in use. In the time of the Rhapsodes, where the construction was harsh, there might have arisen the idea of a substantive, ó ȧyyɛλíns, even in time of remite antiquity. 4. 'Ayépayos, used by Homer in a good sense, by late writers in a bad one will untamed, unmanageable, or of men, arrogant, haughty). The (ely minibual who has this epithet in Homer is Periclymenus; in other passages it is given to the Trojans, Mysians, and Rhodians, i. e. in general to Asiatics Battmann makes the leading idea to be haughtiness, ich among the Asiatic nations evidently showed itself in external dispay. The best derivation is from yepάoxos, with a intensive. 5. "Aypa dypeiv.-Of the verb ȧypɛiv, Homer has only the imperative dvou in the sense of age, come! The proper meaning of the verb was to take hold on, to take, another form of aipeiv, as is evident from the intimate connexion of the vowel with j or g (thus páι becomes ράγω, δήγνυμι: αἰητος comes from ἀγήτος). We can confrm its primitive meaning to have been to take or lay hold on, by such words as Σεράγια, ζωάγριον, παλινάγρετος, αὐτάγρετος. 6. Αδῆσαι, ἄμεναι, ἑῶμεν, ἄδην, ἄδος, ἀδημονεῖν, from ἀδεῖν, αδῆσαι, to feel disgust or dislike, are found in Homer only the forms aðdýσelev, and αδηκότες. The phrase καμάτῳ ἀδηκότες ἠδὲ καὶ ὕπνῳ has been explained by satiated, wearied with sleep, i. e. with the want of it; but this is impossible. áðŋkórεç does not give the idea of satiety, but that of pain, disgust, dislike. Thus Horace renders, “Ludo fatigatumque somno," not by "satiatum somno." The a in ådŋкótɛç must be long (consequently the usual printing, áððŋkótεç, is erroneous), for it is evidently a perfect form without augment, but the augment is never omitted when the vowel is short (except in avwya, which has ceased to be a perfect). "Arai has both a transitive and intransitive sense (II. . 489, 7'. 307). From the occurrence of an infin. ăμeval, 'to satiate,' Buttmann infers the use of aw among Epic poets, and from the same theme is derived άτος, insatiable, i. e. & neg. and ἀτός. ἕωμεν is derived commonly from inuu. Buttmann, rejecting the breathing (for accent and aspirate were an amusement of the grammarians), brings it from aw, to satiate, to which belong äμɛvai and draι above. "Adŋv, fully, enough, to satiety; it had originally a long form from aw, aσai, then ädŋv with a short arose from the syllable being shortened, as Búdny and the dual βάτην were shortened from βήδην, βήτην. Buttmann classes with ἀδήσαι the word ἀδολέσχης, which has its first syllable long, and hence he conjectures that ἀδήσαι is nothing but a contracted form of ἀηδῆσαι. [This contraction with a priv. Passow considers contrary to analogy.] 7. 'ASɩvós.-The leading idea is dense or compact, and in this sense its agreement with adpós seems as clear as light, and both forms are connected together like κυδρός and κυδνός, ψυδρός and ψυγνός. From the idea of dense or compact came those of numerous, strong, violent, and speaking of the voice, loud, loud-sounding; once this latter usage was established, it followed as a necessary consequence that the idea of loud, which, in sound, is properly included in that of violent, became the leading idea. 8. 'Anр népios.-From ȧw, to breathe freshly, came ȧno, th nected with which are ήώς, ἀως, αὐώς, Aurora, ἦρι, αὔριον, Εὖρος. From anp, the fresh morning air, came noi, early in the morning, and from this népios, matutinus, at early morning, which bears the same relation to ήρι as ἠέλιος to ἥλιος, ἠ to ἤ. [See note on γ'. 