Commentarii ad Homeri Odysseam i

 Polybius agrees, who says that the poet added little fiction to the wandering of Odysseus, just as to the Trojan war. And so much for these things. Th

 sank the city of the Trojans. and the events concerning the wooden horse. and other things, none of which are clearly set forth in the Iliad. and in g

 Note that here too the poet, having placed a goddess at the forefront of his own poetry, just as also in the Iliad, and by her invocation having been

 or through verses. That of many turns, is the same as, agile. various. of many counsels. of many minds. enterprising. of many plans. resourceful. no

 knew one another. And it must be known that 'mind' (noon) is to be understood here, not only as the custom and law established in nations according to

 And the interpretation of to wander astray in common dialect is to wander. Which according to the ancients, comes from wandering with the addition of

 of the acropolis, the sacred one. (Verse 5) That the participle winning both his own life and the return of his companions, which is to say exchangi

 of participation, Euelthon a barytone proper name in Herodotus. (v. 9.) That Homer, on the one hand, calls the day of return home the nostimon hemar.

 to Odysseus. for into it he was saved, riding as if on the keel. You will find the beginning of Odysseus's wandering, however, in the 9th rhapsody in

 The husband from the drinking, as it seems to the ancients, on account of the spermatic moisture. As also the male, from to water. And the son from to

 of the nation. Showing that they occupy a very large land, as will be said. (verse 23.) But the word διχθὰ, just as τριχθὰ and τετραχθὰ in the Iliad,

 That among the ancients the singular nominative of the ethnonym is twofold, for both Aithiops and Aithiopeus. And that aithiops is also an epithet of

 of the Ocean. some southern, others from there, as one might say, further south, as in some such description. Aethiopians opposite to our southern peo

 if it has, they use the smooth breathing for it because the alpha comes before a rough breathing. The same Attics, for the word αὔω when it means 'to

 I will eat. from which comes brosis (eating), which is like rhosis (strength) for the living thing. Thus also the rhyter (rein) is the bryter (bit) of

 Such is the account, that of the bard, which Homer will relate in the third rhapsody. who, being a guardian for Clytemnestra, naturally sang charms ag

 γλαυκῶπις, the masculine is ὁ γλαυκώπης similarly to ὁ κυνώπης whose vocative in the *Iliad* is, O dog-face. And that words derived from ὦπα are forme

 the navel of the sea, a wooded island. So too, a little later, having said 'the Cyclops is enraged,' and being about to introduce 'godlike Polyphemus,

 Calypso. That is, of this concept of the axis and of the theory and learning about it, the end and result and, so to speak, offspring, is to maintain

 Periphantos. By such a declension that one proceeds, and whatever has the same consonant twice. Gigas Gigantos. Mimas Mimantos the mountain. Of which

 In another sense, 'soft and wheedling words' are those that are flattering and gentle. 'Soft', in contrast to threatening words, for those are harsh.

 of the victory of the Athenians, as Lycophron also hints, caused those who were simple on account of their antiquity to be called Codruses. (vers. 60.

 Pausanias, at any rate, says that Keskos is a harbor somewhere, beside which lies a river called Nous. (verse 68.) That Poseidon is earth-holder, not

 is a boiling of bloody moisture. (ῃερς. 71.) And Thoosa his mother gives birth to him, because the sharp is called *thoon*, from which *thoosai* means

 (v. 86.) In these lines, with Calypso being called a nymph with lovely braids, the ancients say that a 'lock of hair' is for men, as in the Iliad. For

 The poet, taking precautions beforehand, makes easy the things leading up to it. And it must be known that it was possible in other ways, as is likely

 Attic for lavishly. whence also gluttonous horses are the full-grown ones. and a gluttonous chariot, because of the full-grown horses on it, and ados,

 See that he does not say that the sandals are carried, but that they themselves carry and lighten Athena, as if winged. And this is a kind of poetic m

 simply, and a political system from which the word to be a democracy is derived, and a certain place in Ithaca so called where the palace of Odysseu

 of the pursuer, as they say, the pursued. that is, from the philosopher Odysseus, they show also the woman pursued, or rather desired, by him. and the

 It is said. From which the Palamedian abacus is a derivative name. And that *pessos* and *pettos*, they say, is that which falls when thrown, as if fr

 of a holy thing. But Alcaeus says in full, but now this one strikes, having moved the crafty stone of the finish line. And such is also the saying i

 He made him say, mix it stronger or pour it. He would not have specified at all unless there was a daily mixture, as Athenaeus says. That later on, un

 by custom the u, by omission of the beta, they say leuso. But perhaps also, lisso, comes from lipto, that is, I desire. For the one who beseeches also

 remembering the well-wrought one according to Hesiod, nor of a causia. which according to Pausanias was a broad felt hat, which he says the Macedonian

 and the revered housekeeper brought and set down bread. and, he brought and stood the spear. (ῃερς. 130.) And he led her and seated her on a throne. T

 and that it comes from to leap up. Or according to Athenaeus, from *thrêsai* which is to sit down, and is shown elsewhere. It seems, however, that

 in the Iliad. and look there. where also that the masculine is ὁ πρόπολος. The usage is in the comic poet. And that a tomb is somewhere called ἀμφίπολ

 beauty. But Thersites is most ugly. wherefore Euripides also, in an antithetical figure, says. for through beautiful eyes he most shamefully took pros

 murders. From which it is likely that even recklessness, the sin in feasts, was spoken of, for a while, they did not have what they would do. But when

 To pour wine, is said to be not only to mix, but also to pour in, which is to pour in wine, as in, pour for me much unmixed wine. whence also kanastro

 to put something aside, metaphorically from those who put away the garlands. And it must be known that the crowning of the mixing-bowls in this way, a

 wood-eating. the use of which is also in Aristophanes in the Knights. for it wears down and eats whatever falls in its way. And from the same verb, al

 reclining next to him, the one who heard adds. Was he feasting a statue? Further, it must be known that one who eats at others' expense, like the suit

 He drew a breath and spoke. with a well-proportioned rising, that is. Not indeed with the sort of song at which some loud-shouter was mocked, having h

 invasion, signifies a certain beginning of an action or of a passion or also of a place. as when one might speak of the entrance of a mountain. a rive

 a slanderous man. And likewise also in the Deipnosophist, in the passage, many of the disciples of Plato have become certain tyrannical and slanderou

 it is the same to say, he threw back and he recovered and he breathed hard. For ἀναφύσησις is also a musical term. At least Pausanias says that γρόνθω

 Perhaps also by what they wear. But then, not only will they cast them off, but they will also pray to become lighter in other ways, so that they migh

 And the imperfect is, ἦν. according to, φιλῶ ἐφίλην. νοῶ ἐνόην. and similar forms are Aeolic. And this, then, is of such a kind according to Heraclide

 He knows of a boat and a ship. having adduced this usage. Alexander the Molossian, when the Tarentines sent for him for the war against the barbarians

 in, at some far corner of the island. (verse 187.) That when Homer said the ship was moored in the harbor Reithron under woody Neion, the ancients say

 to one who says that rustics are also called fig-twig-eaters and 1.48 fig-twig-sellers, as they provide for themselves from leaves and trees. Note tha

 Does Mentes know if the island where Odysseus is held is also uninhabited? Besides, it was neither necessary nor beneficial for the truth to be known

 knowledgeable. Or instead of, having a skill and knowledge. The same author also uses the word *gnō*, with a genitive construction in the phrase, *gnō

 it is impossible for Odysseus, having sailed from Calypso's island, to return home but he, being a man of many devices and for this reason also knowi

 they say begat. which is what Asteropaeus says there. and in the phrase, 'and they say he is my father.' which is what Eidothea says about Proteus. An

 But the things that have passed, as having already been seen, they reckon to have happened before them. (ῃερς. 224.) That just as Hypsipyle, Hypsipyle

 Daetes the hero was honored. and in Cyprus, Zeus the feaster and entrail-cutter. That the phiditia was a Laconian common meal, renowned but not extrav

 234.) That when a house has fallen from its old good fortune, it is fitting to say, this house was once destined to be wealthy and blameless while tha

 means. concerning whom no one knows anything. 1.55 neither having seen him himself, nor having known from inquiry or learning. And this is also an int

 having done things worthy of exile. But some write, having pushed with the palm. That is, having pushed with the palm of the hand. That some treat th

 beings. But Anchialus the Taphian gave it, for he loved him terribly. And see the force of true friendship. For Ilus, out of caution, did not give the

 it is written in the Iliad. Moreover, not only do I herd cattle, but I also beguile. For example, they divert those who are about to be caught and thu

 but towards some many, those around her father. who, as is related in what follows, were ordering Penelope to marry. See also that the poet implies th

 of the future. But note that in the case of men, the poet simply said to say, but in the case of Zeus, rumor. For he says. if some mortal tells yo

 of a cognate verb and its corresponding noun being pronounced together. as in the case of, he speaks a speech and he sleeps a sleep. and of countless

 It shows how reasonably setting out from the harbor, to go up and to come up, as will appear in what follows, is also said to be 'to sail up'. But ἤδη

 he says, when Agamemnon was brought to Athens with the palladium, that Demophon seized the palladium and killed many of the pursuers. And when Agamemn

 concerning Demodocus will be clear after this. Note that the poet, having most skillfully held the listener in suspense, then stops the song about the

 weeping. not even showing her beauty. and holding her shining veil before her cheeks. that is, covering her cheeks with her veil. and having two prude

 but cease from this mournful song. which ever wears away the dear heart in my breast. one who does not suffer this is hard-hearted. that is, his heart

 having written not only of Achaea, and what follows. Perhaps Penelope did not speak so simply, but considering fame from barbarians to be neither wide

 newest. For men rejoice simply in songs, but more in the new one. and most of all in the newest. And here is useful the saying of Pindar, praise old w

 the middle, the neck. and the part toward the top, the carchesion. upon which is set what is called the little breastplate, being square, and on it, r

 the following. And insolence is excessive, that from men of great power, and that which is above all power. (verse 367.) But it should be known that t

