Commentaries on Homer's Iliad ii
2.3 honor, if for this reason Athena helps Diomedes, so that he might win glory. And how 'and win noble glory' is explanatory of 'he might become cons
they all shone, he says, upon the cloak without burning it. And he says he does not know how this portent would end. And here it must be mentioned tha
is written before 2.7 a vowel. Some, however, write it thus: “he kindled for him from his helmet.” Others say that it is apocopated from *daieto* and
an account, which must be sought among the ancients. (ē. 9-12) The use of Dares is this: “There was a certain man among the Trojans, Dares, rich, blam
he says to flee the barrier of the teeth, whenever the word is not opportune. (ē. 19) That just as from para potamon is the compound name parapotamios
helping impetuous Ares, that is, irrational boldness, 2.14 she leads out of the battle, as the unreasoning audacity of the Trojans was now being gradu
of the great ˉω, but not even the Ionians of Socrates, thus not even from Ares Areos will something like this be generated. But indeed we find also Ār
to call them Thracian. It has been spoken of them more broadly in the *Boeotia* and in the works of the Periegete. (ῃ. 40) Note also that Homer is fon
the eta is long for the sake of dactylic completion. The same reason also caused *elaphobolian* (deer-shooting) to be said as *elaphēbolian*, and *sta
to hold an election is compounded, and worthy of a spectacle, instead of worth seeing, and others. (h. 64) [And for himself has become the beginning
pleasing her husband. And note the goodness of the stepmother, which arose not because of the stepson, but because of her love for her husband. For th
80) That fluently is said of the tongue, as somewhere in the case of Menelaus, but in pursuit of the feet, as here in pursuit he struck the shoul
have waters to wash away what falls beside them. Of κεδάζω, from which comes ἐκέδασε, the original form is κεδῶ, from which κεδαίω is also derived. It
he lighted upon evil. (Il. 100) And straight through it passed, instead of it tore through and passed through, like passing through the cloud.
to endure. But if it is written nor do I think he will hold up for long, he would surely say *anschēsesthai*] for *anaschesthai* (to hold up), as al
the things useful for speed of running, for the sake of clarity he uttered separately, explaining which limbs he meant here in particular. And one mus
a lion, which a shepherd in the field over the woolly sheep grazes as it leaps over the pen, but does not overcome. He has roused its strength, but th
It means dense but it comes from standing near, which sheep do out of fear, becoming dense as if for a shield-wall. But note that now ἀγχηστῖνος is
148) Abas is a homonym of the Greek, from which the Abantes in Euboea. Polyidos is used in two ways by the ancients, having the penultimate syllable b
Of the action, the he cast from the horses, and after the action, the he despoiled the armor, between which is the slaughter. For having been thro
Lycia, so also it was called little Troy. Therefore also after a little it is said that Pandarus ruled the Trojans and led the Trojans, that is, the Z
I recognize him in everything, knowing him by his shield and his helmet with its tubular plume-socket, and seeing his horses.” And note that this seem
a joined chariot, that which is also glued, and into the joined plow, and that a *peplos* is not the cloak here either, but some fine linen-like fabri
harmless,” and “satiety came to his spirit,” instead of surfeit, and Adonis. For this too, he says, is from `hêdô` (to please). However, `adoleschês`
and I shall see with my eyes my fatherland [and wife and high-roofed great house], then straightaway may a stranger cut off my 2.59 head from me, if I
they were called immortal, as will be said elsewhere. The poet, therefore, explaining 'Trojan,' says as he proceeds that they were of the stock that Z
230-8) That what was commanded in word by Nestor elsewhere is here put into practice. For he said in the ˉˉ∆ rhapsody that whoever should go from his
of the high chariot, lest some danger come upon Diomedes from an unseen place. Wherefore he also foresees from his vantage point Aeneas and Pandarus c
that Zeus, son of Kronos, assented, flashing lightning on the right». (Il. 8. 247 etc.) Here, slipping in a genealogy, he says that Aeneas boasts he w
He said of many counsels by metonymy for of many wiles and even more for of many counsels. [And the word remembering has been omitted. For of
the hero's prudence, having stood, as is likely, in an opportune place, directed the arrow by the nose past the eye, and it passed through his white
Poetic ambition does not even abstain from such things. (ῃ. 2.76 296) That the phrase and there his soul and strength were loosed is expressive of b
a certain game is played, called in the cup. It is played as follows: someone, bringing his hands behind him, clasps his fingers. And another, placi
where indeed even she herself is struck, but she hides Aeneas with her robe, and this hiding is followed by not being struck, even though Diomedes, al
he reached that hand. To which he adds, and straightway the spear pierced through the ambrosial skin, through the robe, which the Graces themselves h
for clarity—and it was better to say blood because it is both more perfect than ichor and clearer to the understanding—, for this reason in the follow
having fallen from its size, begins with a short syllable, such as, along with others which will be shown elsewhere, and the verse “since they came to
aroused from there, as it were, and rising up in defense, he will attack Diomedes, at which time also the aristeia of Diomedes will become greater, my
is the seat of the immortals». And descending a little, 2.92 Homer again says concerning Olympus, «the seat of the gods, steep Olympus», which Sophocl
it appears that the nominative plurals ending in -ai shorten the -a of the accusatives among the Dorians, but those ending in -es lengthen it, contrar
and deliberately dividing similar thoughts into different places, and furthermore not arranging it with the present material on account of its dissimi
Leo, in which the sun, having arrived, is the cause of threshing. and such are these things. But the myth says that the Aloadae, while hunting, when a
having written thus: Heracles, having come on account of an oracle, heard these things as well Phoebus names you Heracles as a surname. for by bringi
or the many-oxen, so that the initial eta is thus pleonastic. And the formation of Eeriboia is according to Euboia and alphesiboia. (ῃ. 390) But Her
doing so, he humanly gives them also a physician to heal the wounds that, as is likely, befall them. whom he also coins a name from *paiō*, to heal, a
indicates addressing the father in an infantile manner. And from this word, both *pappos* and *pappas*—the father himself—everyone called monosyllabic
prudent Aegialeia, daughter of Adrestus, wailing from sleep, rouses her dear house-folk, longing for her wedded husband, the best of the Achaeans, the
a gentle laugh, mingled with thoughtfulness. And note how the poet, who is also skillful in such things, here wittily satirized Aphrodite, not in his
of the warlike deeds of Athena and Ares. And the lovely things, which is the same as to say desirable and longed for, are said from the verb *imeirō*
the cosmos as a certain type of that which truly is, being ordered both by other more divine things within the cosmos, and especially by the sun. Then
can wound him. For it is possible for someone to overcome Aphrodite and Ares morally, as they are irrational passions, but no one could in any way ove
and to defend their wives, which is, their own women. And note that it is a most noble thought and most persuasive to say, I, having left behind my
a yoke of horses. And a four-horsed phantom of a bull, and four-horsed, the four-yoked, and four-horsed 2.129 chariot horses in the Odyssey. And ὄ
they say. It is possible to find at times, just like μίτον, so too λίνον said also of a musical string according to a very ancient usage, accordin
Ō. (On Iliad 13.500) And likman [to winnow] is perhaps from lian [very] and kamein [to toil], from which it seems to have been syncopated. For to winn
for, he says, the wealthiest 2.137 will keep chariots. [And the charioteer can also be from the verb 'I drive a chariot', future 'I will drive a chari
For no other labor suffered him is fitting for a man occupied with something. (Il. 8.516) Concerning the word μεταλλᾶν (to inquire), it is explained
whose blasts are also shrill because they blow with some sound. In similarity to this, a whip is also shrill, the one that sounds in the air. But 'veh
and elsewhere. And now, to indicate briefly, he is so called because of a certain property of being able to cure leprous spots, from which he himself