7, Virgil's rendering: "Imbrem aeriæ fugere grues," Geor. i. 375, is not a fresh proof of the Roman poet having misunderstood Homer; because in Virgil it is not a description of the annual passage of the cranes, but a single casual appearance of them, and because aërius is so common in Virgil, that he might have used it very well in the sense of from the air, in this passage.] The ancients gave ȧýp, masculine, the sense of air, but when feminine the sense of darkness. Buttmann maintains that without any reference to the meaning, the feminine is the Epic usage, the masculine that of later writers. It has only the appearance of a masculine in Homer when, on account of the metre, the masc. adject. stands for the feminine [i. e. ẞalúg and πovλúg were originally adjectives of two terminations, Fish.] ȧýp then is the lower air or atmosphere of earth, from aɛv, to blow, as ai0np (the pure and clear upper region) comes from aï0ev, to burn. 9. Alηtos, äNTOS, ‘astonishing,' 'wondrous.' Buttmann supposes the forms aw, Aiw, älw, äyw, to wonder at, be astonished, aghast. From ayw comes aynτóc, wondrous, astonishing, then by changing y into (see under äypa), we have aïŋros, while in äŋrog both the y and its representative are wholly lost." 10. Αΐδηλος, ἀρίζηλος.-The meaning ἀΐδηλος in Homer is constantly consuming, destroying, destructive, from ideiv, idŋλós (u, neg.), didnλos, originally invisible, and then by transition to the causative meaning, making invisible. The second syllable is long on the analogy of εἴδω, εἶδος from ἀρίζηλος, manifest, clear, from ἰδηλός (of which dnog is merely a contraction). The compound with apt was therefore api-idnλos, from which the second disappeared, and the F remaining before the d, made the preceding syllable long, whence probably this F changed itself into σ, and άpínλoc is therefore a genuine old form. In Π. β'. 318, τὸν μὲν ἀρίζηλον θῆκεν θεὸς ὅσπερ ἔφηνεν: Buttmann objects to such a play of imagination without the distinction of a picture. Homer would undoubtedly have brought before the mind of the hearer the miraculous figure which was to remain a monument of the transformation. Citing Cicero's lines, "Qui luci ediderat, genitor Saturnius, idem abdidit, et duro firmavit tegmina saxo," he leaves to others to read one of these forms, of which, however, each involves some difficulty, e. g. aïnλov (formed on doubtful analogy), ảïồŋλov (in the sense of invisible), or asionλos (too different from any reading that has come down to us). 11. Αῖνος, ἐπαινή.—αἶνος is in its principal meaning nearly synonymous with pulos, a speech or narration; but it has the particular idea of praise in Od. '. 110, Il. . 795. There seems to have existed a primitive form, aivw, to say, speak loud, = laudare, and from the substantive came αἰνέω, which has only the meaning to praise. Μῦθος, any speech, conversation, narration. alvoc, a speech full of meaning, cunningly imagined. devised sp Connexi an epithet of Odysseus, refers to his cunningly n, an epithet of Proserpine when mentioned in Compounded of ε and aivoç, for the Greek OF VERBS COMMONLY SUPPOSED TO BE COMPOUNDED WITH PREPOSITIONS:—α. άπεiλéw, áñeiλaí, and άπɛɩλɛîv, are not threats, but vauntings, even of past exploits (0'. 150). Whence the radical idea is to speak aloud. Hence Buttmann connects it with ἀπελλαί, ἀπελλάζειν, the Doric names for the assembly of the people, and haranguing the assembly. He looks for the root in ἠπύω, connected with ἔπος, ὄψ. β. ἀπατάω, ἀπάτη, from ἅπτεσθαι, ἁφή, which expresses the Latin palpare. γ. ἀναίνομαι, from the root αν—with the idea of no ; αναίνω is, therefore, I say no, I deny, whence avaivoμai will have the same meaning with reference to something of my own, i. e. I refuse. δ. διακονέω traced to διώκω : which see. ε. διώκω, a sister form of ἰώκω. ζ. ἐπείγω, a simple verb connected with πιέζω, πίεξις : for the ε compare θέλω, ἐθέλω. η. ἐναίρω, of itself means to destroy or kill; from it is derived ἔναρα, spoils. From the word evɛpoi, the infernal regions, vaipw probably means, to send to the infernal regions, i. e. to kill. θ. καθάρω.