 I will shout. as also Herodotus says νῶσαι for νοῆσαι. and someone else, ὀγδώκοντα for ὀγδοήκοντα. 1.69 and so also from συγκοπὴ, σιωπή came to be. an

 as if he had paternally deprecated his becoming king, because to be king seems full of cares and burdensome and very bad. For it was fitting that Anti

 I am not fit for the paternal kingdom and for this reason I fall from the common rule, but from the paternal inheritance I will by no means be cast ou

 having touched, then indeed such a suitor wins, and hopes greatly to marry Penelope. that Eurymachus then, had won very many such victories in this ga

 his art. And a theopropion is an oracle. which the Attic writers also called a logion. (verse 415.) Further, it must be known that the words, 'if from

 for example to the soul of the listener, by saying something more detailed about him specifically. which he also did in the case of Nestor in the Ilia

 worth twelve oxen. and worth a hundred oxen as has also been said in the Iliad. Or certain different kinds of material things, for which some such num

 rebuilding themselves upon the word of Alexander. And the practiced one, seems to signify something of this sort. As if tended and harmless. But in h

 to revere. And Herodotus says, to pluck. And you will give an account of the money 1.76 you have handled. Note in these things also, that not even sle

 preserving the increase of the nearby archetype. which the awakening also has. and the confidence. and the sight. and the mutual suffering. But see th

 recognition, the scar from the hunt. Of this Odysseus, also on his cloak beside his front feet, a dog had a dappled fawn. But it is unclear whether th

 what he will also do in the gamma rhapsody. where when Nestor asks, taking a beginning of speaking, Telemachus will reply. (verse 16.) But the phrase

 And the saying is appropriate, upon the inactivity of political assemblies. But when someone unexpectedly brings such inactivity to action, it is appr

 He makes an apology for this as is written there. (verse 37.) The herald Peisenor placed the scepter in Telemachus’s hand, for it was not lawful for k

 among whom there was also a threshing of children, when the populace attacked the rich. even if again the rich made a burning of the commoners who wer

 with *apemnēsanto*. And in, *emeu apomēnisantos*. And the middle perfect is *erriga*, syncopated from *errigēka*, similarly to *beboulα* and such word

 And it appears that analogously to *dysmeneō*, of which the contraction is likely *dysmenō*, there would also be *eumeneō*, *eumenō*, from which also

 Penelope is the cause of not being married, on account of her prudence. And one should not blame her prudence, but the one who presses her with violen

 of Penelope, such a thing. lest one of the Achaean women in the land should be indignant with me, he says, if the old man who acquired many possession

 embroidered. And it seems that the border is not for this reason an addition. but some beauty woven in around certain parts, not indeed a continuous e

 it contributes something, as was said, to the delay of the work and its fineness and circumference. (ῃερς. 110.) But the unwilling and the by neces

 as one superintending works. For she herself discovered the arts. (ῃερς. 119.) And see also that here too the lock of hair is found in women. whence a

 The ancients say they attach a charge of pettiness to Telemachus. For which reason such men wish to place a full stop at to pay back many things an

 of Aegyptius, as has been said. But to call simple speech fame (phēmē), is not Homeric. (verse 151.) And the word having whirled about (epidinēthe

 Indeed, the poet shapes a certain Halitherses, son of Mastor, skilled in all manner of inquiry and learning, to know birds and to utter fateful words.

 He does not pluck it out, for it seemed to be a certain exact science, but he shakes it somewhat. saying. And many birds wander under the rays of the

 he says most suitable. and Deinolochus, most noble. And Antimachus, that he was most wealthy. And Eupolis, they inhabit a city most beloved by the god

 of the old man as a liar for what he seems to prophesy. Further, when Antinous said that Penelope's coquetries create in him a longing for much substa

 Mentes suggested to Telemachus. as the poet in countless places both does this himself, and teaches others to do it where it is necessary. And concern

 immediately also memory. And memory in general, an impression of the soul. but `mneia` (mention), they say, is a word spoken by way of renewal. And `m

 o in the same sense, as from leos comes laos. which Heracleides mentions in the likeness of neos to naos and paos to peos, the relative by affinity, b

 he might say, if some of your father's honey has been instilled in you. It is not far from being affected, because nothing cognate is added in sequenc

 It is good to say also this, 'but since you will not be a coward hereafter nor a fool, there is hope for you then.' and what follows. (ῃερς. 278.) And

 the difference of these. But barley meal seems to be coarser than flour. And if those after Homer apply the term barley meal to barley flour or even t

 For such men go from things below to things above. Such a similarity, then, also in the Iliad he says Hecuba loosed her robes, instead of bared. T

 For we say 'of a great one'. That is, heteroclitically. But it is an error according to him, since if it had a short alpha, it should have been oxyton

 composition. But the word μωρὸς, once long ago was correctly circumflexed on the penult. as in, O fool, fool, do not stir the minds of the gods. and

 to us. But what is the trouble? For we would divide all the possessions. And the house, in turn, we would give to his mother to have, and to whoever m

 (Verse 344.) And barred planks, the doors. For distinction from simple planks. (Verse 345.) And *diklides*, those shut from both sides double doors,

 while the 'la' remains long, the 'ro' will be lengthened as is usual through the acute accent. as also in the line, Telemachus, no one else is more in

 this might happen. But it by itself requires the syntax of an infinitive. For example. before this happens. (verse 376.) And in the phrase, beautiful

 kindred 1.105, one's own. beside the known ones, that is, brothers. For otherwise, it would not have prevented the poet from saying in a foreign land.

 might happen. (verse 395.) That Athena, devising another thing, poured sweet sleep upon the suitors. and made them wander as they drank. and cast the

 they set up mixing bowls brimming with wine. and poured libations to the immortal gods who are forever. (verse 433.) And of all most of all to the gre

 contributes. And Athenaeus relates from a certain source, that for ropes, he prepared white poplar from Iberia. and cannabis, from the Eridanus river.

 and this is clear from the oblique cases in which the nu is preserved. They also say that a Doric metathesis of n into s occurred in them, as also in

 (verse 10.) For he says. when they had tasted the vitals, and were burning thigh-pieces to the god, they went straight for shore. that is, they came i

 he followed upon, cognates, to follow upon. and drawing upon oneself. and he will pursue. and such things. That the phrase, that we might see what pl

 of the seat, and he will say to be seated after a little. And from where the seat comes, from there also comes, he seated him beside the feast. (v

 such a thing. Or it is taken instead of similar age. And in these lines he also says dais (feast), as usual with a barytone accent, for dais. (ῃερ

 unconsoled, of doubtful length, may fall upon many. with which also followed this, 'He left Thyestes to Agamemnon'. And this is seen according to his

 he spoke of suitors. as it is the same thing to speak in this way or that way. just as it has been said before. And in the word ἀλλοδαπὸς (foreigner),

 I beseech, that is. (verse 94.) And putting forth periphrastically the if you saw or heard, he says, if you have ever seen with your eyes, that is

 This passage also has a certain forcefulness, not only in its summary of the stories, but also in its ellipsis. For the word lies, is understood thr

 character. And he likens his words to those of Odysseus. (vers. 124.) Saying that his words are like his father's, indeed, and that you would not say

 they gathered. There Menelaus, for his part, urged them to be mindful of their return (verse 142) over the broad back of the sea. Foreseeing some evil

 speak evil of, he who did not even mention the wickedness of Ajax the Locrian, as was said a little before. (verse 160.) And the mind is turned is t

 to call Odysseus of varied wiles is similar to of good counsel and of many counsels, yet he did not write it thus. showing that it is possible t

 and of Mimas, Chios is situated. That Chios is not rich, the poet makes clear by calling it rugged. The word Chios is oxytone when referring to the is

 Nestor, relating also other things from after the fall of Troy, says. Well they say the Myrmidons, skilled with the spear, came, whom the glorious son

 the phrase, O Nestor, son of Neleus, great glory of the Achaeans. Then he calls Agamemnon's son Orestes blessed, saying. And truly that man took venge

 he would forget his marriage, shows the greatness of the fear, if because of it someone were to forget so great a love. It should be known that someo

 to see the day. or having come, to perish as Agamemnon perished at his own hearth. as if saying, that one should not be vexed at the passage of time.

 For many things here are passed over in silence as having been written there. It should be known that of these two words with the same meaning, ὁ ἱππό

 and a bard. For a good mind is not without need of such a bard, and the bard, in turn, would teach good minds. The poet here dignifies his own art, si

 Not only ῥάμφος for birds, but also ῥύγχος, even if some apply it specifically to swine. And it is clear that ἥβη and ἴβις have nothing in common exce

 The calling is a story. For every pilot is solicitous, and promises to be of help. But `ekainyto` is a poetic word, from `kainymi`. It is taken to mea

 Of the ships of Menelaus which the waves broke, the poet is silent whether they remained at Crete or whether some with Menelaus embarked on the five v

 For *epipla* (furniture), according to Pausanias, are not landed properties, but the household possession that is able to sail. Just as indeed in the

 is cumbersome in plain speech, the phrase, but you should go a vain road. And the elaboration of the word is of this sort. I moisten, I wet. I will mo

 cleansing themselves of blasphemies. Or because the tongue is the best of the members. Or also because they dedicated the things spoken to the gods, a

 interpretation, and that the ancients, departing from their dinners, used to pour libations, he also relates that they made such libations to Hermes,

 many things in the house, for neither he himself nor his guests to sleep softly. And this is the definition of a man without clothes and poor. for suc

 they were called, whose tomb was in Lepreatis, lying in Triphylia between Elis and Pylos. But the geographer, having said that the race of the Caucone

 such things, derived from *hiesthai*, of which *methiesthai* is a compound, writing thus. Since the ancients used to give themselves over to cheerfuln

 veils metaphorically, but also the veil of a vessel. And here there is also a figure of speech, *prothysteron*, which is *hysterologia*. For first the

