previous next

[311]

[312] The story which is here broken off, of the voyage to Chrysa, is resumed v. 430.

[313] ἀπολυμαίνεσθαι: they were to purify themselves symbolically from the sin of Agamemnon which had brought upon them the pestilence. cf. the action of the children of Israel, after their idolatry: ‘And they gathered together to Mizpeh, and drew water, and poured it out before the Lord, and fasted on that day, and said there, We have sinned against the Lord,’ 1 Sam. vii. 6. They trusted that the pollution would depart from them into the sea, where they washed themselves.

[315] τεληέσσας: cf. on v. 66.

[316] παρὰ θῖνα: as v. 34. The line of people was stretched out along the strand.

ἀτρυγέτοιο: epith. of the sea and the aether (17.425).

[317] περὶ καπνῷ: around, in the smoke; for the adv. use of “περί”, cf. “Χ 95, θ” 426; see § 37 a. Cf.κνίσην δ̓ ἐκ πεδίου ἄνευοι φέρον οὐρανὸν εἴσω Θ” 549.

[318] Transition to another scene, which fills the blank during the jour ney of the embassy to Chrysa.

κατὰ στρατόν: (down) through the camp, cf.ἀνὰ στρατόν” vs. 10, 53, “κατὰ νῆας Β 47, κατὰ βωμούς Β” 305.

[319] ἔριδος: as v. 210.

πρῶτον: once, see on v. 6.

ἐπηπείλησε: vs. 181 ff.

[320] Ταλθύβιον: the principal herald of Agamemnon, cf. “Γ 118, Δ 192, Η 276, Τ 196, 250, 267, Ψ” 897. According to Herodotus (vii. 134), he had a sanctuary at Sparta, and his family lived there long as heralds.

Εὐρυβάτην: only here as herald of Agamemnon; to be distinguished from Odysseus's herald of the same name, see on 2.184.

προσέειπεν: is regularly followed by the direct address in the next verse, but occasionally some incidental remark intervenes by way of parenthesis, as here and Od. 17.342 ff.

[321] θεράποντε: companions, squires. Patroclus is “θεράπων” of Achilles (18.152), brave warriors are called “θεράποντες Ἄρηος” (2.110), and kings “θεράποντες Διός” (Od. 11.255, see on v. 176).

[322] ἔρχεσθον: here followed by the acc. of limit of motion, without a prep.; see § 3 i. This const. is freq. with “ἵκω, ἱκάνω, ἱκνέομαι”, but rare with “βαίνω, εἶμι, ἔρχομαι”. — Agamemnon does not go in person (“αὺτός” v. 185) since Achilles had declared (v. 298) that he would make no resistance.

[323] χειρός: gen. of the part touched, with “ἑλόντε”, cf. “κόμης” v. 197, “ποδός” v. 591.

ἀγέμεν: inf. for the imv., parallel with “ἔρχεσθον”, see on “δέχεσθαι” v. 20. — This contains an explanation of the preceding imv. and hence is not connected with it by a conj. (§ 2 m), cf. v. 363.

324 = v. 137, with “δώῃσιν” for “δώωσιν”.

[325] καί: strengthens “ῥίγιον”.

ῥίγιον: for its formation, see § 22 b.

[326] ἵει . . . ἔτελλεν: as v. 25.

μῦθον: the preceding command.

[327] ἀέκοντε: because of their dread and reverence for Achilles, cf. v. 331. For the form, see § 6 a.

βάτην [“ἐβήτην”]: dual forms generally have no aug. in Homer.

παρὰ θῖνα: cf. v. 347. The quarters of Achilles were at the extreme right of the camp, cf. “ἐπ᾽ Αἴαντος κλισίαςἠδ᾽ ἐπ᾽ Ἀχιλλῆος, τοί ῤ̔ ἔσχατα νῆας ἐίσας
εἴρυσαν, ἠνορέῃ πίσυνοι καὶ κάρτεϊ χειρῶν

11.7 ff.

328 = 9.185, cf. 652.

[329] cf. “Κ 74, Ν 267. — τόν”: refers back to v. 322.

[330] οὐδ̓ ἄρα: but naturally not.