then four, and so on descending, others narrate. (Il. 5.554) But the word two is redundant here too, as in other cases and in the two sons of Atreu
instead of he will hinder, he will prevent from acting. For with Menelaus having fallen, the battle would certainly be broken off, as Agamemnon also s
at the groin and hip, as the ancients say. (e. 580) But Mydon, the proper name, is barytoned for distinction from the participle *mydon*. (e. 586) And
is, do not wish to fight against the gods in a pretense of manliness. For the general wishes, even if one fleeing should be struck, to receive the wou
has been said, Hector killed, he passed over in silence, calling them only 'knowers of battle'. And see how 'knowers only' itself by itself he has eve
after the great ox-hide shield, the stout and the noble were added. (ῃ. 626) And concerning having withdrawn, he was shaken, it has been written bef
It is a proverb concerning Theseus or one of the Idaean Dactyls, but some say concerning the Egyptian Heracles, and others concerning the son of Alcme
For there is a nominative, Sarpedon, as an oxytone, and another [perhaps Aeolic], Sarpedon, as a paroxytone. For the name has two forms, and of th
said passively, but common usage says he held up a hand and a spear and the like. And he also says the passive participle, *anaschomenos*. And it is c
And so having considered and judged for himself in the form of a disposition and an exposition, then he fashions Odysseus considering, whether he shou
it is possible to say firmly. But Olofyxos, they say, is a Thracian city near Athos, from which a certain Herodotus is recorded, who wrote about the N
they were fleeing headlong with all their might, nor did they bear up against them, but doing the middle of both they were always giving way backwards
he relates that he was concerned with wealth, that is, having a care for wealth, and not rich by chance or by inheritance. But it should be known that
a derivative is the flood, and also from the *plemochoe* in Athenaeus, of which the simple form pre-exists as *pleme*. The *plemochoe*, he says, is a
The simple weapons of the works among men, that is, instruments, are from the theme of ἐντύω, from which comes ἐντύνω according to θύνω, δύνω. (ῃ. 721
or as images are engraved, they say, on the aegis, or as certain ineffable and divine dispositions and powers. Through these things the myth reveals t
terrible, dreadful. (ê. 739-42) And a figure of beauty is also “the terrible aegis, which fear is around,” similar to “immediately there was a shout”
according to the poet. If, however, Zeus is understood as Mind, the aegis would be taken as analogous to him, that is, a certain intellectual power, n
such things, end with a long omega. [It must be known that the aegis is also of Apollo the sun, in the same way as of Zeus who is taken for the air, s
would also accept their lowing. And thus the shamelessness of this expression is cured by a familiar comparison elsewhere, even if the expression and
proclaiming in advance what things Ares will suffer after a little while. [(ll. 5.757) But it should be known that the phrase “are you not indignant a
of which will be spoken elsewhere, that she spread a deep mist before them, a certain invisibility, that is, out of mist, which when drawn out also re
with which, «he was worn,» or was rubbed, «and his hand grew tired, and holding up the shield strap,» that is, holding up, lifting up, «he was wiping
But note that even in these things, Athena speaking to Diomedes is prudence, which is innate in him and always accompanies him, through which he recal
Homer opining that idleness after toil is hesitation. (ῃ. 813) But see also son of Tydeus written with a kappa, which the poet, clarifying a little
war, but at different times it joins different sides from the war, becoming partial to one side. For Enyalius is common, and slays him who would have
putting it on, one would not be seen. For this reason Athena also put it on, so that Ares would not see her. And note that Athena, who is by nature li
best, and is so well-regarded that it seems Ares is with him. Diomedes, therefore, having acted nobly against such a war, does something great. For wh
clarifying here the phrase of Olympus, he says he reached the seat of the gods, steep Olympus.] (Il. 5.869) That the poet, teaching here too a varia
is understood as mind, at first scorning it, he says, Do not sit beside me and whimper, you turncoat, and what follows, all that is fitting to be pa
they have.” (on Il. 5.889) It must be known that to minyrizein is, according to the Attics, to weep minyon, that is, small and gently. [But a cert
having been thrown in and as if it were some living thing itself hastening with speed, or also otherwise, as being very swiftly spun around by the one
He says, Telamonian Ajax, bulwark of the Achaeans, broke the phalanx of the Trojans, and set a light for his companions, striking a man both goodly a
as 'most wretched' and 'blacker' indicate. Arisbe was also in Lesbos, a city eponymous with Arisbe, the daughter of Macar. 2.234 But here it indicates
they simply set down conversations. But concerning the word *didumaones*, it is stated in a rhetorical Lexicon that *didumaones* are those who are sep
archaism of the name. (on η. 38-40) It should be known that also in this passage there are three participles in a row, unconnected. For he says two h
is softened by death. (ῃ. 51) That we hear in other places that Menelaus is a soft warrior, but here we find him also gentle in character, who, when t
the brother, but to spare and fall out in his stead for the master’s name. Perhaps he also addresses his brother mockingly as 'master', just as in 'O
in the Odyssey, the phrase he kicked with his foot in folly.] And λάξ (with the foot), as appears in many places, comes from λήγω, λήξω (I cease, I
that the great-souled Hector was persuaded concerning a matter that seemed so ignoble. For the retreat resembles a flight and accuses one of cowardice
and to go away, as the phrase but you go away to the city shows. (ē. 88) That by the ancients *dialysis* or *metatyposis* is what is meant by in th
men, who do not do all things at once, but some things they also postpone for the future, and because it is not now the right time for those in Troy t
the Trojans, turned around. [And see in these things that he both said commonly ἐλελίχθησαν and poetically ἐλέλιχθεν,] whose customary inflection is a
the hearer. (On Il. 6.120) That the phrase they came together in the middle of both sides, eager to fight is about single combat. The story is about
this, when the mixing of wine with water was devised, which is hinted at by the throwing of Dionysus into the water, which water is signified by Theti
a man's summons” will someday be parodied of a man who was saved by someone in a time of fear. (ῃ. 139 ς.) But see also that “it was for a long time”
it kept its natural barytone accent, but in another combination it was bent into a circumflex. For the Dorians, along with καλῶς, σοφῶς, δυνατῶς, also
And here Argos is the Peloponnese, in the recess of which is Corinth, that is, within, though not in the innermost and deepest recess. For to say this
with an overwhelming love, so as to be united in secret love. for such a love is truly madness. But when she could not persuade him, since he was of g
lest both somehow be forced. 2.271 But *kaktane* either ought to have had the *t* naturally after the apocope of the *a* of the preposition *kata*, or
a tablet, the one against Hippolytus, as it was wooden and perhaps of pine because of the ease of impressing writing in such wood. One might indeed ha
It is said among the ancients also that the *graptis* is wrinkled and as if marked, that is, having certain lines from its wrinkles. And that, as *xys
to say also an evil sign in the singular. [It is clear that *sema* is a homonymous word, used for not a few other things and for a tomb, which is call
They say Chimera, in the middle having blasts of fire, which are seen even now, but at its extremities very beastly. 2.283 That there is also a certai
of men.” And observe how Bellerophon ambitiously and magnificently boasted in his achievement. But the ancients say that the Solymi in Homer are those
for he slew them is an explanation of they did not return home, since it would be likely for those not returning home to be thought to have turned
scowling and on the plain, that is, across the plain, the Aleian, he wandered alone, that is, he wandered alone, devouring his own heart, shunnin
Hesiod said. and from *patos* [path] come *peripatein* [to walk about] 2.292 and *peripatos* [a walk]. From there also come *apatē* [deceit] and *apat
using this when he said to the one asking his lineage, that my father was one who wiped his nose on his elbow, that is, a salt-fish monger, and so on,
thus in the souls of those who see, the memory of the giver. And the gift becomes a treasure of the storeroom, but the memory a treasure of the soul.
