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[264] ἄειρε, ‘offer.’

[267] οὐδέ πῃ ἔστι, ‘for it is not at all possible,’ i. e. ‘permissible.’

[268] πεπαλαγμένον, agreeing with “τινά” (‘anybody’) understood.

On the sentiment cf.

Tu, genitor, cape sacra manu patriosque Penates;
me, bello e tanto digressum et caede recenti,
attrectare nefas, donec me flumine vivo abluero.

‘Do you, father, take in your hand the sacred emblems and the household Penates; for me, freshly come out of the great battle and carnage, it is impious to handle them until I shall have washed in running water.’

[272] ἐνί, with lengthened ultima, § 38.

τοι ... αὐτῇ, § 112.

[274] ὑποσχέσθαι, infinitive for imperative.

[275] ἤνις, ‘yearlings,’ § 81.

αἴ κ᾽ ἐλεήσῃ, § 198.

[278] φόβοιο, almost always ‘flight’ in Homer, not ‘fear.’ So “φοβέομαι” means ‘flee,’ not as in later Greek, ‘fear.’

[281] ‘In the hope that he will listen to me as I speak.’ On the time denoted by εἰπόντος, § 186.

[282] χάνοι, optative of wish, introduced by “ὥς κε. κε” is very unusual with the optative of wish; some editors therefore change it to “δέ”, but without MS. authority.

μέγα, with “πῆμα”: ‘the Olympian raised him to be a great burden.’

[284] κατελθόντ᾽α), like “εἰπόντος” (l. 281), refers to a single act, and denotes time coincident with that of “ἴδοιμι.

Ἄιδος εἴσω = “δόμον Ἄιδος εἴσω” (3.322).

[285] ‘I should think I had quite forgotten joyless woe in my heart,’ i. e. ‘I should think my heart quite free from joyless woe.’ φρένα is to be regarded as accusative of specification. An easier reading is that of Zenodotus, which has “φίλον ἦτορ” instead of “φρέν᾽ ἀτέρπου”.

[286] ποτί has ultima long, § 38.

[288] κατεβήσετο, tense, § 153.

[289] οἱ, dative of possession.

[290] τάς, the antecedent is “γυναικῶν” (l. 289).

[291] ἐπιπλώς, second aorist participle of which indicative forms “-έπλως, -έπλω” exist; the Attic is “ἐπιπλεύσας” (first aorist).

εὐρέα, Attic “εὐρύν”.

[292] τὴν ὁδόν, accusative with “ἤγαγε” (l. 291); cf. A 496. The allusion to Sidon indicates that the poet was familiar with the story that Paris brought Helen to Troy by a roundabout way.

Herodotus (II, 113-116), who says he heard the story from Egyptian priests, narrates that Paris with Helen touched at Egypt too, to which land they were driven by adverse winds. Herodotus tells at length of their experience in Egypt: King Proteus on learning the story of Paris's wickedness decided to keep Helen and the treasures stolen from Sparta until Menelaus should call for them; he ordered Paris and his other companions to leave Egypt within three days. While Homer did not find this story suited to his purposes, he yet knew it, Herodotus thinks, as the reference to Sidon shows.

Herodotus adds (ib. 117) that according to another account (the Cypria) Alexander and Helen came from Sparta to Troy in three days (“on the third day”), with a fair wind and smooth sea. As this is evidently contradictory to the allusion in ll. 290-292, he argues that Homer could not have written the Cypria.

[294] ποικίλμασιν, ‘gay-colored patterns.’

[295] ἄλλων, ablatival genitive after the comparative idea involved in “νείατος”: ‘undermost of all.’ Compare the similar construction of “ἄλλων”, A 505.

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