Book 24 (Ω）It is in the evening of the thirty-eighth day of the poem that Priam comes to ransom Hector. μιν, Achilles.
 ἀμῦναι expresses purpose.
 χεῖῤ = “χεῖρε”: ‘to take to my lips the hands of the man that has murdered my sons.’ Compare l. 478. Others understand “χεῖῤ” = “χεῖρα” (or read “χείῤ” = “χειρί”), and translate: ‘to reach [with] my hand to the mouth [or ‘chin’] of the man’ etc., comparing A 501.
 ἐλυσθείς, ‘rolled up.’ “Low on earth” (Pope).
 κατακεῖσθαι, ‘to sleep,’ undisturbed.
 ‘For no good comes of’ etc.ἐάων, § 99.
 ‘To whomsoever Zeus gives of these, when he has mingled them’ (i. e. the good and the bad gifts).τερπικέραυνος, § 59.—On this story of the jars is perhaps founded the Epimetheus-Pandora myth, that appears first in Hesiod, Works and Days, ll. 69-104.
 εἶναι, imperfect infinitive, ‘were.’ἄνω (limiting “ἐέργει”) = ‘upward,’ from the south, Lesbos being a southern boundary.
 καὶ Φρυγίη καθύπερθε, ‘and Phrygia on the east,’ according to a scholiast; the poet “bounds the kingdom of Priam on the south by Lesbos, on the east by Phrygia, and on the north by the Hellespont.”
 τῶν, the inhabitants of the region just defined, genitive (here only) with “κεκάσθαι”: ‘among people of this region you used to rank first, they say, in wealth and sons.’—On κεκάσθαι cf. “εἶναι” (l. 543).
 ἔασας, ‘spared.’
 Bracketed because missing in many MSS., and evidently added by somebody who misunderstood the meaning of “ἔασας” (l. 557) and thought the sense must be somehow completed.
 σέ, an instance of anticipation (prolepsis): ‘I know that a god led you hither.’ Cf. note on B 409.
 δοίη, subject, Achilles.
 ἔνθεν, ‘from which.’
 τεκέειν, understand Leto as subject.τῆς Φρυγίας”] Sipylus, shedding fountains of tears.” Pausanias (2d century A. D.) was acquainted with this Niobe, and repeats the story of the tears (I, 21, 5; VIII, 2, 3), evidently alluding to a stream of water trickling down over a face of natural rock. But it seems to be hardly possible to-day to identify “with any approach to certainty or even probability” such a Niobe as he describes. The (formerly) so-called Niobe of Mt. Sipylus is really a sculpture representing “Mother Plastene,” i. e. Cybele [cf. Frazer, Pausanias's Description of Greece (London, 1898), vol. iii, pp. 552-555].
 With this long wakefulness of Priam a scholiast compares the vigil of Odysseus, who, while piloting his raft, went without sleep for seventeen days, and then swam with the aid of a life-buoy (Leucothea's veil) for three days continuously (Od. 5.278, 279, 388 ff.).
 αἰθούσῃ, see notes on l. 673 and Z 243.—The lodge of Achilles grows in grandeur, as the poet proceeds. It is described as if furnished like the Homeric prince's palace, in many respects.
 ῥέζων is equivalent to the protasis of a condition.κεχαρισμένα θείης, ‘you would do welcome things,’ ‘you would gratify me.’ κε goes with “θείης”. τηλόθι δ᾽ ὕλη κτλ., ‘and the wood is far to bring.’
 δαινυῖτο, present optative, formed without thematic vowel.
 εἴασεν, ‘spared,’ as before.ὣς οἵ γ᾽ ἀμφίεπον τάφον Ἕκτορος ἱπποδάμοιο”.