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[430] κουρίδιος seems to refer to “κοῦρος”, not in the sense of ‘youth,’ but of ‘free-born,’ ‘gentle.’ So that “κουρίδιος πόσις” or “κουριδίη ἄλοχος” ( Od.19. 266; 24.196; Il.1. 114; 15. 40) implies the honourable relation between husband and wife of the same high social station. Compare especially the words of Briseis, recalling the promise of Patroclus, Il.19. 297ἀλλά μ᾽ ἔφασκες Ἀχιλλῆος θείοιο

κουριδίην ἄλοχον θήσειν, ἄξειν τ᾽ ἐνὶ νηυσὶν
ἐς Φθίην, δαίσειν δὲ γάμον μετὰ Μυρμιδόνεσσι”, where the contrast is evidently intended between the condition of the “παλλακίς” and the ‘lady-wife.’
τοι ἔφην γε, ‘verily, I did think,’ as Od.14. 176.It will be noticed that he studiously avoids mentioning his wife as one of those who would be glad to welcome him.

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