Glaukos is barytoned for a different meaning. For it is to distinguish it from the adjective `glaukos`. And Leukos was recognized as such in relation
and in what follows. (ῃ. 244-50) That in the house of Priam fifty chambers of polished stone were within, built near one another, that is to say, co
comparing that one to virgins. Here also to bring in is used instead of to go in or to go. For he says bringing in Laodice, best in form of his
and that on the sun through honey, as is written in the commentaries on the Odyssey.] And in another way, Hecuba is mistaken about the opportune momen
are synonymous, so also γυιῶ and ἀπογυιῶ have the same interpretation both with and without a preposition. But the word «μένεος» metrically lengthens
one must agree then, he says, with the Ascalonite who makes the word 'etes' unaspirated. (on Il. 6.270) That the phrase go with thy offerings is ins
‘Epipolos’ is not a servile name, but differs from the aforementioned. For it signifies the one who attends to the end and remains with someone, for e
is of post-Homeric usage. (ē. 291) The word ἐπιπλώς, about which was also said before, is a participle by apocope from ἐπιπλώσας, as the ancients pref
of goddesses, break now the spear of Diomedes and grant that he himself fall headlong» and what follows. in which lie side by side 'straightway' and '
double the naval-battle one, as if combined from two, which the poet says is twenty-two cubits. And note that here he says simply that Hector's spear-
a plausible excuse for effeminacy to Paris and having intentionally said that he was not shrinking from the battle, but was angry with the Trojans, Pa
“come now, wait, while I don my martial gear” lacks *hina* or some such word. For he means to say, wait, so that I may arm myself. And note that here
«steadfast minds» is opposite to «minds are stirred», about which has been said before. Note that Helen is also shown to be wise in these things. For
the task is but you, rouse this one, that is, stir him up, and let him hasten himself. (Il. 6.365 ff.) That when Hector said to 2.330 Helen for I
males, and the rest of the other gender. And the difference among them is clear. For of the men, one is most ready for action and such as to address H
of teachers, so that she might speak in the houses of sisters-in-law, or in the chambers of wives of brothers, or in the temple of Athena. and] that k
he says, by a definitive statement, she is called the wife of a brother. [But if someone thinks she is called the daughter-in-law of Cassandra and Hec
richly-dowered, placing this epithet on her as fitting for a very beautiful woman, one descended from noble and wealthy people and such as are able to
Trojan, that is, about whom it was said not long ago in the section on Pedasus, the Cilicians according to Homer, along the Atramyttian coast. And the
homonymously with a certain Trojan man, whom the poet also mentioned, by paronomasia from the river Scamander, just as a certain Simoeisius in the poe
fury, but not some enemy and champion, since if it were necessary for Hector to fall in battle, Andromache says that not some one man will do this, bu
they say, a consideration of what is proper for weak souls, or for grieving and troubled ones. Moreover, the unfortunate are fond of chattering even t
to be called the one who brings the bride together with the groom either on foot or on a wagon as among the Athenians, by whom he is also called *paro
And here the poet is clever and varied. For Helen sends her husband out to battle, as was said before, perhaps even praying for his death, while Andro
being distant from the present city. So that, he says, Andromache appropriately says, station the people beside the wild fig tree, referring, that i
the Peloponnesian Argos, but it is better to take it as the Thessalian one, so that he does not thus disjointedly surmise Andromache to be weaving a l
the rough breathing mark that is brought on and for other reasons. The verb aluskazō has two derivations. For there is a verb aluō, not meaning I am
saying that he does not care for the others as much as for Andromache, when she would suffer these things, as was said before, a little later 2.363 he
The child wishes to be kissed by his father, unless, having bared his head of the helmet, he should be recognized as being the father himself. (ῃ. 467
he hesitates to speak of an increase of a better one, as if it were not possible for it to happen thus because of the greatness of the father, but Hec
saying powerfully 'she who laughed,' the poet did not interpret, that is, he did not express the meaning for clarity. And they themselves say that the
the exhortation persuaded Andromache to stay at home and no longer go out to the tower, since if she had gone out in the following events, she would n
However, even now Paris has nothing, but running out to battle he goes forth with his usual splendor. and it is as one might jest with the Tragedian's
thus forgetting sequence, with which things he rejoices, and delighting the hearer with the novelty of the figure. But some, being overly solicitous f
For he says where Hector was conversing with his wife, that is, he was speaking with words. And this word is made clear in many places in both the I
being ashamed. But it must be known that the strange one, no man would... and the whole passage that follows, is appropriately spoken to a negligent
and his mother, and now also the Muse. For it is not incompatible, I seek, that is, I desire, and I seek, which is I am eager. (On Il. 7.4-6) Th
Homeric skill also wills such a thing. For having made the battle of the first day begin from a single combat of those responsible for the war, he wis
by the return of Hector and Alexander, but Homer, who is accustomed to writing contrary to expectation and arranging matters in a way one would not ex
of the unpronounced *ios*, which is one, and *ia*, one (fem.), and *ion*, one (neut.) is said, from which comes on one day (*iōi ēmati*), that
In these circumstances Helenos, addressing his brother Hector, son of Priam, in counsel equal to Zeus, as if he were addressing some stranger, adds,
He dignifies the oak tree by seating Athena and Apollo upon it, resembling vultures, as was said. (ῃ. 61) And they sat upon it, he says, delighting in
ranks of Trojans, but in the passages about the Myrmidons the stix will appear to be a gathering of five hundred men. (ῃ. 64) But melanei has a pa
but give my body back to my home, so that the Trojans and the Trojans’ wives may give me my share of fire, once I am dead. But if I take him, and Apol
formed by both syncope and similarity to *typhtheiēn* and such forms. (ῃ. 85-90) That Hector should have stopped his speech at so that him, as it wa
to those being plotted against, a ram revealed the plot, and how this ram, having taken them up and having been lifted into the air by some divine pow
Likewise. but I myself will arm myself against this one. And so Menelaus, having proposed the single combat, is confident, and with this maxim: but
assent. (ῃ. 95) But νείκει is of ancient usage. For just as βλάβος and δίψος, so also νεῖκος, from which also comes φιλονεικία. However, the common
that is, according to natural analysis. aklees is a nominative plural instead of akleeis, with the -i having disappeared, as also in eretas epite
he bends his knees together with his hands for the necessary reason stated there.] (on Il. 7.117-9) It should be known that the aforesaid speech of th
the poet indeed, at the same time as Hector's speech, could have made his opponents stand up against him, but he deliberately did otherwise, so that t
having been augmented with nu, has the same accent as the original forms, for example *elaō* becomes *elauō* in Aeolic, and *elaunō* in Doric, *thyō*
they trembled” just as indeed now the Achaeans do Hector, “and they were afraid, and no one dared, but my much-enduring spirit stirred me to fight wit
of Geryon, eponymous with one of the many mythical Oceanids. And it is clear that Ereuthion is the original form, but the syllable ˉαˉλ was added for
and good servants to many. (ῃ. 151) The word “ἐδείδισαν” (they feared) comes from the verb δεδίω [which is reduplicated. For the primary form is δίω,
to drive to old age, and for the old man to return to being young. Now the form 'I would be in my prime' comes from the two-syllable verb 'I am in my
