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[697] ἀμπνύθη, came to; so mid. “ἄμπνυ_το”, see 11.359, 14.436, 22.475, Od. 5.458, Od. 24.349, in all cases after a faint. But the act. forms “ἀναπνεῖν, ἀνέπνευσα, ἄμπνυ^ον” mean to recover breath, of a panting warrior, 11.327 and often (see esp. note on 22.222). Ar. observed the distinction, and emphasized it by writing “ἐμπνύνθη, ἔμπνυτο” in mid. and pass. (= “ἔμπνους ἐγένετο”), but, so far as we can tell, without any MS. support for the “ε” (as for the “ν” MS. testimony is unimportant; see the variants in forms like “ἐκλί”（“ν”）“θη, ἀνεγνά”（“μ”）“φθη, ὄ”（“μ”）“βριμος”, etc. passim. In this case there is no justification for either “ν” or “ς”, which are inserted evidently from the analogy of “βαρύνθη”, etc.). Schulze (Q. E. 322-4) is probably right, therefore, in separating “ἄμπνυ_το” and “ἀμπνυ?θη” from “πνέ”（“ϝ”）“ω”, and referring them to a root “πνυ_”, meaning originally to be vigorous (a) in body, (b) in mind. Hence “ποιπνύειν” to bustle, “πεπνῦσθαι” (of Teiresias “τοῦ τε φρένες ἔμπεδοί εἰσιν,” Od. 10.495 ), “πεπνυμένος” (of the youthful Telemachos rather vigorous than sage) and “πινυτός, πινυτή, ἀπινύσσειν” (of a faint, 15.10) from “πνυτός” (“ἔμφρων, σώφρων” Hesych.).

The Iliad, edited, with apparatus criticus, prolegomena, notes, and appendices. Walter Leaf. London. Macmillan. 1900.

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