Commentaries on Homer's Iliad iv
proparoxytone, the first one born, and the 4.3 word indicates a passive state, while `prototokos`, according to action, is she who gave birth for the
according to the ancients, πόρδαλις (pordalis) is the male, from προάλλεσθαι (to leap forth), with the addition of a δ, as in many cases, but πάρδαλις
We know also that which has no substance, such as what is not homonymy has distinguished such a division. Therefore he who called the kingdom of the
because it is very obvious. And so also in he widowed the streets, of men or of citizens or something of that sort is missing. And there are man
Therefore, if Euphorbus was not struck in the throat but, as someone might perhaps think, in the pit of the stomach, how is the spear carried straight
in his interpretation. For they say that plants in a deserted and solitary place especially flourish, while those not of this kind are less well-nouri
However, elsewhere he likened the Lapiths, because of their steadfastness in battle, to oaks, which always withstand wind and rain. But for the greatn
and here the conjunction *ge* in «ἄλλῳ γ' ἢ Ἀχιλῆϊ» is not necessarily inserted. For the hiatus, which it cures, was not harsh. And *athanatē* is spok
all shall stand around him, the one, the few, but a good many, as is likely.] (on η. 98) And to fight a man against a daemon is the same as to fight
It shows that the fleeing lion no longer trusts in his strength, but nevertheless has by nature a valiant heart. And behold, phrenes is used also for
and also Hippothous, after a little while, having tied him by the ankle with a strap, drags Patroclus who had fallen by Hector's hand, this might also
“is drawn” is neuter, so that it is said to be an eyelid covering the eyes. But if “is drawn” is used for “draws” in the active voice, which is also b
by transpositions. (On Il. 16.147) For so there was no grace after all has not been altered, but only transposed, being said here just as elsewhere,
Let us go, the conjunction that follows in and to Troy destruction will appear lies idle instead of the expletive *dē*, so that it says that, if any
you did not dare,” that is, you did not endure, to stand against Ajax, as if it were the same thing to say it this way or that. And here observe the p
famous things below, that is, I might put on. But he himself running overtook his companions very quickly, not yet far off, pursuing with swift feet,
behaving boldly, such as Hector also for the most part being unforeseeing of future things and not understanding things concerning himself, but thinki
they looked and it was not clearly recognized that it was Hector, since he was not wearing his own armor, but was shining in the arms of Achilles. But
and both in honor and in fame he who did the great deed might be equal to him. He joined Ajax to the dragging of the corpse, because it was not possib
The opposite of which is to be indifferent, and he is indifferent who does not increase his spirit. The phrase of each of you indicates the diffic
but, it was necessary, just as among the Trojans, so also among the Achaeans, for the second king to now address the assembly, such as Hector was amon
to be said. But it was also said in another way as if from a royal herald, since it was likely that not everyone perceived that it was a king who was
`poti` is a preposition in to the stream, of which the original and more common form is `pros` it is clear that it is also said as `proti`. And thi
to him, that is, for this reason, and he roused his companions to defend him. And note that it indicates such a provocation to defense is the chief
from Larissa,” that is, of the east, “fertile nor did he repay his dear parents for his upbringing,” that is, payment for his rearing, which is payme
the poet says the accusative Phorcyna, like mosyna with the upsilon lengthened, and Phorcyn as two syllables, like botryn. It is also possible to find
That here one of those not according to Homer would not have hesitated to make a frigid paronomasia in saying Geryon grew old. But keryki now shor
to suffer, at least, some great evil. And concerning 'to command', having said 'to bid', he also says 'to enjoin'. (at Il. 17.360) For he adds, Thus
clear weather is made, and its cognate, aether. [The sun's ray is sharp, which, being a cutter of the air, a cloud does not blunt. For this reason he
the daily garment, but he does not say panemation but panemerion, as in all day long I will be evil, and and for them there was strife all day
he stretched a grievous toil for Patroclus, as if he already had the certainty of stretching from the parable about the hide. (Il. 17.397-9) That el
it would be far better for us at once, if we let the Trojans drag this man away and win glory.” (Il. 17.42) But the Trojans, speaking more tersely—for
safely holding the very beautiful chariot.” (Il. 17.437-40) Then, describing also what posture they had in their grief, he says “pressing” or “leaning
composed. [(on l. 428) But *konis* just as also *konia*, in Homer indeed were of the same meaning, but later *konia* was also said of the thing that p
he solves it: or is it so that you may feel pain? And from this, the later wise men, taking it up, thus also solve the difficulties among them, for ex
above in “striking their heads on the ground”. So “oudas” has no oblique cases, while “oudei” is orphaned from its, so to speak, mother nominative, in
the horses both towards their spirit. (Il. 17.485-9) That Hector, knowing that Aeneas was angry with the Achaeans and vexed at the loss of his horses,
For he wishes it to be understood that while care must be taken for the dead, the living must not be neglected either. To entrust is to commit, whence
I let go, though having slain a worse one». For it is welcome to one who is greatly grieving, if even some small bit of consolation touches him. And i
touching. whence also a stone, which it is possible to grasp with the hand. (Il. 17.558) Among these is also found the word ἑλκῆσαι used of dogs, from
and shins and knees and so on, as was shown there. (Il. 17.572) The phrase longs to bite instead of he desires, he yearns, he holds on. And the wo
But effective. Homer, however, knows Menelaus as beloved of Ares and mighty, [even if his enemy Apollo mocks him as a soft warrior, transforming the h
«for he indeed struck him». For he chose even now to speak harshly through it for the sake of impressiveness, having rejected smoothness of voice as b
an opponent might suitably say to someone, in the manner of Meriones, the phrase and you yourself know that there is no longer strength in these men
according to night arose from heaven.] (ῃ. 648-50) And Zeus—for a reasonable prayer is not known to fail—pitied him weeping. Immediately he scatter
a characteristic of a lion, as was just shown in whichever is best of the cattle, and elsewhere in seizing from among the sheep. (ῃ. 660) And in
urging them to fight.” (Il. 17.685 ff.) That the phrase “come hither, Zeus-nurtured one, that you may learn of a grievous message, which would that it
He gave his own armor to his blameless companion Laodocus, not only so that he might be light for running, as Odysseus also in the second rhapsody, ca
and through homonymy we have fellowship and are cherished for our deeds. For homonymy also has a certain attraction to love, and especially if there m
to be said. (ῃ. 727) And «ἕως μὲν γάρ» is said instead of τέως, as somewhere also in the passages before these. And below he says the same thing also
flowing». And this parable is for the checking of the Trojans flowing against them. (ῃ. 752 ff.) Therefore, giving the application, he adds «so the tw
he likens them to jackdaws, saying as a cloud of starlings or jackdaws comes, shrieking destructively, when they see a hawk coming, which, that is,
he said this. For the great crowd was fleeing, having forgotten the joy of battle, but the best men, as was likely, had no rest from war. And it must
his companion Patroclus, Achilles, guessing from the flight of the Greeks that he had fallen, and giving to understand that while Patroclus was alive
of the message, but in two words he narrated Patroclus lies dead and so on, as the occasion did not permit saying many things. Furthermore, see als
he was sitting. (on verse 26) And the greatly in his greatness the poet now said with inward feeling, but not so in other places. For there the sayi
He sets forth a very brief introductory thought such as this: “Hear, my sisters, so that you all may know well, listening, all the woes that are in my
a proper name. just as Thoë shortly after is not accented acutely but has a grave accent, to distinguish it from the adjectival form thoës, which it
to be considered able with respect to the activity of the things being formed from it, or also because of the strength of the water, which the 4.136 s
Again, in another sense it is well, as has been shown before, also the phrase high in the south. And that ἐπισχερώ is oxytone and what it means, has
he gains much good will from there, so he also shows the exceeding nature of his friendship for Patroclus, by adding “since my heart no longer bids me
it has, clearly, as was also previously noted by the ancients. For it is also declined like the iambic Ἄρητος, whence in Hesiod and Dionysius Ἀρητιάδη
having a precative meaning. But see also that Achilles, having at last learned what was necessary from hindsight, curses the strife, because of which
he was dearest to Zeus, but fate subdued him and the grievous wrath of Hera. (Il. 18.117-119) Then again, artfully coming to his own affairs, he says
of fallen men has been said. (h. 122) And the phrase of Trojan women and Dardanian women was spoken similarly to Trojans and Dardanians, as if in
Thetis' ascent to Olympus is plausible neither according to myth nor allegorically. (Il. 18.140-3) For which reason they also turn back, whence they c
sorrows will remain according to the world.] (18.166) That here too, as also in rhapsody Gamma, Iris is understood as Rumor, who, being sent by Hera,
may it come,» that is, awe or indignation or amazement, periphrases «have reverence.» And it is not unlike the phrase «for he had reverence in his hea
Achilles remembers his mother's advice, as Homer says more clearly as he goes on, lest he unawares suffer the same fate as Patroclus by neglecting goo
If indeed the aegis is cast about the shoulders, then it does not strike, as was also said elsewhere, but only terrifies, and that this aegis of Athen
211) But epetrimos, which means, as was said, dense, the Ascalonite, they say, pronounced as an oxytone, not speaking correctly. For words ending