but in name for Ares. However, man-slaying is a human attribute, if indeed Hector is also somewhere called man-slaying. (e. 162) And see also how th
to be chosen by lot and to receive by lot, [on whatever one might say is signified by them, whether concerning the ancient casting of lots according t
may Menelaus fall, since it was thus agreed by them and there was no longer any necessity to remain. And Diomedes somewhere will say that even if all
but to receive.” For that is one thing and this is another in meaning. (Il. 7.186 ff.) And that the phrase “but when indeed it reached him” and what f
and of knowledge of matters of war, both of which Ajax now attests for himself, saying that he will be defeated neither by violence from anyone nor by
the extension and breadth of the face, and he who made 'mouth' plural with Homeric zeal in 'falling upon with mouths'. The word 'blosyron' (grim) indi
his spirit, so that he would have even fled, if he himself had not been the first to provoke him to battle. And it is clear that to retreat has the op
is paroxytone as a trisyllabic proper noun, is shown in many places. (on Il. 7.225-8) That Ajax, having made a threat according to “and having threate
He speaks solemnly of Ajax, as was said above, and after a little while, having experienced his courage, he will bear witness to his greatness, both h
has been shown in the Odyssey. (ῃ. 244-8) That when the champions stood against each other, the spear of Hector went through six folds, that is, layer
a great deal by its whirling. and inwards he broke the shield, striking it with a millstone-like rock, and harmed his dear knees. And he was stretche
Hector begins with three charges. For first and 2.460 he threw a spear at the shield of Ajax and again wounded him in the clash and also hurled a ston
Hector in danger. And perhaps he also rushed ahead of Talthybius, fearing for Hector lest he be killed for no reason. Hence he also speaks as if he ha
because of the statues in it. That the contest is spoken of in five ways, the ancients enumerate. Here, when Hector says that the Trojan women, prayin
bright with purple, that is, dyed red, radiant with the purple flower. But that, to use the phrase of Sophocles, these gifts proved to be ill gifts f
swift Ares scattered Scamander, and souls went down to Hades. Therefore you must stop the war of the Achaeans at dawn, and we ourselves, gathering, wi
to turn and, as it were, to be rolled like a wheel. (on Il. 7.333) And an explanation of the somewhat difficult verb we will circle is the phrase w
with many horse-transport and military ships. (ῃ. 341) But the «nearby» is precise. For the trench must not be far from the wall, as has been approved
I will not give her back, but all her possessions and other things from home I will add, weighing as it were against Helen the possessions from home.
it was of their will. (Il. 7.376) And here is found also the usual epithet of war, ill-sounding in if they are willing to cease from ill-sounding w
and that when king Priam in the council judged Alexander’s 2.481 word, as has been said before, not to be wise, Idaeus says the royal decision is the
408) That here also ἀμφί is compounded with the dative in “I do not at all begrudge lying down around the dead,” that is, I do not begrudge, which is,
the single combatants a little before, I held the scepters in the midst of them, but they stopped 2.486 having seen divine symbols intervening. But if
of the flood tide, having a gentle and not entirely flowing encroachment, so that this wise man takes the word «ἀκαλαρρείτης», which indicates that wh
gloom, which is darkness. -For the light at that time was gloomy, which is dark-or from its resemblance to a wolf's hide, that is, a wolf's skin. For
of the dimensions, length, depth, and breadth, when the poet says they dug a deep trench, a wide one, a great one, the deep indicates depth, and the
in another way, treating the mythical things humanly, he fashions, that not only does Poseidon envy his dear Achaeans because of his own ambition, rea
of Poseidon, that of the wall fashioned by him the fame will be, as far as the dawn is spread, that is, over all the world under the sun, to as grea
to break up and pour it all into the sea, that is, to bring it down more easily, and to cover with sand the shore on which it stood. (ῃ. 459) The word
from which also the star, or the burner, from *aitho*, to burn, according to which reason also the battle is scorching, or that which must be burned,
All night long the Achaeans and Trojans feasted, the one party by the ships, the other throughout the city, but all night long counselor Zeus devised
the middle, that is the second, battle, having been described in the 9th [rhapsody], has been abridged, enclosing the deeds of a whole day within it n
to try. That the poet knows the word also in a passive sense, as also in the Odyssey *to swim* and *to swim* (middle) and countless others, is most ev
Lay hold, all you gods and all you goddesses but you could not drag from heaven to the plain Zeus, the highest counselor, not even if you were to toi
for whomever of the gods I might perceive, or whomever I might perceive willing to do this thing without the gods, that is, the others who obey me. [T
lofty by composition. (On Il. 8.27) But the phrase so much am I superior to all is a supplementary figure, which has great meaning because of its in
Well. The myth so speaks of her as born on the third of the month, or as having come from the head of Zeus. For trito, they say, is the head in the
clear sky, although in another way it is called brazen. But according to the myth, because it abounded with golden houses and had a golden floor sprea
That just as elsewhere the preposition *ek* is taken for *meta*, so here *apo* in But the Achaeans then swiftly took their meal throughout the huts,
of progress but to advance to a size greater than at the beginning. But a sacred day, they say, he calls the time before noon, in which they mostly sa
to bring to mind in these matters a man of golden judgment, who, having taken up the balance, by which one weighs, and 2.532 having raised it from its
«he shouted terribly, urging on Odysseus», him who in the poet is long-suffering «Zeus-born son of Laertes, 2.534 resourceful Odysseus, where are you
the poet according to the occasion not having counted all the chieftains, but having left the rest to be understood by the few. (Il. 8.80) And the phr
Such things are shown elsewhere. And kairion is either the fatal blow, according to the ancients, from ker (fate/death), or the opportune spot for
and of safety rather than cowardice, has been shown by others. 2.541 For now, some say that he did not even hear, means he was not persuaded, as has
overcome by younger men. [And if a teacher, worn out by old age, should be inferior to his students, it might be parodied thus: “O old man, indeed you
in and of itself. For this is a harsh turn and, to speak according to the Grammarian, a baneful one.] (On Il. 8.115 ff.) But see how the poet brought
Just as elsewhere the phrase what word has escaped you, so here the reins escaping from his hands, as if they were some animate things. (Il. 8.138)
a driver alongside the charioteer, as if the fighter himself seemed to drive into flight and pursuit by his command to the charioteer. And what follow
at times with a wondrous cry the grievous missiles poured will also be expressive of the utmost abuse. By missiles he means arrows, stones, spears,
frequently in thought. (Il. 8.169-71) That when Hector reproached him, as was said, Diomedes was of two minds whether to turn his horses and fight fac
*traphos* in common parlance, then also *tarphos*, the thicket, and a dug *taphros* by metathesis, which is able to nourish grasses because of the tor
foals.” And thus some say. But others, as was said before, think that Hector used a four-horse chariot to strike terror into the Achaeans, being elate
grooming the horse with a moderate mixture of wine more simply and, as it were, more naively, and this not always, but whenever her spirit bids her, w
the Achaeans will embark on their ships this very night and will flee, but because of those holding them, whom Hector, having slain, will both harm th
them to overcome the Trojans. And see the emphasis. For he did not say simply gifts, but also many and pleasing ones, so that he might shame the one w
