Δυσαμένη δὲ κάρηνα βαθυκνήμιδος ἐρίπνης / Δελφικὸν ἄντρον ἔναιε φόβῳ λυσσώδεος Ἰνοῦς (Nonnus, Dionysiaca 9.273f.)→ Having descended from the top of a deep-greaved cliff, she dwelt in a cave in Delphi, because of her fear of raving/raging Ino.

[jecipic]

This is a short passage of Nonnus of Panopolis (Dionys. 9.273-274), which concerns the Pythia :

δυσαμένη δὲ κάρηνα βαθυκνήμιδος ἐρίπνης
Δελφικὸν ἄντρον ἔναιε φόβῳ λυσσώδεος Ἰνοῦς.

What would be the translation, and how to understand φόβῳ (panic flight, fear?), what is this kind of dativ here?

jean-Claude

[billberg23]

The fifth-century Greek is tortuous and overdone, but I seem to read:

Having descended from the top of a deep-greaved cliff, she dwelt in a cave in Delphi, because of her fear of raving/raging Ino.

As you can see, I take φόβῳ to be a causal dative.

By the way, Jean-Claude, how goes your research into Zeus Panomphaios?  As an erstwhile specialist in Greek religion, I take an interest in such things.

[jecipic]

This is an answer to a question concerning my research into Zeus panomphaîos.
I would like to understand what Empedocles had in mind in fr. 123.3 DK where we discover a goddess named Omphaiè. It seems that Empedocles had Zeus panomphaîos in mind (Homer). So the next question is to get the meaning of Zeus panomphaîos. So, the way to Eustathius who comments Homer. Eustathius could support a common meaning of Omphaiè: Speech (Diels in German: Reden). But there is a strong meaning of Omphaiè: divine speech coming from Zeus. For several reasons, I think that Omphaiè is "divine speech coming from Zeus" and not just Speech. There is a direct consequence for Empedocles' philosophy. And there is also a consequence if we consider who faces Omphaiè in fr. 123.3. But let me keep the secret for the moment. Silence? Unless you want to know...

Jean-Claude