• χαίρειν:
• subject of an infinitive is ordinarily accusative: hence Τὸν Ἴωνα
• χαίρω : LSJ  definition III: freq. in imper. χαῖρε, dual χαίρετον, pl. χαίρετε, as a form of greeting,
• inf. alone at the beginning of letters, Κῦρος Κυαξάρῃ χαίρειν (sc. λέγει) X.Cyr.4.5.27, cf. Theoc.14.1; used by Alexander the Great to Phocion as a mark of respect, Duris 51J.
• Smyth §2013 says: The infinitive may be used for a 2nd person imperative.
• τὰ νῦν
• Greek can add an article to anything, which makes that thing into a noun, a 'nominal'.
• So τὰ νῦν is a nominal now and means "the neuter things now" which means "current things" "things at this time"
• And it is accusative or nominative, right?
• A nominative makes no sense, so it might be accusative.
  
• An accusative can be used as an adverb, a so-called adverbial accusative, so τὰ νῦν can mean "with respect to things now" which means, in better English, "just now"
  
• To sum up: although it is already an adverb, νῦν here is made into an adverb 
• Not just here: here's another example from Phaedo 57a:
  
• οὐδεὶς ... ἐπιχωριάζει τὰ νῦν Ἀθήναζε
• ἢ οἴκοθεν ἐξ Ἐφέσου;
• This doesn't make sense on its own as a sentence.
• Use words that have just been said to fill in whatever is needed to make it make sense:
• ἢ οἴκοθεν ἐξ Ἐφέσου ἐπιδεδήμηκας;
• the ἢ is "or" and implies that there is some other choice that is not mentioned: it's a 'colloquial' use, which means it is close to how people really talked. How do I know that? Because of all the explanations I can think of, that fits the situation best: it fits in so many places in Plato that we can say that Plato often uses a 'colloquial' style. Where else do we find 'colloquial' style? Aristophanes and perhaps graffiti.
  

• Again, supply words from what came before to make this make sense. The full thought must be:
• Οὐδαμῶς ἐπιδεδήμηκα οἴκοθεν ἐξ Ἐφέσου, ὦ Σώκρατες, ἀλλ’ ἐπιδεδήμηκα ἐξ Ἐπιδαύρου ἐκ τῶν
  Ἀσκληπιείων.

• Μῶν is a particle that is from μὴ + οὖν and means "surely ... not" and expects "no" for an answer.
  

• This is not the expected 'no' for an answer: that makes it lively and exciting.
• Again, supply words from what preceded to make this make sense: καὶ ῥαψῳδῶν καὶ τῆς ἄλλης γε μουσικῆς ἀγῶνα τιθέασιν τῷ θεῷ οἱ Ἐπιδαύριοι.

• τι can be used as an adverb, almost a particle, meaning 'at all' 'in any way' 'ever': none of those meanings work perfetly here , but that is roughly what it means. In such a case, where the meaning is a subtle one, it is OK not to translate the word into English but just note that it's there and doesn't change the meaning greatly.
  

• Εὖ λέγεις literally means 'you say well,' but is idiomatic for 'that's great news!'
• note that winning a hundred dollars is different from winning a competition: $100 is a straightforward direct object, but a contest is a sort of 'internal object' in that winning and competing are the same thing, just as when you run a race, the race is the run.
  
• note that you have to do something with ὅπως: any way to understand the sentence that does not include it is not right: what sort of clauses are introduced by ὅπως?

• What kind of conditional has future in the apodosis and an + subjunctive in the protasis?
  

• ζηλόω "envy" takes acc. or persons as direct object + a genitive of things. So τινά τινος ζηλῶ means "I envy someone (because of) something"
  
• Remember how I said that Greek can add an article to anything back at τὰ νῦν in the second sentence? Well, get ready for it to make one huge nominal!
  
• Here, the article τὸ makes all of the following into a nominal: ἅμα μὲν τὸ σῶμα κεκοσμῆσθαι ἀεὶ πρέπον ὑμῶν εἶναι τῇ τέχνῃ καὶ ὡς καλλίστοις φαίνεσθαι, ἅμα δὲ ἀναγκαῖον εἶναι ἔν τε ἄλλοις ποιηταῖς διατρίβειν πολλοῖς καὶ ἀγαθοῖς καὶ δὴ καὶ μάλιστα ἐν Ὁμήρῳ, τῷ ἀρίστῳ καὶ θειοτάτῳ τῶν ποιητῶν, καὶ τὴν τούτου διάνοιαν ἐκμανθάνειν, μὴ μόνον τὰ ἔπη.
• SO, the basic sentence here is simple: τὸ γὰρ    (that big huge infinitive  snarl of a nominal)    ζηλωτόν ἐστιν.
• Now to untangle that snarl of infinitives:
• the ἅμα μὲν ..., ἅμα δὲ... helped a lot, because ἅμα means "together, at once" and the μὲν ..., δὲ told me there were two parts to be untangled.
  