 414.) The word Ἄρητος, for the sake of distinction, has a proparoxytone accent from ἀρητὸς meaning not only the accursed and harmful according to the

 (verse 429.) And gleaming water, either spring water and flowing, or that which is naturally radiant as if transparent. Here ὕδωρ lengthens the penu

 and this too is a sacrifice. So-and-so stood by, holding a sharp axe in his hands, to strike the ox. So-and-so held a bowl. And so-and-so, that is Nes

 Bring the whole-grain barley here, someone asks. What is this? And another answering, clarifies that it is barleycorns. He too, in the Deipnosophist,

 he stepped out of the bathtub. that is, he stepped out of the tub in the bath. For first one exits the bathtub, then gets dressed. Therefore in the ne

 quickly they completed the journey. for such a course the swift horses bore them. And as the sun was setting, Lacedaemon held them. on the second day,

 she no longer appeared after she first bore her lovely child Hermione. so that, they say, she might flourish more, not being spent on the nourishment

 Philip's guests, of whom the aforementioned Adaios was leader. For Adaios to crow as a rooster unseasonably, is to engage in battle at the wrong time.

 a difference of the words is indicated. For neighbors are only those who live near. But companions are those who are also familiar in other ways. But

 Eteoneus, the swift attendant of Menelaus, went to report to the shepherd of the people. and standing near, presenting himself to say the same thing,

 hence also the word ἀνέκαψε in the comic poet. from which, ἔγκαφος the morsel, or bit. as in Eupolis. For not even a morsel of my things is left. The

 calling, from whence they also named the throne, for the sake of sitting down, which they say is for sitting, Athenaeus says. In whose work there is a

 to Menelaus, into the comparison according to the greater. For that one will say no longer more rhetorically but as towards the truth, that divine thi

 Elektron, perhaps, according to many, is also a certain material, a very particular kind of bronze-like substance, distinct from simple bronze. But it

 not only dwellings but he praised house and possessions together, the king explains in the phrase, dear children. With Zeus indeed, no one would conte

 the Egyptians. whence *aigyptiasai* and *aigyptiazein*, not only to burn. for example. and the sun shining with its flame will Egyptianize your skin,

 mountains of Thrace. and from Athos he plunged into the sea. It must be known that those who understand the Sidonians here to be those in the Phoenici

 he hands down. And the comic poet also has use of it. and it is a proverb for good fortune, bird's milk. and in the works of Athenaeus it is also me

 Let him be silent. But he says that what were of old the Rhipaean mountains of Galatia, but later the Olbian, and now the Alpine and the Alps, as Pose

 to campaign there at all. Or in another way, I destroyed the house of Priam, which possessed many things, of which I wish I had acquired the third par

 of the sin, to allow him to be with his wife. (verse 121.) A fragrant chamber, the sweet-smelling one. in the likeness of the fragrant cloud in the Il

 proven true. And the cause of such a shortening of the upsilon is not only the weakness of the two unaspirated consonants placed after it according to

 it seems. Since the things said are not simply signs of Telemachus, but of the son of Odysseus. And it is entirely likely that Helen, being so prone t

 And to put it another way, that not just as *potainion* and *prosphaton*, so too directly are the equivalent words *epesbolos* and *blasphēmos* placed

 The saying of the Attic Themistocles 1.158 would be similar. who, they say, having built a most beautiful triclinium, said he would be content if he c

 he himself having been raised in Pylos. And because he died gloriously. Therefore the poet presents Peisistratus as more composed, so that he might be

 of the good, they say, as the ancient scholia say. (verse 8.) But the phrase to him marrying and to him being born speaks beside what is fated, both

 of charming drugs. But especially, it should be taken more symbolically, with respect to, as will appear later, the care-dispelling quality of friendl

 (vers. 226.) And the word δηϊόῳεν (they were slaying) is intentionally made to have a hiatus by the succession of vowels, so that by the slowness of t

 of beings. And this was said for the plausibility of the many drugs there being known. which would not have been identified unless they were all preci

 supposedly for the good of the Trojans, the wooden horse. And that some of later generations, for the good of their countrymen, disfigured themselves

 I was washing Odysseus. Of which the present tense is `loeo`. From which comes `loetron`. The contraction of these is `louein` and `loutron`. But it m

 thus they are vexed at the corruption of women, as at heresies. 1.165 that is, when they perceive they are being outshone by others in their esteem. w

 well-polished bathtubs. Since being scraped is also said of wood, we reasonably also say a polished spear. The phrase we were all sitting, the best,

 Here he said heart of iron, thinking to bring the spirit to the same thing as the heart. It must be known that when Menelaus spoke of the mighty han

 omen. by a certain similarity to to accomplish and to be accomplished. That Telemachus replies to the question of Menelaus, with the poet saying a

 I go, I come, I arrive. And ἄγκεα (vales) are mountainous places lying low, which is, flat to the ground. Low-lying. and as the ancients say, ravines.

 (v. 350.) That in the phrase, I will hide no word from you, nor will I conceal it, it is unclear if there is any difference between to hide and to con

 considering Zeus and the Nile the same, because of the life-giving quality of both. And the local derivatives of Nile are not only Neilios and Neilôos

 not to give back Helen, either with the will of Alexander or against his will, has been shown in other places. (ῃερς. 366.) But Eidothea, Zenodotus wr

 will be said shortly. But see how clear the form of the narrative is in the introduction, which is, someone frequents this place and so on. But the

 He will count by fives and lie down in their midst like a shepherd among his flocks of sheep he devises the ambush. saying, (verse 414.) when you fir

 for the plausibility of a shepherd with flocks of sheep. For the shepherd also counts those under him. And to count by fives (pempazein), as was a

 symbolically signifying through the myth of Proteus, the things concerning true friendship. which is not to be hunted down immediately, at least by th

 of the diet, when we came down to the ship and the sea, and we had prepared our supper and ambrosial night came on, then indeed we slept on the shore

 by the sea-monster in the sea, it periphrastically indicates a seal, but not simply a sea-monster. (verse 446.) And the phrase destroyed the smell of

 Endios, the midday, Homer himself declared. having said before that when the Sun straddles the middle of the sky, then the old man comes from the sea.

 and grievous. And the Homeric Menelaus says such was the one to Egypt. Being such as the geographer relates, because it was inhospitable and without h

 unsalted, from *halos*, as will be said there, they derived. That *mysalmes* is compounded from *halme*, and what it itself means, will be said in the

 he devised a cunning scheme. Having chosen from the people twenty of the best men, he set an ambush. And elsewhere he ordered a feast to be prepared.

 It was not possible to use a more solemn comparison for a king so brave, who was slain while dining. For when in the *Iliad* he went out to battle, pr

 having come first, he doubted uncertainly. saying, but who knows and so on about Odysseus. But from Menelaus Telemachus learns something clearer. (v

 the Zephyr. He says that Homer also reveals the prosperity of the western men, having heard, as is likely, about the voyage to such places. where he a

 in order. For the events from Egypt up to and including the landing in Sparta are contained in only five lines. (ῃερς. 581.) That the phrase, to stat

 they are set in the sea. But Ithaca something also concerning all of them. And note that this is why Ithaca is called rocky. (verse 608.) See here als

 most perfectly, so also to friends the most beautiful and most honorable things must be given. (verse 615.) The phrase a well-made mixing-bowl, instea

 And it must be investigated whether groschos is a mistake. For grosphos is mostly found with a phi. Unless perhaps grosphos is a mechanical term

 difficulties. For it was not impossible to disobey Telemachus, but only difficult. (v. 658.) Note that it startles Antinous, just as it does the other

 usefulness of the heroic meter. similarly to drive a chariot and to attend and such things. (verse 677.) That Medon the herald, being outside the hall

 is explanatory of the phrase, having done an extraordinary thing. For to do something extraordinary and to have wrought something reckless is the sa

 has been told. For among the Ionians, it is the much. as also the phrase, female dew. (verse 709.) It should be known that the phrase, they trave

 he compared in a parable. For Odysseus would not be a lion, except only parabolically. But lion-hearted, he could plausibly be said to be. (verse 726.

 injures her fair skin. (verse 750.) Then she also advises what should be done, saying such things: 'but having washed and taken clean clothes for your

 And see how, although the poet was able even now to make Penelope appear to the suitors, yet he does not do so, because it would be ineffective. but h

 and for this reason he was pondering, and inactive. But as for epēlythen (he came upon), Homer constructed it with the accusative. Those after Homer

 it becomes third person through the lack of the τ and the departure of the iota. for this reason it is also paroxytone. just as also in the β rhapsody

 was beneficial to this poem. For its composition is that Odysseus is unrecognized by all, and especially by his wife, as will also appear clearly in w

 to hold a session. In the same way as the line, 'never was our assembly or session held.' (verse 13.) That just as in the Iliad he said that Achilles

 For those are monstrous in some way, as will be said there. It should be known also that *ship* is missing from *raft*, so that the poet says, on a r

 of women. And there are countless types of them for both men and for women. For instance, the *diabathron*. And it is a woman's garment. As in, she w

 making the speed of flight useless. For they say Hermes will travel more slowly riding on the waves and not being borne over them, and thus, according

 That the cedar and the thuon and the cypress are fragrant, is a history concerning plants. And the cypress is especially fragrant. And although the la

 from Athenaeus, it appears that skops, and perhaps also skopeuma, was a form of dance as was also shown. For skops, he says, is the posture of those l

 and the phrase, to slay man by man, instead of according to their youth, which is all those in their youth. (verse 70.) And the springs are placed bef

