ εἰς ὑμᾶς καὶ εἰς τοὺς νόμους ὑβρικότα, βοηθῆσαι καὶ ἐμοὶ καὶ ὑμῖν αὐτοῖς. Dem. 21, 7. Here μὴ μόνον εἰς ἐμέ is an essential part of the condition.)

REM. 2. Later writers (e.g. Plutarch, Lucian, Arrian) often use μή in different kinds of accessory sentences where the older writers have οὐ, as in object-sentences with ὅτι (διότι) or ὡς, and in causal-sentences with ὅτι, because, and ἐπεί. Also they, much more frequently than the older writers, use μή with participles which merely denote a circumstance, without having an occasion in the form of the sentence (see § 206 b, R. 1).

By οὐδέ or μηδέ (and -- not, and -- even not) a negative continuation is added, often with intensive force (not even). (Ἀσωπὸς ποταμὸς ἐῤῥύη μέγας καὶ οὐ ῥᾳδίως διαβατὸς ἦν. Thuc. 2, 5.) The connexion of two or more members into a whole is effected by οὔτε -- οὔτε, μήτε -- μήτε. (Ἐγὼ θρασὺς οὔτ᾽ εἰμὶ μήτε γενοίμην. Dem. 8, 68.) A negative and an affirmative clause are coupled by οὔτε -- τέ, μήτε -- τέ, more rarely by τέ -- οὔτε: Ὤμοσαν οἵ τε Ἕλληνες καὶ ὁ Ἀριαῖος καὶ τῶν σὺν αὐτῷ οἱ κράτιστοι, μήτε προδώσειν ἀλλήλους σύμμαχοί τε ἔσεσθαι (Xen. An. 2, 2, 8).

REM. Where the negative closely coalesces with the verb into one notion, we also find τέ -- οὐ (μή) for οὔτε: Ἀλλὰ μὴν καὶ τοῦ σώματος αὐτός τε οὐκ ἠμέλει τούς τ᾽ ἀμελοῦντας οὐκ ἐπῄνει (Xen. Mem. 1, 2, 4). Οὔτε -- οὔτε -- οὐδέ (οὐδέ γε, οὐδ᾽ αὖ), neither -- nor -- no, nor yet (and also not). Instead of the regular distributive connexion by οὔτε -- οὔτε (μήτε -- μήτε), the second member has occasionally οὐδ᾽ αὖ (μηδ᾽ αὖ), and on the other hand also not, or δέ for τέ: Οὔτ᾽ ἄρα ἀνθρώπους ἀξίους λόγου κρατουμένους ὑπὸ γέλωτος ἐάν τις ποιῇ (represents), ἀποδεκτέον, πολὺ δὲ ἧττον, ἐὰν θεούς (Pl. Rep. 3, 388). Rare (poetical) connexions are οὐ -- οὐ, οὔτ᾽ -- οὐ, or (where the verb is the same) the omission of the first οὔτε. (Τροφήν τε οὐδεὶς ἐδίδου καὶ αἱ Φοίνισσαι νῆες οὐδὲ Τισσαφέρνης ἧκον. Thuc. 8, 99.)

a) A simple negative (οὐ or μή), combined with a predicate into a negative expression, is cancelled by a foregoing negative: Οὐκ ἐμοὶ μόνῳ οὐ διεδέξατο Πολυκλῆς τὴν ναῦν (Dem. 50, 68; succeeded to me in the ship). Οὐδὲ τὸν Φορμίωνα Ἀντίμαχος οὐχ ὁρᾷ (Dem. 36, 46; and A. sees Ph. very well). Μὴ οὖν, ὅτι καὶ Λακεδαιμονίους καὶ Φωκέας ἐξηπάτησε Φίλιππος, διὰ ταῦθ᾽ ὧν ὑμᾶς Αἰσχίνης ἐξηπάτησε, μὴ δότω δίκην (Dem. 19, 77; let not Æsch. escape the punishment).

REM. 1. There are, however, some passages in which (by a kind of anacoluthia) an οὐ is inserted after an interposed sentence, merely to repeat the negative which stands immediately before the interposed sentence: Ὁρᾷς, ὅτι ἡ σωφροσύνη οὐχ ὥςπερ ἡ ἀνδρεία καὶ ἡ σοφία ἐν μέρει τινὶ ἑκατέρα ἐνοῦσα ἡ μὲν σοφήν, ἡ δὲ ἀνδρείαν τὴν πόλιν παρείχετο, οὐχ οὕτω ποιεῖ αὕτη, ἀλλὰ δι᾽ ὅλης ἀτεχνῶς τέταται (Pl. Rep. 4, 432). Οὐδ᾽ ἃς προςεδόκων κἀλογιζόμην ἐγὼ πρώτας παρέσεσθαι δεῦρο, τὰς Ἀχαρνέων γυναῖκας, οὐχ ἥκουσιν (Arist. Lys. 61).

REM. 2. Οὐ μὰ τὸν Δί᾽, οὐ -- (in answers): No, by Zeus, not --. (Also, without further addition, merely: Οὐ μὰ τὸν Δί᾽, οὐ μὲν δή.)

b) A composite negation, which follows after another, simple or composite, with the same predicate, does not cancel the former, but continues it, either heightening and confirming it (e.g. οὐ -- οὐδέ, non -- ne -- quidem, οὐδέ -- οὐδέ, neque -- ne -- quidem, οὐ μέντοι οὐδέ, οὐ μὴν οὐδέ, yet also not), or distributively (e.g. οὐδείς -- οὔτε -- οὔτε) or repeating it with the indefinite pronominal notion (pronoun or adverb), often several times (e.g. οὐδέ -- οὐδεὶς οὐδέν, οὐδεὶς οὐδενὶ οὐδέν): Μὴ λανθανέτω σε μηδὲ τοῦτο (Xen. Cyr. 5, 2, 36). Τί δὲ σύ; πῶς ποιήσεις; οὐδὲ γὰρ οὐδὲ τὸν σὸν ἑταῖρον δεῖ παρελθεῖν (Pl. Phæd. 278). Κλέαρχος ἐπὶ μὲν τοὺς πολεμίους οὐκ ἦγεν· ᾔδει γὰρ ἀπειρηκότας τοὺς στρατιώτας· οὐ μέντοι οὐδ᾽ ἀπέκλινε, φυλαττόμενος, μὴ δοκοίη φεύγειν (Xen. An. 2, 2, 16). Ἐξ οὗ τὴν πόλιν οἰκοῦμεν, οὐδεὶς οὔτε κίνδυνος οὔτε πόλεμος περὶ τηλικούτων τὸ μέγεθος ἡμῖν γέγονε, περὶ ὅσων νυνὶ βουλευσόμενοι συνεληλύθαμεν (Isocr. Archid. 7). Ἄνευ τούτου οὐδεὶς εἰς οὐδὲν οὐδενὸς ἂν ὑμῶν οὐδέποτε γένοιτο ἄξιος (Pl. Phil. 19).

