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[318] “ἀΐζηλον, ὅτι” (sc. Ar. marked the line with the “διπλῆ περιεστιγμένη”, because) “Ζηνόδοτος γράφει ἀρίδηλον καὶ τὸν ἐχόμενον” (the next line) “προσέθηκεν. τὸ γὰρ ἀρίδηλον ἄγαν ἐμφανές, ὅπερ ἀπίθανον. ὃ γὰρ ἐὰν πλάσηι τοῦτο ἀναιρεῖ” (i.e. whatsoever a god creates, that he brings to naught again. But there seems to be some lacuna in the quotation). “λέγει μέντοι γε ὅτι ὁ φήνας αὐτὸν θεὸς καὶ ἄδηλον ἐποίησεν”, Ar. It seems clear therefore that Ar. read “ἀΐζηλον” (or “ἀΐδηλον”) explaining invisible, and athetizing 319. “ἀΐδηλος” recurs several times in H., but always in the sense destructive, which will not suit here. The best course seems therefore to read “ἀΐζηλον”, as phonetically equivalent to “ἀΐδηλον”, but in a pass. sense, removed from sight (“ἀΐζηλος ἄφαντος” Et. Mag.). Cf. “ἀείδελα” in the same sense, Hesiod, fr. 136 (of Autolykos the thief) “ὅττί κε χερσὶ λάβεσκεν, ἀείδελα πάντα τίθεσκεν”. Cic., who translates 299-330 in Div. ii. 30. 63, took the word in the same way — “Qui luci ediderat genitor Saturnius, idem Abdidit.”

Hinrichs suggests “ἀΐδηλος” = ever visible, “ἀΐ” = “ἀεί” as in “ἀϊπάρθενος” (Sappho), and often in Aeolic inscriptions. The sense is thus the same as with the alternative “ἀρίζηλον”, and would be ‘god who created him made of him an evident sign,’ which is comparatively weak. (Cf. however the fate of the Phaeacian ship, Od. 13.156 “θεῖναι λίθον ἐγγύθι γαίης νηῒ θοῆι ἴκελον, ἵνα θαυμάζωσιν ἅπαντες”.)

The Iliad, edited, with apparatus criticus, prolegomena, notes, and appendices. Walter Leaf. London. Macmillan. 1900.

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  • Commentary references from this page (2):
    • Homer, Odyssey, 13.156
    • Cicero, De Divinatione, 2.30
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