• the first articular infinitive, τὸ ἅμα μὲν πρέπον εἶναι, itself takes the complementary infinitives κεκοσμῆσθαι καὶ φαίνεσθαι
• and the second articular infinitive, ἅμα δὲ ἀναγκαῖον εἶναι, takes the complementary infinitives διατρίβειν καὶ ἐκμανθάνειν
• and each of those complementary infinitives has things like direct objects, prepositional phrases, etc. that depend on them.
• How did I know that those were the two articular infinitives? Because that was the only way it all fit together: everything else I tried left some things unaccounted for or awkward.
• So let's diagram it:
• τὸ γὰρ (article that makes everything that follows into a big noun)
  
• 1. ἅμα μὲν ἀεὶ πρέπον εἶναι (first infinitive limb of the big noun)
• 1a. τὸ σῶμα ὑμῶν κεκοσμῆσθαι τῇ τέχνῃ καὶ ὡς καλλίστοις φαίνεσθαι, (sub-limb of first infinitive limb)
  
• 2. ἅμα δὲ ἀναγκαῖον εἶναι (second infinitive limb of the big noun)
  
• 2a. ἔν τε ἄλλοις ποιηταῖς διατρίβειν (first infinitive sub-limb of the second infinitive limb)
  
• πολλοῖς καὶ ἀγαθοῖς καὶ δὴ καὶ μάλιστα ἐν Ὁμήρῳ, τῷ ἀρίστῳ καὶ θειοτάτῳ τῶν ποιητῶν, (appositive phrase in apposition to ἄλλοις ποιηταῖς)
• 2b. καὶ τὴν τούτου διάνοιαν ἐκμανθάνειν, μὴ μόνον τὰ ἔπη, (second infinitive sub-limb of the second infinitive limb)
• ζηλωτόν ἐστιν. (predicate of main clause)
  

• What kind of conditional is this?
• συνίημι means "understand"
  

• What finite verb(s) are found in this clause?
• Is ἀκούουσι a finite verb? then explain the article τοῖς before it! You can't? What else can ἀκούουσι be?
  
• δεῖ takes acc. + inf.
  
• when there is no verb, what verb is it? either something from the sentence before or a form of εἶναι

• hint: the main clause is ἀδύνατον: it's just like ἀναγκαῖον in that it typically takes an inf.
  
• remember, if there is no verb, supply one from previous stuff or use a form of εἶναι

• he's doing it again: when there is no verb, supply one from before or supply a form of εἶναι.
• ἄξια "worthy" often takes an inf.
  

• cut this up into smaller chunks using the punctuation:
• Ἀληθῆ λέγεις, ὦ Σώκρατες·
  
• ἐμοὶ γοῦν τοῦτο πλεῖστον ἔργον παρέσχεν τῆς τέχνης,
  
• καὶ οἶμαι κάλλιστα ἀνθρώπων λέγειν περὶ Ὁμήρου,
  
• note here that οἶμαι is a verb of thinking, which can take indirect speech, and when the subject does not change from the leading verb to the infinitive, there is no need to express the subject again.
  
• ὡς οὔτε Μητρόδωρος ὁ
  (d) Λαμψακηνὸς οὔτε Στησίμβροτος ὁ Θάσιος οὔτε Γλαύκων
  οὔτε ἄλλος οὐδεὶς τῶν πώποτε γενομένων ἔσχεν εἰπεῖν οὕτω
  πολλὰς καὶ καλὰς διανοίας περὶ Ὁμήρου ὅσας ἐγώ.
• ἔσχεν: a very common meaning of ἔχω is "be able"
• ὅσας ἐγώ is a relative clause: the verb can be supplied from before.
  

• δῆλον ὅτι can usually be translated as "clearly," or you can take the long literal grammatical way and translate it as "It [is] clear that ..."
  

• again, ἄξιόν "worthy" can have further words dependent on it.
  
• among its many functions, ὡς can be an adverbial "how" and modify another adverb, like εὖ.
• ὥστε usually introduces a result: sometimes that result is a result clause, and sometimes it is an independent main clause, as it is here.
  
• -ιδης when added to a name or noun means "offspring of" or "related to": these "Homerids" are imitators/admirers of "Homer." I think these particular ones may be Chian Homerids: hard to tell, but there were renowned Chian Homerids in antiquity.
  

• ἀκροάσασθαί looks like an inf. of purpose with ποιήσομαι σχολὴν: you probably have been told that infinitives are not used for purpose in Greek, which is not quite true: Smyth §2008-10 lists a bunch of infinitive of purpose uses.
• σχολὴν = leisure, and also is the etymon of "school": Plato frequently plays around with the binary of business/leisure and claims that philosophy, a so-called "leisure," is serious business. What is more, this sentence is part of a politeness dance that Soc. and Ion are performing. Note how Soc. compliments Ion, asks for a little thing (τοσόνδε), and puts him into a sort of zugzwang position where he must oblige Socrates? That's typical of Socratic procedure.
  
• μόνον: accusatives can be used adverbially: when it makes no sense as an acc. adjective, it's probably an adverb, especially if it makes sense as an adverb.
  

• Οὐδαμῶς: supply the rest of this thought from before.
• ἀλλὰ περὶ Ὁμήρου μόνον: ditto.
• So the complete thought would be something like: Οὐδαμῶς εἰμὶ δεινὸς περὶ Ἡσιόδου καὶ Ἀρχιλόχου, ἀλλ᾽ εἰμὶ δεινὸς περὶ Ὁμήρου μόνον.
• μόνον is an acc. adjective, so it can be an ____.
  