REM. This last repetition of the negative with the several pronominal words is only used where the negative is emphatically urged as universal; otherwise it is said: Οὐδεὶς πώποτε κάλλιον θάνατον ἤνεγκεν ἢ Σωκράτης (Xen. Mem. 4, 8, 2). Οὔτε τῶν πολιτῶν τῶν Φλιασίων οὐδεὶς πάνυ τι ἐπιχωριάζει τὰ νῦν Ἀθήναζε οὔτε τις ξένος ἀφῖκται χρόνου συχνοῦ ἐκεῖθεν (Pl. Phæd. 57).

With sundry verbs which contain a negative notion, and are constructed with the infinitive or acc. with inf., μή is attached to the infinitive, to give prominence to the negation (only the affirmative part of the verb being in the speaker's thoughts). (Μή with τίς becomes μηδείς.) Such verbs are those which denote a denial and a contradiction (ἀρνοῦμαι, ἐξαρνοῦμαι, ἔξαρνός εἰμι, ἀντιλέγω), a prohibition (ἀπαγορεύω, ἀπεῖπον, ἀποψηφίζομαι, ἀποχειροτονῶ), a desisting from or a retracting of an opinion or resolution (ἀπογιγνώσκω, ἀποδοκεῖ, μεταγιγνώσκω, ἀνατίθεμαι, also ἀπεύχομαι), an acquittal (ἀπολύω, ἀφίημι), a shunning or hindering and holding back or freeing from something (εὐλαβοῦμαι, φυλάττομαι, κωλύω, διακωλύω, ἐμποδών εἰμι, ἐναντιοῦμαι, εἴργω, ἀπέχω, ἀφαιροῦμαι, ἀποστερῶ, σώζω, &c.), lastly, a doubting of something (ἀπιστῶ, ἀπροςδόκητός εἰμι). Τῶν ἀποκτεινάντων Εὔφρονα οἱ μὲν ἄλλοι ἠρνοῦντο μὴ αὐτόχειρες γενέσθαι, εἷς δὲ ὡμολογήκει (Xen. Hell. 7, 3, 7). Ἀστυάγης ἀπηγόρευε μηδένα βάλλειν πρὶν Κῦρος ἐμπλησθείη θηρῶν (Xen. Cyr. 1, 4, 14). Μαντινεῖς ἀπεψηφίσαντο τοῖς ἱεροῖς χρήμασι μὴ χρῆσθαι (Xen. Hell. 7, 4, 33). Τιμόθεος Ἀριοβαρζάνει ἀπέγνω μὴ βοηθεῖν (Dem. 15, 9). Παυσανίας κριθεὶς ὑπὸ τῶν Σπαρτιατῶν ἀπελύθη μὴ ἀδικεῖν (Thuc. 1, 128). Εὐλαβεῖσθε ταῦτα μὴ πολλῶν ἐναντίον λέγειν (Pl. Euthyd. 304). Οἱ διακωλύσαντες ταῦτα μὴ γενέσθαι τίνες ἦσαν; (Andoc. 3, 21.) Οἱ Ἀθηναῖοι οὐ παρῆσαν ταῖς ναυσίν, ἀπιστοῦντες τὸν Σιτάλκην μὴ ἥξειν (Thuc. 2, 101).

REM. 1. Μή, however, is sometimes omitted (e.g. Ὀκνήσουσι, μὴ ἀποδόξῃ ἡμῖν τὰς σπονδὰς ποιήσασθαι, Xen. An. 2, 3, 9: εὐλαβοῦμαι ἐμπεσεῖν, Pl. Rep. 10, 608), especially with verbs denoting a holding back, &c., and with κωλύω and its compounds, this is the most usual. On the genitive of the infinitive of the verbs which denote holding back, &c., with or without μή, see § 156, R. 3. With ἀντιλέγω, μεταγιγνώσκω, ἀνατίθεμαι the omission of μή gives a different sense: μεταγιγνώσκω ποιεῖν, resolve, with abandonment of my former purpose, to do. [1]

[1]: Ἀμφιςβητῶ, maintain (in controversy with a different opinion), e.g. ἀμφ. τὴν ἐμὴν τέχνην μείζονος ἀγαθοῦ αἰτίαν εἶναι, ἀμφ. μὴ ἀληθῆ σε λέγειν.

REM. 2. Verbs which denote denial, contradiction, and doubt, may also be followed by an οὐ in a sentence with ὡς, which οὐ belongs to the affirmative part of the principal verb (ἀρνοῦμαι ὡς οὐ = ἀρνοῦμαι μή, λέγω, ὅτι οὐ): Οἱ Ἀθηναῖοι οὐδαμοῦ ἀντεῖπον, ὡς οὐκ ἀδικοῦσι τοὺς ἡμετέρους (τῶν Λακεδαιμονίων) ξυμμάχους (Thuc. 1, 86).

a) After a principal verb, either directly negative or denying in the form of interrogation, the negative (both the usual one and the superfluous one mentioned in the preceding paragraph) is usually put twice by μὴ οὐ, the principal negative being repeated: Οὐδεὶς οἷός τ᾽ ἐστὶν ἄλλως λέγων μὴ οὐ καταγέλαστος εἶναι (Pl. Gorg. 509; can help being ridiculous). Ἀδύνατα ἦν (= οὐ δυνατόν), Ἀθηναίων Ὠρωπὸν ἐχόντων, μὴ οὐ μεγάλα βλάπτειν τὸ χωρίον τὴν Εὔβοιαν (Thuc. 8, 60). Εἰ ἀληθῆ ταῦτα, τίς μηχανὴ μὴ οὐχὶ πάντα καταναλωθῆναι εἰς τὸ τεθνάναι; (Pl. Phæd. 72 = οὐδεμία μηχανή.) Τίνα οἴει ἀπαρνήσεσθαι (= οὐδεὶς ἀπαρνήσεται) μὴ οὐχὶ ἐπίστασθαι τὰ δίκαια; (Pl. Gorg. 461.) (Ἥττων εἰμὶ καὶ τοῦ ἑτέρου ὑμῶν, ὥςτε πολλοῦ δέω μὴ οὐ δύο γε φεύγειν. Pl. Euthyd. 297. Πολλοῦ δέω as denial.) Οὐδὲ τὸ χρηματίζεσθαι Εὐθύδημος καὶ Διονυσόδωρός φατον διακωλύειν οὐδὲν μὴ οὐ παραλαβεῖν τὴν σφετέραν σοφίαν (Pl. Euthyd. 304, hinder not the receiving). Εἰ γενησόμεθα ἐπὶ βασιλεῖ, τί ἐμποδὼν μὴ οὐχὶ πάντα τὰ δεινότατα παθόντας ὑβριζομένους ἀποθανεῖν; (Xen. An. 3, 1, 13.) Οὐδεὶς ἐδύνατο κρύπτειν τὸ μὴ οὐχ ἡδέως ἂν καὶ ὠμῶν ἐσθίειν τῶν Σπαρτιατῶν (Xen. Hell. 3, 3, 7).