—The root of καθάρω is in the first syllable, and καθαίρω is derived from it, as ποικίλω from ποικίλος, μαλάσσω from μαλακός, &c. Supposing ka to be the root, we have connected with it, kedvós, and Lat. castus. [DIGRESSION ON SEPARABLY AND INSEPARABLY COMPOUNDED VERBS: -The inseparable mode of composition is where the whole word, when compounded, takes a proper derivative form, so that the second part does not admit of separation as an independent word. Inseparably compounded verbs take the augment before the preposition, &c. The separable consists in the mere joining together of two unchanged words, indeed, strictly speaking, of a verb and a preposition preceding it. These forms receive the augment between the preposition and the verb. Hence, when we meet with apparently compounded verbs in Homer, whose mode of being compounded would be the separable mode, while yet they have the augment or Attic reduplication preceding, these verbs are not really compounds, ex. gr.] ι. ἐνέπω, a sister lengthened form of εἰπεῖν, but always with the more precise meaning of to relate, declare, name. From ἐνέπω comes the aor. ἤνισπον, ἐνισπεῖν. From this verb Homer has separated by construction and meaning the verb ¿víπτw, of which there is a sister form ἐνίσσω, and a twofold aorist ἠνίπαπεν and ἐνένιπτεν. These latter forms have always the meaning of to reprove, reproach. Again, the prior forms évéteiv, ëvioπev, iviw, always have the accus. of the thing only, and never mean to address or speak to; while viπTO and all the forms belonging to it govern the accusative of the person only, to speak haughtily to, to reproach any one. Runbken derived ἐνίπτω from TT with prep. v, but then Buttmann doubts whether a verb compounded in the separable mode, as víπтw must be, can be so old as to take the augment, and still more the reduplication, joined to the preposition. The word viπτw must belong to some family of words, and, in earlier times, some other form must have existed, similar to and traceable to it; thus, as ἐρύκω and ερύω belong to ρύω, as ἐθέλω belongs to θέλω, as ἐρείπω is akin to ρίπτω, ρίπη: so in ἐνίπτω, ἐνιπή, the root lies in the syllable νίπ, and is connected with νεικέω. κ. ἤνεγκον, merely a reduplication from ἔγκω, like ἄλαλκον and ἤγαγον ; for ἄλαλκον, with its substantives ἀλκτήρ, αλκή, belong to ἀλέξω, which by its aorist, ἀλεξάσθαι, supposes a theme ἀλέκω. 21. Αντιᾷν.—This verb is thus infected:—ἀντιόω (for ἀντιάω), αντιάαν: fut. αντιάσω: aor. ἀντιᾶσαι, where the a is short, contrary to the analogy of verbs in -ow, -aw. But since from adjectives in -tos, no verbs in -law are usually formed, we see at once that the forms avriãoai, &c., come from a present άvriálw. The radical meaning is to come or go towards. When it relates to persons, it expresses, with the dative, a casual coming towards, a chance meeting, Il. '. 127, o'. 151, 431. With the genitive it denotes an intentional coming towards or meeting, sometimes in the sense of a hostile meeting or attack, Il. n'. 231. From its first radical meaning it acquired the idea of going towards to take a part in, II. p. 356, 368. This verb has an accusative only in a. 31, λέχος ἀντιόωσαν: it is here in the sense of πορσύνειν, and is an old Euphemism for sexual intercourse. 22. Απαυρᾷν, ἀπούρας, ἐπαυρεῖν.—Of the verb ἀπαυράω there occur in Homer but three forms, arnúpwv, 1st pers. sing. and 3rd plur. άπŋúрaç, áπηúρа. These, according to form, are imperfect, but are used in the general narrative as aorists. The form annupas was supposed by the grammarians to be a syncopated aor. for ἀπούρισας, from αφορίζω, but the verb has no idea of limits or boundaries, except in one passage, where that is implied from the context alone. The root in the simple verb is αἴρω or αὐράω. The most common meaning of the middle form is to derive advantage or nourishment from, but this arises from its general notion to draw from, have from, derive from. Those cases in which in Homer it has a bad meaning are to be explained from the thought itself, not from any ironical use of it. άravρtiv, the active form, belongs to the Epic parts alone; in many passages to enjoy, which is traced to its ground meaning, to take to itself, draw from. As regards the government, when the relation of the verb to the object was immediate, i. e. supposed to be an immediate taking, the accusative case followed; if the consequences of anything were enjoyed, it took the genitive; or, when the construction was complete, dπò with the genitive. Both arаvρäv and ἐπαυρεῖν are connected with εὑρεῖν, which is related to αύρᾷν and αὐρεῖν, as εὔχομαι to αὐχέω. The Latin haurire has been compared with imavρeiv, but then the verb ápúɛiv should not be omitted. Buttmann supposes that apów was also apFw, wherefore, in aupw and äpƑw we have the same change in the position of the F or v as in Oɛovong and προσελεῖν. 