 The surfeit of weeping is swift, but 1.2 Odysseus' eyes were never dried of tears because of his longing for his fatherland. And Odysseus looks upon t

 shows it to be pleasing to the spirit. And in another way, according to the phrase he lifted all the vessels, the phrase he fitted his spirit with

 she did a good deed by saving Odysseus, not reproaching him for the good she had done. For it is necessary for the most part that the benefactor forge

 and also baneful, that is, harmful. It comes from ζηλῶ, future ζηλήσω, which is a form of not irrational anger. But the poet does not know the form ζη

 will be shown in the Nekyia as is possible. And even if the poet did not mention Tithonus here, nevertheless he related about him summarily in the Ili

 For liquids also are mixed with one another. and armies in battle. But the phrase and in bed, is an explanation of the friendship here. so that it m

 has the broad heaven. who is better than I am to think and. that is, to accomplish and perfect what has been thought. which is of greater power. For m

 Odysseus sat on the throne, from which Hermes had risen. From which it is possible to suppose allegorically, that both reason and the philosophical ma

 and in other respects she is weaker than you, at least in mind she is superior. (ῃερς. 2.) Note also that while trying to appease Calypso, he does not

 it shows. which is also called two-edged. (v. 236.) And steileion in the neuter is the piece of wood inserted into the feminine steleia, that is, into

 as being worn down for carving, as the triglyphs show. and τερηδών (woodworm) is the small creature which grows in both wood and bones. and the word τ

 it indicates much dryness because of its age. Therefore, he was not content with saying 'dry' but also added 'very dry'. which is exceedingly hardened

 He said carpentry. Since a shipwright is also a carpenter by a generic name. but sometimes the phrase well skilled in carpentry can also be said of

 And fenced, he said very appropriately. for the raft is in a way fenced around, by the bulwarks. or it also has them as a kind of fence. And bulwark

 and as for *lagōos*, if it is from the Ionic dialect, it has a pleonasm of the long *ō* in the middle. But if from the Attic, it has a pleonasm of the

 such a sewn pouch, useful for, with well-sewn hides. It is clear that the korykos (pouch) comes from the Ionic verb chōrein (to hold), and that such a

 it is written. But if, from *arktou*, the tau is removed, as has been said, there has been no change in meaning, nor indeed any ridicule, but the comi

 that is, the Pleiades, as will appear somewhere in what follows, of which there was mention a short while ago, Pindar called orias, it must be known t

 of the eastern ones, that is, as was written in the first rhapsody. For he who comes from such Ethiopians, comes through the Solymi, eastern mountains

 As he spoke, a great wave struck him from above, rushing terribly on. And it spun the raft around, and he himself fell far from the raft. And he let t

 he swam past. looking to the land, if somewhere he might find sloping shores, and harbors. And having been saved with difficulty in a river, not even

 the food, as was also written in the works on the *Iliad*. and this, in two ways. For either because by ripening the ears of corn, it provides the mea

 anschetheein, either for anaschein, that is to come up, to ascend and, so to speak, to rise up, which is similar to anedy, and kymatos exanadys, or an

 to be seated even if he says each one separately, such men were called *amippoi*. The use of *amippos* is also found in Sophocles, in the *Antigone*.

 the calm from milk. whence also *galeron* according to Pausanias, that which is calm and quiet and gentle. And having foreseen very sharply, he bears

 good in comparison with a harbor. But if there are also reefs around it and cliffs, this is the worst thing. And such shores are promontories, rocky p

 the harpies snatched them away. Although that is understood one way, and this another. (vers. 421.) The fear of the great sea monster and of the beast

 The cuttlefish, masculine, lies upon the belly, as it were a bladder. and that it is said that if it is short of food, it eats itself. whence the sayi

 terrible toil. (verse 299.) That Homer, by variegating this poem everywhere in diverse ways, also interweaves certain character sketches with the dang

 on him. And the cause of this swiftness is the dangerous occasion, not allowing for much speaking. Note what a thing man is in the circumstances of li

 living with him, she had the children Melicertes and Learchus or Clearchus. But Athamas, seized in his mind by the wrath of Hera, because he had raise

 to place the veil around the chest is, that is, for the heart not to suffer fear on account of the vastness of the sea, but to be courageous on accoun

 in fact. For there, the children who have suffered nothing rejoice over the one who has suffered much. But here, the much-suffering Odysseus rejoices

 lamenting. That is, flowing with a certain quality of sound. And from such a `muresthai`, `mormurein` also comes to be. Just as also from `mairein`, `

 (vers. 472.) And the cold, is the primitive of the most cold. as also beauty and strength, of the most beautiful and the strongest. (vers. 476.) And t

 The word 'phaethon' is opportunely added. For the sun does strike such bushes, but not shiningly. Just as rain, it passes through, but not right throu

 it is a species of bird that damages seeds. From which the Attic writers called those who frequented markets and public squares spermológoi (seed-ga

 The poet attributes the matters concerning the aforesaid Nausicaa to the wisdom of Athena, as he himself handled such a fiction very wisely and most i

 instead of he stretched around. Transferred from a driven horse or iron. (ῃερς. 10.) And the phrase he distributed the fields, provided for later

 it goes up, it seems to have a returning. So that it may say, that a rumor goes among men. Which also otherwise, has a certain similarity to has run

 she is going to the river to wash, she herself will plausibly declare shortly, saying, all these things are a care to my mind. And in such things th

 to entreat or to meet. for example. he met him coming out of doors for a council, so that certain men might call him. (verse 55.) And see the word kal

 For the Phaeacians are luxurious and not, like the Trojans, war-mad. (ῃερς. 66.) That the character of a modest maiden is shown by the phrase, for sh

 She whipped them to a run, and there was a clatter from the two mules. and they strained eagerly. That is, they moved vigorously. (verse 83.) And amot

 a sweetmeat. As I will eat, I will eat, a food. Cognate to which is also the eating and drinking elsewhere. (verse 91.) And that agrostis is a herb wh

 from spō with a change of the smooth to the rough breathing, the thing drawn together and turned into itself and circularly, or from airō according to

 they let go of the ball, as if deceiving. (vers. 119.) That someone being at a loss as to where he is and being afraid, would say after the manner of

 (ῃερς. 137.) Then, showing that the comparison is not to the manliness of Odysseus but to the astonishment which the women suffered because of him, he

 (v. 141.) But the word schomenē, here indeed, was spoken in the middle voice as was interpreted above. But in the phrase, schomenē lipara krēdemna, it

 having added lest he might suffer some evil here, he introduces the words of supplication, and says. But, O queen, have pity. For it is you I first ha

 in deed here, but only in will. For otherwise he would say that he was afraid to clasp her knees. Note also how Homer makes the orator Odysseus say th

 much-contested. (vers. 162.) And the metaphor is from the balancing of scales. And that the Hellenes put in at Delos when sailing to Troy, Lycophron a

 to go up of to run up, of which the uses of *anelythe* and of to go up are in the preceding passage, and of the other, in, he ran up like a sapling, H

 having included the narrative about him. Then he added morally the following. Now a divinity has cast me down here, so that I might still suffer evil

 he says. As also bronze is warmed by fire. And `rigedanon` and `kryeron` mean the grievous and the terrible. And `alibas` and `skeletos` are said of t

 In Plutarch, and in the phrase, but O Phoebus of Delphi, sharpening very many knives and pre-instructing your ministers. (verse 215.) The liquid olive

 and that since to anoint with oil and to anoint with unguent are equivalent in meaning, to anoint with oil was said from the skin which is anoin

 a man according to the ancients, one who is not simple but, so to speak, a twister. as from wool, that is, having twisted tufts. And the ancients say

 And a fair harbor on either side of the city. and the entrance is narrow. And the curved ships are drawn up along the way. For to each one of all ther

 so says such a phrase. It should be known that what is said in the Rhodian dialect as ἅλειον, is commonly called ἡλιεῖον, as the writer makes clear, s

 of him saying such things. For otherwise, it was unbearable and now she also highly recommends herself if she is so worthy of love as to not only hav

 This was previously indicated, sea-purple. a wonder to behold. leaning against a pillar. and her maids sat behind her. There also the throne of Alcino

 but she helped from afar. The account is about Athena. (ῃερς. 330.) That to rage furiously, ought to have been accented as a barytone, as from the b

 a Homeric fabrication, to be wary if some passing by, and learning of the happiness among them, should plot against them. For this reason they also co

 for guests also belong to Zeus. And Alcinous and the good men there with him are like a human image of Zeus. But perhaps Athena also, speaking to Odys

 simply to grasp but that which is for supplication. For he says. first you will come upon the mistress in her halls. (vers. 54.) And the discourse is

 It is not impossible for a good offspring to be born from bad parents. For Arete, descending from such, turned out admirable, as the following will sh

 the city is considered the tragedy of its ruler. And the he entered the house of Erechtheus is similar to to enter the city. (ῃερς. 84.) That havi

 For he relates much wealth in gold and silver and bronze. and craftsmanship concerning such materials. and the science of wool-working. and an abundan

 for the sake of beautiful sound and verbal harmony, which we humans love, such is `pephthake` and `kechalkeytai`. which the Attics say `ephthake` and

 to mean women's coverings, here he calls a simple cloth by this name. For it is not likely that women's robes were spread under those who were sitting

 the poet said, those that, along with being burned, also flare up. from which come αἴθειν and αἰθὴρ and ἄστρον and ἀστήρ. And with many words being de

 For Callimachus, instead of female weavers. And from this Callimachus also comes the phrase, a watery kairoma like membranes. But the one who said

 that is, both the left side and front and back. which is, from all sides. (v. 115.) But pear trees and pomegranate trees and apple trees and the

 the fig, no one of those concerned with words is ignorant of. And from the fig, also another proverb, the fig-wood assistance, concerning feeble hel

 and also a deceiver. And such things. And there is a clear use of vineyard, in similarity to which also the commonly called men's quarters, is fou

 theta thāteron is said, and thātera is the neuter plural singular. But Chrysippus, in saying 'the one (τὸν θάτερον) of the Dioscuri', commits an extre

 seeing. the suffering being transferred from those who suffer to those who cause it. In this way also the breastplates in the *Iliad* are called gleam