REM. Rarely μή alone (Οὐ δυνήσονται μὴ πείθεσθαι τοῖς Θηβαίοις, Xen. Hell. 6, 1, 1), except with article prefixed (τὸ μή, see § 156, R. 4); for here, after a denial, both τὸ μή and τὸ μὴ οὐ are used. With the genitive of the infinitive (τοῦ μή) οὐ is not added. (Ὥςτε μὴ οὐ after a principal verb negatived.)

b) In the same manner μὴ οὐ stands with the infinitive after expressions denoting a disapprobation of an action thought of (therefore a demand that it should be forborne), e.g. δεινόν, αἰσχρόν, αἰσχύνη ἐστίν, ἀνόητον, πολλὴ ἄνοιά ἐστιν, also αἰσχύνομαι: Πᾶσιν αἰσχύνη ἦν μὴ οὐ συσπουδάζειν (Xen. An. 2, 3, 11). Πολλὴ ἄνοια μὴ οὐχὶ ἕν τε καὶ ταὐτὸν ἡγεῖσθαι τὸ ἐπὶ πᾶσι τοῖς σώμασι κάλλος (Pl. Conv. 210.) (More rarely simple μή: Σοῦ προθύμου ὄντος αἰσχρὸν γίγνεται ἐμέ γε μὴ ἐθέλειν, Pl. Gorg. 458.)

c) Μὴ οὐ is also sometimes put (but in Attic prose rarely) with participles, or other accessory definitions denoting an exception from the negative or quasi-negative statement of the principal sentence: Αἱ πόλεις πολλαὶ καὶ χαλεπαὶ λαβεῖν αἱ τῶν Φωκέων μὴ οὐ χρόνῳ καὶ πολιορκίᾳ (Dem. 19, 123). More usually: Οὐ γὰρ ἦν πρᾶξαι μηδὲν μὴ διδόντα δῶρα (Thuc. 2, 97). (In the poets here and there with the participle merely in the sense without (doing, &c.) where the preceding principal verb is negatived: [Οὐ γὰρ ἂν μακρὰν ἴχνευον αὐτός, μὴ οὐκ ἔχων τι σύμβολον (Soph. Œd. T. 221). Ἥκεις γὰρ οὐ κενή γε . . . μὴ οὐχὶ δεῖμ᾽ ἐμοὶ φέρουσά τι, Œd. C. 361].) [1]

[1]: But see Schneidewin in l. and on v. 13. Comp. App. 296. - H. B.

Of special negative expressions, which at the same time denote relations of connected sentences and clauses, the following are to be remarked: (1) οὐ μόνον, not only (ἀλλά), (2) μὴ ὅτι, not to say; not merely (μὴ ὅτι ἰδιώτης τις ἀλλ᾽ ὁ μέγας βασιλεύς); when a negative follows in the predicate common to both members, μὴ ὅτι denotes (not to say not, i.e.) not only not (non modo): Ἀπατούριος μὴ ὅτι δικάσασθαι ἀλλ᾽ οὐδ᾽ ἐγκαλέσαι μοι ἐτόλμησεν (Isæ. 10, 1); the common negative may also be put first (οὐ -- μὴ ὅτι, ἀλλ᾽ οὐδέ): Τὸ ἱμάτιον ἢ ἄλλο τι, ὧν κέκτησαι, οὐδενὶ ἂν μὴ ὅτι προῖκα δοίης ἀλλ᾽ οὐδὲ ἔλαττον τῆς ἀξίας λαβών (Xen. Mem. 1, 6, 11). After a negative clause μὴ ὅτι is (not to say, i.e.) much less (non modo): Οὐδ᾽ ἀναπνεῖν, μὴ ὅτι λέγειν τι δυνησόμεθα (Xen. Conv. 2, 26). [2] (3) For μὴ ὅτι, in the sense not only and not only not sometimes, but more rarely, οὐχ ὅτι is used: Τῇ τῶν Σκυθῶν βασιλείᾳ ἀδύνατα ἐξισοῦσθαι οὐκ ὅτι τὰ ἐν τῇ Εὐρώπῃ, ἀλλ᾽ οὐδ᾽ ἐν Ἀσίᾳ ἔθνος ἓν πρὸς ἓν οὐκ ἔστιν (see § 209 a, R. 1), ὅ, τι δυνατὸν Σκύθαις ὁμογνωμονοῦσι πᾶσιν ἀντιστῆναι (Thuc. 2, 97). Οὐχ ὅτι στρατηγὸς ἀλλ᾽ οὐδ᾽ ὁ τυχὼν ἄνθρωπος (Dem. 23, 155). (4) In the sense not only not, we have also οὐχ ὅπως: Οὐχ ὅπως εὖ ποιήσας, ἀνθ᾽ ὧν εὖ ἔπαθες, ἀξιοῖς ἡμᾶς ἀποπέμψασθαι, ἀλλ᾽ ἀποπορευομένους ἡμᾶς οὐδὲ καταυλισθῆναι, ὅσον δύνασαι, ἐπιτρέπεις (Xen. An. 7, 7, 8).

[2]: Also (with a single noun): μή τί γε (Ἄκροι πεττευταὶ τοσοῦτοι οὐκ ἂν γένοιντο, μή τι δὴ βασιλεῖς γε, Pl. Pol. 292).

REM. For particular constructions of the negative particles with adverbs of time or of place (e.g. οὔποτε, οὔπω, οὐκέτι, &c.), or with words which serve for transition, or to give a certain emphasis to the denial (e.g. οὐ γάρ, οὐ γὰρ ἀλλά, οὐ μήν, οὐμενοῦν, οὐδήπου, οὐ δῆτα, οὔτι), see the Lexicon [and Appendix]. (So for μόνον οὐ, ὅσον οὐ, only not, i.e. nearly, almost.)

The word οὐδείς (μηδείς) and some verbs and phrases of denial (e.g. ἀπαυδῶ) are sometimes by a less accurate turn of the sentence so put that in a subsequent adversative member the affirmative notion contained in them (πάντες, ἕκαστος, κελεύω, &c.) is understood. Λέγουσί τινες, ὅτι οὐδεὶς ἑκὼν δίκαιος, ἀλλ᾽ ὑπὸ ἀνανδρίας ἢ γήρως ἤ τινος ἄλλης ἀσθενείας ψέγει τὸ ἀδικεῖν (Pl. Rep. 2, 366). [3]

[3]: Ἀμελήσας, ὧνπερ οἱ πολλοί (viz. ἐπιμελοῦνται), χρηματισμοῦ τε καὶ οἰκοδομίας καὶ στρατηγιῶν (Pl. Apol. 36).