23. 'Amin yaîa.-This new word, as an appellation, derived from άπu, and meaning distant, has the a short. When used as a proper name, the a is long. The word Apis, Apia, contains the name of a most ancient people who inhabited the European coasts of the Mediterranean. Compare Cecr-ops, Pel-ops, Mer-ops, Ops, Opes, Opici, Osci, Ausoni, which are but varieties of the same name. The termination Asgi contains the old name of the family (Ops, Aps, Asgi, Aones, like Õpici, Osci, Ausones), Pelargi (Pelasgi), where we have the old Peloponnesian name for Argos, and connected with these we have the Lydian Ascanii and the name Asia itself. 24. 'Aπoépoα.-Buttmann supposes a form pdw, 1st, I water, whence pon, dew. 2nd. I wash, whence apduós, a washing or watering place, its compound, droέpdw, is, I wash away (pdw is related to ῥέω, and has the same relation to ἔρρω as αμέρδω has to αμείρω). droğúvw, the form dπožõvaι in Od. i. 326, is erroneous, for its primitive meaning is to sharpen to a point, whereas in that passage the meaning required is to make smooth, to plane, which is proved by the succeeding line, oi d'iμaλòv Tоinoav. We should, therefore, read aπoζῦσαι, from ἀποζύω, to smooth. 25. 'Aπριatην, Il. a'. 59. Among those cases which served for adverbs, as we have seen, are drýv, the accus. fem. as μaкpáv, ȧvrißínv, συναίκτην: to these belong ἀκήν and ἀπριάτην. These adverbs, from verbals in ηv, as well as neuters in rov and ra, took a softer pronunciation, and thus dov, dny, and da became proper adverbial forms. 26. "Apkios, from the idea of dρкεiv, to help, defend, and thence aprios, able and willing to help, would come very naturally the more general idea, that on which or on whom we could rely. In Il. к'. 303, μiològ äρkios is, pay or reward on which one can rely. In later writers the meaning of aρkoç is able or sufficient. The Latin arcere cannot be the foundation and primary meaning of the word dpret̃v. 27. Αρχομαι, ἐπάρχομαι, κατάρχομαι, ἀπάρχομαι. —The old commentators always render ἐπάρξασθαι δεπάεσσιν (Π. α'. 471) by the pouring out of a libation. Voss renders it, beginning again with the cups, and Schneider takes it to mean, going from left to right. Now, the expression ἄρχεσθαι, κατάρχεσθαι, is a word used in religious ceremonies, and has the idea of beginning the religious rite, or the consecration of the victim, but it stands likewise in its proper sense for to take away from a whole or a store, or to take the first fruits, or something for consecration. 'ATáρxεσ0αι is, therefore, exactly identical with apxeolar, but in Homer it occurs only of the consecrating the hair of the victim, Il. τ'. 254. In ἐπάρξασθαι, the simple ἄρξασθαι expresses the taking away a part of anything to consecrate or dedicate it, and i marks the relation of it to the individuals to whom it is given, or amongst whom it is divided. The cup-bearer went to each individual, gave a part to each individual, only that the idea of έπáρžaσ0αι is fuller and richer. 28. Αύτως, αύτως.—The Schol. on a'. 133 makes αὕτως = μάτην, in vain; avтws=ovтwc=80, thus. They derive auroc from a priv. and eros, true, real, which would thus be aɛToç, adverbially dέTws, whence αὕτως, as from ναες, γρᾶες, come ναῦς, γραῦς. a. Buttmann, following Damm and Heyne, supposes aurwg to be a sister form of οὕτως, though nowhere strictly synonomous with οὕτως. As there is no metrical reason why Epic writers should so frequently use aurws, we must suppose usage had adopted this form when some particular stress was to be laid on, thus, as when it forms a strong antithesis, as kai avτws, even thus, even as things are, Il. a'. 520, '. 255, í'. 595, o'. 198. avтws forms this antithesis when it places that which is original, unchanged, in opposition to what is common, '. 268, w'. 413, and |