of *eilō* with a barytone accent and of *eilō* with a circumflex accent. For he says that the aforesaid space was filled with men being crowded togeth
is shown in many places, “of straight-horned cattle, drinking mixing-bowls crowned with wine, each of you would stand in battle against a hundred and
of the thing contained by the name of the thing containing it. (ē. 233) And the phrase against a hundred and two hundred is very apt to shame the Gr
Sophocles in you two will not escape a most evil fate. (Il. 8.245 f.) That Zeus pitied the king as he wept. For he says so he spoke, and the father
of an interpreter, but they themselves put together the omen [superior to seers, as they say, which indeed is found proverbially in Sophocles,] and
Homeric also is the making of Ajax not fighting, but Teucer being shielded by him and hidden as by some tower and shooting from there as from a battle
dear head, son of Telamon, ruler of peoples, shoot thus, if you might become some light for the Danaans and for your father Telamon, who raised you wh
In Sophocles, the phrase «mounting upon piety», that is, being pious. He says, therefore, that you should raise your father to glory, even if he is fa
by the disproportion of the distance or by being misled by anger. For the poet, proceeding, says that and then he missed, for Apollo misled him. But
“which in a garden with its fruit is laden,” correctly speaking, lacks the word is, so that it says which is weighed down by its fruit. But some o
that the drawing was customarily to the right breast for the men of that time, according to he drew the bowstring to his breast, and that the stone,
Changes of battle occur. Note that they pushed here does not signify the usual movement from below upwards, but simply a push. (ῃ. 337) That to gla
the motion mentioned elsewhere of *strephō*, *strophos*, *strōphō* *trechō*, *trochos*, *trōchō* *trepō*, *tropos*, *trōpō*, and similar words [as m
sent me down from heaven to help him». (8. 366-72) Then, as if feeling regret for having obeyed then, she says for if I had known this in my prudent
of the labors of Herakles, (eta 363) and the word 'sōeskon', from which, though it is possible for 'sōos' to be written with a long ō, it is neverthel
of the nominative `αἰπόν` (steep), like `κακόν` from `κακά`, or according to the ancients, from `αἰπέα` by syncope. And the word is found somewhere al
around Troy, and not for them simply, such as the seed-eaters, but for those who look for the pleasure of a meal of flesh. (Il. 8.384-8) That here too
of Irus, the ruler. (ῃ. 399 ς.) That a threat against an adversary is the phrase do not even let her come face to face, for we will not come together
And it is unclear what is missing from the statement. But one can understand “that she may know in what she erred,” or “that she may know that she is
But the phrase “even if he will accomplish” can also be declarative in the sense of a threat, instead of “since he will accomplish.” But the first mea
at the well-polished manger of Priam, like the horse manger in what follows. And just as “manger” is from “to eat”, so also “crib” is from “to gulp do
All such shakings are poetic, and other elemental disturbances, of which if anyone should deprive poetry, he has indeed harmed it in a critical part.
having letters,» that is, having, the two shames. And Sophocles' Electra says of herself and her sister «see these two sisters,» that is, these full s
χλάζω, κέχλαδα according to Pindar, or ἔχαδε, the second aorist of the same verb. [But it should be known that his breast did not contain his anger
it happens to be turned to the lowest point and seems then to be cast into Tartarus, as it were, along with the heavenly hemisphere, around which he h
utterly ruined, and `tripedon` is the criminal slave who has often been fettered, who is also called `pedon pedonos` in simple terms and `stigon`, or
that it befell Hector that the Achaeans, having become very cowardly, put forward their wall as if for a blockade. And strategically, Hector provides
and that they are many and also great, as is likely. Otherwise, however, the counsel is without strategy. for those lighting the fires do not see thos
for the sake of the night. -For how will infant children and those a little above them undertake such a toil? -, but boys at first puberty. And it is
“doom-bringing dogs”. (Il. 8.528) Then, explaining the last word in an etymological way, he adds whom the fates bring upon the ships, as if to say t
sons of the Achaeans. There the ancients say that to shout is more heroic than to cry out. (ῃ. 540) But the yoking here of Athena and Apollo is treate
6.) That here Homer, saying how the Trojans were sitting, 2.636 thinking great thoughts on the bridge of war or on the bridges, all night long, se
a most conspicuous star because of its being, so to speak, manifest in both. For just as the adverbial particle ˉἀˉρˉι intensifies, so in many places
having a flame, for the distinction of a glowing ember and charcoal and such things. (8. 564) That here too, as also elsewhere, horses feed on white b
Interpreting the Greek confusion by means of a simile, he says “As two winds stir up the fish-filled sea, Boreas and Zephyrus, which two blow from Thr
It is a locative adverb compounded from the preposition ˉπˉαˉρˉα and ˉἐˉξ. It means by the sea or rather outside the sea, but alongside it, that is
in the assembly, and he recalls that the king had previously reproached Diomedes for his valor, saying that he was unwarlike and weak. (Il. 9.37-9) Th
of a rock with water. (On l. 16) For he says, he spoke groaning heavily. But that springs are found in countless places pouring water not only simpl
he speaks of valor, secretly elevating himself above the king as valorous, as if that one were not such, to whom he now behaves more vehemently than A
he might reasonably say the phrase “my valor first you disparaged, saying that I was unwarlike and without courage, but all these things they know” an
as has been said before, «you have not reached the end of the tale. Truly you are young. But come, I, who declare myself to be older than you, will sp
to be established and the verb *agamai* [I admire]. But the proparoxytone accent of such a verb is worn away also among other orators, and it is not p
feast is Attic, instead of feast a feasting, just as below counsel a counsel. The word dainy itself is a blend from dainye or it is the thir
They say that Cratinus also wrote somewhere I rejoice in the man. Such also is the one in Euripides, the gods do not rejoice 2.664 when the pious d
and a certain figure of persistence. But mind, which signifies a thought and a notion, is a homonym of the 2.666 mind, of which notions are the proj
similar to from still of fathers. And that from still of the is the same as 'from when'. And 2.668 that Nestor, when he found the opportunity, con
next, as has been written before. (On Il. 9.115-8) That just as Helen draws pity by confessing her own wickedness and accusing herself, so now the kin
twenty, and twelve horses.” The division of each of these two 2.672 lines into two thoughts does not seem very metrical to the ancients, who say that
truly contending they won prizes. For if they were conceived of as competing in the Peloponnese before the Trojan war, they would already be useless t
the king, repeating what was said about the women, in order to successfully introduce the matter of Briseis, adds these I will give to him, and with
the daughter of Briseus even written without the -n in the nominative would have been correct. (On Il. 9.132-4) That to what has just been said the
of both, and if one of both, that is, of gold and of bronze, it is again unclear how much will be the gold, and how much the bronze. And some such amb
The unfixed and the trap, that which is fixed for the hunt or around which the hunted is fixed, and `pagos` both on a mountain peak and that according
That the king says he will give seven cities as a dowry to Achilles, and of these he names two simply, that is Cardamyle and Enope, as perhaps having
near Pylos of the sea. (i. 154) And “rich in sheep” and “rich in oxen” are simply those rich in livestock, as from a part the whole is now also indica
«more kingly» is the same as «ruling over more men», which Nestor had pointed out beforehand as the difference of the king with respect to Achilles 2.