§ 209

§ 209

a) A simple negative (οὐ or μή), combined with a predicate into a negative expression, is cancelled by a foregoing negative: Οὐκ ἐμοὶ μόνῳ οὐ διεδέξατο Πολυκλῆς τὴν ναῦν (Dem. 50, 68; succeeded to me in the ship). Οὐδὲ τὸν Φορμίωνα Ἀντίμαχος οὐχ ὁρᾷ (Dem. 36, 46; and A. sees Ph. very well). Μὴ οὖν, ὅτι καὶ Λακεδαιμονίους καὶ Φωκέας ἐξηπάτησε Φίλιππος, διὰ ταῦθ᾽ ὧν ὑμᾶς Αἰσχίνης ἐξηπάτησε, μὴ δότω δίκην (Dem. 19, 77; let not Æsch. escape the punishment).

REM. 1. There are, however, some passages in which (by a kind of anacoluthia) an οὐ is inserted after an interposed sentence, merely to repeat the negative which stands immediately before the interposed sentence: Ὁρᾷς, ὅτι ἡ σωφροσύνη οὐχ ὥςπερ ἡ ἀνδρεία καὶ ἡ σοφία ἐν μέρει τινὶ ἑκατέρα ἐνοῦσα ἡ μὲν σοφήν, ἡ δὲ ἀνδρείαν τὴν πόλιν παρείχετο, οὐχ οὕτω ποιεῖ αὕτη, ἀλλὰ δι᾽ ὅλης ἀτεχνῶς τέταται (Pl. Rep. 4, 432). Οὐδ᾽ ἃς προςεδόκων κἀλογιζόμην ἐγὼ πρώτας παρέσεσθαι δεῦρο, τὰς Ἀχαρνέων γυναῖκας, οὐχ ἥκουσιν (Arist. Lys. 61).

REM. 2. Οὐ μὰ τὸν Δί᾽, οὐ -- (in answers): No, by Zeus, not --. (Also, without further addition, merely: Οὐ μὰ τὸν Δί᾽, οὐ μὲν δή.)

b) A composite negation, which follows after another, simple or composite, with the same predicate, does not cancel the former, but continues it, either heightening and confirming it (e.g. οὐ -- οὐδέ, non -- ne -- quidem, οὐδέ -- οὐδέ, neque -- ne -- quidem, οὐ μέντοι οὐδέ, οὐ μὴν οὐδέ, yet also not), or distributively (e.g. οὐδείς -- οὔτε -- οὔτε) or repeating it with the indefinite pronominal notion (pronoun or adverb), often several times (e.g. οὐδέ -- οὐδεὶς οὐδέν, οὐδεὶς οὐδενὶ οὐδέν): Μὴ λανθανέτω σε μηδὲ τοῦτο (Xen. Cyr. 5, 2, 36). Τί δὲ σύ; πῶς ποιήσεις; οὐδὲ γὰρ οὐδὲ τὸν σὸν ἑταῖρον δεῖ παρελθεῖν (Pl. Phæd. 278). Κλέαρχος ἐπὶ μὲν τοὺς πολεμίους οὐκ ἦγεν· ᾔδει γὰρ ἀπειρηκότας τοὺς στρατιώτας· οὐ μέντοι οὐδ᾽ ἀπέκλινε, φυλαττόμενος, μὴ δοκοίη φεύγειν (Xen. An. 2, 2, 16). Ἐξ οὗ τὴν πόλιν οἰκοῦμεν, οὐδεὶς οὔτε κίνδυνος οὔτε πόλεμος περὶ τηλικούτων τὸ μέγεθος ἡμῖν γέγονε, περὶ ὅσων νυνὶ βουλευσόμενοι συνεληλύθαμεν (Isocr. Archid. 7). Ἄνευ τούτου οὐδεὶς εἰς οὐδὲν οὐδενὸς ἂν ὑμῶν οὐδέποτε γένοιτο ἄξιος (Pl. Phil. 19).

REM. This last repetition of the negative with the several pronominal words is only used where the negative is emphatically urged as universal; otherwise it is said: Οὐδεὶς πώποτε κάλλιον θάνατον ἤνεγκεν ἢ Σωκράτης (Xen. Mem. 4, 8, 2). Οὔτε τῶν πολιτῶν τῶν Φλιασίων οὐδεὶς πάνυ τι ἐπιχωριάζει τὰ νῦν Ἀθήναζε οὔτε τις ξένος ἀφῖκται χρόνου συχνοῦ ἐκεῖθεν (Pl. Phæd. 57).

a) A simple negative (οὐ or μή), combined with a predicate into a negative expression, is cancelled by a foregoing negative: Οὐκ ἐμοὶ μόνῳ οὐ διεδέξατο Πολυκλῆς τὴν ναῦν (Dem. 50, 68; succeeded to me in the ship). Οὐδὲ τὸν Φορμίωνα Ἀντίμαχος οὐχ ὁρᾷ (Dem. 36, 46; and A. sees Ph. very well). Μὴ οὖν, ὅτι καὶ Λακεδαιμονίους καὶ Φωκέας ἐξηπάτησε Φίλιππος, διὰ ταῦθ᾽ ὧν ὑμᾶς Αἰσχίνης ἐξηπάτησε, μὴ δότω δίκην (Dem. 19, 77; let not Æsch. escape the punishment).

REM. 1. There are, however, some passages in which (by a kind of anacoluthia) an οὐ is inserted after an interposed sentence, merely to repeat the negative which stands immediately before the interposed sentence: Ὁρᾷς, ὅτι ἡ σωφροσύνη οὐχ ὥςπερ ἡ ἀνδρεία καὶ ἡ σοφία ἐν μέρει τινὶ ἑκατέρα ἐνοῦσα ἡ μὲν σοφήν, ἡ δὲ ἀνδρείαν τὴν πόλιν παρείχετο, οὐχ οὕτω ποιεῖ αὕτη, ἀλλὰ δι᾽ ὅλης ἀτεχνῶς τέταται (Pl. Rep. 4, 432). Οὐδ᾽ ἃς προςεδόκων κἀλογιζόμην ἐγὼ πρώτας παρέσεσθαι δεῦρο, τὰς Ἀχαρνέων γυναῖκας, οὐχ ἥκουσιν (Arist. Lys. 61).