• Ἔστι: main clause
• ὅτου: a relative pronoun: it has to have an antecedent (all relatives do), but there is none. This is a very common occurrence called "omission of the antecedent" just to give it a name that is thankfully descriptive, but not terribly helpful.
  
• λέγετον: when you have no idea what form it is, it just might be a dual: that is actually the thought that pops into my head every time I see a dual like this.

• supply everything from before: you know that by now.

• Πότερον just marks this as a question.
• κάλλιον accusative adjectives can be adverbial. And the comparative adverb is regularly formed by the acc. sg. neuter.
  

• Ὁμοίως ἂν περί γε τούτων: supply what you need from before.
• ταὐτὰ: note the breathing mark: crasis!
  

• πέρι: note the accent: shouldn't it be on the ultima? When the accent goes back to the penult on a preposition, it means that the object is before the preposition (or that the preposition is pregnant with a form of "to be" hidden inside of it: but that's not the case here, so we'll leave that for another day).
  

• οἷον can mean "for example": it probably comes from something like an acc. or respect and means more literally "with respect to which sort of thing", but "for example" works so well for it that we say it means that sometimes.
  

• one of the many ways that interlocutors in Plato say "Yes, Socrates."
  

• λέγετον τὼ ποιητὰ τούτω: endings not often encountered are usually duals, which is confirmed here by a) verifying it in a grammar like Smyth, and b) noting that they are indeed speaking of two poets, Hesiod and Homer.
• when there is an explicit contrast, Greek usually expresses the personal subject: hence σὺ.

• Fetch what you need from before to make this answer be a sensible answer.

• note the double protasis: if you were ... and if you were able ..., ...
• note too that punctuation tells you that οὐκ belongs with ἠπίστω.
• imperfect in both protasis and apodosis, and ἂν in the apodosis is what kind of condition?
• what form is ἠπίστω? explain it's parts: augment? prefix? tense stem? ending?
  

• Confirmation that I was right that Δῆλον ὅτι can mean "clearly." Also, yet another way of saying "yes" in Platonic prose. My favorite is the superlative of "true," ἀληθεστατα.
  

• οὐδὲ τῶν ἄλλων ποιητῶν: supply what you need from before, namely οὐδὲ τῶν ἄλλων ποιητῶν δεινὸς εἶs

• is τὰ πολλὰ adverbial?
• καὶ περὶ θεῶν πρὸς ἀλλήλους καὶ πρὸς ἀνθρώπους ὁμιλούντων, ὡς ὁμιλοῦσι: that is a "proleptic" construction. The paradigm example of such a construction is from somewhere in the Bible, "consider the lilies of the field, how they grow" (which should be "consider how the lilies of the field grow" but the lilies are taken out and put before (hence "pro" "lept") where they belong).
  
• what is καὶ γενέσεις doing? everything else was either περὶ+ gen. for the topics or πρὸς+ acc. for the actors.
  

• Yes, Greek has a word for 'yes': it is Ναί.
  
• ὁμοίως ... καὶ = "similarly to" or "the same as"
  

• Supply what you need from before, remembering that an acc. adjective can be an _____.
  

• Supply what you need from before, remembering that an acc. adjective can be an _____.

• ὦ φίλη κεφαλὴ: be sure to guess what this means before you try to look it up: what do you think would fit here? Think about how you might call a loved one "dear heart" or say that there are "twelve head of cattle" or we talk of a "head count."
• ἄριστα: the standard way to form a superlative adverb is the acc. n. pl. of the superlative adverb: once again, n. acc. >> adv.
  

• δήπου always invokes the agreement of the other person, which is why it is usually translated as "surely."
  

• περὶ ὑγιεινῶν σιτίων ὁποῖά ἐστιν: another proleptic construction.
• πότερον just signals that this is a question.
  
• τὸν ἄριστα λέγοντα γνώσεται ὅτι ἄριστα λέγει: another proleptic construction.
  

• Yet another way to say "yes"
• supply what you need from before: ὁ αὐτός τὸν ἄριστα λέγοντα γνώσεται ὅτι ἄριστα λέγει.

• αὐτῷ: I call this the "dative of ownership": I suppose you could call it the "possessive dative"
  

• περὶ τῶν αὐτῶν πολλῶν λεγόντων: be sure to notice that τῶν αὐτῶν is the object of περὶ, while πολλῶν λεγόντων is either partitive genitive with the omitted antecedent of ὅστις, or maybe a genitive absolute.
  

• How many ways can he say "yes"?
  

• Wow, he just said Ναί this time. Just "yes." The point is that Plato introduces a great variety of ways to say 'yes', and a great variety of colloquialisms in general. I've always wondered whether there is anything more to conclude from this than that he likes variety.
  

• ἀλλ’ οὐχ ὁμοίως, ἀλλὰ τὸν μὲν εὖ γε, τοὺς δὲ χεῖρον
• remember that we are still in indirect statement after σὺ φῂς and fetch what you need from earlier in the sentence and this becomes
• ἀλλὰ τουτους οὐχ ὁμοίως λέγειν, ἀλλὰ τὸν μὲν εὖ γε λέγειν, τοὺς δὲ χεῖρον λέγειν

• prolepsis
• what kind of conditional?
  

