Book 19 (Τ）
Cf. 8.1, 24.695; 2 = 11.2. The bringing of the arms to Achilles was a favourite subject of Greek art, from the chest of Kypselos onwards, especially in the later stages. The Nereids are always associated with it, and it became a favourite excuse for representing a number of female figures in graceful movement.
 πρῶτα, once for all; let us take this as a starting-point, and not go behind it. Cf. A 235.
 δέξο, compare “λέξο” (9.617, with note) and see H. G. § 40, where it is regarded as an old form of the sigmatic aor. before the -“α”- had found its way into all persons from the 1st sing. and 3rd plur., and had thus become a thematic vowel; so that “λέξο, δέξο” represent not “λέχ-σο, δέχ-σο” but “λεχ-σ-σο, δεχ-σ-σο”.
 Cf. the similar phrase in 365. L. Lange regards σέλας in both cases as ‘accus. of the inner object,’ ‘shone as it were with a flame. ’ For ἐξεφάανθεν there is a variant “ἐξεφαάνθη”, which is equally possible, as all three numbers of the verb are joined with “ὄσσε”.
 ἄλκιμον υι<*>όν is virtually governed by “ἀεικίσσωσι”, the principal verb in the speaker's thoughts when he begins; though the constr. is slightly disturbed by the interposition of “εὐλὰς ἐγγείνωνται”. In strict grammar the acc. is governed by καδδῦσαι, but logically the word is entirely subordinate.
 The life is slain out of him: for this use of αι<*>ών see 5.685, Od. 5.160, “ψυχή τε καὶ αἰών” 17.453, “αἰῶνος στερεῖ” Aisch. P. V. 862, etc. Hymn. Merc. 42 “αἰῶν᾽ ἐξετόρησεν ὀρεσκώιοιο χελώνης” is a more doubtful instance. The word “αἰών” had another meaning in Hippokrates, ‘spinal cord’; and some of the scholia actually explain here ‘his spinal cord is visible’!! “πέφαται” is of course = “πέ-φν-ται” from “φεν”- to slay. After this parenthetical explanation the constr. reverts to the subj. κατασαπ́ηηι, sc. “ὁ νεκρός”, χρόα being acc. of the part affected.
 ἤν should probably make room for the poorly attested “εἴ”: but in a late book the question is doubtful. κεῖται, a subj. form recurring in (22.163?,) 24.554, Od. 2.102, (Od. 5.395)?, Od. 19.147. The regular form from indic. “κεῖται” would be “κεί-ε-ται”, which seems to have passed through “κε<*>εται” into “κέεται” (the -“ι”- becoming semivocalic and falling out as often). This form can be generally restored (see on 24.554). The contracted “κεῖται” naturally arises from the influence of the indic., while “κῆται” is a further corruption due to the general tendency to assimilate the vowel of the non-thematic subj. to that of the thematic. See H. G. § 81. τελεσφόρον, bringing completion of the cycle of the seasons and growth of the crops — elsewhere a purely Odyssean word.
 ἐρυθρόν perhaps as supplying the place of blood. Heyne has suggested that there is a reminiscence of the practice of making mummies in Egypt; with κατὰ ῥινῶν cf. Herod.ii. 86 “διὰ τῶν μυξωτήρων ἐξάγουσι τὸν ἐγκέφαλον . . τὰ δὲ