 Otherwise, here the stranger is Odysseus. For she, as was likely, was delicately seated. But he sat upon the hearth in the ashes beside the fire. whic

 of Echeneus to the king, that the stranger, indeed, was sitting on the ground, and that the Phaeacians were awaiting the king's word. Having learned t

 being woven. It should be known that if it were not written and heavy women spin down but a heavy woman may spin down, the verb would be of the Rh

 for. when we were making glorious hecatombs. (verse 211.) And to carry misery, is the verb to carry, to bear, to endure. such is also the phrase, nor

 to see the smoke leaping up from his own land, he longs to die. (ῃερς. 226.) That it is the mark of hospitable men, and they all then approved, and t

 grieving in my dear heart, I slept all night and into the dawn and midday. And the sun was setting and sweet sleep released me. (v. 290.) And in addit

 to bestow such things. But otherwise, allegorically, Calypso, whom we have taken to be the body, whom Hermes, that is, reason, does not even frequent,

 of the afternoon, that is, immediately after midday. (verse 291.) Odysseus just now says the maiden is like the goddesses, more flatteringly. For prev

 It is clear also that he spoke in Attic style, we are an envious race of men, instead of the men. For the common form was, envious races. (ῃερς. 311.)

 at the end, a superfluous extension and not in place of a preposition as in τῆμοσδε. (ῃερς. 323.) That the king, wishing to demonstrate the speed of t

 to go, which is to travel towards one another, but to be separate. whence also *idiai* is said adverbially for *ater*. Therefore these are the same by

 Odysseus speaking at length about himself. Wherefore also the title of this book is something like this. The preliminary narration at the court of Alc

 to see, has been provided for those later the phrase, so-and-so is beautiful to see, or so-and-so is weighty to behold. (verse 22.) But the phrase he

 to be called a singer. to whom there is also in other respects a resemblance to Demodocus. For Homer too, like him, is a faithful singer, and very fam

 being occupied with many things. (verse 63.) Note also that the phrase, and she gave both good and evil, is spoken by way of conception, that is, sy

 Achilles, for his part, being brave by force, falls. But Odysseus, by cunning becomes a sacker of cities. Meanwhile, however, the king rejoiced seeing

 he weeps for them. Thus also Menelaus and the royal dear children with him. (v. 85.) Note that the poet has paraphrased to draw his cloak over his he

 at the same time contests. And it was not the custom for the heroes to rest after eating, as was the case later, for the digestion of food. (vs. 103.)

 Naubolides from ballein, to succeed. as in, the wave struck. so that Naubolides might be one who sails fortunately and, so to speak, has a fair vo

 Declaring Clytoneus parabolically, he introduces this parable. as great a furrow as there is for mules in a fallow field. that is, how much mules, w

 they were confident. For *pepoithea* is an Ionic pluperfect, like *ēidea* and such things. (verse 137.) And *sunerrēktai* is a verb from which *rhēgmi

 to endure being mocked in vain, Odysseus speaks freely against the things for which the aforementioned Euryalus, as was said, attacked him. and lookin

 to stumble with the feet than with the tongue, which is the same as to say, to err. For the one can be raised up. (verse 172.) but a slip of the tongu

 to cower to the ground, indicates the great booming sound. and through it, the force of the throw. and to cower to the ground is to stoop down in fear

 and he dignifies Odysseus, as will be shown in what follows. (verse 4.) And it must be known that the word ὅτινα, being poetic, is used instead of ὅν

 self-praise. (ῃερς. 224.) Yet he gently comforts her, by subordinating himself to Philoctetes. and by not being able to be equal to either Heracles or

 That Heracles killed Eurytus, according to later writers, and the story concerning the daughter of Eurytus, Iole, the poet does not know. But others a

 a man, a writer, and laying claim to virtue in word, he inscribed on his own works. A man of delicate living and revering virtue, wrote these things.

 The use of such a word `paisai` is also found in the comic poet, and Herodotus also says it. This word has otherwise been used playfully by the Greeks

 he watched the twinklings of their feet. (ῃερς. 265.) and he marveled in his heart. not bringing forth the marvel with his lips, for the sake of great

 from Helios, he went to his smithy, plotting evil in his heart. And he placed on the anvil-block a great anvil, and forged bonds unbreakable, indissol

 they have not a few of the things of Hephaestus. in which he runs down Aphrodite as an adulteress. But other things are ridiculous, and especially the

 with such a solution, as cause, so of origin. Wherefore the allegorist says that Aphrodite is the temperament of the heavenly bodies and the love and

 someone having bent them back will gently loosen them, which he will not break by force and the phrase 'by force' is well placed here. For one loosen

 such bonds, when according to the one who said, he drinks wine excessively. whenever something serious might happen, it is mocked. Aeschylus, therefor

 Givers lengthen the omega of the first syllable, and here in imitation of giver of good things. But those after Homer shorten doter. But they le

 to be given for the most worthless Ares, for 'wretched' here is used for cowardly and worthless. Another thing they say is that sureties are wretched,

 it only signifies loosing, as the poet uses it in the aforementioned passages, but it also sometimes indicates persuading. For example. surely Cypris

 hearing of the adultery of Aphrodite, was delighted in his mind, just as the other Phaeacians were. But if the philosopher should not have been cheere

 they sit farther from the lyre. For they used to say that the losers sit as asses. And that not only ball-players but also other arts not worthy of mu

 they snapped with their forefingers, as it is found in the works of Athenaeus. It is clear that `krotein` (to clap) is onomatopoeic, as is `krouein` (

 and the wide-ruling. For just as χῶ becomes χαίνω, βῶ βαίνω, ῥῶ ῥαίνω, κῶ καίνω, σέω σῶ σαίνω, so also κρῶ becomes κραίνω. But τρισκαιδέκατος, is ambi

 famous. And so also in the case of κτείνω [I kill], κτέννω. The use of which is also in the phrase, of old they used to kill wolves in Attica and,

 this all-bronze sword, upon which is a silver hilt, and a scabbard of newly-sawn ivory is twined about it, and it will be of great value to him, he pl

 the chest was shown beforehand, lest somehow the strangers should plot against it by untying it, just as once his companions untied the bond of the wi

 to the herald. (verse 487.) And after a little, and otherwise not in general but in particular praising the bard Demodocus whom, honored by the people

 he made with Athena. (verse 474.) And note that the giving of the meat is here a kind of welcome for Demodocus, just as in what follows the giving of

 emptiness of the horse. But another would not spare the expression to say that it was applied as if, forsooth, such a horse were pregnant. according t

 of whom, (v. 516.) he sang how one in one way and another in another way was sacking the city. which itself is not even stated here. For it does not s

 the city, and such things. And the phrase the city will cover all around, instead of, it will contain within. and it is similar to, when his own

 as among others the comic poet also shows in the phrase 'these men were cut down.' And it is clear that in the phrase, 'but they, cutting,' he indicat

 would say that he does not even have a proper name which is given to him from birth. For this is what nameless signifies here, being said in this wa

 a mountain and shaking it over the Phaeacian city, a covering for destruction. And it is possible here too, as with the Greek wall at Troy, to say fit

 a mountain will cover our city, note that ἡμῖν, being an enclitic, unusually shortened the final syllable and for this reason received a circumflex on

 of the narratives of Odysseus. in which he says he made war on the Cicones and came to the Lotus-eaters and went to the Cyclops Polyphemus and blinded

 to be a teacher of utter luxury, saying that pleasure is the end of things in life. which indeed some mocked the poet for. For in truth, the clever an

 they will add to the great hero. And especially because having taken courage he said that his fame was heavenly. 1.3 It should be known that concernin

 wooded Zacynthus, nothing prevents the feminine gender from being preserved for these islands. And in (ῃερς. 25.) low-lying and supreme, it is quest

 The Cicones around Ismarus shouted to the other Cicones who were their neighbors, at once more numerous and braver, inhabiting the mainland. (ῃερς. 49

 A dithyrambic trope to call the ship a moist foot because we proceed at sea with the ship as with a foot. As if someone might also call a winnowing-

 The story of the summoned dead is placed by the poet in reverse order, as a kind of recapitulation, through which the gaps in the narratives are fille

 resembling a medlar and how wine is pressed from it just as from date-palms, the ancients relate at length, cultivating it carefully, and giving philo

 they still have philosophy imperfectly if they would not sail past the land of the Lotus-eaters. But the wise Odysseus will overcome even such a bitte

 to have them in common. But if, being just, they sometimes grieved the Phaeacians, their neighbors, as has been written before, they say this happened

 of the necessity to also throw stones at the enemy. And it is said that from whatever language Billipos is for Philippos, from the same is also Ballen

 in a calm, and in deep darkness. which itself also happened for the good. For if it had been day, they would have put in at the land of the Cyclopes,

 unplowed and fruitful. But this, being bereft of men, pastures goats instead of them. It is clear that `mēkasthai` (to bleat) imitates the sound of go

 is held fast. But if it is also an island around which is the landing, what follows is also fitting. (verse 146.) that is, the phrase, 'where no one c

 to be a synecdoche. For he did not say eating meat and wine, but feasting, that is, spending in a feast. (verse 163.) But see also, the wine had run o

 here. And going on he will say also that coming from pasture he was carrying a mighty burden of wood, which will be mentioned in what follows. And tha

 easy of access. And otherwise Tityos was also of excessive size according to Homer, and Otus and Ephialtes, the sons of Aloeus, are not unlike these.

 he says, explaining. a savage man, knowing neither good judgments nor laws. And from the phrase, (ῃερς. 190.) a monstrous wonder had been wrought, tho

 to drink good wine as having it a gift from his ancestor Dionysus. Maron seems to have become a cultivator of vines, especially those whose wine is sw

 doom or surfeit and ruin on account of the divine. However, *akērion* signifies something else. For it means the lifeless. The divine drink, like the

 four, he hears it as if you mean a watery cup, that is. But as for drinking wine mixed four and two according to Diocles, a proverb forbids it, saying

 and the vessels for cheese, and those for vegetables. and *taroma*, rowing. for they say *tarrhos* is the row of oars, since they resemble wings. And

 2.) It is clear that to distinguish and to judge is sometimes said as in, 'judge men according to their tribes.' (verse 221.) The word ἔρχατο is also

 appearing to his companions to be lovely. And see what chance things are like. For before entering the cave, Odysseus, though suspecting the evil, did

 An after-dinner drink is now the burden of wood, but after a little while he will also call milk an after-dinner drink. (v. 243.) That the poet here c

 But four-wheeled, not all wagons but according to region. (ῃερς. 242.) That these things are a description of milking and cheese-making. (ῃερς. 244.)

