492. The old φόβον seems to me quite right, and the change to φόνοῦ needless. "Beware lest too much confidence produce alarm."
510. Perhaps οὔτι should be οὔ σε, as the sense seems to require.
521. πιθοῦ τε καὶ γενέσθω. Obviously to me γενέσθω has supplanted some epithet of ἀνδρῶν. The nearest word that I think of is πανεχθῶν. This is in itself irreprovable: πιθοῦ τε, καὶ πανεχθῶν | ἄλευσον ἀνδρῶν ὕβριν.
528. γενοῦ πολυμνήστωρ cannot be right. Dindorf prints πολυμνήστορ metri causâ, I suppose, rightly regarding ὕβριν as a pyrrhic in the strophe. Apparently for πολυμνήστωρ we need an accusative epithet of αἶνον, and for γενοῦ a genitive or dative, such as γόνου or γονῇ (not γένους, for that occurs twice besides in the sentence). I doubtfully propose νέωσον εὔφρον᾽ αἶνον | γόνου πολύμνηστον. In the next line, τοι must be either interpreted σοὶ, I suppose, or changed into σοί. Ἔνοικοι seems to be for the prosaic ἔποικοι, settlers.
550. εἰσικνουμένου, after ἱκνεῖται, is hardly credible. Dindorfs εἰσικνουμένη does not remove this objection. Hermann's conjecture ἐγκεχριμένη seems to me quite justified.
555. Surely ὕδωρ τὸ Νείλου ought to be ὕδωρ τε Νείλου. The poet says that the wind of the desert (τυφῶ μένος) and the water of Nile come upon the snow-fed fields of Egypt. Like Herodotus, he supposed that snow, melting in the highlands of Abyssinia, kept the Nile full through the summer.
558. θείας is clearly wrong, yet it is hard to believe θυιὰς right. My last thought is δαλὴς ζαθέαισον.
572. I do not see how βία can be nominative to ἀποστάζει. Io must be nominative to ἀποστάζει, therefore βία is corrupt. I conjecture [ἡ δ᾽ αἰκίσματος αἰνοῦ] Διός τ᾽ ἀπημάντῳ κ.τ.λ.
574. I protest against rendering ἕρμα, ballast, as an utter monstrosity, and suggest that it means gem, germ. Compare Iliad, iv. 177, and ἕρματα for gems, ἕρμος, a necklace.