feeling shame, since he had already said but let these perish one and two, of which the one seems according to some to be aimed at Thersites, and th
to be idle in soul. -, but delighting his mind with a lyre commendable in other respects and having a yoke, that is, a bridge, of silver upon it. For
that is, they stood, it comes from *stas stantos*, just as *phthan* in the following lines [is used] instead of 2.696 *ephthasan*, from *phthas phth
in libations. [And here one must consider both the honey-pure drink, which someone mentioned, and the word *zōresteron*. For Homer, having said *zōr
Euphorion understands *kreion* as the meat itself, as Apion and Herodotus say, because the poet nowhere below mentions meats boiled in a vessel, but o
of him I will strew, I will strew, and *strōnyō* comes to be, and *strōnymi* and the bed-maker and the deck of the ship. From the derivation of *store
he commands to begin a feast on account of the ambassadors, and Patroclus casts sacrificial cakes into the fire, that is, a certain portion of the roa
Odysseus, having paused his narrative and having reminded again about fear with the words these things I terribly fear in my heart, lest a god fulfil
to be, who is Zeus. But concerning glaring fiercely, it has been spoken of elsewhere. (On Il. 8.237-9) And he sets down as proof of Hector's raging th
a memory remaining with him until now. For which reason he rightly reproaches Achilles for forgetfulness. (On Il. 9.257) But cease from evil-devising
The word «χρή» (it is necessary), being a verb, is acutely accented, as its interpretation also shows. For it seems to be instead of 'it is necessary'
alike the idle man and he who has done much». Note that the tautology in the three verses mentioned is a phrase of anger. For it is a custom for those
He deprives Achilles of neither. For treasures are laid up for him, even if not excessive, and he has livestock, that is, among animals worthy of atte
Again, so-and-so's cup is a spear, his hair is bows, and a war-cry is perfume. But if Homer somewhere said that the men around Diomedes, sleeping un
And the bringing all things, I gave is of a free and noble character, if indeed the hero did not misappropriate any of so many and such things. And
from which the collector comes, and the monthly collector. (ῃ. 341) And good and prudent are either the same or they differ, in that the good man
he toiled. (on Il. 9.351) Achilles called Hector, who a little later is called godlike, man-slaying as a reproach to the Achaeans, on account of w
the reasonableness of the Myrmidons, as they are sailing away not unwillingly but with great eagerness for many reasons. For they are rich with what t
clothed in dog-like shamelessness, saying what someone would indeed say about a deceitful and shameless man for him to declare everything openly as I
omen. But we now spoke of sent back improperly, for properly things sent back are things that were sent, but then were turned back because they we
falling under such a suspicion. But to understand it thus, I value it as a Carian's lot], is similar to that man is as hateful to me as the gates o
was. The Geographer relates that Thebes, also called Diospolis, was formerly the metropolis of Egypt. It also had temples, many of which Cambyses muti
people-rousing. And the same reading is also found a little later in that he may save both the ships and the people of the Achaeans. (eta. 394) That
many times he might give so much, both as much as he now has and if he might get it from anywhere, not even as much as is in Orchomenus and Thebes and
He says this on purpose, hinting that on account of him Troy was now lacking in wealth, he who as a commander plundered the things around it. Ἡ 2.745
but I would encourage the others to sail away home» Achilles says *paramythḗsasthai* means to console and to advise. For it must be known that *mythos
So the old man mixes the proem, and he speaks more freely and puts to shame by reproaching, and speaks simply, remembering the infant age of Achilles,
being about twelve years old. And note that Phoenix in a way claims for himself the excellence that Achilles has in both words and deeds. for which re
child, I would not want to be left behind,” and he adds “not even if the god himself should promise me that after scraping away old age he would make
he advises him to willingly aid the Greeks, lest he too suffer the fate of Meleager. 2.756 For that one too, as will be related in what follows, thoug
to grieve his father, even if later his mother, by supplicating, prevailed. (i. 453) But the word erexa naturally, though not in Attic, has an undou
gone. But Persephoneia comes from Persephone according to the Ionian formation of the ending, as Penelope becomes Penelopeia and the rest, as much as
whence meeting and to meet in war. But `anyto`, he says, and `aryto` have an additional ˉτ as from `anyō` and `aryō`. And so says Herodian. But Heracl
having broken the well-fitted [doors], I went out and leapt over the courtyard fence.” For first is the leaping over, as has been said, then the going
the expression was repeated. (ῃ. 482) And in the phrase “his only darling son amidst many possessions” Homer shows that the most child-loving father i
it indicates, and 'infancy' the age of a babe]. The word 'painful' indicates the truly great difficulty of raising an infant. (ῃ. 493) The phrase 'off
treacherously by gently carving the boundary, but also more boldly by overleaping it]. Whence also it is the same to say overstepping and transgressio
They are fashioned not only because of, as was said, the slow-footedness of the suppliants, who are fettered by being harmed by Ate, but also because
He says, Whoever reverences the daughters of Zeus as they approach, him they greatly aid and listen when he prays. For the one who gives receives, a
diligently, with which also the word *zaphelōs* ran along. And so much for them concerning *zaphelōs*. But the word *hedranōs* might perhaps also have
about to raise the discourse of an ancient narrative in a more straightforward manner with prudent beauty through similar endings, that is, balanced c
«it was ill», of which the interpretation is «nor were they able to remain outside the wall, though they were 2.784 many. But when anger entered Melea
to him were the most cherished and dearest of all, but not even so this,” that is, of him, “did they persuade the spirit in his breast.” (Il. 9.576-80
he introduces the story thus: (Il. 9.529-32) Both the Curetes and the steadfast Aetolians were fighting around the city of Calydon and were slaying e
they bring them the names Gold and Silver and Bronze, homonymously with the material which each one found. But having been deluged, they say, by Zeus
So then, because he spied on wine, that one was called Oinopion, just as Oinomaos was also called so because he was a seeker of wine. Therefore the rh
And it should be known that there is so much talk among the ancients about this Calydonian boar, that they even analyze its lineage and trace it back
no one, of no one, and the like. But if from *heo*, *plero* [I fill], from which also 'they satisfied their desire', so that it might be *heo* with a
the discourse having grown a little calm on account of the sweetness, that is, of the subject matter of the hunt according to the account, and the ora
the Curetes and Aetolians were fighting for a part of the country, and that Thestius, Althaea's father, ruler of the Curetes, father-in-law of Oeneus,
not only barytone *aloio*, to strike, but also perispomenon *aloiō*. For *aloia* is similar to *eboa*. And perhaps it comes from *aloō* by the additio
the “to defend the burning ships” back to the “and may no divinity turn you here,” so that he might say: may a god not turn you to choose not to defen
giving her as a prize for excellence and beheading those left behind, that is, the defeated, and hanging their heads from his house for terrifying eff