he made it divine by inserting, as was his custom, a character, through whom Achilles, appearing monstrous both in appearance and in voice, routed the
as he says somewhere, unbreakable. (ῃ. 224) But the phrase chariots they were turning, that is, they were turning, it must be noted that it is neith
he prolongs the idle talk of Odysseus with his wife. (ῃ. 239 f.) But here he makes the sun, sent by Hera, go to Oceanus for the purpose of grief. For
in his armor, then someone will recognize him well. (Il. 18.270-82) Then, clarifying how someone will recognize Achilles at dawn, he adds for gladly
having set out from places, might journey together. And such things are also productive of friendship, just as [and coming from the same fatherland] a
a prayer instead of 'would that I might not only not see, but not even hear such things.' And it is just like 'to fall from the heart,' instead of 'fa
Have you not yet had your fill of being cooped up inside the towers?» (ῃ. 288-92) On which points, making it a tragedy, from what to what Troy has de
(ῃ. 287) The word «κεκόρησθε» (you have had your fill) is a verb from the noun ἀκόρητος (insatiate), about which things are also shown elsewhere. The
to fight from the wall, will go back again» and so on, Hector, parodying it wittily, says «more painful will it be for him, if he wishes it, for I at
of the great-souled, or of your great-souled 4.184 murderer, that is, of the one who murdered you, the great-souled Patroclus. (on Il. 18.318) But her
this also for the Lyric poet. (Il. 18.329) The phrase «to redden the earth» signifies to die, just as «the earth will hold», and «I will go beneath th
they compose the bath-pourer tripod, and they show an etymological manner. [Here it should be noted, that not only were tripods called bath-pourers, s
they say, as Alcman clad in a beautiful garment, that is, wearing a comely garment. From *ledos*, he says, which does not have the iota, the resulti
both by birth and because I am called your wife, and you rule among all the immortals.” which Hera also put forward elsewhere. The rhetorical syllogis
they are set forth, being their own and most genuine either by nature or by position. But if someone not of this sort slipped into the symposium, he w
the phrase “she sat him on a silver-studded throne, beautiful, richly wrought,” shining, “and under his feet was a footstool” (ῃ. 392) And the followi
limping and weary, because not having matter it cannot be an unwearying fire. For this reason the poet here also gives him a thick scepter for support
roaring with foam it flowed unspeakably,” not submerging the cave, but wondrously making it surrounded by water, like some remote little island. And h
the Ocean, since the rivers too are tireless. The word monster (πέλωρ), being neuter here in reference to the water, also has a masculine form, as i
they seem to be ensouled, having been melted from precious material by fire and poured into human, ensouled images, so that according to the myth, Hep
Hephaestus, has any goddess among all those on Olympus endured so many sorrows?, and so on, as was written. (on Il. 18.430) Here see endured const
managing unsystematically in season what he says, in proportion to the subjects. See also the unintentional parallelisms, and not even out of season,
spoken not solemnly, for which he wished. It comes from χέω (to pour). [But it is to be known that χόανοι (funnels), as a trisyllable, are the smith's
it describes both ambushes and murders and certain things of that kind. But the rest has much brightness and partakes of splendid cheerfulness, not al
to the poet, and through the fire and the breath, which the bellows send forth, as was previously shown, he hints at the creative and active elements,
in a figure also in the following, saying: and on it he made two cities, and on it he set a fallow field, and on it he set a sacred precinct, and on i
twelve daughters were born and a son, Hyas, whom a snake killed while he was hunting in Libya. Of the sisters, five, on account of their grief for the
But wittily, in relation to the myth, because because she is afraid like a bear of the hunter, and for this reason she turns towards Orion's star. He
has a commemoration of the king of the Athenians. But the said Corcyraean sophist not only brought these things together in this way, but also drew in
ἐδίνεον is circumflex, from which comes δινεύειν, but it is also of the third conjugation, as is clear from δινωτοῦ.] (on Il. 18.495) And concerning “
For stone seats are set for those who assemble, which was not only in law courts, but also generally in the marketplaces and theaters, and elders judg
Heralds. If then the heralds, standing by necessity, hold those things, then the judges have their own scepters in the hands of the heralds. And it is
mounting their horses, they set up battle by the river. And this is one interpretation of the passage about the 4.239 second city. But another is of t
he says that to sacrifice is to draw up, and sacrifice is a drawing up. It is clear that the word is also used for 'to drag', as is also shown by *rus
is unlike of one having clothed himself and of one having put on over. (e. 525) And as for they came before, those after Homer use it for tempor
to speak without risk of the shield wrought by Hephaestus.] Because the poet, having proposed for the shield of Achilles, after the divine matters, on
to ostracize, which was a custom among the Athenians as in the form of a separation, that is, of exile. And the game of ostracism. This is a type of g
sheaf-binders stood over it. and behind them boys gathering armfuls, carrying them in their arms, ceaselessly 4.251 provided them. and among them the
Perhaps metaphorically master of the house according to the phrase I will be master of the house. For a king is used for 'lord', and sometimes 'lord
in Athenaeus. And that *nōgalizein* and *nōgaleuein* are said, is clear from *nōgaleumata*, which are sweet foods, called, he says, also trisyllabical
is called, but is attributed to Orpheus. But Philochorus says that Linus was killed by Apollo, because he was the first to replace the flax with a str
with a sparing and pursed opening of the little animal's lips. But striking instead of striking the ground more violently with their feet, which i
Pausanias says also that the aforementioned crescent-shaped cakes, the cakes, were also called pelanoi, and that a kind of cake was also the leavened
deceived by the similarity. For instance, they say, a bull rose up against a painted cow, deceived by the likeness, so that from this the passion of P
having skillfully adorned it with many colors, but he also acted as a go-between for Pasiphaë in her strange love for the bull. For which reason, acco
The tunic is defined according to the grammarians as only that which is immediately covering the flesh. (on Il. 18.596) And of *eunnētoi*, which is *e
let it bind within all the adornments, as much as the surface of the shield contains. For he says, and on it he placed the great strength of the rive
The horses ran towards heaven, bringing rosy-armed Dawn from Oceanus. Here also observe the word rosy-armed, said by similarity to rosy-fingered. Wi
placed next to each other, they reveal an etymological manner. For trembling (tromos) comes from to run in fear (treein). The phrase nor did anyo
Note that triumph-bringing is not simply an epithet of time, but of the year, which brings all things in it to their conclusion. And one calls divin
Grief, as was likely, was theirs, but now is the time for rejoicing, just as for the Trojans the opposite. (η. 42-4) And it must be known that he call
to be advantageous both for him and for the king. For this reason, he also curses Briseis, as if she were the cause, with a sudden death. (ῃ. 56-60) F
I will try» the conjunction *and* seems to be placed superfluously, and that the phrase but I think some man was either said cautiously for the sa
at the departure of the hero, whom the king, silencing them, says they must listen in silence and not interrupt, that is, to heckle, the speaker with
men but then she bound one of them. For indeed once she deluded Zeus”, or *asato* Zeus, “who they say is the best of men and of gods”, and what follo
comes upon his head, having deprived him of Patroclus, whom he called a dear head. And note that when someone is deprived of such a dear head, then to
what he wishes, he adds but rouse yourself to war and stir up the other peoples, as a war-leader. (ῃ. 140-4) In addition to which, speaking skillful
He says Thebes instead of well-walled, because of the crowns of towers, or as having been crowned many times in contests, both martial and of other
having sworn rashly and seeing his own son suffering badly. (ē. 114) And aïxasa has its first syllable lengthened for the sake of meter. (ē. 115) Ac
The same as these is again. But the three together signify backwards, from which, since it is a repetition, again is taken by later writers simp
and so on, and already he has become a noble man and so on, is useful for noble births. (19.107) And you will lie and so on, is suitable for someo
Penelope's marriage. (ē. 151-2) And on top of this, as if very confident of the battle, he says, “so that someone may again see Achilles among the fir
(I. 158) Note that here too, in the phalanxes engage, the verb *homilein* is used very literally. For it signifies that the squadrons come together,
but because of them who bestowed such and so many gifts. Otherwise, however, the orator, appropriately obscuring this reason, says that you might be
the speech, as excelling in speech you have spoken.] And see also, how Odysseus sententiously teaches the king to befriend someone himself, whom he h
that the heroes practiced self-service is very clear. For they prided themselves, they say, on their dexterity in such matters. So Patroclus and Achil
for the most part. For he will also say below of drink and of food, but after a little while of grain and of drink. (ῃ. 212) And the phrase he li
he might be persuaded by the one who spoke well. Note also how in two places the poet has safely divided the same ideas, that is, Achilles’s eagerness
was said before, «when first the phalanxes of men clash,» and the tide of battle has not yet clearly turned,] but when, he says, Zeus inclines his sca
spoken with elision, so that those accustomed to extemporaneous speaking might think a sound was uttered without elision, as they practice.] (Il. 19.2
was hung, that is was attached or was suspended, he means the modern dagger, which is also called a hand-knife, attached here also to the king's sword
he touched, whence Euphorion also says The Muses made him, and Homer who is not to be approached, that is, one whose power it is difficult to grasp.