 Nestor asked the strangers, so here too the Cyclops asked those with Odysseus. And the ancients say that those verses are better placed here. For this

 Nor would I, to shun the wrath of Zeus, spare either you or your companions (v. 278) unless my own heart should bid me. The fool said this craftily, t

 Perhaps he also judges the other Cyclopes to be like himself. Therefore he adds (verse 277) Nor would I, to avoid the enmity of Zeus, spare you. Alm

 happening. And with such things the most voracious Cronus would be ranked, whether mythical or a man. (verse 288.) And the phrase laid his hands upon

 in a cave, for the account would have been cold on account of the affected meanness, but an action with an action, that is, the ease of peeking into t

 and I ordered it to be sharpened. And indeed the word `ethoōsa` is the same as `apōxuna` (I sharpened). but it differs in that the companions sharpene

 likeness of 'I spread out' 1.346 'I will spread out.' From which also a certain item of apparel, a petasos. As is clear from: boys having charioteers

 but one. And the one is better than a thousand cups. (verse 348.) The phrase 'the ship had hidden' is not dissimilar to 'the house covered'. For both

 like a child, Odysseus begins the deceit concerning Nobody. And having contrived it, he does what follows. (verse 358.) Odysseus also, anticipating, h

 will be said. A certain ancient man wrote a mocking epigram for a certain doctor Acron thus. Acron, the top doctor of the Acragantines. He wrote it

 nor by force. that is, Outis is killing me with guile, but not with strength. But they, being ignorant of outis as a proper name because it was a st

 who resembled a peak, but he also makes him act unseemly in this way. Well does he make such a beast recline on its back and sideways, so that it migh

 taking the fire-pointed stake in his eye (verse 387), or holding it according to Aristarchus, we twirled it. And the blood flowed around it, though it

 He says, for instance. He dips it in cold water, tempering it. For iron is hardened by such a dipping. And it has strength, that is, it becomes more e

 and the other Cyclopes. whom he called his friends, the friendless and savage and inhospitable one flattering them without method. (ῃερς. 400.) And ak

 is used for many. Or also, all those concerning the matter at hand. But the phrase as for one's life was made into a proverb. it is found also in th

 The ancients called those who spoke circumlocutiously and expressed themselves clumsily `strepsimallous` (twist-fleeced), taking the jest from wools h

 according to Odysseus, [the genitive] of Outis, being named from his nothingness. Something like the phrase, Nobody, whom I say has not yet escaped d

 to Odysseus. (verse 441.) See also how now the Cyclops said Odysseus was a nobody. But a little later he will say both a nobody and feeble or weak. (v

 For also the doors, and the being outside. (verse 499.) But the eating, is the vehemence of the evil. For he was not grieving the strangers. He was no

 it has been said before what rothion means in Homeric terms. And the poet explains palirrhothion a little later in the phrase, casting a missile

 of an inhospitable man. (ῃερς. 499.) And in these verses Homer also fashions a marble stone thrown against the ship, so that he might show its weight

 to be blinded. For he will say immediately after a little, you blinded my eye. (v. 507.) And the phrase ancient oracles, is a wonderful balancing of

 the younger ones say. using the zeta instead of the ˉg. and saying phýzo for phýgo. and for péphyga and pephygós, péphyza and pephyzós. And someone wi

 on the seashore. But what it is to land and what the shore is, is made clear elsewhere. (verse 549.) That the companions of Odysseus divided the Cyclo

 The ancients record seven islands of Aeolus near Sicily. And these are they. Aeolis or rather Aeolia. where perhaps was the palace of Aeolus. Strongyl

 they blow also seasonally for the most part, such as the Etesian winds in summer, the south winds in autumn, and in spring, the white-south winds. But

 a bag of a nine-year-old ox, because of its strength and unbreakability, he gave to Odysseus. Therein he bound the paths of the blustering winds. For

 to compare to Odysseus one who holds out empty hopes to some, and is a puff-cheeked braggart on the basis of falsehoods. Concerning whom it is appropr

 But come, let us see quicker what this is. Which, interpreting, he says. how much gold and silver is in the bag, (verse 47.) thus the precious bond, a

 to find those around Aeolus feasting, who, even if they ought to have been disposed cheerfully towards Odysseus on account of being otherwise hospitab

 In the Doric dialect. but with the removal of the first consonants, *airō*. And by transposition according to the Ionians, *rhaiō*. from which the ham

 and, he says it seems to call the possession of all cattle *probasis*. (ῃερς. 81.) Furthermore it must be known that Lamos is the name of either an il

 The clear term here, that is entrance, is put more poetically there. For it is eisithme. And again, in turn, what was said commonly there, that is

 of the Laestrygonians, if indeed they did not farm, living from such things as is likely, and they themselves in a more Scythian manner. and more so t

 or is a periphrasis for drawing water or having water drawn, the phrase they were carrying water towards the city. (verse 106.) And Antiphates and A

 let us flee cowardice. but they all together cast up, fearing destruction. (verse 130.) And observe that ἀνέῤῥιψαν (they cast up) is said elliptically

 Bellerophon shows in the Iliad devouring his own soul. (v. 144.) That also here in, the third day fair-tressed Dawn accomplished, Dawn is the corp

 here too Homeric variety. For on the lush island there is a hunt of many wild 1.374 goats, but on the island of the Cyclops the carrying off of domest

 of lophnides, which is also used by Lycophron, the original form being lophnia as Athenaeus makes clear, saying that a lophnia is a torch made from ba

 more broadly. First, the gloom through the phrase, where the Sun goes under the earth. Then the Dawn through the phrase, where he rises. For this is t

 having said only this much, that her halls were built of polished stones on a high place. But the island on which she was, the boundless sea (ῃερς. 19

 this also the ship of Odysseus. The remaining, therefore, in each ship were 44 men. of whom having just been divided into two, the one half, twenty-tw

 that he did not perform his tasks according to his art unpleasantly, but easily, so that he even sang while writing. And *dapedon* here seems to mean

 I might drink. and, I drank it out and it did not bewitch me. And, having drunk you were not bewitched. The word *kyka* is the prototype from which *k

 The use of `βεβολῆσθαι` or `βεβλῆσθαι` is also in the Iliad. And among these is found `ἀγάσασθαι`, not to be jealous, as before these, but simply to b

 will ward off the evil day from your head. And I will tell you all the destructive wiles of Circe. She will mix you a potion, and will cast drugs into

 having been frightened, grew pale. But the poet does not say also how men call moly, since it is unknown to them. Therefore it is also undeclined and

 destructive counsels of Circe, which after a little he will speak more vehemently, and I will tell each thing, is a parody from, I will tell you al

 the word itself shows. But to lament properly is to be troubled with tears over some destructive thing. From this comes lamentation. As from to wail.

 arising from groves and rivers and certain such things, hinting through them at certain natural powers, both the others, and as many as minister to th

 Hamadryads and Orestiads and Meliads, and some such. (verse 351.) But sacred rivers are not only those that move in their course, but also those that

 that is, being spoken on behalf of someone. For example: But if you indeed earnestly command me to drink and eat, (verse 387.) release them, that w

 with a pleonasm of the sigma, you have suffered. And so much for such men. But Aristarchus writes `pepasthe` for `polla kaka peposthe` (you have suffe

 Cyclops did, when our comrades came to his inner court, and with them followed bold Odysseus. For through his recklessness they too perished. (v. 432.

 uncountably much meat and (verse 468) sweet wine, drinking, that is. which is also found in the same way a little later. And the complete version of t

 he compares to the living, saying that the other living flit about like shadows. And he calls the souls of the dead shadows, such as certain ones appe

 they might be in danger of falling down. And his dual nature is shown, along with others, by Lycophron, in whom is found the saying that Tiresias knew

 and fruit-destroying willows Beach the ship there by the deep-eddying Ocean. that is, at the far shore of the Ocean, as if it supposedly ended there.