• Ἔοικα is "defective": this perfect-in-form verb has present meaning, and its present-in-form has a slightly different present meaning.
  

• Nice one, Plato. Let's take this apart:
• Οὐκοῦν, ὦ βέλτιστε, ὁμοίως τὸν Ἴωνα λέγοντες περὶ Ὁμήρου τε δεινὸν εἶναι καὶ περὶ τῶν ἄλλων ποιητῶν οὐχ ἁμαρτησόμεθα,
  
• ἐπειδή γε αὐτὸς ὁμολογῇ τὸν αὐτὸν ἔσεσθαι κριτὴν ἱκανὸν πάντων
  
• ὅσοι ἂν περὶ τῶν αὐτῶν λέγωσι,
  
• τοὺς δὲ ποιητὰς σχεδὸν ἅπαντας τὰ αὐτὰ ποιεῖν.

• τοῦτό γε is the subject, and there is an understood ἐστι. Οὐ χαλεπὸν is a predicate nominative.  εἰκάσαι, an infinitive, is complementary to Οὐ χαλεπὸν
  
• the clause that begins ὅτι τέχνῃ ... is the subject, there is an understood ἐστι, and δῆλον is a predicate nominative, and παντὶ depends upon δῆλον
  
• the ὅτι clause: εἶ note the accent; τέχνῃ καὶ ἐπιστήμῃ are datives of means; περὶ Ὁμήρου λέγειν is an infinitive phrase dependent on ἀδύνατος, which is a predicate nominative.
• I keep thinking that what Socrates is saying could be taken as insulting "fighting words."
• εἰ γὰρ τέχνῃ οἷός τε ἦσθα, "if" + imperfect indicative = ___________ conditional protasis.
  
• καὶ περὶ τῶν ἄλλων ποιητῶν ἁπάντων λέγειν οἷός τ’ ἂν ἦσθα· imperfect indicative +  ἂν = ______________ apodosis.
• ποιητικὴ γάρ πού ἐστιν τὸ ὅλον. Remember, the one with the article is the subject, the one without the predicate term. Also πού, like its expanded cousin δηπου invokes the listener's agreement, like "you know" or "surely."
  

• ἐπειδὰν: ἂν + subjunctive in a subordinate clause is just like a future more vivid or a present general protasis
  
• Smyth's grammar says that temporal clauses referring indefinitely to the future take subjunctive + ἂν or optative without ἂν.
  
• "indefinite" usually means that there's an -ever in there, what-ever, who-ever, when-ever, how-ever, etc.
  
• ἡντινοῦν = ἡντινα + οῦν , and ἡντινα is the fem. acc. of ὁστις
• τρόπος = "manner," "way"
  
• ἔσται = "will be (good/correct)" : this is called a "pregnant" use of a word, because it has some extra bit of meaning that it doesn't normally have.
• δέῃ: a form of δέομαι, "want, need"
• τί μου normally, τί accented that way is interrogative, but note that both of these can be enclitics, so
  τί does not necessarily have that accent in its own right, natively if you will: it is not  interrogative here. I think it's adverbial "at all"
  

• μὰ τὸν Δία = νὴ Δία above
• χαίρω often takes a nominative participle
  

• Βουλοίμην ἄν = "please"
• εἰκὸς is a neuter perfect participle of ἔοικα "seem, be fitting, be appropriate" and takes an acc. + inf.
  

• ἠρόμην, aor. 2 of ἔρομαι, which usually takes an accusative: so why is οὗ genitive instead of accusative? because it is 'attracted' into the case of its antecedent: that happens sometimes. I know of no particular pattern of when or why it happens.
• θέασαι form?
• the subject of ἐστι is all of the following γνῶναι ὃ ἔλεγον , τὴν αὐτὴν εἶναι σκέψιν, ἐπειδάν
  τις ὅλην τέχνην λάβῃ
• γνῶναι itself takes ὃ ἔλεγον as its object, and τὴν αὐτὴν εἶναι σκέψιν is in apposition to ὃ
• ἐπειδάν τις ὅλην τέχνην λάβῃ is a temporal clause that modifies εἶναι 
• it is like a present general protasis: "When ever someone takes..." = "if ever someone takes ..."
  

• τὸ ὅλον what is this phrase doing?
  

• ἑώρακα is the perfect of ὁράω, to see:
  

• κῐθάρ-ῐσις, εως, ἡ, playing on the cithara (kithara + -sis, which means "action of")
  
• αὔλ-ησις, εως, ἡ, flute-playing
• κῐθᾰρῳδ-ία, ἡ, singing to the kithara (κῐθᾰρ- + ῳδ- + ία = kithara + song + abstract noun ending)

• ἀντιλέγειν to say against, to gainsay, to contradict
• σύνοιδα, a perfect with present sense, "be conscious of" (think σύν + οιδα = con- + sci- = together know): it takes accusative, but also a dative, as do many verbs with prepositional prefixes, especially those with σύν-
• εὐπορῶ = εὐπορ-έω =  εὐ 'well/good/sufficient' + πορ- "way, path, resource" + ῶ "verb ending" = "be well supplied," "have resources," "have plenty"
• καίτοι "although"
• ὅρα imperative
  