flowery and swift, that is, white.] (on Il. 19.270) That Agamemnon a little before expanded on the thought concerning Ate, but Achilles, describing it
insatiably,” that is, because you are insatiable and great, “I weep for you dead, ever gentle,” which is the same as sweet-spirited, which Achilles la
into brothers because <the> simply relatives are also sometimes so called, as has been shown elsewhere. And Kedeios, of whom one cares, from ke
See here also what an abundance of material for writing the poet overlooked because he was hurrying on to other things. For in the phrase 'delighting,
for Patroclus too was busily preparing the meal for the Achaeans' dinner.] (Il. 18.319) But the phrase “you lie slain” is elliptical. the complete for
something fiery, like Pyraechmes and if there is any other such. And this would be the aforesaid Pyrrhus, for whom the later Epirote was also a namesa
urging him on gladly. (e. 350) A harpy is either the kite or another eagle-like creature, which having been lifted on high easily swoops down wherever
the they resembled blazing fire. Note that Dolon was chattering his teeth from fear, but Achilles has a gnashing of teeth, being very angry and as i
of himself, «godlike Achilles in his gear, 4.346 if it would fit him and his splendid limbs run freely in it», that is, if he would be able to leap to
to say, it must be known also that the Charioteer from his father calls the sun Hyperion, so that with two syllables this patronymic, having been sync
a symbolic indication of the future and, so to speak, a prophecy or an utterance [or a sound, since Homer in the Odyssey also uses the word sound fo
For such is Zephyrus, because it is not very moist, like Notus. And this is a certain starting-point for an allegory, that the horses of Achilles are
when she was about to put an end to great matters-for the final vote will be cast against the plundering and perjured Trojans-Zeus uses Themis for the
which is, being illuminated by light. And according to the poet, those now assembled sit upon these, not at all as on thrones, but sitting on them nea
she allies with the Achaeans not only because Menelaus was wronged with respect to his lawful marriage, as a wedding divinity, for she herself preside
he makes up for his physical defect, his lameness, by being imposing in his strength. Such also is the phrase and his slender shanks moved nimbly ben
this with respect to the heavy-roaring of the thunder. Nevertheless, heaven is portrayed as if animate and rational in doing this. Thus he makes all t
they say, is very rich in water near Mount Lecton. And Pîdax is the spring, not only from 'to drink' or 'to gush', but also more from 'to sweat' accor
similar below. Wherefore also concerning all that was said the poet spoke by way of an exclamation, as was stated, so great a din arose and what fol
appears. But others say Hera is the air that joins the aether, being salutary. Therefore Hera is called perfect and mother, as is also clearly shown e
the houses, so that it might not be added, they say, that is, written additionally, on the penultimate syllable, the iota, since the tradition does no
Once before he put me to flight with his spear from Ida, when he came for our cattle, and he sacked Lyrnessus and Pedasus. But Zeus rescued me, who ro
that one in the when, instead of 'as', wings his arms have become for him. and he wishes the flies to be understood as the Pelian ash-spear bein
Here the «so saying,» that is, Apollo, «breathed great strength into the shepherd of the people,» and 4.380 immediately Aeneas went through the champi
sufficiently. The Odyssey also makes this clear concerning him. (eta. 134) Then what he said before, to bring together, he says to drive together, say
being added. For such clear sky follows the breaking apart of clouds.] (on Il. 20.151) See also that here he calls the local prominence a brow in th
and how he graphically embellishes the simile, dwelling on the details of the lion as magnificently as nowhere else, while at the same time making the
(η. 183) `Aesiphron` is either from `asai`, to harm, meaning one harmed in his mind, or from `aeiro`, future `aerso`, as it were `aersiphron`, so that
prisoners of war, «having taken away their day of freedom, they led them». By which he shows how one can interpret 'women of booty' as 'slave women'.
says that I am his.” But “but I am” is better than “but they say that I am.” And the indefinite “they say” is not at all the same as “my mother says t
in the flood in the time of Deucalion, having prepared from Samothrace a wineskin or raft with hides, as Lycophron also thinks, and having entered it
hanging down, as also the cocks, their wattles”.] And that the phrase Zeus begat Dardanus, and Dardanus Erichthonius, and Erichthonius Tros and the
this has been transferred from rational beings to horses, just as also the word lay beside. He calls the foals tender, since the already mature hors
There is a great abundance and distribution on the tongue for praise and blame or for both parts on either side, this which is the later Zenonian or P
to say they quarrel with one another he said *neikeusin* because it is more poetic. But many of the ancients, as has also been said before, accent *
lying between two of tin, which is the third, so that two overlying layers were broken, one of bronze, the first, and another of tin, but the point st
a cast, that is, at the edge of the shield. (eta 278-80) For immediately, holding the shield up from himself, he allowed the spear, carried backward,
Aeneas, being blameless, will die, neither having been enlisted in the war of the sons of Priam and being rather sluggish in battle, for which reason
consider Aeneas, whether you will rescue him, or let him be. For we two, that is, we, swore mighty oaths among all the immortals, I and Pallas Athen
writers of agricultural works write thus: the ash and the terebinth, which indeed the Syrians, he says, now call pistachios. And they, he says, use th
That one who has once thoroughly frightened someone might say what Achilles also says about Aeneas: «let him perish, his spirit will no longer be to m
We find he spoke of going against Achilles, that is, his purpose in his shout was for the Trojans to go against Achilles, or rather he himself looke
and here such a blow Iphition, a noble man, son of Otrynteus, a leader of many peoples. (Il. 20.384-5) The poet, explaining him, both how he was calle
“he fell before his feet,” and “with a great sword he took away his life,” [from which sword the part above the snout of the swordfish is also named,
they might send purple dye, when the letter was read Theocritus the wise, being present, said that he now understood what was said in Homer, “purple d
honored by Achaia. and so they say. But the account holds that such a place is especially in Asia and around the Ionians. For it is said to be a custo
of limbs and parts and particles. But revealing is a very good word, indicating the progression from potentiality to actuality. (on Il. 20.407) It s
surely you expect to frighten me with words as if I were a child,” and so on, as was written before. In which, having confessed that he is worse than
the spear, just as if a wind blowing head-on would turn the ship back. For otherwise the puff of breath is not worthy of Athena, who, they say, even t
pitying his age-mate, foolish one, nor did he know this, that he was not going to persuade,” that is, he did not even know this, that he was not going
475) And in these lines he also speaks of a hilted sword, as also elsewhere, the one having a hilt, which is characteristic of swords, saying he stru
Homer now dignifies Achilles with a broad fiery simile. He immediately added a still more dignified parabolic phrase, connecting it to the simile of t
on the one hand, since the Xanthus, they say, is fallen from Zeus and for the most part a torrent, being filled from aerial, that is, of Zeus, that is
“when glorious Hector fought,” but “he was raging,” showing that he fought enthusiastically yesterday. And from this it is clear that Ares too is said
Here lies a whole simile fitting the whole matter, where he compares the Trojans fleeing into the river to locusts, which flee to a river from the bla
only, “having,” says the poet. But that he took it up again, he is silent, leaving it to be understood that he took it again when it was needed. For t
they used to wear, that is they wore, on their twisted chitons and he gave them to his companions to take down to the hollow ships. And see how th
just as also from *timē* (price, honor), *timos* (price, honor). And *ōnos* (price) and *timos* (price) are the same.] (e. 42) And the phrase a guest
“who holds back many unwillingly” is not simply idle, but is evocative of another clever meaning, that of “but come now, of a sharp spear,” and so on,
parallels. (ῃ. 67) The word he held up is taken here also instead of he held up, he stretched out. (ῃ. 68) The phrase he took by the knees, whic
and they made a din and a clatter, but the word 'found' (εὗρον) indicates this, that is, that they brought it as a lucky find and a godsend. For the p
a speech from the Odyssey, where Aeolus says to Odysseus, begone from the island, for it is not right for me to help a man who is hated by the bles
They say Pedasa and with the ˉg also Pegasa, and Pedasus could be understood as a Trojan city, which, as was said before, Achilles sacked, nor are the
are pronounced as being one word, and whatever things are considered hyperbolically in thought, such as as far as heaven is from earth, and indeed a
by spreading their wings thus in flying. (cf. Il. 21.114ff.) It must also be known that the expression is characteristic of one in despair: “and his k
otherwise it ought to have a diphthong as from *leichō*. (ῃ. 124 ff.) And in these lines he calls the Scamander whirling, as he also calls other river
whom Asteropaeus leads, and that Pelegon is oxytone, like Laestrygon, according to the ancient commentators, who say that words ending in -gōn that ar
and things on the right were judged auspicious by the ancients, but things on the left not so, as is clear both from the taking of omens, and from sne
is carried about. And the newness of the figure is in and she, desiring. For there lies nothing feminine in the poetic passage, such as a spear or s