 It is called Alcmanic because Alcman used it to excess. For example: Castor driver of swift colts and Polydeuces. It occurs when that which should be

 to flow down, as in the phrase, and the down-flowing water of the Styx. And perhaps this might be the Leucadian rock that will be mentioned hereafter.

 simply black but also very black. on account of the darkness of those in Hades. And the phrase who is conspicuous among sheep is not far from perfe

 it has been said, is found in the commentaries on the Iliad. And so also concerning ladders, that they are also for war. whose etymology is from klō,

 spondylos, the judicial vote. (verse 562.) That it expresses despair of a return to their own homes, the phrase `phasthe nu pou`, that is, you say pe

 they were, as it were, of the underworld. Crates, however, writes 'Cerberians', following, I think, the comic poet, who plays on the place of the Berb

 It is called Helios (Sun), on account of its journey according to an element, that is, an order. Whence also one of our great wise men calls it an ele

 anger, it demands that those who are not young be old in their mourning. (verse 40.) And the word *outamenoi* [wounded] is used generally even now for

 is mine. Heap up a mound for me on the shore of the grey sea, for a luckless man, for future generations to learn of, and fix on the tomb the oar with

 and of a tomb, the mnematites. And these seem, and even more so when they are considered in discourses, to come to the same thing as what were later c

 Son of Laertes, Odysseus of many wiles, why, O wretched man, leaving the light of the sun have you come to see the dead and the joyless place? But wit

 of the escort, and of the slaying of the suitors, which, although it was possible to accomplish also by guile, Odysseus nevertheless does openly, havi

 and a sign, this: if some traveler, meeting you and seeing you carrying on your shoulder the oar, that is the oar-blade, were to say you are carrying

 and one hundred and fifty tawny ones. And such are these things. (v. 123) But *eueres* (well-fitted) [shows] that the word signifies not only concerni

 many know these things as equivalent according to polyonymy. Wherefore here too the spear-tip might be of adamant, that which is on the spear, that is

 for not yet have I come near my fatherland, nor yet have I set foot on my own land, but always suffering I wander in misery. And the phrase 'my own la

 a difficulty. And its solution is that either she is a good worker. But it is sometimes taken also for if not, for example: what good would I have d

 mix dust. (vers. 192.) But what the mound of the wine-dark threshing-floor is, has been written before. But the shedding of leaves, cast down everywhe

 I name from ὄνυμα. Cognate with which are ὁμώνυμος, συνώνυμος, and suchlike words that were made common from the Aeolic tongue. And from ὄπτω it seems

 be an envious little man, that is, do not be an envious man. And see that the word andrion is formed as a diminutive from andros according to the patt

 they say it should not even be aspirated. (verse 227.) The account here of the blood would not be out of place to be adapted to savage and bloodthirst

 And it is clear that they themselves lived somewhere around Thessaly. Likewise it is also clear that Pelias was dispatched by the trickery of the sorc

 the rivers are called nourishers of youths, and that they have a desire to bear sons and daughters from marriage, and to be fertile according to the f

 made desolate. But Cadmus later rebuilt it. And thus say others. But Homer does not know of the said wall-building by lyre, but lamenting the story he

 276.) and she went to the house of the strong gate-keeper Hades, that is to say she died, having fastened a steep noose from the high hall, held by he

 indicates a most accursed union. Thus also in the case of Aegisthus he said that he had devised a very great deed, namely the adultery dared by him. (

 a year, and (ῃερς. 294.) the seasons came on, that is, of the following year, (ῃερς. 295.) and then indeed the might of Iphicles released him, that is

 held it inside. And that Iphiclus was thereafter unable to father children because of the fear from that incident. Aegypius also pointed out the wild

 Though Neleus had twelve sons, the poet here mentions three, perhaps because these were his only ones by the fair Chloris, or perhaps because these we

 he says that the imperceptible increase of the illumination on each day is not even easy to conceive, nor how each of them is living on alternate days

 it is a correction of 'whom both the earth holds alive.' For that was said simply. For how is it that both, who are also dying, are simply living? But

 while they were hunting, to bring a stag in between them. And they, having cast their spears at it, missed the animal, but struck one another to death

 And φύλοπις (battle-cry) is an epithet of battle, as is shown by the phrase, to raise the battle-cry of war, so that when φύλοπις is found alone som

 to her beloved a ball of thread, the one also mentioned in the Iliad, with which, having entered the cave, he was to tie it to the cross-bar of the do

 battle. But Eriphyle, having been won over by gifts—these were a golden necklace, given to her by Polyneices or Adrastus—and having been chosen 1.422

 of the great Arete. And the saying, that each of the listeners has a share of honor in other things and also in being wealthy. Therefore she says: do

 368.) Then interpreting such a tale, he says: the grievous woes of all the Argives and of you yourself. (ῃερς. 367.) And see here too Homer attributes

 and to sleep sufficiently. But most gnomicly, there is a time for speaking much, such as in the day, and there is a time for sleeping, such as now, th

 has been swiftly paraphrased from there. That there was also a certain river called Is, it is possible to gather from Lycophron also. (v. 396.) That O

 he slew along with his accursed wife, now also in the following verses he expands and broadens what has already been narrated simply and briefly. (ῃερ

 he added that because of Helen many of us perished, and for you Clytemnestra devised a trick while you were far away, where one must also consider Atr

 unwillingly. For there too the negative has been drawn from the second part to the first, according to the figure of common construction. Something si

 usually the word means the vehement and impetuous and one worthy to be restrained and to endure. wherefore he also added: how did you dare to come dow

 But I would wish to be an *epárouros* has a double spelling. For either *epárouros*, the one working the land or even simply one on earth, or, with

 striding through the asphodel meadow, with joy, because I said that his son was very glorious. Such are good fathers concerning their praiseworthy chi

 one hundred and twenty is said to be the port of the Pergamenes. (v. 519.) And in the phrase, hero Eurypylus, some understand hero by elision, whi

 He relates of Eurypylus, after Memnon the Aethiopian, when speaking of Trojan allies. Neoptolemus was also certainly such a one, whose skin he says wa

 is said of this. (verse 534.) And in the phrase, neither struck by a missile nor wounded at close quarters, a distinction appears, as also in other

 to grant the heroes the captive Trojans, having gathered them he asked them which of these two heroes had been more of a harm to them, and when they s

 but themistes are not only judgments but also oracles and counsels, this is clear from the ancients. It must be known that the greater part of histo

 around whom Tityos was ruler. And Panopeus seems to be a beautiful place, for which reason it has pleased the poet not to call it wide-spaced but b

 and of nectar. Such things might be said to be suffered also by anyone who is either a creator of illusions and is fed by empty hopes for things he ou

 to the one seeing, from which it is clear that ὁρῶ falls under three conjugations. And ὁράω, like βοάω, is more commonly used. And ὁρόω also exists in

 And Sisyphus is a man who appears to always attempt wicked and, so to speak, vulgar deeds, but not to accomplish what he attempts because of its diffi

 as was also previously shown, instead of against the neck. From which they say that to rest properly means to put off a burden that is on the neck,

 a baldric on his breast, a golden strap it was, where wondrous works were wrought. bears and wild boars and grim-eyed lions, conflicts and battles, mu

 as the poet also makes clear by saying aorter, then adding for the sake of interpretation the phrase, golden baldric. And the word aorter comes

 The same for to be brought up, when it also signifies to ascend, as in, they brought up to the Corycian cave in Herodotus. But perhaps it also the

 great rivers and terrible streams. Oceanus first esteems the river and Oceanus, she herself also making it clear there, that the summoning of the dead

but one. And the one is better than a thousand cups. (verse 348.) The phrase 'the ship had hidden' is not dissimilar to 'the house covered'. For both indicate an enclosing of the things within. (verse 351.) And *schetlios* here has the meaning customary to the poet. Note also in such a word that although *echetlē* and *schetlios* are composed from the same verbs, they are nonetheless different. For *echetlē* is that which someone holds on to steadfastly; while *schetlios* is one who ought to be restrained and to endure. (verse 352.) The word *poleōn* (of many) was said cleverly. For even if the voyage here is not for prudent mortals, and especially for those who are knowledgeable, yet among so many it is likely that in the long course of time some other person also 1.347 landed in the land of the Cyclopes. And in the phrase 'you did not act according to fate,' the word *erexas* naturally has a single r. (verse 353.) That the witless Cyclops, enticed by the flatteries of Odysseus, and receiving the ivy-wood cup of wine as if it were a sort of libation, drank it up, as was just said, drinking the sweet potion. and he says, 'he asked me for a second one again'. 'Give me more, readily, and tell me your name right now, (verse 356) so that I may give you a guest-gift, in which you may rejoice'. saying this ironically, indeed. But in another way, speaking a word dear to Odysseus. For in truth, having drunk and become drunk, he gave himself, ready for blinding, to Odysseus. which Odysseus rejoiced to do. (verse 357.) Then, also making a comparison of the wine which he drank and that of the Cyclopes, he says: 'For the grain-giving earth bears for the Cyclopes wine of rich clusters, and the rain of Zeus makes it grow for them, but this is a stream of ambrosia and nectar'. And one must consider whether such a clever thought is fitting for the bestial and brutish Cyclops. (verse 359.) Note also that in the word *aporrōx* the poet indicates that it is not incongruous to think of ambrosia as something liquid, just like nectar. For *aporrōx* is fitting for liquids. For it means an effluence. Thus, at any rate, some of the later writers have made it, taking ambrosia to be a liquid divine food. But perhaps *aporrōx* is also placed synecdochically with reference to nectar alone, so that one must understand some other word for ambrosia. But among some of the ancients, nectar was a dry divine food. Anaxandrides, for instance, is cited, writing thus: 'I eat the nectar, kneading it thoroughly, and I drink down ambrosia and serve Zeus'. And Alcman, saying that the gods 'eat nectar'. And Sappho, saying that 'a krater of ambrosia was mixed,' for drinking, that is. For which reason, identifying it with wine, she adds: 'And Hermes, taking a pitcher, poured wine for the gods'. And *herpis* is 'wine' in Egyptian. As Lycophron also knows. And it is related that those around Lydian Olympus prepare the so-called nectar by mixing wine and honeycombs, of honey, that is. And there are also fragrant flowers. So that according to this account, that drink is sweet, as if from honey. But some say that the lyric poet Ibycus knew ambrosia to have a sweetness nine times greater in intensity than honey, saying that the latter is a ninth part of ambrosia in respect to pleasure. Note here also from Athenaeus the phrase: 'and ambrosia, pure water, oil, a mixture of all fruits, which he threw in'. Meanwhile, at any rate, Odysseus gives a second and a third ivy-wood cup to the Cyclops. For he says: 'Thrice I brought and gave it, and thrice he drank it in his folly'. But when (verse 362) the wine came round the wits of the Cyclops, then he suffers the things that will be described. And the phrase 'the wine came round the wits of the Cyclops' is a periphrasis for 'he became drunk'. And the Cyclops suffered this, since he drank so much. Namely, a mixture of sixty ivy-wood cups, as has been shown before. For the three ivy-wood cups would have made so much, each of which received twenty measures of water. in which it was certainly not the water that overcame Polyphemus, but the wine of the three ivy-wood cups brought him to drunkenness. (verse 353.) And one must consider how large the ivy-wood cup was, if indeed it was made for the drinking of so great a Cyclops. And in these lines, the phrase 'he was terribly pleased drinking the sweet potion' was expressed etymologically. For from *hēsai* (to please) comes *hēdy* (sweet). (verse 355.) And the phrase 'and tell me your name' is introductory and provocative of what immediately follows. For immediately, since Polyphemus, being overcome by drunkenness, was not able to delve deep into sophistries, he who also otherwise

