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Book 4 (Δ

ἠγορόωντο, held assembly, as 2.337παισὶν ἐοικότες ἀγοράασθε”. Ar. acc. to Porphyrios in Schol. B explained the word by “ἠθροίζοντο”, but it implies debate as well as mere gathering together.

[2] Ἥβη reappears only in 5.722, 905, and the post-Homeric passage Od. 11.603, where, as in the later legends, she is the wife of Herakles. For the golden floor see Helbig H. E. ^{2} 115-7, where 1 Kings vi. 30 is compared.

[3] ἐωινοχόει: of course a false form for “ἐοινοχόει”, cf. “ἑήνδανε”, and see 1.598.

[4] δειδέχατο: generally referred to “δείκνυμαι”, v. 9.196δεικνύμενος” (H. G. §§ 23 (6), 24. 3), ‘pledging’; in that case it must be a secondary sense derived from the custom of pointing to the person whose health is to be drunk. But both form and meaning present difficulties, and the word may be independent. Cf. “δεικανόωντο15.86, “δεκανᾶται: ἀσπάζεται” Hesych., and the Odyssean “δειδίσκομαι”, which may point to a root “δϝικ” (van L. Ench. p. 345, Schulze Q. E. p. 155).

[6] παραβλήδην: variously explained maliciously (with a side meaning); by way of retort (so Ap. Rhod. ii. 60, 448, etc., seems to have taken it), by way of invidious comparison between Aphrodite and the two goddesses. None of these is satisfactory; I would suggest by way of risking himself (‘drawing her fire’ in modern metaphor), i.e. wilfully tempting her to retort upon himself; hence provokingly (cf. “παραιβόλα κερτομέουσιν” of teasing boys, Hymn. Merc. 56). This sense of “παραβάλλεσθαι” is (with the exception of the purely literal meaning) the only one which occurs in H. (see 9.322), and remained attached to the word throughout Greek literature (v. L. and S. s.v.).

[8] Ἀλαλκομενηΐς: Pausanias (ix. 33. 5) testifies to a cultus of Athene at Alalkomenai, near the Tritonian lake in Boiotia, down to the times of Sulla. The local hero was “Ἀλαλκομενεύς”, and the name is evidently connected with some very primitive cult; cf. the interesting fragment in Bergk P. L. ^{3} frag. adesp. 83 (Pindar?) “χαλεπὸν δ᾽ ἐξευρεῖν εἴτε Βοιωτοῖς Ἀλ<αλ>κομενεὺς ὑπὲρ λίμνης Κηφισίδος ἀνέσχε πρῶτος ἀνθρώπων εἴτε κτλ.” (followed by a list of local myths about the origin of man). The local fem. form is “Ἀλαλκομενία”, one of a trio of local (chthonian?) goddesses, absorbed as usual by the Olympian (ibid.). The name becomes here attributive rather than local, meaning ‘the guardian.’ It recurs in literature only 5.908 (the only other place in H. where Hera is called “Ἀργείη”) but is found in Chios on an inscr. Hence also the Boiotian month “Ἀλαλκομένιος”.

[11] παρμέμβλωκε = “παρμέμλωκε” from (“μ”)“βλώσκω” (“μλο” = “μολ”, from ml-). αὐτοῦ: the usual construction of “ἀμύνειν” is “τί τινι”, not “τινος”. But

Ζεὺς κῆρας ἄμυνε
παιδὸς ἑοῦ,

21.539Τρώων ἵνα λοιγὸν ἀλάλκοι” . And the cases where “ἀπό” is added are essentially similar, “νεῶν ἀπὸ λοιγὸν ἀμύνων16.80 , etc. H. G. § 152.

[18] οἰκέοιτο