not only from the yellow bile, as has been shown before, but also from the hollowness, as the ancients say, as if they were certain valleys. For the e
almost saying, that it is not for me that I make Xanthus yield, but for my great ancestor Zeus. And I, being of the race of Zeus, claim to be mightier
may be broken down. (On 2) That when the poet says myriad, there are times when he also says it simply thus to fill out the lines, and he does this
he does terrible things, as the poet will declare. who will express both the anger of the river and will prepare a fearful place more monstrously acco
was devised of 4.489 a worker of mischief. And αἴσυλον is not only that by which the auspicious is despoiled, so that it would be αἰσόσυλον and by syn
nor could he himself support himself on his feet. (Il. 21.249) And 'blackened at the surface' instead of 'bristling at the top, black', or 'being blac
experience will especially teach, how the swift rivers surpass the dust of the feet for those standing within them. (ῃ. 306) The poet explains the phr
Herodorus. But it will shade the plough-land is said philosophically. For night is a shadow 4.495 of the earth. And by the rich-clodded plough-land
working with the things at hand. And see here also, that the poet, as it were, hastily runs along with Achilles, shortening the phrase by ellipsis. Fo
lavish, for example, they were making tumultuous receptions daily.] (Il. 21.262) A sloping place is one that is downward-sloping and steep. But the
the foretold ascents of Thetis to heaven. For even if she was a Nereid, nevertheless she had a share in the things above mythically and allegorically,
he chose to speak of the son as the only revered part. In addition to these things, note how, although Achilles' spirit was so very cast down and, for
the fair arms of stalwart men slain in battle floated», that is, they floated, «and corpses», which will at some point also be expressive of a wartime
a multitude of sea or river pebbles, others, the mud with shells and stones, or stones suitable for hand-stones. This, they say, going further down he
Zephyrus is a kind of North wind, and this has been explained. Argestes, with a grave accent, is also mostly the name of a wind, but here it is given
sends upon it, that is, the air, since also moving air or the movement of air is the wind, the moisture is burned up. And as much of the water in the
to swim straight on calmly, but to dive down with turmoil. (ῃ. 374-5) And the aforementioned oath of Xanthus, that he would not help the Trojans, not
thorn. And thus these things, not unprofitably set forth for those being introduced to learning. But the phrase and eels can be said not according t
and the word 'to boil' is used literally. But «ἔνδον» can be reconciled 4.519 also with «ἐπειγόμενος», so that it would be «ἔνδον ἐπειγόμενος», which
that is, apart from the other gods, he alone. And this speech is a challenge for Hephaestus to cease and the monstrous display concerning him. For str
to make the heaven thunder, he said nothing paradoxical. But see also that the poet knows of the trumpet, but does not introduce the heroes using it.
to repay, «for all the things you have done to me,» that is, you have grieved me with deeds. And behold the foolish one transferring his own qualities
And both are poetic words, which one writing in prose would not like. But he sent forth even now means he persuaded. and it is a proper word. For
you aid the overweening Trojans. which indeed clearly shows the fickleness of Ares. (On Il. 5.415) That for the turning of the whole body one will sa
hecatomb,” and why “coming to my bed” is not similarly constructed, has been shown before. (ῃ. 436-8) That he who challenges those fighting against ot
wage, for which reason the poet also dwells on it here, saying it four times. And from this the word *mistharnein* (to work for hire) is compounded. (
a weal, that from ox-hides, as it were an ox-weal. And from lepein (to peel) and its movements comes also lepton (thin), as if lepiston (peeled), and
The blazing are the brilliant ones, it signifies that they are resplendent and are proud, and this while eating the fruit of the field, not indeed a
of phrasing, to which he himself also assimilated his own phrasing. For he expressed incompletely the angered bedfellow of Zeus, adding nothing more
with her hand, which is an indication of great strength, and with her right hand she took the bow from her shoulders and with it she smote her, whi
to stand against the 4.546 allegorized Leto, that is the night, just as none of the other planets. For the fabrication is implausible. Or how could he
to tear himself, has the dative construction because of the proximity of the preposition πρὸς. (ῃ. 508) And the laughter of Zeus indicates that the gi
of the comparison in the 21st rhapsody. And Homer, delighting in the word, will also say a little later that the gates were spread open, that is, were
But elsewhere it was said «he went surging.» And what it is to surge has been interpreted in many places. (On Il. 21.553-61) That the reasonings that
Here there is a certain ellipsis. For in the phrase if I should come opposite him, it seems that perhaps I will destroy him or something of that s
But here he thus calls the newly-made greave of tin, saying the gifts of the god held him back. (Il. 21.591-4) And note here also that he uses stru
before the feet of the hunter, until those become quiet, having escaped the confusion. (on η. 602) The phrase was pursued across the plain and what
of a building, but *epalxis* (battlement) is from *alko*, *alxo*, which means I help, upon which those fighting help the city. And from the aforemen
he so turned aside, many would have seized the earth with their teeth before reaching Ilion. And to seize the earth with one's teeth is to be killed
he abounds in comparisons regarding Achilles, so that that too might seem plausible. (v. 33-7) That the old man Priam groaned, and he beat his head w
for example, that is to say, alone and apart from others. And the phrase you draw on your fate is now most fitting in the case of Hector, not becaus
the tragic even if you live, being dead, and the the city's affairs are dead, and the at once grace has been pitied and has died, and the I am
Next, the old man makes a description of the evils which the royal palace would suffer when Troy is captured. And how he also described the capture of
to and covers the genitals. But some understand whatever should be revealed differently, saying that the old man blames recklessness as useless, b
stand against him, relentless one for if he should kill you, I shall not weep for you on a bier, dear child, whom I myself bore, nor your richly dowe
Odyssey it seems, according to ‘wretched woman, why do you direct against me?’ from which is derived ‘he held against the son of Tydeus,’ that is, he
in the ant-hill, which was mentioned, as is found in a Rhetorical Lexicon, since they say that those who have spoken into an ant-hill have their tongu
proposition. For it is thought of during the night. But having said deadly, he explains why he said it thus, by adding when godlike Achilles arose.
The bosses of shields and books are also called navels (omphaloi). And the navel of the earth is its very center. And certain bowls in Cratinus are ca
for the mind is stirred. (Od. 8.121) The phrase all the wealth that the city holds within is explanatory of to divide up everything. For everythi
somewhat difficult, since the poet himself in the Odyssey, speaking about Odysseus, saying the line for you are not from an anciently-famed oak nor f
clarifying, he says, and he went, having become afraid, and proceeding a little further, he likewise interprets the word of trembling, saying, and
appears. For, they say, a wagon (ἄμαξα) comes from carrying (ἄγειν) things that are mown (ἀμώμενα), that is, harvested things. But those who aspirate
with the Attic double form subtracting from the measure. And if there is any difference between one flows and the other flows forth, one would not
has been written before. (ῃ. 163 ς.) And see here too the meanness by nature, but the magnificence by convention, of the ancient prizes. For he calls
fated by destiny,” that is, finished, and having come to the end of life. (ē. 183) And here too Athena is Tritogeneia. and why she is so called has be
195) And see also that for `ἀΐξαι` he said `ἀΐξασθαι`, in the passive. (ῃ. 197) And of paraphthas the unused theme is `phthēmi` like `histēmi`, from
he stretched out,” as also elsewhere, “the scales, and in them he set two fates of death that lays men low, one for Achilles, and one for horse-taming
of Hector's victory he will dedicate to Athena, a matter of no concern to her. For the historical part is clear, that Achilles, being most brave himse
remaining.” (Il. 22.233-7) That an intensification of friendship is shown by what was said by Hector to the phantom Deiphobus, the phrase “truly befor
agreements, which elsewhere he calls settlements. (ῃ. 265 ς.) That these present covenants were sworn, just as perhaps the terms of accord also were,
of those paying a debt not in small installments, but the whole at once.] But Achilles said these things to Hector, provoking him to battle and, as it
my cast, he himself saying it here concisely and in segments, since just as in manliness, so too in the utterance of speech he was unable to equal Ach
they say from the verb ὁμῶ, which signifies I become together, the use of which has been previously shown, where Hera plots to circumvent Zeus by de
according to the hairy ones, but brilliant. [(Il. 22.316) And from where crest comes, has been said before. Its derivative in the containing form is
of her according to and Hector's soul is lost, which Euripides said, having taken it from here. (ῃ. 326) Achilles is very skillful, who, seeing a ce
and revered mother, and give my body back to my home,” that is, give it back, “so that the Trojans and the Trojans’ wives may give me my share of fire
going forward he will not do so. But see also the character of his speech being similar to the things in the rhapsody of the Litai. for there too, hav
I look upon or I know and I prophesy. (ῃ. 358) And the phrase «lest I become a wrath of a god to you» is instead of 'lest a god become angry with you
as much as the cruelty of Achilles toward Hector. For if the others are so disposed toward the fallen man, much more would Achilles rage against him.