• ἔρχομαί, "go," "come"
• ἀποφαίνεσθαι γνώμην "declare one's opinion"
• φαίνω has fut. φᾰνῶ

• ἔστι note the accent: normally enclitic, it has that accent when it begins a sentence.
• τοῦτο the subject of ἔστι
• τέχνη μὲν οὐκ ὂν is a large-ish predicate nominative:
  
• note that ὂν is a participle of "to be" in the neuter, agreeing with τοῦτο
• note too that μὲν indicates that:
• the one thing which is right before it goes with it and what folllows: that one thing is τέχνη
• and that there will in all likelihood be a δὲ that is somehow parallel to this μὲν and the clause it is in
• οὐκ modifies ὂν, which takes τέχνη as a predicate nominative
  
• παρὰ σοὶ περὶ Ὁμήρου εὖ λέγειν
• an infinitive phrase that looks to be dependent on τέχνη "a skill to speak well"
• ὃ νυνδὴ ἔλεγον
• ὃ a relative pronoun that refers back to a previous idea (that Ion doesn't do what he does via knowledge/skill)
• θεία δὲ δύναμις understand ὂν here too: "being a divine ability"
• κινεῖ from κινέω "move"
• λίθος "stone": feminine!
• ὀνομάζω "name," "call"
• οἱ δὲ πολλοὶ Ἡρακλείαν understand ὠνόμασαν here from previous clause.
  

• μόνον adverbial "only"
• τοὺς δακτυλίους τοὺς σιδηροῦς
  
• δακτύλιος 'ring'
• σῐδήρ-εος, α becomes in Attic contracted to σιδηροῦς, ᾶ, οῦν "[made of] steel" "[made of] iron"
• ἐντίθησι, like σύνοιδα, takes an acc. obj. + a dative object: "put (an acc. obj.) in (a dat. obj.)": dative are especially frequent with verbal compounds with ἐν-

• ἐνίοτε "sometimes"
  
• ἤρτηται from ἀρτάω, "hang" "depend" "fasten": Pass., pf. ἤρτημαι

• ἀνήρτηται = ἀνα- + ἤρτηται (perf. of ἀρτάω) "hang on," "fasten on"
  

• ἐνθέους acc. pl. masc. of "enthused" (with god in them)
• ἄλλων ἐνθουσιαζόντων gen. with ὁρμαθὸς: ἐνθουσιαζ- "to be enthused" "to be en-godded"
  

Whoah there Plato: that's a bit of a runon sentence: and a little bit redundantly repetitive on the enthusiasm: but this is just the first of several long sentences. Let's take it apart.

• πάντες γὰρ οἵ τε τῶν ἐπῶν ποιηταὶ οἱ ἀγαθοὶ οὐκ ἐκ τέχνης ἀλλ’ ἔνθεοι ὄντες καὶ κατεχόμενοι πάντα ταῦτα τὰ καλὰ λέγουσι ποιήματα, (main clause: subject = πάντες γὰρ οἵ τε τῶν ἐπῶν ποιηταὶ οἱ ἀγαθοὶ οὐκ ἐκ τέχνης ἀλλ’ ἔνθεοι ὄντες καὶ κατεχόμενοι: object = πάντα ταῦτα τὰ καλὰ ποιήματα)
• καὶ οἱ μελοποιοὶ οἱ ἀγαθοὶ ὡσαύτως, (understand some verb like "do", something with no specificity, for this clause)

• ὥσπερ οἱ κορυβαντιῶντες οὐκ ἔμφρονες ὄντες ὀρχοῦνται, (comparative clause)

• οὕτω καὶ οἱ μελοποιοὶ οὐκ ἔμφρονες ὄντες τὰ καλὰ μέλη ταῦτα ποιοῦσιν, 

• ἀλλ’ ...
• ἐπειδὰν ἐμβῶσιν εἰς τὴν ἁρμονίαν καὶ εἰς τὸν ῥυθμόν, 

• .... βακχεύουσι καὶ κατεχόμενοι, 

• ὥσπερ αἱ βάκχαι ἀρύονται ἐκ τῶν ποταμῶν μέλι καὶ γάλα κατεχόμεναι, ἔμφρονες δὲ οὖσαι οὔ,
• καὶ τῶν μελοποιῶν ἡ ψυχὴ τοῦτο ἐργάζεται, 

• ὅπερ αὐτοὶ λέγουσι.
  

