they say he was called, some Lysander, others Cleisonymus, having been killed by Othryoneus the schoolmaster. (ē. 90) And “endukeōs,” about which it is also written elsewhere, seems to be Aeolic and to have changed the original long o to a long u, as from *dokein*, from which comes *dedokēmenos* and *dokeuein*, or also whence *pandokos* and *pandokeutria*, so that *endukeōs* would be *dokeutikōs* and with careful attention or kindly welcome. Some, however, said it comes from *dikē*. (ē. 91) And “one urn” is taken from being reared together, and it means that those 4.692 reared together and who have drunk from a common cup will also have such a common urn, so that one might say wittily that those who in life drank from the same loving-cup also had the cup of death, being buried together in such a way. And it is clear that the genitive of *homos*, *homou*, changed into a nominative adverb, *homou*, similarly to *autou*, so that *homou* would be instead of "in a common place" by an elliptical figure, just as also *autou*, that is *autothi*, is instead of "in that very place." (ē. 94-6) That one who has been supplicated by a genuine friend and has been persuaded can say "why have you, dear," that is, brotherly, "head, come hither to me, and do you enjoin each of these things upon me? But I shall indeed perform and obey all things, as you command." And it must be known that, just as a little before, the poet, proceeding, comprehended the long thought of the likeness of Patroclus in one short clause, saying that "he was wondrously like him," so also now, since Patroclus in sleep enjoined various things upon Achilles in short clauses, Homer indicates those things in "you enjoin each of these things," and again after a little "and he enjoined each thing upon me." For he does not wish to be tautological here either for no fitting purpose. (ē. 94) And *ētheia kephalē* comes from *ētheios*, about which it has been declared in many places, but the ancients find fault, they say, with Chamaeleon the grammarian, who wrote "ō theia kephalē." For to call a friend of former times *ētheion* in a brotherly way would be fine. But the address of "divine," such as "divine dream" and such things, one must not give to just anyone, and especially not simply to a dead person. (ē. 97 f.) That for a pitiable friend, a gesture of welcome is "but stand closer to me, let us for a little while, throwing our arms about each other, take our fill of baneful lamentation," as has also been written before. And *amphibalein* means to embrace. (ē. 99 f.) That concerning someone from whom has slipped away those things which, as if daydreaming, he seemed to hold in his hands, it will be said "he reached with his dear hands, but did not grasp." And Achilles suffered this in his sleep, stretching out his hands to touch the soul of Patroclus, but not grasping it. (ē. 100 f.) "For beneath the earth," he says, "like smoke she went, gibbering." And "tetri 4.693 guīa," taken from bats, it appears in book Omega of the Odyssey what it means. And "like smoke" is said because of its breath-like and phantom-like nature. [And it must be known that snow is also said to crunch, when it is trodden on with a flat foot, but especially, they say, sparrows, which the beta rhapsody also mentioned, chirp or twitter according to Zenodotus. A turtledove, however, coos, as its name also indicates, just as the tree-frog croaks. And some partridges cackle, who are also for this reason called *kakkabai*. And perhaps they also screech, as the Comic poet shows in "kikkabau." That a *kakkabē* is also a bronze vessel, which is commonly called a *kakkabion*, he who wrote "in a seething cauldron" shows. And that partridges also pipe, Theophrastus relates. And it is also clear that, just as in "a seething cauldron," so also in "in a seething *kakkabē*," *zeein* is relaxed to mean *brattein* and the resulting *brasma*, and to *kachlasma* and to *paphlaszein*, for which Pherecrates creates "a pot bubbles with barbarian chatter." (ē. 101 f.) To the things said in a Homeric way] having been added after "and Achilles, amazed, started up" the "and he clapped his hands together," which is "he struck his hands together" as if at some marvel, it also indicates a certain lament. wherefore he adds "and he spoke a wailing word." 4.694 And the same can also sometimes occur for astonishment and amazement. And Oppian also used the word for oysters, saying "the shells clapped together." The original form of "olophudnon" is *olophuzō*, an uncommon verb,