Hector is no more, which are also equivalent. (Il. 22.388) The word meteio (I am with) is used instead of syneimi (I am with). Its primitive for
here to say it was great glory for divine Hector to fall, but for his dear mother, concerning her son he ambitiously adds a third phrase, in which he
it must be understood that Achilles also has it, just as some other had it a little before. (ῃ. 398) Note also that only Hector's head was allowed to
and from it also the word smoldering. But the verb σμῶ seems to be the origin of σμύχειν, not the one from which σμήχω is derived, which means I clean
of his children because of his great manliness, for which Achilles too said that he had harmed the Achaeans as much as not all the others together.
to pray. Wherefore also in the Odyssey someone says to a benefactor, that I would pray to you as to a god. And before these things, I suppose, some
and the poet saying (Il. 22.445 f.) foolish one, nor did she perceive that him, that is, that him, very far from baths by the hands of Achilles was
yielding to no one,” that is, being subject to no one in respect to might. which is indeed manliness. But those after Homer do not speak thus, but the
to speak the truth, the recklessness. For, as was said, the reckless Hector by a similar reasoning will also be said to have excessive pride. But if e
he called vertigo, so also he called fainting the soul's exhalation, and that in imitation of ampnyto, that is, he recovered his breath, someone sai
she begins with a prelude, remembering her fatherland and ancestors and 4.659 her ancient fortune. And to speak generally, the poet, having drawn in t
of these Thebes has been previously shown. (e. 480) And being tiny is similar to he held out a tiny cup, that is, small, according to famous Hipp
To Libanius.] (In the eighth. 494) And he says kotyle is a tutthon, the small little cup. And tutthos is said in Attic and Ionic. And kotyle is not on
to be called beans. And sometimes they performed these things for the aversion of famine. And the children sang thus: «The eiresione brings figs and r
The child is said to sleep in her arms, either as sleeping with his nurse, or because even when she was sleepless she had a small bed near her arms, i
(h. 2) And in the Achaeans came to the ships and the Hellespont they say that the sea as far as Sigeum was called the Hellespont, and the same was a
angered at the one slain. For these two things are reckoned to Patroclus, but that great slaughter was wrought by him for the common good of the Hel
supreme, and the rites performed for Patroclus, who was held most dear to Achilles. And yet, even if these things here are luxurious, when compared wi
And ῥέος is the stream (ῥεῦμα), by analogy with βλέπω βλέπος in the Comic poet, and from it also ῥοτός with an acute accent, the flowing 4.678 man, an
weighed down by grief, a hateful feast, as was written before, he says, having said let us obey the hateful feast, not calling every feast so in gen
Note that it is not possible here, as in the case of “but sweet sleep did not hold Zeus,” to craftily write *hēdymos* without the nu, as if it were as
you may do. And proceeding, the poet says through Achilles, as he also opines in the Odyssey, that a soul and a shade are in Hades, but that it has no
This is the amphora, which Thetis received from Dionysus on the island of Naxos, as a gift, when she received him in her bosom after he had been pursu
How Patroclus, being an Opuntian, was among the Thessalians, because, that is, he became an exile on account of the murder of a child his own age. (ē.
they say he was called, some Lysander, others Cleisonymus, having been killed by Othryoneus the schoolmaster. (ē. 90) And “endukeōs,” about which it i
as has also been shown elsewhere. (ῃ. 101) But it should be known that in these lines the phrase and Achilles, stunned, leapt up has an intensificat
going towards similarity of the opposite facing, and that of the six faults of the epic, as has been clearly shown elsewhere, the phrase 'many steep u
and it was written elsewhere, but signifying consecutively from *schō* or *echō*, from which come both *schedon* and *ephexēs*. (ῃ. 125-37) That whe
with the fiery hair the funeral pyre pronounced with one rho. It must be known also that not always nor all of the ancients were long-haired, either a
Necessarily, instead of 'in vain,' such a term 'otherwise' is understood, because of the pointless otherness of the actual outcome. (ῃ. 147) And why a
and were busy about him And from all of them the great-hearted Achilles took fat and covered the corpse from head to foot, so that, of course, it m
He gave the name Achilles. But here he refrained from naming him. And so does the daughter of Zeus act concerning Hector. (ῃ. 188 s.) But Apollo, he s
it requires one to understand some different present tense. For sklemis is an unused verb, from which comes sklenai, as from histemi comes stenai. (on
Iris is the messenger from *eirein*, which signifies to announce. [Some of the copies have met' angelos in two parts of speech, so that it might say
(ῃ. 220) Note the word cheen (he poured), from which `choai` are called the libations for the dead, and that deue de gaian (and he drenched the ea
bringing wine. And Lemnos is certainly Thracian, just as Thasos is. it too being productive of good wine. And it might be, as has been shown somewhere
three-fold nor anything else of such a kind has been formed in the manner of two-fold. The phrase let me be hidden in Hades gave rise to the saying
of those who had fallen in war, and also of the ten generals who suffered ill, because they did not rescue those who perished in the naval battle at A
Odysseus is noble, as the Iliad and the Odyssey show. And likely, other heroes were also of this sort. Therefore, with Euripides saying 'for of the te
a single handmaid alone brings the things that were laid out to the ship. However, in the *Litae*, the royal talents there are understood to be of the
I would take the first prizes and carry them to my hut. For you know how much my horses surpass in excellence for they are immortal» and a gift from
It is formed usually from *erēreistai*, a third-person Ionic form, by the dropping of two letters and the addition of the syllable *da*, which also ha
they wrote according to he who drove white-footed Psylla. (Il. 23.296-9) Then, interpreting Agamemnon's mare, he says which Echepolus, son of Anc
(e. 303) The word «Pylos-born» comes from Pylos with the pleonasm of the ˉi, similarly to *oloötrochos* becoming *olooitrochos*, [*hododokos* becoming
of the old man, who, inciting his son to victory 4.737 makes it clear that he who took the last prize did not take a prize, and thus he anoints him, a
that the phrase “he who knows advantages, always watching the goal, turns near it and it does not escape him” is an exhortation for every sensible man
but rather for the oak, the quality of being unrotted by rain. For with the pine, it is not to such an extent. The word «ἐρηρέδαται» (are fixed) indee
a word, as also `trô` (wound), `trypô` (pierce), from which, as 4.744 was also noted elsewhere, also comes `tetrainô` (bore) and the `tornos` (lathe).
