402-3. These lines look like an interpolation intended to bring in the name of Astyanax, so well known from the Cyclic poems (cf. Pausan. x. 25. 9), but probably not Homeric. Compare 22.506, the only other passage where the name occurs in Homer. Plato commented on the name in reference to 22.506, but ignores this passage; Cratyl. 392 C “οἶσθα ὅτι Ὅμηρος τὸ παιδίον τὸ τοῦ Ἕκτορος ὑπὸ τῶν Τρώων φησι καλεῖσθαι Ἀστυάνακτα, Σκαμάνδριον δὲ δῆλον ὅτι ὑπὸ τῶν γυναικῶν”: and 393 A “ὁ γὰρ ἄναξ καὶ ὁ ἕκτωρ σχεδόν τι ταὐτὸν σημαίνει, οὗ γὰρ ἄν τις ἄναξ ἦι, καὶ ἕκτωρ δήπου ἐστὶ τούτου”. The idea evidently is that Astyanax is called by a name which, by way of compliment, refers to the father, as Eurysakes has his name from the broad shield of Aias, Telemachos because Odysseus was fighting far away in his boyhood, Megapenthes from Menelaos' grief at the loss of Helen, Nestor's son Peisistratos from his father's oratory, Perseus' daughter Gorgophone from her father's exploit (Paus.ii. 21. 7). It follows that “ϝάναξ”, which is explained by “ἐρύετο”, conveyed less the idea of kingly sway, which Hector did not possess, than of the protection which chieftains bestowed on their realm (9.396 “ἀριστῆες οἵ τε πτολίεθρα ῥύονται,” 16.542 “Λυκίην εἴρυτο δίκηισί τε καὶ σθένεϊ ὧι”. Cf. also 5.472-3, 24.499, 729-30). Thus the “ἄναξ ἀνδρῶν” is much the same as the “ποιμὴν λαῶν”. This sense of “ϝάναξ” has also been defended by Angermann on etymological grounds (so T. Seymour D. in C. R. iii. 339).
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