of Cleopatra, who had the by-name of the bird. And that Cleopatra had two names, like the son of Hector and others, by one of her names being called o
he expressed most perfectly, the murder of the citizens, the destruction of the fatherland, the carrying off of their dearest ones. (on Il. 9.590) But
son or brother. But if the not very customary nor common nature of the word seems strange to anyone, let him consider countless such words, some of wh
the usual things of sand in playing, then mixing them with hands and feet. [In another way, indeed, threads are also mixed up, and many other things i
of the things that had happened before being stirred up and boiled over. But Phoenix did not attempt many things, but spoke more genuinely, starting b
he says but do you make your heart gracious, and respect your house. For we are under your roof, that is, we are, from the host of the Danaans. (I
greater increase. For both `ἔξοχα` and `ἀρίστας` are intensive and it is similar to `«ὄχ' ἄριστος»`. (Il. 9.639) The phrase `«θέο θυμὸν ἵλαον»` is apt
my heart swells with rage whenever I remember those things, how the son of Atreus made me a thing of naught among the Argives, as if I were some migra
present, from which also one who rules an office comes, as being solicitous and deliberative for his subjects, cannot have its own future tense, for i
In the Odyssey it is used, according to some, for the coarse cloak because of the rents of the tassels, but according to others, for dyed cloth from *
Theophrastus relates the story of Theseus in Athens. (ῃ. 670 s.) That with golden goblets the sons of the Achaeans welcomed the returning ambassadors,
which was necessary, but to say these things, which I, of course, said, which has a certain sneer, as if Ajax had nothing else to say beyond these thi
periphrastically to be set in battle-array against, but also himself to fight in the front. And having said this, he is praised by the other kings bec
the brother, but to spare and fall out in his stead for the master’s name. Perhaps he also addresses his brother mockingly as 'master', just as in 'O Menelaus', so also in 'O pepon'. But one must know now also that 'pepon' is sometimes taken in the sense of friendship, and sometimes in the sense of the soft and delicate. Both are taken from the pepon fruit. For every ripe [moist] fruit is dear because it is in season, but weak because it has already ripened and does not have much that is windy and flatulent, which it had at the time of its unripeness. And 'unripe' likewise has a double meaning. For inasmuch as it is inedible, neither it nor the words derived from it are used in praise, such as 2.244 the eater of raw flesh and rawness and such things. but inasmuch as it is hard and not weak, it has some small praise. Ajax, at any rate, in Sophocles, being firm-minded, calls his own ways 'raw laws', as being unyielding and firm. On the whole, therefore, for this reason 'ripe' and 'unripe' are always opposites, except for 'raw flax', which one of the ancients mentioned, saying that I do not know if any of the precise writers has said this. And it must be known that the said noun is of common gender. For 'pepon' is also found as neuter, such as 'to treat pepons with drugs', and Herodotus 'when it becomes ripe'. and that from this comes 'to ripen', not only in the common sense, but also that which is said in Theocritus as in a solemn phrase, 'skin was ripened upon skin', that is, was erotically softened. and so much for these things. But more common parlance restricts the name of pepon to a certain kind of gourds that are sweet to the taste and loved for eating. And many of the eastern Pontics, at least the more prominent ones, call both pears and Cydonian apples that have already turned towards decay, so that their insides have a color similar to liver, but are still good for eating, 'pepona', themselves contributing something fine to the interpretation of 'pepon'. (on Il. 7.59ff.) The phrase 'not even he who might flee' is redundant, as was said above, but it shows that the king is speaking from the heart and at the same time smoothes the way for 'but may they all perish together', which was not placed above in time. And it must be known that one who cares for those who have done harm might hear from one who is roused to anger, in the manner of Menelaus, the phrase 'O pepon, why do you care so for the men' and what follows. (on Il. 7.61ff.) That the phrase 'the hero turned his brother's mind', that is, the king, 'by speaking what was fitting', means 'he persuaded him'. whence also man is a turnable creature. The same is also said as 'to turn' (strepsai), and he who undergoes this is 'turnable' (streptos), according to the phrase 'even the gods themselves are turnable', and 'the minds of the good are turnable'. But see in 'pareipon' that the penult of the preposition 2.245 is lengthened, not by analogy. and so immediately following, the final syllable of the preposition 'apo' is also lengthened in 'but he pushed him from himself with his hand'. But some, correcting it, transcribe it 'apai hethen' and so fill out the meter. The more precise writers, however, lengthen, as was said, the 'o' of the preposition here, for various reasons concerning the common syllable. For it is the end of a part of speech, and the rough breathing and acute accent of 'hethen' follow, which are able to lengthen the final syllable of the preposition, as the grammarians show in the work on the common syllable. The word 'ōsato', however, was here produced in the Attic manner by modification, but the use of the active, that is 'ōse', is more frequent. (on Il. 7.64) That the flank (lagona), which we also call the empty place (keneōna), that is, the place under the ribs, he here also calls 'lapara', saying 'he wounded him in the lapara'. And 'lagōn' comes, as was said elsewhere, from 'to cease' (lēgein), where the bony ribs cease; and 'keneōn', as empty of bones; and 'lapara' from 'to empty out' (laptein), which is the same as 'ekkenoun', from which also come 'laphyra' (spoils), things emptied out from the tents and cities of the enemy. but some derive these also from 'to be mixed with the people' (laō phyresthai). (on Il. 7.64ff.) That 'to fall on one's back' he calls 'to be overturned', saying 'and he was overturned', and he adds 'and the son of Atreus, planting his foot on his chest, drew out the spear'. And see that 'to step with the heel' on the chest he calls 'to tread with the foot 2.246 on the chest', [from which in Sophocles comes 'overturning a heel-trodden joy', which some write 'lakpatēton' with a 'k'. However, 'to leap on with the heel' can sometimes have a certain comic quality, as is shown
τὸν ἀδελφόν, φείσασθαι δὲ καὶ ἀντ' αὐτοῦ ἐκπεσεῖν εἰς τὸ κύριον ὄνομα. ἴσως δὲ καὶ ὡς κύριον παραλαλεῖ σκωπτικῶς τῷ ἀδελφῷ,
καθὰ τὸ «ὦ Μενέλαε», οὕτω καὶ τὸ «ὦ πέπον». ∆εῖ δὲ καὶ νῦν εἰδέναι, ὅτι ὁ πέπων ποτὲ μὲν ἐπὶ φιλίας λαμβάνεται, ποτὲ δὲ ἐπὶ
τοῦ χαύνου καὶ ἁπαλοῦ. ἀμφότερα δὲ εἴληπται ἀπὸ τοῦ πέπονος καρποῦ. Πᾶς γὰρ πέπων [ὑγρὸς] καρπὸς φίλος μέν ἐστι διὰ τὸ ὡραῖον,
ἔκλυτος δὲ διὰ τὸ ἤδη πεπανθῆναι καὶ μὴ πολὺ πνευματῶδες καὶ φυσῶδες ἔχειν, ὅπερ εἶχεν ἐν καιρῷ ὠμότητος. Καὶ τὸ ὠμὸν δὲ ὁμοίως
ἐπαμφοτερίζει. Καθότι μὲν γὰρ ἄβρωτον, οὐκ ἐν ἐπαίνῳ κεῖται οὔτε αὐτὸ οὔτε τὰ ἀπ' αὐτοῦ λεγόμενα, οἷον 2.244 ὁ ὠμηστής καὶ
ἡ ὠμότης καὶ τὰ τοιαῦτα. καθὸ δὲ στερρὸν καὶ οὐκ ἔκλυτον, ἔχει τι μικρὸν ἐπαίνου. Αἴας γοῦν ὁ παρὰ Σοφοκλεῖ στερεόφρων ὠμοὺς
νόμους τοὺς ἑαυτοῦ τρόπους καλεῖ, ὡς ἀνενδότους καὶ στερεούς. Ὅλως οὖν διὰ τοῦτο ἐναντία εἰσὶν ἀεὶ τό τε πέπον καὶ τὸ ὠμόν,
δίχα γε τοῦ ὠμολίνου, οὗ μνησθείς τις τῶν παλαιῶν φησιν, ὅτι οὐκ οἶδα εἴ τις τοῦτο εἴρηκε τῶν ἀκριβῶν. Ἰστέον δὲ καὶ ὅτι κοινὸν
τῷ γένει ἐστὶ τὸ ῥηθὲν ὄνομα. εὕρηται γὰρ καὶ οὐδέτερον τὸ πέπον, οἷον «πέπονα φαρμακεύειν», καὶ Ἡρόδοτος «ἐπὰν γένηται πέπον».