they cast lots for their position. But others say more broadly thus. Μεταστοιχεί is said to mean in a line. A line is the arrangement of dancers in
appeared.” (eta 375) Then, explaining what he means by the excellence of a horse, he adds, “and straightway the race was stretched out for the horses,
they might be thought to be fabled as immortal because of their ability to mate and the offspring from it, through which their race more divinely endu
to deceive with hopes, as from `ἔλπω` (I hope), `ἐλπαίρω` (I cause to hope, I deceive with hope), but here in the sense of simply to harm, in the phra
lies in common parlance for men, being taken for intense zeal, as of the contestant being from the outside entering into a contest. And the first pers
might overturn the well-plaited [chariots], and they themselves fall in the dust, though hastening for victory». and behold, this 4.757 is the stratag
he says, whether horses, or not. But it seems rather to indicate the charioteers, the son of Atreus and the son of Nestor. To meet with a chariot and
“hestaton” from the perfect “hestaka” is aspirated. For from that comes the third person dual “hestakaton”, and by syncope “hestaton”. (ῃ. 448 ς.) Tha
do I see clearly, or do you also?” (Il. 23.463 f. and 469 f.) Similarly also the phrase “in no way am I able to see, but everywhere my eyes over the p
of many. (Il. 23.459 ff. and Il. 23.467) At any rate, Idomeneus says not only, other horses seem to me to be in front, and another charioteer is vi
is a pertinent word, signifying speaking impetuously and not with consideration. Or to put it another way, to be garrulous and to excessively weigh do
he appointed Phoenix for himself to be the judge of the spectators' quarrel. (Il. 23.492-4) Who also, advising for the resolution of the dispute, says
For what it means has been said before. But this means the track of the wheels of a chariot. It should be known that the chariot-track not being deep
the tips of the tail-hairs touch his wheel-rim, and he runs very close, nor is there much space between them as he runs over the wide plain,” which cl
The son of Admetus came in last of all, dragging his fine chariot, driving his horses before him. And seeing him, Achilles pitied him,” teaching, they
antithesis and resolution. For having said that Achilles thinks this justifiably, that Eumelus is a good man and he himself was harmed and his chariot
judging it to be greater. 4.782 For this reason Achilles, exulting, does so. And to put it another way, Antilochus lays claim to the honor, and he is
more like a charioteer and to have an advantage because of his rank. But it must be observed that some of the verses mentioned here can be woven into
softened. (eta. 584) To touch the horses means that the evil of perjury will descend upon the horses, if the charioteer should lie, just as holding th
to out-drive and to out-shoot and to surpass. And such is the one surface of the Homeric double-folded garment, which the wise youth wove, having lear
placed at the beginning of the first line and at the end of the third constitutes a circular figure. The meaning of the parable is something like this
«Antilochus, before you were prudent», and «you know what are the transgressions of a youth». For «since you are not at all a trace-horse» is a paraph
a two-handled cup, the one mentioned before, this Achilles gave to Nestor as a prize without toil, carrying it through the assembly of the Argives,
with a lyre, Lydians with pipes and flutes, and the Getae, having lyres, used to make heraldic announcements, he says, calming the souls of the enemy.
of for now grievous old age presses on. This again was said to show that Nestor was not naturally unfit for the prizes, but weak because of deep old
but conquering by number, that is, because of number, meaning because they were twins, as was said, according to Aristarchus. But some say that when t
The later writers composed the Homeric return-favor. (ē. 649) And in of honor the preposition *dia* is missing, so that it may say that you always r
they are found deriving it from ἄλγος (pain) with a change of the ˉl to ˉr.] (on Il. 23.655) The word ἑξέτεα is ambiguous in its accent, and this mu
of I will break the skin, and I will smash the bones, that is I will shatter, by a kind of onomatopoeia. (ῃ. 665) And knowing of boxing is not u
they fell to it, and their heavy hands were mixed together. and a terrible gnashing of teeth arose, and sweat flowed from all their limbs, and there r
The orators after Homer use to cut down for slaughter, for example, they were cut down in war, and the Comic poet also says that birds were cut up
and this itself seems to come from wrestling. (v. 700-5) But it should be known that Achilles set up prizes for wrestling: for the victor a great tri
of many counsels, knowing wiles. And note that from the very [beginning] he indicates that Odysseus, the one knowing wiles and of many counsels, will
and these, just as that one. (Il. 23.717) The word “ran up” is appropriate for the rising of the welts, that is, they swelled up. The word “purple” cl
The manner of the Homeric wrestling here is old and rather rustic, which they themselves describe thus: each put his left hand under the side of his o
of Priam's son, he gave a price to the hero Patroclus. But if Lycaon, having been caught before, spoke of being sold by Achilles in Lemnos for the p
taking. It must be known that having said that Odysseus was very close, as was said, to Ajax, he immediately defines very close in three senses: fro
Athena, there then,» that is, where indeed, «the dung of the loud-bellowing slain cattle was poured out, which swift-footed Achilles slew for Patroclu
of coin, but Archilochus [calls it] thick and of the people, that is, common to the people, and worker, and further abominable foam by analogy
tomb-old men, worn out, which is useless from old age, as from the worn-out reeds of a flute, and also coffin-struck, and coffin-smitten, and coffin-G
and black blood, which either construes the preposition *dia* instead of *kata*, or it is taken by exchange of cases instead of through both weapons
cast the great strength of Eetion», that is, Eetion, the father-in-law of Hector, used to cast it, and Achilles, having stripped him, took that discus
For, he says, the great length of the road also wears one out, but the usefulness and great utility of the *solos* will draw the victor not to neglect
Achilles set out the violet-hued iron, that is, dark, similarly to the violet-like sea, or suitable for arrows, that is, for the making of darts,
of its foot, but flapping its wings it is difficult for a shot. Against this, then, they cast lots, just as the horsemen in the first contest, so now
“nor did he threaten 4.852 the king” is unclear and dithyrambic, as if spoken in haste. And for the time being, after a little, the king is clarifie
890-2) In the phrase for we know how far you have advanced and the following, observe again the conjunction *gar* placed before, whose apodosis is
he wept, remembering his dear companion, nor did all-subduing sleep take him, but he tossed this way and that, longing for Patroclus' manliness and go
and especially in those [commentaries] on the Odyssey. (Il. 24.13) The phrase over salt-sea and shores is not placed there out of necessity, but to
Achilles, in his rage, was mistreating him. (Il. 24.12 ff.) That Homer, showing that it was possible not only to ransom Hector with gifts, but also to
is used, derived from αὐλή (courtyard), which comes from ἄω, meaning πνέω (to blow), with the insertion of a υ, whence also αὐλός (flute) and αὐλών (g
The Odyssey also utters a maxim thus. (ῃ. 46-9) That a consolation for grief is sometimes the saying For a man may lose another dearer than he, eithe
of many things in the phrase he might go up into a common bed. From which comes the adverb of mediality ὁμῶς, that is, ὁμοίως. (On η. 58) But the ph
that she ought not to be angry. For even if Hector and Achilles will not be in one honor, yet Hector is also a friend—not simply, but most beloved of
a leaden weight, he says which, mounted on the horn of an ox dwelling in the fields, goes, that is, goes down, bringing death to the ravenous fishe
to have unforgettable grief, from which comes to be greatly angered, is explanatory of to be distressed, so that in the aforesaid to be distressed mea
of things about to be narrated he adds, But I will send Iris to great-hearted Priam to ransom his dear son, going to the ships of the Achaeans, and t
to approach women. The word «βέῃ» means βιώσῃ (he/she/it may live), and it has the first person with the insertion of the iota in τέκνον τί νυ βείομα
it becomes. [(On l. 149) Furthermore, it must be known that more aged reinforces fearlessness for the old man Priam. For if he is an old man, and is
a type of one being covered. But others express it thus concisely: wrapped up on the skin, impressed in a garment, so as to see through it. According
had held, that is, it held many treasures worthy of a bright object. And γλήνη, they say, is not only the pupil of the eye and the face, but also a h
It is clear then that here too this old woman is much fiercer than Achilles. For he offends in nothing more than the dragging of Hector. At least he w
What on earth 'of Moira' signifies, has been written elsewhere. (Il. 24.211) And the phrase 'away from his own parents' nobly wishes to prevent the ol
an old man, but one who prayed to suffer thus. And the figure of speech is something similar to may life leave me when I have seen. (on η. 227) In t
is shown by the bones of Patroclus being placed into a golden phiale and covered with a simple cloth. And similarly the bones of Hector, in what follo
for me? But the ancients phrase it better thus: you console me without having any grief, or also otherwise: you have come, he says, to sympathize with
in another way he dignifies him, saying “who was a god among men, nor did he seem to be the child of a mortal man, but of a god. Ares destroyed them,
arrived. The end,” that is, later, “I did not let go, until by digging out the dish I have shown it to be a sieve.” And so there are also kids of heav
they set the yoke well upon the polished pole, at its very end, and on it they cast the ring on the pin and thrice on either side they bound it to th
from there being an insertion, that is, a driving in, the thing inserted at the end of the yoke, around which the ring is placed. or to speak otherwis
(ῃ. 296-8) For if this were not so, the old woman does not want to urge him to depart. (ῃ. 299- 301) And the old man is persuaded, and [saying O wife
That doves (peleiades) and the Pleiades are identified by some, Asclepiades of Myrlea also makes clear, wishing that the Pleiades bring ambrosia to Ze
The same is called dark and spotted. But the ancients, examining the aforementioned spotted hunter-eagle with scholarly care, say both that being blac
of such an elemental condition has been previously shown. (ῃ. 334 ff.) That for a man who makes friends, the saying is appropriate: 'O so-and-so for
by scratching. So thus, they say, also rhabdos . The word abale kratus hēdus epikrateōs hēbē anupēnos hupēnē anēbos hēbē anupēnos hēbē hēdō hēbē aisia
60) The passion of Priam in this matter is fittingly reckoned cowardly. For Homer says, and the old man's mind was poured out and he feared terribly
wise men the sharp point by its shadow, according to which it occurs. (on η. 367) And now *oneiata* [are] the gifts, as being benefits. So not only fo
old man, of a younger man, nor will you persuade me, you who bid me to accept your gifts.” (Il. 24.391-4) The praise of Aristeus for Hector is this: “
And in addition to these things, the poet, very wondrously and fittingly for his own poetry, says through Hermes concerning Hector: «but that man stil
and moderately, and meanly for simply and quietly. Aristophanes: he now bears the evil meanly. In a similar way, παντουργός was once πανοῦργος
Fear for Achilles, if indeed the hero is also quick to anger, as will appear, and ready to accuse the blameless, as has been shown elsewhere. (Il. 24.