VOCAB:

• τῶν ἐπῶν 'of epics': epics were just called τα επη ((LSJ: ἔπος, older ϝέπος, εος, τό 'in pl., epic poetry, opp. μέλη (lyric poetry)')

• κατέχω mostly in Pass., of persons, ῾to be possessed, inspired
• ὡσαύτως 'likewise'
• κορυβαντιῶντες (participle "those engaging in corybantic rites")
• ἔμφρονες (think about the elements: to be in one's fron is to be enminded, so it means "in one's right mind" as opposed to the enthused, whom god has taken hold of)
• ὀρχέομαι 'dance'
• μέλος, εος, τό, 'song'
• βακχεύω to be full of the crazy dancing god Bacchus, you know, the one that makes you want to run off into the mountains in a mad frenzy of dance with a posse of other crazies and rip animals apart and eat them raw, that one: think burning man, but wilder: not speaking from much experience here: read the Bacchae)
• ἀρύω 'draw' (liquid, from a well, a pitcher, or something else)
• ἐμβαίνω literally "go onto" "step into" or the like: note that it is followed by εἰς, just like "enter into" or "embark on"
  

• δήπουθεν = δήπου, "surely"
• κρήν-η, "well, spring, fountain"
• μελί-ρρῠτος "honey-flowing"
• κῆπος, "garden"
• νάπη [ᾰ], ἡ, woodland vale, dell, glen
• δρέπ-ω, "pluck"
• μέλισσᾰ, "bee"
• πέτομαι, "fly"
  

• πρὶν ἂν, after a negative leading verb, πρὶν takes indicative or subjunctive (if the time is indefinite), or optative (if the leading verb is past, this is an option, but not mandatory): basically, I'd look up the rules for πρὶν whenever you see it, unless you are good at remembering these things: you just don't see it often enough at our rate of reading to make it all that worth memorizing, but you have to know how to figure it out: it's in Smyth §§2430ff.
• ἕως δ’ ἂν see note about πρὶν above: same applies to ἕως: it means 'until' or 'while' or 'as long as' and what it means in what construction is treated at Smyth §§2422 ff.
  
• VOCABULARY
• κοῦφος, η, ον, light, nimble
• χρῆμα, ατος, τό, thing, good
• ποιεῖν here clearly must mean "to be a poet" "to make poetry"
• τουτὶ = τουτο + ι (which is an ending that can be added to certain words and really doesn't do much to change the meaning except maybe make it "vivid" or "emphatic" sorta like "here" in "this here fellow is a bad man")
• χρησμῳδ-έω, deliver oracles, prophesy

• οἷός τε ἕκαστος understand a verb of being here, which explains the infinitive ποιεῖν καλῶς
• διθυράμβους, ἐγκώμια, ὑπορχήματα, ἔπη, and ἰάμβους are all objects of ποιεῖν "to compose"
• τὰ δ’ ἄλλα is acc. of respect with φαῦλος
• VOCABULARY
• ἅτε "insofar as" "since" often marks circumstantial participles as causal
• ὑπόρχ-ημα, ατος, τό, song accompanied by dancing and pantomimic action
• ἴαμβος [ῐ], ὁ, (a poem in) iambics (short LONG short LONG...)
  

• οὐ γὰρ τέχνῃ ταῦτα λέγουσιν
  
• ἀλλὰ (sc. ταῦτα λέγουσιν) θείᾳ δυνάμει,
  
• ἐπεί, ...
• εἰ περὶ ἑνὸς τέχνῃ καλῶς ἠπίσταντο λέγειν,
  
• ... κἂν περὶ τῶν ἄλλων ἁπάντων (sc. ἠπίσταντο)·
  
• διὰ ταῦτα δὲ ὁ θεὸς, ἐξαιρούμενος τούτων τὸν νοῦν, τούτοις χρῆται ὑπηρέταις καὶ τοῖς χρησμῳδοῖς καὶ τοῖς μάντεσι τοῖς θείοις,
  
• ἵνα ἡμεῖς οἱ ἀκούοντες εἰδῶμεν
  
• ὅτι οὐχ οὗτοί εἰσιν οἱ ταῦτα λέγοντες οὕτω πολλοῦ ἄξια,
  
• οἷς νοῦς μὴ πάρεστιν,
  
• ἀλλ’ ὁ θεὸς αὐτός ἐστιν ὁ λέγων,
  
• διὰ τούτων (sc. the poets and prophets and mantics) δὲ (ὁ θεὸς) φθέγγεται πρὸς ἡμᾶς.

• μέγιστον δὲ τεκμήριον τῷ λόγῳ Τύννιχος ὁ Χαλκιδεύς (sc. "is"),
  
• ὃς ἄλλο μὲν οὐδὲν πώποτε ἐποίησε ποίημα
  
• ὅτου τις ἂν ἀξιώσειεν μνησθῆναι,
  
• τὸν δὲ παίωνα (sc. ἐποίησε)
• ὃν πάντες ᾄδουσι,
  
• σχεδόν τι πάντων μελῶν κάλλιστον, (appositional to τὸν παίωνα)
  
• ἀτεχνῶς “εὕρημά τι Μοισᾶν.” (appositional to τὸν παίωνα)
  
• ὅπερ αὐτὸς (Τύννιχος ὁ Χαλκιδεύς) λέγει,
  
• VOCABULARY
• τεκμήριον proof
• μνησθῆναι takes gen.
• Παιών, παιών, παιάν, paean, i.e. choral song
• ἀτεχνῶς "really," "simply," "absolutely," "basically"
• εὕρημά from the stem of ευρισκω + -μα (added to verbal stems to mean "the result of _____")
  

• ἐν τούτῳ γὰρ δὴ μάλιστά μοι δοκεῖ ὁ θεὸς ἐνδείξασθαι ἡμῖν,
  
• ἵνα μὴ διστάζωμεν,
  
• ὅτι οὐκ ἀνθρώπινά ἐστιν τὰ καλὰ ταῦτα ποιήματα
  
• οὐδὲ (ἐστιν τὰ καλὰ ταῦτα ποιήματα) ἀνθρώπων, (ἀνθρώπων is a predicate genitive)
  
• ἀλλὰ (ἐστιν τὰ καλὰ ταῦτα ποιήματα) θεῖα καὶ θεῶν,
  
• οἱ δὲ ποιηταὶ οὐδὲν ἀλλ’ ἢ ἑρμηνῆς εἰσιν τῶν θεῶν, κατεχόμενοι
  
• ἐξ ὅτου ἂν ἕκαστος κατέχηται.
  