γήθησεν: inceptive aor., cf. vs. 92, 255; “did joy enter his heart.”

[331] ταρβήσαντε: seized by fear (the opposite of “θαρσήσας” v. 85), while the present “αἰδομένω” expresses the continued attitude of their minds, cf. 2.374.

[333] 333 = 8.446.

ἔγνω: for the hiatus, cf. v. 532, “Β 105, ἄστυδε ἔλθωμεν ζ” 296; see § 9 b.

ἔγνω: sc. their errand; cf. v. 302.

[334] χαίρετε: the customary greeting. — “Διὸς ἄγγελοι κτλ”.: as 7.274; inviolable servants of “διοτρεφέων βασιλήων” (on v. 176); hence they are “διίφιλοι Θ” 517. Hermes is not the patron god of heralds in Homer.

[335] ἐπαίτιοι: sc. “ἐστέ”, to blame, cf. v. 153.

[336] : “ὅς”, § 24 o.

κούρης: “κοῦρος” and “κούρη” are used esp. of young men and women of noble families; but “κοῦροι Ἀχαιῶν” (v. 473) does not differ materially except in metrical form from “υἷες Ἀχαιῶν” (v. 162).

[338] ἄγειν: final inf., cf. “μάχεσθαι” v. 8, “ἀγέμεν” v. 443, “Β 477, Γ 117. — τὼ δ̓ αὐτώ”: these two themselves. The very men who executed the unjust order are to be witnesses of its injustice and of Achilles's justification in withdrawing from active service.

[339] πρός: in the sight of, before. For the anaphora of the prep., cf. that of “ἐκ” vs. 436 ff.

θεῶν, ἀνθρώπων: for a strong “all persons”; cf. the words of Zeus, “τόσσον ἐγὼ περί τ̓ εἰμὶ θεῶν περί τ̓ εἴμ̓ ἀνθρώπων Θ” 27.

[340] καί: after “τέ . . . τέ”, gives special prominence to this clause.

πρὸς τοῦ βασιλῆος ἀπηνέος: before that king, the cruel king, equiv. to “πρὸς τούτου τοῦ βασιλέως τοῦ ἀπηνοῦς”. For the order of words, cf. v. 11, “τὸν λωβητῆρα ἐπεσβόλον Β 275, τὰ τεύχεα καλά Φ 317, τοῦ παιδὸς ἀγαυοῦ λ 492, τὸν ξεῖνον δύστηνον ρ” 10. Since the art. is still a dem. in Homer, the foregoing are merely apparent exceptions to the rule that the attributive adj. stands between the article and its noun.

δὴ αὖτε: for the synizesis, cf. v. 131.

αὖτε: not again, marking a repetition; but indicating a situation opposed to the present, cf. v. 237.

[341] χρειὼ γένηται: this happens in the Ninth Book, cf. 9.230 ff. — The object before the speaker's mind is Agamemnon; hence at the close of the sent., “τοῖς ἄλλοις” is used instead of the general word “Ἀχαιοῖς”.

[342] τοῖς ἄλλοις: dat. of interest with “ἀμῦναι”, cf. v. 67.

γα?ρ: lengthened, as 2.39, for an unknown reason.

[343] οὐδέ τι: and not at all. — “νοῆσαι κτλ”.: proverbial expression for prudence, cf. “Γ 109, Σ 250, ω” 452. For the inf. with “οἶδεknows how, cf. 7.238, 240.

[344] ὅππως: for the doubled “π”, see § 12 a.

οἷ: ethical dat. with “σόοι μαχεοίατο”.

μαχεοίατο: that they should fight; the pres. of the principal sent. is followed by the opt., since the purpose is presented as a mere conception of the speaker's mind.

345 = “Ι 205, Λ” 616.

Creative Commons License
This work is licensed under a Creative Commons Attribution-ShareAlike 3.0 United States License.

An XML version of this text is available for download, with the additional restriction that you offer Perseus any modifications you make. Perseus provides credit for all accepted changes, storing new additions in a versioning system.

hide Display Preferences
Greek Display:
Arabic Display:
View by Default:
Browse Bar: