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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.

[4] περικείμενον, cf. “ἀμφὶ χυμένη” with dat. 284, Od. 8.527. Heyne conj. “χύμενον περὶ ὅν”, on account of the “Ϝ”, Bentley “Πατροκλῆϊ φίλον περικείμενον υἱόν”, Brandr. “ἀγλαόν” for “ὃν φίλον”.

[8] Compare the similar words in Achilles' mouth, 18.112. τοῦτον, as distinct from “τόνδε”, ‘implies some degree of impatience’ (Monro).

[9] πρῶτα, once for all; let us take this as a starting-point, and not go behind it. Cf. A 235.

[10] 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”.

[16] ὡς . . ὥς, like 20.424, see on 1.512, 14.294. ἐν, therewith (or perhaps literally ‘in him’; cf. the phrase “πόδες καὶ χεῖρες ὕπερθεν” for the localisation of parts of the body).

[17] 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”.

[21] οἷα, the subject of “ἔμεν”, must be supplied as object to “τελέσσαι”.

[22] ἄνδρα, Naber's “ἀνδρί” is tempting; cf. 18.362μέλλει βροτὸς ἀνδρὶ τελέσσαι”.

[24] 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.

[27] The life is slain out of him: for this use of αι<*>ών see 5.685, Od. 5.160, “ψυχή τε καὶ αἰών17.453, “αἰῶνος στερεῖAisch. 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. “ νεκρός”, χρόα being acc. of the part affected.

[32] 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.

[38] 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. 86διὰ τῶν μυξωτήρων ἐξάγουσι τὸν ἐγκέφαλον . . τὰ δὲ