Use the following persistent identifier: http://nrs.harvard.edu/urn-3:hul.ebook:CHS_AitkenEB.Opaon_and_Opazo.1982.
II. Etymology of Opaōn
which contrasts to patterns with opazō,
Bearing in mind the sense of accompanying attached to both verbs, we see from the syntactic patterns that opazō contains a causative notion, ‘to cause to accompany’. Hepomai, however, contains a stative sense, ‘to be with’. Equating ‘to accompany’ with ‘to be with’, when I cause something to be with someone, I give it to that person. In this way opazō may come to mean ‘I give’ as well as ‘I cause to accompany.’
- ὀπαδός· ἀκόλουθος: ‘follower, attendant’
- ὀπάζε· παρεῖγε, ἐδωρεῖτω, ἐδιώκεν: ‘he granted, gave, pursued’
- ὀπάζει· κατόπιν διώκει: ‘he pursues after’
- ὀπαζόμενος· ἑπόμεναι, θεραπεύουσαι: ‘to follow
- after, to be a therapōn’
- ὀπάονα· ἀκόλουθον, παρὰ τὸ ἕπεσθαι: ‘attendant, one who follows along’
- ὀπάων· ἀκολουθών: ‘attendant’
- ὀπάσαι· δούναι: ‘to give’ (aorist infinitive)
- ὄπασεν· ἔδωκεν: ‘he gave’ (aorist indicative) 
A distinction between ‘to follow’ and ‘to give’ is evident here; it follows the lines of the distinction between the present and the aorist. It is interesting that for the imperfect form, opaze, Hesychius gives the fuller range of meanings, including both the notion of ‘to follow’ and that of ‘to give’. The gloss for the noun corresponding to opazo, opaōn, is only ‘attendant’, but it has been preceded by the accusative form, opaona, glossed not only as ‘attendant’, but also as ‘one who follows along’. A synchronic link between opaōn and opazo is underlined by the synonymous glosses. And opazomenai, with the gloss therapeuousai ‘to be a therapōn’, suggests the connection of opaōn with therapōn.
πολλά δ’ ἀρ’ ἀμφαγάπησε κόρην Δημήτερος αγνῆν
ἐκ τοῦ οἱ πρόπολος καὶ ὀπάων ἔπλετ’ ἄνασσα
In the double specification, propolos and opaōn, propolos reinforces and limits the meaning of opaōn. The root of propolos is * k w ol –, the o-grade of *k w el- pelomai.  The original sense of the root was ‘to turn’, as reflected in polos ‘an axis’. The range of meanings of pelomai reveals how this original meaning became ‘to be’, ‘to turn out to be, come to be, come into being, and to be’. The basis of propolos is then ‘to be’, and the sense of opaōn as a companion who is almost identical to the hero emphasizes the fidelity expressed by propolos. By looking at the entire line,
this sense is reinforced further by the main verb, eplet’, which repeats the root, but in the e-grade, *k w el –. The pro – prefix in propolos limits the meaning by stating that Hecate is ‘before’ Persephone. Richardson, in his commentary on the Hymn, mentions that there is a red-figure bell crater depicting Hecate leading Persephone up from Hades, and walking before, pro –, her.  Hecate, the opaōn, thus accompanies Persephone by walking before her.
The latter three cases, which all involve kudos in some form, are introduced by the following passage:
ἔν τε δίκῃ βασιλεῦσι παρ’ αἰδοίοισι καθίζει,
ἔν τ’ ἀγορῇ λαοῖσι μεταπρέπει, ὅν κ’ ἐθέλῃσιν
She distinguishes whom she wishes by granting kudos to them in whatever is the appropriate sphere. In Th. 442 it is not said that Hecate grants kudos to the fishermen, but in the epithet of Hecate, kudrē, the idea of kudos is present in the expression.