Therefore he also said it twice. (ῃ. 454) Note here the three, useful for the suspicion that, as was said before, it was perhaps some Myrmidon who a
door, which the bolt (ἐπιβλής) here has, and in the plural he says doors, just as also gates above, where also their bolts are. And ἐπιβλής is oxytone
He found him alone, “and his companions sat apart,” a custom indeed that still pleases the Romans even now. And only two were busy attending him, “the
only that a great deal of astonishment had occurred. For otherwise the situation has been reversed. For now it is not the suppliant who is the murdere
will be defended, just as not for me, for whom Hector was the only one. (ῃ. 491 ς.) Then after such a fellowship he introduces a difference, that Pele
Optatives are not penultimately accented with such a diphthong, as is clear from ποιοίμην ποιοῖο, χρυσοίμην χρυσοῖο, βοῴμην βοῷο, to which analogously
as if belittling that one, he says he slew not only many but also noble sons of Priam. (ῃ. 522-6) Then the hero, consoling the old man, says But come
fashioned in some likeness to the bald man. (Il. 24.525) And concerning the gods spinning for mortals the thread of sorrow, though they themselves are
honors the things above. where they themselves are said to lie, by the word of Zeus, that is, of fate. And it was otherwise more venerable to store th
The notable good things in life, such as being adorned from birth above all men with prosperity and wealth, to be king, to obtain good things, to be f
of the east, and from the north the Hellespont. It must be known that the land under Priam, according to the observation of the Geographer in his thir
for as, if he did not fear a god, he would not have released the murderer of Patroclus. and in another way he consoles the old man, as Hector too was
may the name of the eye be spoken.] Therefore he does not show him the son, lest the father’s pity for the corpse rekindle Achilles’ wrath, and he say
having yielded some honor to most hateful Hector, as was said before. (Il. 24.595) And I will give back produces *apodasmos* (restitution), just as
But Euripides records seven daughters of Niobe. Of the even later writers, some said the children were fourteen, others twenty. But the death of Niobe
to be her beds, which is paraphrased from where they say are the beds of Typhoeus. For these nymphs lie down during their stay in Sipylus, but they
And there is also this witty epigram about Niobe. This tomb within has no corpse this corpse without has no tomb but he is himself his own corpse an
it seems to have been paraphrased from how great he was and of what sort, as Priam too was admirable in Achilles' eyes, so that his appearance would
counsellor, who always sit beside me and devise counsels, as is right if one of them should see you through the swift, black night, he would at once
for a while, that is, in the meantime, I myself will wait and hold back the army, as a commander of war, that is. And so spoke Achilles. But the ol
with beautiful cheeks lay beside him.” (ῃ. 67781) That here too lies a figure of speech familiar to the poet: “the other gods and men slept all night,
and Apollo, to whom I pour libations.” (on Il. 24.706) The “you were rejoicing” calls forth a corresponding grief. For if they rejoiced when Hector wa
considering men unworthy to lead the dirge song in mourning, but assigning the 4.978 lamentations to women. And Andromache works up her pity more artf
having said “nor do I think he will reach manhood”. But those after Homer record, saying that Astyanax was thrown from the wall because of his father'
he says to be loved by a god. (l. 751) And the phrase «my children by the feet, swift Achilles» has a certain beauty in the «children» and «feet». (l.
having called the man godlike in praise, then immediately changing her mind she would curse him as if she had forgotten. Unless perhaps she does this
listener. And Cassandra begins the dirge, wailing and gathering the people to the sight as a herald, and uttering a certain short praise, at which tim
to break. But shortly before the old man said the wood was logs. And the phrase immense wood magnifies the collection of logs, so that it might not
tomb, which signified a feast, then with a supplementary figure he concludes the poem, saying So they tended the tomb of Hector, tamer of horses, sa
with the fiery hair the funeral pyre pronounced with one rho. It must be known also that not always nor all of the ancients were long-haired, either as a compound word or as words in juxtaposition, and that not all were, the histories show, and that they were not always so, this itself is not unclear. Achilles therefore, owing a shearing of his hair to the Spercheios, cuts it here as a sign of mourning for Patroclus. And the Kouretes, about whom has been written at length before, growing a "luxuriant lock" "like a delicate maiden's" were called Kouretes on account of a shearing. Agathon, they say, relates concerning them that they said, since when wooing the daughter of Pronax we did not obtain the marriage, "we sheared our locks, witnesses of our luxury, truly a desirable thing to a playful mind. At any rate we immediately had the eponymous fame of being Kouretes, for the sake of the shorn hair." And even until now some are shorn close to the skin like the Alans, others in a bowl-cut, which is found in the Comic poet, and some love the Hectorean haircut, which Lycophron also mentions, and the so-called "garden" cut is also beloved by some. And yet there was, they say, also a vulgar haircut, like the one some suffered at the hands of the Scythians, which they, hating to suffer so, called being "Scythianized".] That it was a custom for the young to grow their hair until their prime, then 4.702 to cut it for the local rivers. And they did this honoring the beautiful water. For it is nourishing, they say, and constitutive of life, and especially sweet water. Therefore those suffering from bulimia are satisfied by drinking it, and infants, they say, are sustained by liquid alone. Therefore the rivers were considered nourishers of youth because of their wetness, just as the sun, Apollo, was because of his heat. And we call nourishers of youth those who nurture youth. And if there is also "shorn hair" in Tragedy, and someone will dare to say the word is also from this, let them also be thus "nourishers of youth" by a boldness of speech. But the ancients hold the river liquid in high esteem, saying these things too: the bathwater was brought from the river for the bridal couple, as an omen for fertility. For this reason they also sacrificed uncastrated sheep, just as to Poseidon, so also to the rivers at their sources, for males are also fertile, and for those who die before marriage the loutrophoros water-jar, they say, was placed on their tomb as an indication that he departs unbathed in the bridal bath and childless. (Il. 23.141-3) In accordance with this custom, then, Achilles, having cut his hair, which he was growing luxuriantly for the river Spercheios, looking out on the wine-dark sea as if casting his gaze toward his native river, the very sort of thing he also did in the first rhapsody, addresses it simply and sweetly, saying (Il. 23.144-53) "Spercheios, in vain," that is, O Spercheios, for nothing, "to you my father Peleus prayed," that is, he vowed, "that when I returned there to my dear native land I would cut my hair for you and offer a sacred hecatomb, and would sacrifice fifty uncastrated rams right there at the springs, where there is a precinct and fragrant altar for you. Thus the old man prayed, but you did not fulfill his wish. Now, since I am not returning to my dear native land, I would give my hair to the hero Patroclus to take with him. So speaking he placed the hair in the hands of his dear companion, and stirred in all of them a desire for lamentation," as was also written before, not because of the pathos of the monody, for it has nothing of pity, but at the handling of the deed. Since as if his companion were animate, whom all loved as kind, he places the hair in his 4.703 hand, as if he had dedicated it to Spercheios. The river Spercheios flows out near Thermopylae. (Il. 23.142) And the hair of Achilles was not called luxuriant simply, but for emphasis of its bloom. For one must consider what sort of hair he had, both otherwise well-cared for and to such an extent unshorn. But see how not only are trees luxuriant, and olives luxuriant, and a forest luxuriant, but behold also luxuriant hair. And somehow "hair" and "luxuriant" interchange with one another. For sometimes the luxuriant leaves of trees are called "hair", and by interchange again "luxuriant hair" by metaphor from there. (Il. 23.144) And "otherwise" is expressed euphemistically instead of "in vain". For that which has turned out not according to plan or according to a vow, but differently, we say turned out "otherwise" according to a certain futility of the deed, that is, a vanity. for this reason also
τῇ πυρρᾷ κόμῃ τὴν δι' ἑνὸς ῥῶ ἐκφωνουμένην πυράν. Ἰστέον δὲ καὶ ὅτι καρηκομόωντες συνθέτως ἢ κάρη κομόωντες ἐν παραθέσει οὐ
πάντοτε ἦσαν οὐδὲ πάντες οἱ παλαιοί, καὶ ὡς μὲν οὐ πάντες, αἱ ἱστορίαι δηλοῦσιν, ὡς δὲ οὐδὲ πάντοτε, οὐδ' αὐτὸ ἄδηλόν ἐστιν.