• VOCABULARY
• ἐνδείξασθαι "make a demonstration," "demonstrate"
  
• διστάζω doubt, hesitate

οὐδὲν ἀλλ’ ἢ has an entry in LSJ (
ἀλλ’ ἢ): we were right to query it, but they don't offer a real explanation, just a diagnosis

• ἐξεπίτηδες "on purpose," "expressly"
• ᾖσεν aor. of ᾄδω "sing"
  

• Ναὶ μὰ τὸν Δία, ἔμοιγε = Ναὶ μὰ τὸν Δία, ἔμοιγε δοκεῖς ἀληθῆ λέγειν
• τὰ τῶν ποιητῶν = the words/poems/subjectmatter of the poets
  
• VOCABULARY
• ἅπτω "grasp," "touch," "affect" + gen.
  

• Παντάπασί adverb "completely," "altogether"
  

• LSJ AI9: imper.ἔχε attend! listen!--a rare use of this verb with this meaning
• μὴ+ aor. subj. is used for prohibitions instead of μὴ+ aor imperative
• ὅτι ἄν σε ἔρωμαι an indefinite relative clause
  

• ὅταν εὖ εἴπῃς ἔπη
  
• καὶ (ὅταν) ἐκπλήξῃς μάλιστα τοὺς θεωμένους,
  
• ἢ τὸν Ὀδυσσέα ὅταν ἐπὶ τὸν οὐδὸν ἐφαλλόμενον ᾄδῃς, ἐκφανῆ γιγνόμενον τοῖς μνηστῆρσι καὶ ἐκχέοντα τοὺς ὀιστοὺς πρὸ τῶν ποδῶν, unusually, ὅταν occurs a few words into the clause: usually the subordinating conjunction occurs at the start of the clause: but it's not super unusual for it not to...
  
• ἢ (ὅταν ᾄδῃς) Ἀχιλλέα ἐπὶ τὸν Ἕκτορα ὁρμῶντα,
  
• ἢ (ὅταν ᾄδῃς) καὶ τῶν περὶ Ἀνδρομάχην ἐλεινῶν τι
  
• ἢ (ὅταν ᾄδῃς) περὶ Ἑκάβην
  
• ἢ (ὅταν ᾄδῃς) περὶ Πρίαμον,
  
• τότε πότερον ἔμφρων εἶ
  
• ἢ ἔξω σαυτοῦ γίγνῃ
  
• καὶ παρὰ τοῖς πράγμασιν οἴεταί σου εἶναι ἡ ψυχὴ
  
• (παρὰ) οἷς λέγεις ἐνθουσιάζουσα, relative clause, but the relative pronoun is in the case of its antecedent rather than the case it "should" be in, which is accusative, because it is the direct object of λέγεις
• ἢ ἐν Ἰθάκῃ  οὖσιν
  
• ἢ ἐν Τροίᾳ 
• ἢ ὅπως ἂν καὶ τὰ ἔπη ἔχῃ;
• VOCABULARY
• ἐκφαν-ής, ές,"manifest" "revealed"
  

• VOCAB
• ἐναργές clear, lucid, obvious
• δάκρυον, τό, tear (from the eye)
  
• ἐμπίμπλημι be full of
• θρίξ, ἡ, gen. τρῐχός, dat. pl. θριξί hair (note the cool dissimilation that accounts for the shift from theta to tau)
• πηδ-άω leap
  

• VOCAB
• ἐσθής, ῆτος, f., clothing
• ποικίλος, η, ον, variegated, colorful
• κλάω cry, wail, lament
• θῠσί-α, f., sacrifice, burnt-offering
• ἑορτή, f., festival, feast
• ἀπόλλῡμι, lose
• δισ-μύριοι [ῡ], αι, α, twenty thousand
• ἀπο-δύω, strip, take off one's clothes (presumably for wrassling)
  

• εἰρῆσθαι perf. inf. of λέγω

• θεᾱτ-ής,  οῦ, ὁ, (from θεάομαι + agent ending), spectator, one who sees
  
• ἐργάζομαι bring ___ about (as an effect), effect, make, cause, work  (clearly takes acc. of person and acc. of thing)
  

• VOCABULARY
• συνθαμβεω be astounded
• δεινὸν ἐμβλέπω apparently this verb can take δεινὸν or another accusative: it must mean something like "looking fiercely" or "looking a terrified look": how do I know that? Because that is what fits the semantic hole left there if we take it out, and because the dictionary lists this passage and only one other, so it's a bit idiomatic.
  

