[241]
ἅρπυιαι, lit. ‘the
snatchers,’ i. e. ‘the spirits of the storm.’
Cp. Od.20. 66“ὡς δ᾽
ὅτε Πανδαρέου κούρας ἀνέλοντο θύελλαι” with ibid. 77
“τόφρα δὲ τὰς κούρας ἅρπυιαι
ἀνηρείψαντο”. So also Od.4.
727“παῖδ᾽ ἀγαπητὸν ἀνηρείψαντο
θύελλαι”, and Il.6. 346.These
passages seem to exhibit the “ἅρπυιαι” as the
impersonation of the storm-winds. Hesiod ( Hesiod
Theog.267 foll.) thus gives their origin and names, “
Θαύμας δ᾽ Ὠκεανοῖο βαθυρρείταο θύγατρα
ἠγάγετ᾽ Ἠλέκτρην: ἡ δ᾽ ὠκεῖαν τέκεν Ἶριν,
ἠυκόμους δ᾽ Ἅρπυιας, Ἀελλώ τ᾽ Ὠκυπέτην τε,
αἵ ῥ᾽ ἀνέμων πνοιῇσι καὶ οἰωνοῖς ἅμ᾽ ἕπονται
ὠκείῃς πτερύγεσσι: μεταχρόνιαι γὰρ ἴαλλον
”. In Ap. Rhod.2. 289 they are called
the ‘swift messengers of Zeus,’ and in Hesych. “Διὸς κύνες”. See also Il.16. 150.A later myth respecting them is found in Virg. Aen.3. 210. Similar personified, but
non-mythological, conceptions in Homer are “Κλῶθες”
Hom. Od.7. 197; “Κραταιίς” 12. 124; and even “Ἐρινύς” (see Curtius, Etym. s. v.) does not seem originally to be
much more than the solemnly uttered evil wish of a deeply injured person,
Hom. Od.2. 135, etc.; though we have
“θεὰ δασπλῆτις Ἐ.”
Hom. Od.15. 234.If the reading ἀνηρείψαντο be genuine, it gives a
meaning unlike the usual force of “ἐρείπω”. Fick
(die Hom. Odyssee, p. 2) thinks that “ἀνηρέψαντο” should be read. This he would connect with the
root found in Ἅρπυιαι, for
which he would read “Ἀρέπυιαι”.
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