πάντων, as we should say ‘without exception’; but the phrase is a rather awkward one, and so is ἕκαστος immediately followed by the plural. The omission of the “ϝ” of “ϝέκαστος” too is very rare. In 216 “τῆι .. ὅμοιον” is an obvious exaggeration, as a dozen ewes with their lambs would be of ridiculously little value to the great chiefs concerned, with their wealth of gold, silver, and slaves, besides horses and cattle. Probably the author of the book thought that he was introducing a touch of heroic simplicity. So too 217, if we take it as a mere standing invitation to royal feasts, would be no inducement to the members of the council present, who, with the exception perhaps of Meriones and Thrasymedes, are elsewhere in the Iliad regarded as attending as a matter of course (2.53, 4.259). But Peppmüller suggests that as 215-6 represent the “δόσις”, so 217 answers to the “κλέος”, the real meaning being ‘he shall be present in the songs sung at feasts and banquets,’ “ἀνθρώποισιν ἀοίδιμος ἐσσομένοισιν”. This is clearly the sense of the similar words in Theognis 237 ff. “σοὶ μὲν ἐγὼ πτέρ᾽ ἔδωκα .. θοίνηις δὲ καὶ εἰλαπίνηισι παρέσσηι ἐν πάσαις, πολλῶν κείμενος ἐν στόμασιν. καί σε σὺν αὐλίσκοισι λιγυφθόγγοις νέοι ἄνδρες .. ἄισονται .. πᾶσι γὰρ οἷσι μέμηλε καὶ ἐσσομένοισιν ἀοιδὴ ἔσσηι ὅμως, κτλ.” But here there is no mention of song, so that the expression, if this is the meaning, is barely intelligible. Yet the resemblance to Theognis can hardly be a coincidence; possibly both are quoting a well-known phrase. Clearly Theognis has the more original form, and is not borrowing from K. The alternative is to suppose that 214-7 are a latter addition, and contain an imitation of Theognis; but the theory of interpolation explains nothing.
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