REM. 2. Οὐ μὰ τὸν Δί᾽, οὐ -- (in answers): No, by Zeus, not --. (Also, without further addition, merely: Οὐ μὰ τὸν Δί᾽, οὐ μὲν δή.)

b) A composite negation, which follows after another, simple or composite, with the same predicate, does not cancel the former, but continues it, either heightening and confirming it (e.g. οὐ -- οὐδέ, non -- ne -- quidem, οὐδέ -- οὐδέ, neque -- ne -- quidem, οὐ μέντοι οὐδέ, οὐ μὴν οὐδέ, yet also not), or distributively (e.g. οὐδείς -- οὔτε -- οὔτε) or repeating it with the indefinite pronominal notion (pronoun or adverb), often several times (e.g. οὐδέ -- οὐδεὶς οὐδέν, οὐδεὶς οὐδενὶ οὐδέν): Μὴ λανθανέτω σε μηδὲ τοῦτο (Xen. Cyr. 5, 2, 36). Τί δὲ σύ; πῶς ποιήσεις; οὐδὲ γὰρ οὐδὲ τὸν σὸν ἑταῖρον δεῖ παρελθεῖν (Pl. Phæd. 278). Κλέαρχος ἐπὶ μὲν τοὺς πολεμίους οὐκ ἦγεν· ᾔδει γὰρ ἀπειρηκότας τοὺς στρατιώτας· οὐ μέντοι οὐδ᾽ ἀπέκλινε, φυλαττόμενος, μὴ δοκοίη φεύγειν (Xen. An. 2, 2, 16). Ἐξ οὗ τὴν πόλιν οἰκοῦμεν, οὐδεὶς οὔτε κίνδυνος οὔτε πόλεμος περὶ τηλικούτων τὸ μέγεθος ἡμῖν γέγονε, περὶ ὅσων νυνὶ βουλευσόμενοι συνεληλύθαμεν (Isocr. Archid. 7). Ἄνευ τούτου οὐδεὶς εἰς οὐδὲν οὐδενὸς ἂν ὑμῶν οὐδέποτε γένοιτο ἄξιος (Pl. Phil. 19).

REM. This last repetition of the negative with the several pronominal words is only used where the negative is emphatically urged as universal; otherwise it is said: Οὐδεὶς πώποτε κάλλιον θάνατον ἤνεγκεν ἢ Σωκράτης (Xen. Mem. 4, 8, 2). Οὔτε τῶν πολιτῶν τῶν Φλιασίων οὐδεὶς πάνυ τι ἐπιχωριάζει τὰ νῦν Ἀθήναζε οὔτε τις ξένος ἀφῖκται χρόνου συχνοῦ ἐκεῖθεν (Pl. Phæd. 57).

§ 210

§ 210

With sundry verbs which contain a negative notion, and are constructed with the infinitive or acc. with inf., μή is attached to the infinitive, to give prominence to the negation (only the affirmative part of the verb being in the speaker's thoughts). (Μή with τίς becomes μηδείς.) Such verbs are those which denote a denial and a contradiction (ἀρνοῦμαι, ἐξαρνοῦμαι, ἔξαρνός εἰμι, ἀντιλέγω), a prohibition (ἀπαγορεύω, ἀπεῖπον, ἀποψηφίζομαι, ἀποχειροτονῶ), a desisting from or a retracting of an opinion or resolution (ἀπογιγνώσκω, ἀποδοκεῖ, μεταγιγνώσκω, ἀνατίθεμαι, also ἀπεύχομαι), an acquittal (ἀπολύω, ἀφίημι), a shunning or hindering and holding back or freeing from something (εὐλαβοῦμαι, φυλάττομαι, κωλύω, διακωλύω, ἐμποδών εἰμι, ἐναντιοῦμαι, εἴργω, ἀπέχω, ἀφαιροῦμαι, ἀποστερῶ, σώζω, &c.), lastly, a doubting of something (ἀπιστῶ, ἀπροςδόκητός εἰμι). Τῶν ἀποκτεινάντων Εὔφρονα οἱ μὲν ἄλλοι ἠρνοῦντο μὴ αὐτόχειρες γενέσθαι, εἷς δὲ ὡμολογήκει (Xen. Hell. 7, 3, 7). Ἀστυάγης ἀπηγόρευε μηδένα βάλλειν πρὶν Κῦρος ἐμπλησθείη θηρῶν (Xen. Cyr. 1, 4, 14). Μαντινεῖς ἀπεψηφίσαντο τοῖς ἱεροῖς χρήμασι μὴ χρῆσθαι (Xen. Hell. 7, 4, 33). Τιμόθεος Ἀριοβαρζάνει ἀπέγνω μὴ βοηθεῖν (Dem. 15, 9). Παυσανίας κριθεὶς ὑπὸ τῶν Σπαρτιατῶν ἀπελύθη μὴ ἀδικεῖν (Thuc. 1, 128). Εὐλαβεῖσθε ταῦτα μὴ πολλῶν ἐναντίον λέγειν (Pl. Euthyd. 304). Οἱ διακωλύσαντες ταῦτα μὴ γενέσθαι τίνες ἦσαν; (Andoc. 3, 21.) Οἱ Ἀθηναῖοι οὐ παρῆσαν ταῖς ναυσίν, ἀπιστοῦντες τὸν Σιτάλκην μὴ ἥξειν (Thuc. 2, 101).

REM. 1. Μή, however, is sometimes omitted (e.g. Ὀκνήσουσι, μὴ ἀποδόξῃ ἡμῖν τὰς σπονδὰς ποιήσασθαι, Xen. An. 2, 3, 9: εὐλαβοῦμαι ἐμπεσεῖν, Pl. Rep. 10, 608), especially with verbs denoting a holding back, &c., and with κωλύω and its compounds, this is the most usual. On the genitive of the infinitive of the verbs which denote holding back, &c., with or without μή, see § 156, R. 3. With ἀντιλέγω, μεταγιγνώσκω, ἀνατίθεμαι the omission of μή gives a different sense: μεταγιγνώσκω ποιεῖν, resolve, with abandonment of my former purpose, to do. [1]

[1]: Ἀμφιςβητῶ, maintain (in controversy with a different opinion), e.g. ἀμφ. τὴν ἐμὴν τέχνην μείζονος ἀγαθοῦ αἰτίαν εἶναι, ἀμφ. μὴ ἀληθῆ σε λέγειν.

REM. 2. Verbs which denote denial, contradiction, and doubt, may also be followed by an οὐ in a sentence with ὡς, which οὐ belongs to the affirmative part of the principal verb (ἀρνοῦμαι ὡς οὐ = ἀρνοῦμαι μή, λέγω, ὅτι οὐ): Οἱ Ἀθηναῖοι οὐδαμοῦ ἀντεῖπον, ὡς οὐκ ἀδικοῦσι τοὺς ἡμετέρους (τῶν Λακεδαιμονίων) ξυμμάχους (Thuc. 1, 86).

With sundry verbs which contain a negative notion, and are constructed with the infinitive or acc. with inf., μή is attached to the infinitive, to give prominence to the negation (only the affirmative part of the verb being in the speaker's thoughts). (Μή with τίς becomes μηδείς.) Such verbs are those which denote a denial and a contradiction (ἀρνοῦμαι, ἐξαρνοῦμαι, ἔξαρνός εἰμι, ἀντιλέγω), a prohibition (ἀπαγορεύω, ἀπεῖπον, ἀποψηφίζομαι, ἀποχειροτονῶ), a desisting from or a retracting of an opinion or resolution (ἀπογιγνώσκω, ἀποδοκεῖ, μεταγιγνώσκω, ἀνατίθεμαι, also ἀπεύχομαι), an acquittal (ἀπολύω, ἀφίημι), a shunning or hindering and holding back or freeing from something (εὐλαβοῦμαι, φυλάττομαι, κωλύω, διακωλύω, ἐμποδών εἰμι, ἐναντιοῦμαι, εἴργω, ἀπέχω, ἀφαιροῦμαι, ἀποστερῶ, σώζω, &c.), lastly, a doubting of something (ἀπιστῶ, ἀπροςδόκητός εἰμι). Τῶν ἀποκτεινάντων Εὔφρονα οἱ μὲν ἄλλοι ἠρνοῦντο μὴ αὐτόχειρες γενέσθαι, εἷς δὲ ὡμολογήκει (Xen. Hell. 7, 3, 7). Ἀστυάγης ἀπηγόρευε μηδένα βάλλειν πρὶν Κῦρος ἐμπλησθείη θηρῶν (Xen. Cyr. 1, 4, 14). Μαντινεῖς ἀπεψηφίσαντο τοῖς ἱεροῖς χρήμασι μὴ χρῆσθαι (Xen. Hell. 7, 4, 33). Τιμόθεος Ἀριοβαρζάνει ἀπέγνω μὴ βοηθεῖν (Dem. 15, 9). Παυσανίας κριθεὶς ὑπὸ τῶν Σπαρτιατῶν ἀπελύθη μὴ ἀδικεῖν (Thuc. 1, 128). Εὐλαβεῖσθε ταῦτα μὴ πολλῶν ἐναντίον λέγειν (Pl. Euthyd. 304). Οἱ διακωλύσαντες ταῦτα μὴ γενέσθαι τίνες ἦσαν; (Andoc. 3, 21.) Οἱ Ἀθηναῖοι οὐ παρῆσαν ταῖς ναυσίν, ἀπιστοῦντες τὸν Σιτάλκην μὴ ἥξειν (Thuc. 2, 101).

REM. 1. Μή, however, is sometimes omitted (e.g. Ὀκνήσουσι, μὴ ἀποδόξῃ ἡμῖν τὰς σπονδὰς ποιήσασθαι, Xen. An. 2, 3, 9: εὐλαβοῦμαι ἐμπεσεῖν, Pl. Rep. 10, 608), especially with verbs denoting a holding back, &c., and with κωλύω and its compounds, this is the most usual. On the genitive of the infinitive of the verbs which denote holding back, &c., with or without μή, see § 156, R. 3. With ἀντιλέγω, μεταγιγνώσκω, ἀνατίθεμαι the omission of μή gives a different sense: μεταγιγνώσκω ποιεῖν, resolve, with abandonment of my former purpose, to do. [1]

[1]: Ἀμφιςβητῶ, maintain (in controversy with a different opinion), e.g. ἀμφ. τὴν ἐμὴν τέχνην μείζονος ἀγαθοῦ αἰτίαν εἶναι, ἀμφ. μὴ ἀληθῆ σε λέγειν.

REM. 2. Verbs which denote denial, contradiction, and doubt, may also be followed by an οὐ in a sentence with ὡς, which οὐ belongs to the affirmative part of the principal verb (ἀρνοῦμαι ὡς οὐ = ἀρνοῦμαι μή, λέγω, ὅτι οὐ): Οἱ Ἀθηναῖοι οὐδαμοῦ ἀντεῖπον, ὡς οὐκ ἀδικοῦσι τοὺς ἡμετέρους (τῶν Λακεδαιμονίων) ξυμμάχους (Thuc. 1, 86).

§ 211

§ 211

a) After a principal verb, either directly negative or denying in the form of interrogation, the negative (both the usual one and the superfluous one mentioned in the preceding paragraph) is usually put twice by μὴ οὐ, the principal negative being repeated: Οὐδεὶς οἷός τ᾽ ἐστὶν ἄλλως λέγων μὴ οὐ καταγέλαστος εἶναι (Pl. Gorg. 509; can help being ridiculous). Ἀδύνατα ἦν (= οὐ δυνατόν), Ἀθηναίων Ὠρωπὸν ἐχόντων, μὴ οὐ μεγάλα βλάπτειν τὸ χωρίον τὴν Εὔβοιαν (Thuc. 8, 60). Εἰ ἀληθῆ ταῦτα, τίς μηχανὴ μὴ οὐχὶ πάντα καταναλωθῆναι εἰς τὸ τεθνάναι; (Pl. Phæd. 72 = οὐδεμία μηχανή.) Τίνα οἴει ἀπαρνήσεσθαι (= οὐδεὶς ἀπαρνήσεται) μὴ οὐχὶ ἐπίστασθαι τὰ δίκαια; (Pl. Gorg. 461.) (Ἥττων εἰμὶ καὶ τοῦ ἑτέρου ὑμῶν, ὥςτε πολλοῦ δέω μὴ οὐ δύο γε φεύγειν. Pl. Euthyd. 297. Πολλοῦ δέω as denial.) Οὐδὲ τὸ χρηματίζεσθαι Εὐθύδημος καὶ Διονυσόδωρός φατον διακωλύειν οὐδὲν μὴ οὐ παραλαβεῖν τὴν σφετέραν σοφίαν (Pl. Euthyd. 304, hinder not the receiving). Εἰ γενησόμεθα ἐπὶ βασιλεῖ, τί ἐμποδὼν μὴ οὐχὶ πάντα τὰ δεινότατα παθόντας ὑβριζομένους ἀποθανεῖν; (Xen. An. 3, 1, 13.) Οὐδεὶς ἐδύνατο κρύπτειν τὸ μὴ οὐχ ἡδέως ἂν καὶ ὠμῶν ἐσθίειν τῶν Σπαρτιατῶν (Xen. Hell. 3, 3, 7).

REM. Rarely μή alone (Οὐ δυνήσονται μὴ πείθεσθαι τοῖς Θηβαίοις, Xen. Hell. 6, 1, 1), except with article prefixed (τὸ μή, see § 156, R. 4); for here, after a denial, both τὸ μή and τὸ μὴ οὐ are used. With the genitive of the infinitive (τοῦ μή) οὐ is not added. (Ὥςτε μὴ οὐ after a principal verb negatived.)

b) In the same manner μὴ οὐ stands with the infinitive after expressions denoting a disapprobation of an action thought of (therefore a demand that it should be forborne), e.g. δεινόν, αἰσχρόν, αἰσχύνη ἐστίν, ἀνόητον, πολλὴ ἄνοιά ἐστιν, also αἰσχύνομαι: Πᾶσιν αἰσχύνη ἦν μὴ οὐ συσπουδάζειν (Xen. An. 2, 3, 11). Πολλὴ ἄνοια μὴ οὐχὶ ἕν τε καὶ ταὐτὸν ἡγεῖσθαι τὸ ἐπὶ πᾶσι τοῖς σώμασι κάλλος (Pl. Conv. 210.) (More rarely simple μή: Σοῦ προθύμου ὄντος αἰσχρὸν γίγνεται ἐμέ γε μὴ ἐθέλειν, Pl. Gorg. 458.)

c) Μὴ οὐ is also sometimes put (but in Attic prose rarely) with participles, or other accessory definitions denoting an exception from the negative or quasi-negative statement of the principal sentence: Αἱ πόλεις πολλαὶ καὶ χαλεπαὶ λαβεῖν αἱ τῶν Φωκέων μὴ οὐ χρόνῳ καὶ πολιορκίᾳ (Dem. 19, 123). More usually: Οὐ γὰρ ἦν πρᾶξαι μηδὲν μὴ διδόντα δῶρα (Thuc. 2, 97). (In the poets here and there with the participle merely in the sense without (doing, &c.) where the preceding principal verb is negatived: [Οὐ γὰρ ἂν μακρὰν ἴχνευον αὐτός, μὴ οὐκ ἔχων τι σύμβολον (Soph. Œd. T. 221). Ἥκεις γὰρ οὐ κενή γε . . . μὴ οὐχὶ δεῖμ᾽ ἐμοὶ φέρουσά τι, Œd. C. 361].) [1]

[1]: But see Schneidewin in l. and on v. 13. Comp. App. 296. - H. B.

a) After a principal verb, either directly negative or denying in the form of interrogation, the negative (both the usual one and the superfluous one mentioned in the preceding paragraph) is usually put twice by μὴ οὐ, the principal negative being repeated: Οὐδεὶς οἷός τ᾽ ἐστὶν ἄλλως λέγων μὴ οὐ καταγέλαστος εἶναι (Pl. Gorg. 509; can help being ridiculous). Ἀδύνατα ἦν (= οὐ δυνατόν), Ἀθηναίων Ὠρωπὸν ἐχόντων, μὴ οὐ μεγάλα βλάπτειν τὸ χωρίον τὴν Εὔβοιαν (Thuc. 8, 60). Εἰ ἀληθῆ ταῦτα, τίς μηχανὴ μὴ οὐχὶ πάντα καταναλωθῆναι εἰς τὸ τεθνάναι; (Pl. Phæd. 72 = οὐδεμία μηχανή.) Τίνα οἴει ἀπαρνήσεσθαι (= οὐδεὶς ἀπαρνήσεται) μὴ οὐχὶ ἐπίστασθαι τὰ δίκαια; (Pl. Gorg. 461.) (Ἥττων εἰμὶ καὶ τοῦ ἑτέρου ὑμῶν, ὥςτε πολλοῦ δέω μὴ οὐ δύο γε φεύγειν. Pl. Euthyd. 297. Πολλοῦ δέω as denial.) Οὐδὲ τὸ χρηματίζεσθαι Εὐθύδημος καὶ Διονυσόδωρός φατον διακωλύειν οὐδὲν μὴ οὐ παραλαβεῖν τὴν σφετέραν σοφίαν (Pl. Euthyd. 304, hinder not the receiving). Εἰ γενησόμεθα ἐπὶ βασιλεῖ, τί ἐμποδὼν μὴ οὐχὶ πάντα τὰ δεινότατα παθόντας ὑβριζομένους ἀποθανεῖν; (Xen. An. 3, 1, 13.) Οὐδεὶς ἐδύνατο κρύπτειν τὸ μὴ οὐχ ἡδέως ἂν καὶ ὠμῶν ἐσθίειν τῶν Σπαρτιατῶν (Xen. Hell. 3, 3, 7).

REM. Rarely μή alone (Οὐ δυνήσονται μὴ πείθεσθαι τοῖς Θηβαίοις, Xen. Hell. 6, 1, 1), except with article prefixed (τὸ μή, see § 156, R. 4); for here, after a denial, both τὸ μή and τὸ μὴ οὐ are used. With the genitive of the infinitive (τοῦ μή) οὐ is not added. (Ὥςτε μὴ οὐ after a principal verb negatived.)

b) In the same manner μὴ οὐ stands with the infinitive after expressions denoting a disapprobation of an action thought of (therefore a demand that it should be forborne), e.g. δεινόν, αἰσχρόν, αἰσχύνη ἐστίν, ἀνόητον, πολλὴ ἄνοιά ἐστιν, also αἰσχύνομαι: Πᾶσιν αἰσχύνη ἦν μὴ οὐ συσπουδάζειν (Xen. An. 2, 3, 11). Πολλὴ ἄνοια μὴ οὐχὶ ἕν τε καὶ ταὐτὸν ἡγεῖσθαι τὸ ἐπὶ πᾶσι τοῖς σώμασι κάλλος (Pl. Conv. 210.) (More rarely simple μή: Σοῦ προθύμου ὄντος αἰσχρὸν γίγνεται ἐμέ γε μὴ ἐθέλειν, Pl. Gorg. 458.)

c) Μὴ οὐ is also sometimes put (but in Attic prose rarely) with participles, or other accessory definitions denoting an exception from the negative or quasi-negative statement of the principal sentence: Αἱ πόλεις πολλαὶ καὶ χαλεπαὶ λαβεῖν αἱ τῶν Φωκέων μὴ οὐ χρόνῳ καὶ πολιορκίᾳ (Dem. 19, 123). More usually: Οὐ γὰρ ἦν πρᾶξαι μηδὲν μὴ διδόντα δῶρα (Thuc. 2, 97). (In the poets here and there with the participle merely in the sense without (doing, &c.) where the preceding principal verb is negatived: [Οὐ γὰρ ἂν μακρὰν ἴχνευον αὐτός, μὴ οὐκ ἔχων τι σύμβολον (Soph. Œd. T. 221). Ἥκεις γὰρ οὐ κενή γε . . . μὴ οὐχὶ δεῖμ᾽ ἐμοὶ φέρουσά τι, Œd. C. 361].) [1]

[1]: But see Schneidewin in l. and on v. 13. Comp. App. 296. - H. B.

§ 212

§ 212

Of special negative expressions, which at the same time denote relations of connected sentences and clauses, the following are to be remarked: (1) οὐ μόνον, not only (ἀλλά), (2) μὴ ὅτι, not to say; not merely (μὴ ὅτι ἰδιώτης τις ἀλλ᾽ ὁ μέγας βασιλεύς); when a negative follows in the predicate common to both members, μὴ ὅτι denotes (not to say not, i.e.) not only not (non modo): Ἀπατούριος μὴ ὅτι δικάσασθαι ἀλλ᾽ οὐδ᾽ ἐγκαλέσαι μοι ἐτόλμησεν (Isæ. 10, 1); the common negative may also be put first (οὐ -- μὴ ὅτι, ἀλλ᾽ οὐδέ): Τὸ ἱμάτιον ἢ ἄλλο τι, ὧν κέκτησαι, οὐδενὶ ἂν μὴ ὅτι προῖκα δοίης ἀλλ᾽ οὐδὲ ἔλαττον τῆς ἀξίας λαβών (Xen. Mem. 1, 6, 11). After a negative clause μὴ ὅτι is (not to say, i.e.) much less (non modo): Οὐδ᾽ ἀναπνεῖν, μὴ ὅτι λέγειν τι δυνησόμεθα (Xen. Conv. 2, 26). [2] (3) For μὴ ὅτι, in the sense not only and not only not sometimes, but more rarely, οὐχ ὅτι is used: Τῇ τῶν Σκυθῶν βασιλείᾳ ἀδύνατα ἐξισοῦσθαι οὐκ ὅτι τὰ ἐν τῇ Εὐρώπῃ, ἀλλ᾽ οὐδ᾽ ἐν Ἀσίᾳ ἔθνος ἓν πρὸς ἓν οὐκ ἔστιν (see § 209 a, R. 1), ὅ, τι δυνατὸν Σκύθαις ὁμογνωμονοῦσι πᾶσιν ἀντιστῆναι (Thuc. 2, 97). Οὐχ ὅτι στρατηγὸς ἀλλ᾽ οὐδ᾽ ὁ τυχὼν ἄνθρωπος (Dem. 23, 155). (4) In the sense not only not, we have also οὐχ ὅπως: Οὐχ ὅπως εὖ ποιήσας, ἀνθ᾽ ὧν εὖ ἔπαθες, ἀξιοῖς ἡμᾶς ἀποπέμψασθαι, ἀλλ᾽ ἀποπορευομένους ἡμᾶς οὐδὲ καταυλισθῆναι, ὅσον δύνασαι, ἐπιτρέπεις (Xen. An. 7, 7, 8).