καὶ ὅτι ἐντεῦθεν καὶ τὸ πεπαίνειν οὐ μόνον τὸ κοινόν, ἀλλὰ καὶ τὸ παρὰ Θεοκρίτῳ λεχθὲν ὡς ἐν λόγῳ σεμνῷ τὸ «ἐπὶ χρωτὶ χρὼς
ἐπεπαίνετο», ἤγουν ἐρωτικῶς ἐμαλθάσσετο. καὶ οὕτω μὲν ταῦτα. Ἡ δὲ κοινοτέρα ὁμιλία τὸ τοῦ πέπονος ὄνομα ἐπί τινος εἴδους ἀφορίζει
σικύων ἡδέων εἰς γεῦσιν καὶ φιλουμένων βρωθῆναι. Πολλοὶ δέ τινες τῶν ἑῴων Ποντικῶν τῶν γε ὑψηλοτέρων καὶ ἀπίους καὶ μῆλα Κυδώνια
ἤδη πρὸς σῆψιν τραπέντα, ὡς τὰ ἐντὸς ἔχειν ἥπατι παρόμοια τὴν χρόαν, χρηστὰ μέντοι ἔτι ὄντα πρὸς βρῶσιν, πέπονά φασι, συνεισφέροντές
τι καὶ αὐτοὶ καλὸν τῇ ἑρμηνείᾳ τοῦ πέπονος. (ῃ. 59 ς.) Τὸ δὲ «μηδ' ὃς φύγοι» περιττῶς μὲν κεῖται, ὡς καὶ ἀνωτέρω ἐρρέθη, δηλοῖ
δὲ τὸ ἐνδιαθέτως τὸν βασιλέα λαλεῖν καὶ ἅμα εὐοδοῖ τὸ «ἀλλ' ἅμα πάντες ἐξαπόλοιντο», μὴ φθάσαν ἄνω τεθῆναι. Ἰστέον δὲ καὶ
ὅτι ὁ κηδόμενος τῶν βλαψάντων ἀκούσοι ἂν παρὰ τοῦ εἰς θυμὸν ἐρεθίζοντος κατὰ τὸν Μενέλαον τὸ «ὦ πέπον, τί σὺ κήδεαι οὕτως
ἀνδρῶν» καὶ τὰ ἑξῆς. (ῃ. 61 ς.) Ὅτι τὸ «ἔτρεψεν ἀδελφειοῦ φρένας ἥρως», ὁ βασιλεὺς δηλαδή, «αἴσιμα παρειπών», ἀντὶ τοῦ μετέπεισεν.
ὅθεν καὶ τρεπτὸν ζῷον ὁ ἄνθρωπος. Τὸ δ' αὐτὸ καὶ στρέψαι λέγεται καὶ ὁ τοῦτο πάσχων στρεπτὸς κατὰ τὸ «στρεπτοὶ καὶ θεοὶ αὐτοί»,
καὶ «στρεπταὶ δέ τοι φρένες ἐσθλῶν». Ὅρα δ' ἐν τῷ «παρειπών» ἐκτεταμένην οὐκ ἀναλόγως 2.245 τὴν τῆς προθέσεως παραλήγουσαν.
οὕτω δ' εὐθὺς ἐφεξῆς καὶ τῆς ˉἀˉπˉο προθέσεως ἐκτείνεται ἡ λήγουσα ἐν τῷ «ὃ δ' ἀπὸ ἕθεν ὤσατο χειρί». τινὲς δὲ θεραπεύοντες
αὐτὸ μεταγράφουσιν «ἀπαὶ ἕθεν» καὶ οὕτω τὸ μέτρον ἀναπληροῦσιν. Οἱ μέντοι ἀκριβέστεροι ἐκτείνουσιν, ὡς ἐρρέθη, τὸ ˉο ἐνταῦθα
τῆς προθέσεως διαφόροις λόγοις τῆς κοινῆς συλλαβῆς. Μέρους τε γὰρ λόγου καταπεραίωσίς ἐστι, καὶ δασεῖα καὶ ὀξεῖα τοῦ ἕθεν
ἐπιφέρονται, δυνάμεναι τὴν λήγουσαν ἐκτείνειν τῆς προθέσεως, ὡς οἱ γραμματικοὶ δεικνύουσιν ἐν τῷ περὶ κοινῆς συλλαβῆς. Τὸ
δὲ ὤσατο νῦν μὲν Ἀττικῶς προηνέχθη κατὰ πάθος, πλείων δὲ ἡ χρῆσις τοῦ ἐνεργητικοῦ, τοῦ ὦσε δηλαδή. (ῃ. 64) Ὅτι τὴν λαγόνα,
ἣν καὶ κενεῶνα καλοῦμεν, ἤγουν τὸν ὑπὸ τὰς πλευρὰς τόπον, λαπάραν καὶ ἐνταῦθα καλεῖ εἰπὼν «οὖτα κατὰ λαπάρην». Καὶ γίνεται
λαγὼν μέν, ὡς καὶ ἀλλαχοῦ ἐρρέθη, παρὰ τὸ λήγειν, ἔνθα λήγουσι τὰ ὀστώδη πλευρά, κενεὼν δέ, ὡς κενὸς ὀστῶν, λαπάρα δὲ παρὰ
τὸ λάπτειν, ὃ ταὐτόν ἐστι τῷ ἐκκενοῦν, ἀφ' οὗ καὶ λάφυρα τὰ ἐκ τῶν πολεμίων σκηνῶν καὶ πόλεων ἐκκενούμενα. ταῦτα δέ τινες
καὶ ἀπὸ τοῦ τῷ λαῷ φύρεσθαι συντιθέασιν. (ῃ. 64 ς.) Ὅτι τὸ ὕπτιον πεσεῖν ἀνατραπῆναι λέγει εἰπὼν «ὃ δ' ἀνετράπετο», καὶ ἐπάγει
«Ἀτρείδης δὲ λὰξ ἐν στήθεσι βὰς ἐξέσπασεν ἔγχος». Ὅρα δὲ ὅτι λὰξ ἐμβῆναι λέγει τοῖς στήθεσι τὸ ποδὶ πατῆσαι 2.246 εἰς τὸ στῆθος,
[ἐξ οὗ παρὰ Σοφοκλεῖ τὸ «λαξπάτητον ἀντρέπων χαράν», ὅ τινες λακπάτητον διὰ τοῦ ˉκ γράφουσι. Τὸ μέντοι λὰξ ἐμπηδῆσαι κωμικότητά
τινα ἔχειν δύναταί ποτε, ὡς δηλοῖ