• καθίσω literally "I will sit (them) down": this means something like "I will make (them) (weep)" or "I will put (them) in a (weeping) state"
• γελάω laugh
• ἀπόλλυμι lose
• κλάω cry
  

• ἕλκω drag
• ὅποι indirect relative interrogative "whither"
• ἀνακρεμ-άννῡμι hang on, depend on; make dependent on
  

• ὑπο- can mean "under" or "sub" and so this is an assistant teacher/director
• πλάγιος [ᾰ], α, ον sideways
  

• ἄλλου του ποιητοῦ possessive genitive with τις: note that τουhas no accent and so is an indefinite form, an alternative form of τινος
  

• οἶμαι δὲ οὐδ’ ἂν σοὶ δόξαιμι (λέγειν κατεχόμενοσ καὶ μαινόμενος)
  
• δοκέω seem
  

• ὧν Ὅμηρος λέγει περὶ τίνος εὖ λέγεις; == περὶ τίνος τούτων ἃ Ὅμηρος λέγει εὖ λέγεις;

• τυγχάνεις "you happen to be": this verb often takes a participle
  

• ἡνιοχεία chariot-driving (rein-holding)
  

• παραινῶν "urging, advising, recommending"
• εὐλαβ-έομαι to take care
• καμπή turning post (in a race)
  

•   κλίνω in passive "lean" "stay on"
• τοῖιν dual referring to "them," the turning points of the course (
  τέρματ’ in passage below)
  
• κένσαι goad (inf. used as imperative)
• ὁμοκλ-άω shout out, encourage
• εἴκω yield (inf. = imperative)
• οἱ dative singular "to him"
• νύσσα, ης, ἡ racecourse
• ἐγ-χρίμπτω bring near
• πλήμνη, ἡ, nave of a wheel
• δοιάζω or δοάζω, consider in two ways, be in two minds, be of a mind to
• ἀλέομαι avoid
• ἐπαυρ-έω touch

ILIAD 23.333ff (underlined part is our passage: only the italicized word is different)

•     καὶ νῦν τέρματ’ ἔθηκε ποδάρκης δῖος Ἀχιλλεύς.
  τῷ σὺ μάλ’ ἐγχρίμψας ἐλάαν σχεδὸν ἅρμα καὶ ἵππους,
  αὐτὸς δὲ κλινθῆναι ἐϋπλέκτῳ ἐνὶ δίφρῳ    (335)
  ἦκ’ ἐπ’ ἀριστερὰ τοῖιν· ἀτὰρ τὸν δεξιὸν ἵππον
  κένσαι ὁμοκλήσας, εἶξαί τέ οἱ ἡνία χερσίν.
  ἐν νύσσῃ δέ τοι ἵππος ἀριστερὸς ἐγχριμφθήτω,
  ὡς ἄν τοι πλήμνη γε δοάσσεται ἄκρον ἱκέσθαι
  κύκλου ποιητοῖο· λίθου δ’ ἀλέασθαι ἐπαυρεῖν,    (340)
  μή πως ἵππους τε τρώσῃς κατά θ’ ἅρματα ἄξῃς·
  

• εἴτε ... εἴτε whether ... or (introduces alternative conditional)
  

• ἀλλ’ ὅτι (ταύτην ἔχει) τέχνην

• οἵᾳ τε εἶναι = δυνασθαι, but in dative agreeing with ἑκάστῃ. Hope that makes sense. = "by which to be able."
  

• Οὐδέ γε ἃ (γιγνώσκομεν) ἰατρικῇ, ταῦτα καὶ τεκτονικῇ (γιγνώσκομεν)

• ἴθι δὴ καὶ σὺ ἐμοί, ...
• ὥσπερ ἐγὼ σοὶ ἐξέλεξα καὶ ἐξ Ὀδυσσείας καὶ ἐξ Ἰλιάδος
  
• ὁποῖα τοῦ μάντεώς ἐστι καὶ
  
• ὁποῖα τοῦ ἰατροῦ καὶ (e)
  
• ὁποῖα τοῦ ἁλιέως,
  
• οὕτω καὶ σὺ ἐμοὶ ἔκλεξον,
  
• ἐπειδὴ καὶ ἐμπειρότερος εἶ ἐμοῦ τῶν Ὁμήρου,
  
• ὁποῖα τοῦ ῥαψῳδοῦ ἐστιν, ὦ Ἴων, καὶ τῆς τέχνης τῆς ῥαψῳδικῆς,
  
• ἃ τῷ ῥαψῳδῷ προσήκει καὶ σκοπεῖσθαι καὶ διακρίνειν παρὰ τοὺς ἄλλους ἀνθρώπους.
  

• Ἐγὼ μέν φημι, ὦ Σώκρατες, ἅπαντα (τῷ ῥαψῳδῷ προσήκειν καὶ σκοπεῖσθαι καὶ διακρίνειν παρὰ τοὺς ἄλλους ἀνθρώπους)

• Note that Socrates tells Ion what Ion believes! Socrates likes to do that! Why? Because he believes that if I believe that all pigs are blue and I believe that this is a pig, I also believe that this is blue (even in spite of the fact that I myself claim it is red). Logical closure of believes.
  

• Ion is so amazing: he doesn't bridle at Socrates' suggestion. He just rolls with the punches.
  

• ἄρχοντι can take a genitive "rule something/someone"