[2]: Also (with a single noun): μή τί γε (Ἄκροι πεττευταὶ τοσοῦτοι οὐκ ἂν γένοιντο, μή τι δὴ βασιλεῖς γε, Pl. Pol. 292).

REM. For particular constructions of the negative particles with adverbs of time or of place (e.g. οὔποτε, οὔπω, οὐκέτι, &c.), or with words which serve for transition, or to give a certain emphasis to the denial (e.g. οὐ γάρ, οὐ γὰρ ἀλλά, οὐ μήν, οὐμενοῦν, οὐδήπου, οὐ δῆτα, οὔτι), see the Lexicon [and Appendix]. (So for μόνον οὐ, ὅσον οὐ, only not, i.e. nearly, almost.)

Of special negative expressions, which at the same time denote relations of connected sentences and clauses, the following are to be remarked: (1) οὐ μόνον, not only (ἀλλά), (2) μὴ ὅτι, not to say; not merely (μὴ ὅτι ἰδιώτης τις ἀλλ᾽ ὁ μέγας βασιλεύς); when a negative follows in the predicate common to both members, μὴ ὅτι denotes (not to say not, i.e.) not only not (non modo): Ἀπατούριος μὴ ὅτι δικάσασθαι ἀλλ᾽ οὐδ᾽ ἐγκαλέσαι μοι ἐτόλμησεν (Isæ. 10, 1); the common negative may also be put first (οὐ -- μὴ ὅτι, ἀλλ᾽ οὐδέ): Τὸ ἱμάτιον ἢ ἄλλο τι, ὧν κέκτησαι, οὐδενὶ ἂν μὴ ὅτι προῖκα δοίης ἀλλ᾽ οὐδὲ ἔλαττον τῆς ἀξίας λαβών (Xen. Mem. 1, 6, 11). After a negative clause μὴ ὅτι is (not to say, i.e.) much less (non modo): Οὐδ᾽ ἀναπνεῖν, μὴ ὅτι λέγειν τι δυνησόμεθα (Xen. Conv. 2, 26). [2] (3) For μὴ ὅτι, in the sense not only and not only not sometimes, but more rarely, οὐχ ὅτι is used: Τῇ τῶν Σκυθῶν βασιλείᾳ ἀδύνατα ἐξισοῦσθαι οὐκ ὅτι τὰ ἐν τῇ Εὐρώπῃ, ἀλλ᾽ οὐδ᾽ ἐν Ἀσίᾳ ἔθνος ἓν πρὸς ἓν οὐκ ἔστιν (see § 209 a, R. 1), ὅ, τι δυνατὸν Σκύθαις ὁμογνωμονοῦσι πᾶσιν ἀντιστῆναι (Thuc. 2, 97). Οὐχ ὅτι στρατηγὸς ἀλλ᾽ οὐδ᾽ ὁ τυχὼν ἄνθρωπος (Dem. 23, 155). (4) In the sense not only not, we have also οὐχ ὅπως: Οὐχ ὅπως εὖ ποιήσας, ἀνθ᾽ ὧν εὖ ἔπαθες, ἀξιοῖς ἡμᾶς ἀποπέμψασθαι, ἀλλ᾽ ἀποπορευομένους ἡμᾶς οὐδὲ καταυλισθῆναι, ὅσον δύνασαι, ἐπιτρέπεις (Xen. An. 7, 7, 8).

[2]: Also (with a single noun): μή τί γε (Ἄκροι πεττευταὶ τοσοῦτοι οὐκ ἂν γένοιντο, μή τι δὴ βασιλεῖς γε, Pl. Pol. 292).

REM. For particular constructions of the negative particles with adverbs of time or of place (e.g. οὔποτε, οὔπω, οὐκέτι, &c.), or with words which serve for transition, or to give a certain emphasis to the denial (e.g. οὐ γάρ, οὐ γὰρ ἀλλά, οὐ μήν, οὐμενοῦν, οὐδήπου, οὐ δῆτα, οὔτι), see the Lexicon [and Appendix]. (So for μόνον οὐ, ὅσον οὐ, only not, i.e. nearly, almost.)

§ 213 (472 b.)

§ 213 (472 b.) 

The word οὐδείς (μηδείς) and some verbs and phrases of denial (e.g. ἀπαυδῶ) are sometimes by a less accurate turn of the sentence so put that in a subsequent adversative member the affirmative notion contained in them (πάντες, ἕκαστος, κελεύω, &c.) is understood. Λέγουσί τινες, ὅτι οὐδεὶς ἑκὼν δίκαιος, ἀλλ᾽ ὑπὸ ἀνανδρίας ἢ γήρως ἤ τινος ἄλλης ἀσθενείας ψέγει τὸ ἀδικεῖν (Pl. Rep. 2, 366). [3]

[3]: Ἀμελήσας, ὧνπερ οἱ πολλοί (viz. ἐπιμελοῦνται), χρηματισμοῦ τε καὶ οἰκοδομίας καὶ στρατηγιῶν (Pl. Apol. 36).

The word οὐδείς (μηδείς) and some verbs and phrases of denial (e.g. ἀπαυδῶ) are sometimes by a less accurate turn of the sentence so put that in a subsequent adversative member the affirmative notion contained in them (πάντες, ἕκαστος, κελεύω, &c.) is understood. Λέγουσί τινες, ὅτι οὐδεὶς ἑκὼν δίκαιος, ἀλλ᾽ ὑπὸ ἀνανδρίας ἢ γήρως ἤ τινος ἄλλης ἀσθενείας ψέγει τὸ ἀδικεῖν (Pl. Rep. 2, 366). [3]

[3]: Ἀμελήσας, ὧνπερ οἱ πολλοί (viz. ἐπιμελοῦνται), χρηματισμοῦ τε καὶ οἰκοδομίας καὶ στρατηγιῶν (Pl. Apol. 36).