Ἀχιλλεὺς οὖν κόμης κουρὰν ὀφείλων τῷ Σπερχειῷ κείρει αὐτὴν ἐνταῦθα τῷ Πατρόκλῳ πενθητήριον. Κουρῆτες δέ, περὶ ὧν εἰς πλάτος
προγέγραπται, «χλιδῶντα πλόκαμον» τρέφοντες «ὥστε παρθένου ἁβρᾶς» Κουρῆτες ἐκλήθησαν κουρᾶς ἕνεκεν. Ἀγάθων γοῦν, φασί, περὶ
αὐτῶν ἱστορεῖ λεγόντων ὡς, ἐπεὶ τὴν Πρώνακτος θυγατέρα μνηστεύοντες οὐκ ἐτύχομεν γάμου, «κόμας ἐκειράμεθα μάρτυρας τρυφῆς,
ἦ που ποθεινὸν χρῆμα παιζούσῃ φρενί. ἐπώνυμον γοῦν εὐθὺς ἔσχομεν κλέος Κουρῆτες εἶναι, κουρίμου χάριν τριχός». κείρονται δὲ
καὶ μέχρι νῦν οἱ μὲν ἐν χρῷ καθὰ καὶ Ἀλανοί, οἱ δὲ σκάφιον, ὃ παρὰ τῷ Κωμικῷ κεῖται, τινὲς δὲ καὶ Ἑκτορέην φιλοῦσι κουράν,
ἣν παραλαλεῖ καὶ Λυκόφρων, φιλητὸς δέ τισι καὶ ὁ λεγόμενος κῆπος. καὶ ὅμως ἦν, φασί, καὶ φορτικὴ κουρά, ὡς καὶ ἣν ἔπασχόν
τινες ὑπὸ Σκυθῶν, ἣν καὶ μισοῦντες τὸ οὕτω πάσχειν ἀπεσκυθίσθαι προσηγόρευον.] Ὅτι ἔθος ἦν τρέφειν κόμην τοὺς νέους μέχρι
καὶ ἀκμῆς, εἶτα 4.702 κείρειν αὐτὴν ἐγχωρίοις ποταμοῖς. ἐποίουν δὲ οὕτω τιμῶντες τὸ καλὸν ὕδωρ. τρόφιμον γάρ, φασί, καὶ συστατικόν
ἐστι τοῦ ζῆν, καὶ μάλιστα τὸ γλυκύ. διὸ οἱ βουλιμιῶντες πίνοντες κορέννυνται καὶ τὰ βρέφη δὲ ὑγρῷ, φασί, μόνῳ διοικοῦνται.
κουροτρόφοι οὖν ἐνομίζοντο οἱ ποταμοὶ διὰ τὴν ὑγρότητα, καθὰ καὶ ὁ ἥλιος Ἀπόλλων διὰ θερμότητα. κουροτρόφους δέ φαμεν τοὺς
τὴν νεότητα τρέφοντας. εἰ δὲ καὶ «κούριμος θρίξ» παρὰ τῇ Τραγῳδίᾳ, καί τις εἰπεῖν τολμήσει τὴν λέξιν καὶ ἀπὸ ταύτης, ἔστωσαν
καὶ οὕτω κουροτρόφοι κατὰ θρασύτητα λέξεως. οἱ δὲ παλαιοὶ σεμνύνουσι τὸ ποτάμιον ὑγρόν, καὶ ταῦτα λέγοντες· τὸ λουτρὸν ἐκ
ποταμοῦ τοῖς νυμφίοις ἐκομίζετο, οἰωνιζομένοις τὸ γόνιμον. διὸ καὶ ἔνορχα μῆλα ἱέρευον, ὥσπερ τῷ Ποσειδῶνι, οὕτω καὶ τοῖς
ποταμοῖς εἰς τὰς πηγάς, γόνιμα γὰρ καὶ τὰ ἄρρενα, καὶ τοῖς πρὸ γάμου δὲ τελευτῶσιν ἡ λουτροφόρος, φασίν, ἐπετίθετο κάλπις
εἰς ἔνδειξιν τοῦ ὅτι ἄλουτος τὰ νυμφικὰ καὶ ἄγονος ἄπεισι. (ῃ. 141-3) Κατὰ τοίνυν τὸ ἔθος κειράμενος καὶ Ἀχιλλεὺς χαίτην,
ἣν Σπερχειῷ ποταμῷ ἔτρεφε τηλεθόωσαν, ἰδὼν ἐπὶ οἴνοπα πόντον ὡς οἷα πρὸς τὸν πατριώτην ποταμὸν ῥίπτων τὰς ὄψεις, ὁποῖον δή
τι καὶ ἐν τῇ αʹ ῥαψῳδίᾳ ἐποίησε, προσφωνεῖ ἀφελῶς καὶ γλυκέως, λέγων (ῃ. 144-53) «Σπερχεῖ' ἄλλως», ἤγουν ὦ Σπερχειὲ μάτην,
«σοί γε πατὴρ ἠρήσατο Πηλεύς», ὅ ἐστιν ηὔξατο, «κεῖσέ με νοστήσαντα φίλην ἐς πατρίδα γαῖαν σοί τε κόμην κερέειν ῥέξειν θ'
ἱερὴν ἑκατόμβην, πεντήκοντα δ' ἔνορχα παρ' αὐτόθι μῆλα ἱερεύσειν ἐς πηγάς, ὅθι τοι τέμενος βωμός τε θυήεις. ὣς ἠρᾶθ' ὁ γέρων,
σὺ δέ οἱ νόον οὐκ ἐτέλεσσας. νῦν δ' ἑπεὶ οὐ νέομαί γε φίλην ἐξ πατρίδα γαῖαν, Πατρόκλῳ ἥρωϊ κόμην ὀπάσαιμι φέρεσθαι. ὣς εἰπὼν
ἐν χερσὶ κόμην ἑτάροιο φίλοιο θῆκε, τοῖσι δὲ πᾶσιν ὑφ' ἵμερον ὦρσε γόοιο», καθὰ καὶ προεγράφη, οὐ διὰ τὸ τῆς μονῳδίας περιπαθές,
οὐδὲν γάρ τι οἴκτου ἔχει, ἀλλ' ἐπὶ τῇ μεταχειρίσει τοῦ ἔργου. ἐπεὶ ὡς οἷα ἐμψύχου ὄντος τοῦ ἑταίρου, ὃν ὡς ἐνηῆ πάντες ἐφίλουν,
ἐν 4.703 χειρὶ τὴν κόμην τίθησιν, ὡς εἴπερ ἐς Σπερχειοῦ ταύτην ἀνέθετο. ποταμὸς δὲ ὁ Σπερχειὸς ἐκδιδοὺς πλησίον Θερμοπυλῶν.
(ῃ. 142) Τηλεθόωσα δὲ οὐχ' ἁπλῶς ἡ τοῦ Ἀχιλλέως ἐρρέθη κόμη, ἀλλ' εἰς ἔμφασιν θάλους. σκοπητέον γὰρ οἵαν εἶχε κόμην ἐκεῖνος,
ἄλλως τε ἐπιμεμελημένην καὶ ἐς τοσοῦτον ἄκουρον. Ὅρα δὲ ὡς οὐ μόνον δένδρεα τηλεθόωντα, καὶ ἐλαῖαι τηλεθόωσαι, καὶ ὕλη τηλεθόωσα,
ἀλλ' ἰδοὺ καὶ κόμη τηλεθόωσα. καί πως ἐπαλλάττουσιν ἀλλήλαις ἡ κόμη καὶ τὸ «τηλεθόωσα». κόμη τε γάρ ποτε τὰ τῶν δένδρων λέγεται
τηλεθόωντα φύλλα, καὶ κατ' ἐπάλλαξιν αὖθις τηλεθόωσα κόμη κατὰ τὴν ἐκεῖθεν μεταφοράν. (ῃ. 144) Τὸ δὲ «ἄλλως» ἀντὶ τοῦ μάτην
εὐφήμως πέφρασται. τὸ γὰρ μὴ κατὰ σκοπὸν ἢ κατ' εὐχὴν ἀποβεβηκός, ἀλλ' ἑτέρως, ἄλλως ἀποβῆναί φαμεν κατά τινα δηλαδὴ ματίην
ἔργου, ὅ ἐστι ματαιότητα. διὸ καὶ