ἀλλ' ἢ μίαν. ἡ δὲ κρείττων ἡ μί' ἐστι χιλίων ποτηρίων. (ῃερς. 348.) Τὸ δὲ ναῦς ἐκεκεύθει, οὐκ ἀνομοίως ἔχει πρὸς τὸ, δῶμ' ἐκάλυψε. περιοχὴν γὰρ τῶν ἐντὸς καὶ ἄμφω δηλοῦσιν. (ῃερς. 351.) Ὁ δὲ σχέτλιος, τὴν συνήθη τῷ ποιητῇ κἀνταῦθα σημασίαν ἔχει. Σημείωσαι δ' ἐν τῇ τοιαύτῃ λέξει καὶ ὡς ἐκ τῶν αὐτῶν ῥημάτων συγκείμενα ἡ ἐχέτλη τε καὶ ὁ σχέτλιος ὅμως διάφορά εἰσιν. ἐχέτλη μὲν γὰρ, ἧς ἔχεταί τις τλημόνως. σχέτλιος δὲ, ὃν ἐχρῆν σχέσθαι καὶ τλῆναι. (ῃερς. 352.) Τὸ δὲ πολέων, ἀστείως ἐῤῥέθη. κἂν γὰρ οὐκ ἐνθάδ' ὁ πλοῦς τοῖσι σώφροσι βροτῶν καὶ μάλιστα τοῖς ἴδμοσιν, ἀλλ' ἐν τοῖς οὕτω πολλοῖς εἰκός ἐστι καὶ ἄλλον τινὰ τῷ μακρῷ χρόνῳ εἰς τὴν τῶν Κυκλώπων 1.347 κατᾶραι. Ἐν δὲ τῷ, οὐ κατὰ μοῖραν ἔρεξας, δι' ἑνὸς ˉρ κατὰ φύσιν τὸ ἔρεξας. (ῃερς. 353.) Ὅτι δελεασθεὶς ὁ ἀσύνετος Κύκλωψ οἷς ἐκολακεύθη πρὸς Ὀδυσσέως, καὶ ὡς οἷα λοιβήν τινα δεξάμενος τὸ τοῦ οἴνου κισσύβιον, ἔκπιεν ὡς προσεχῶς ἐῤῥέθη, ἡδὺ ποτὸν πίνων. καί με φησὶν ᾔτεε δεύτερον αὖτις. δός μοι ἔτι πρόφρων, καί μοι τεὸν οὔνομα εἰπὲ αὐτίκα νῦν, (ῃερς. 356.) ἵνα τοι δῶ ξείνιον, ᾧ κε σὺ χαίροις. εἰρωνικῶς μὲν τοῦτο λέγων. ἄλλως δὲ, φήμην λαλῶν φίλην τῷ Ὀδυσσεῖ. ἀληθῶς γὰρ πιὼν καὶ μεθυσθεὶς δέδωκε τῷ Ὀδυσσεῖ ἕτοιμον ἑαυτὸν εἰς τύφλωσιν. ὅπερ ἐχάρη ποιήσας ὁ Ὀδυσσεύς. (ῃερς. 357.) εἶτα καὶ σύγκρισιν οἴνου ποιῶν οὗ τε ἐξέπιε καὶ τοῦ κατὰ Κύκλωπας, φησί. καὶ γὰρ Κυκλώπεσσι φέρει ζείδωρος ἄρουρα οἶνον ἐριστάφυλον, καί σφιν ∆ιὸς ὄμβρος ἄξει, ἀλλὰ τόδ' ἀμβροσίης καὶ νέκταρος ἐστὶν ἀποῤῥώξ. καὶ σκοπητέον εἰ πρέπει τοιοῦτον νόημα δεξιὸν, τῷ θηριώδει καὶ βοσκηματώδει Κύκλωπι. (ῃερς. 359.) Σημείωσαι δὲ καὶ ὅτι ἐν τῷ ἀποῤῥὼξ ἐμφαίνει ὁ ποιητὴς ὡς οὐκ ἀπᾷδον ἐστὶ νοῆσαι καὶ τὴν ἀμβροσίαν ὑγρόν τι ὥσπερ καὶ τὸ νέκταρ. τὸ γὰρ ἀποῤῥὼξ, τοῖς ὑγροῖς προσαρμόζει. δηλοῖ γὰρ ἀπόῤῥοιαν. οὕτω γοῦν καὶ ἐποίησαν τῶν τινες νεωτέρων, τὴν ἀμβροσίαν λαβόντες εἰς ὑγρὰν θείαν τροφήν. ἴσως δὲ καὶ συνεκδοχικῶς πρὸς μόνον τὸ νέκταρ κεῖται ἡ ἀποῤῥώξ, ὡς χρῆναι ἄλλο τι ὄνομα ἐπὶ τῆς ἀμβροσίας νοεῖν. παρὰ δέ τισι τῶν παλαιῶν τὸ νέκταρ ξηρὰ ἦν θεία τροφή. προφέρεται γοῦν Ἀναξανδρίδης μὲν γράφων οὕτω. τὸ νέκταρ πάνυ μάττων ἐσθίω. διαπίνω τ' ἀμβροσίαν καὶ τῷ ∆ιῒ διακονῶ. Ἀλκμὰν δὲ λέγων τοὺς θεοὺς νέκταρ ἔδμεναι. Σαπφὼ δὲ εἰποῦσα ὡς ἀμβροσίας κρατὴρ ἐκέκρατο, εἰς πόσιν δηλαδή. διὸ καὶ ταυτίζουσα τῷ οἴνῳ αὐτὴν ἐπάγει. Ἑρμῆς δ' ἑλὼν ἕρπιν θεοῖς ᾠνοχόησεν. ἔστι δὲ ἕρπις Αἰγυπτιστὶ ὁ οἶνος. καθὰ καὶ ὁ Λυκόφρων οἶδεν. ἱστοροῦνται δὲ καὶ σκευάζειν τὸ καλούμενον νέκταρ οἱ περὶ τὴν Λύδιον Ὄλυμπον, οἶνον καὶ κηρία συγκιρνάντες, μέλιτος δηλαδή. ἔστι δὲ καὶ ἄνθη εὐώδη. ὡς εἶναι τῷ λόγῳ τούτῳ γλυκὺ ἐκεῖνο, ὡς ἐκ μέλιτος. τινὲς δέ φασιν ὡς ὁ μελοποιὸς Ἴβυκος τὴν ἀμβροσίαν κατ' ἐπίτασιν ἐνναπλασίονα γλυκύτητα ἔχειν οἶδε πρὸς τὸ μέλι, λέγων αὐτὸ ἔνατον εἶναι μέρος τῆς ἀμβροσίας κατὰ τὴν ἡδονήν. Σημείωσαι δ' ἐνταῦθα ἐκ τῶν τοῦ Ἀθηναίου καὶ τὸ, ἠδ' ἀμβροσία, ὕδωρ ἀκραιφνές. ἔλαιον. παγκαρπία. ἅπερ ἔμβαλλε. τέως γε μὴν Ὀδυσσεὺς καὶ δεύτερον καὶ τρίτον κισσύβιον τῷ Κύκλωπι δίδωσι. φησὶ γοῦν. τρὶς μὲν ἔδωκα φέρων. τρίς δ' ἔκπιεν ἀφραδίῃσιν. αὐτὰρ ἐπεὶ (ῃερς. 362.) Κύκλωπα περὶ φρένας ἤλυθεν οἶνος, τηνικαῦτα πάσχει τὰ δηλωθησόμενα. Ἔστι δὲ τὸ, Κύκλωπος φρένας περιῆλθεν οἶνος, περίφρασις τοῦ ἐμεθύσθη. ἔπαθε δὲ ὁ Κύκλωψ τοῦτο, οἷα πιὼν οὕτω πολύ. ἑξήκοντα δηλαδὴ κισσυβίων κράμα ὡς προδεδήλωται. τοσοῦτον γὰρ ἂν ἐποίησαν τὰ τρία κισσύβια, ὧν ἕκαστον ἀνὰ εἴκοσι μέτρα ἐδέχετο ὕδατος. ἐν οἷς πάντως οὐ τὸ ὕδωρ περιελθὸν τὸν Πολύφημον ἀλλ' ὁ τῶν τριῶν κισσυβίων οἶνος εἰς μέθην κατέφερε. (ῃερς. 353.) λογιστέον δὲ καὶ τὸ κισσύβιον ἡλίκον ἦν εἴγε εἰς πόσιν ἐπεποίητο Κύκλωπι τῷ τοσούτῳ. Ἐν τούτοις δὲ, τὸ μὲν ἥσατο δ' αἰνῶς ἡδὺ ποτὸν πίνων, ἐτυμολογικῶς ἐφράσθη. παρὰ τὸ ἧσαι γὰρ, τὸ ἡδύ. (ῃερς. 355.) Τὸ δὲ καί μοι τεὸν οὔνομα εἰπὲ, προεκθετικόν ἐστι καὶ προκλητικὸν τῶν εὐθὺς ἐφεξῆς. αὐτίκα γὰρ ἐπεὶ μέθῃ κατασχεθεὶς ὁ Πολύφημος οὐκ εἶχεν ἐμβαθύνειν σοφίσμασιν, ὁ καὶ ἄλλως