also when what is common is opposed to the uncommon or supernatural, Od. '. 151, Il. к'. 50. With this is mixed up the idea of neglect, II. o'. 338, Od. v. 281, 336, and hence is attached to words which contain a reproach, a contempt, a looking down upon, Il. '. 55, p. 106, Od. p'. 309, and with words which convey the notion of useless, Il. v. 104, '. 74. And hence auroc by itself alone might stand for in vain, useless, as Il. '. 117, a'. 133, o'. 128, B'. 342. = B. Beside the force of antithesis, it contains the idea of agreement: just so, exactly so, in the same way as. Of this meaning there is but one instance in Homer, Il. d. 17, where it means in the same way, to you as to me. In this meaning perhaps the proper way of writing was aurwg, but Buttmann considers the latter form to be merely an Æolism. The expression wç d avτws is merely a separation of raúrwe, in the same way; but to join wg with avros would be as inconceivable as to join ò with ouroç: hence he thinks the true form to be üç avruç, and the accentuation and aspiration in wg d' avrug to have arisen from getting by mistake into the form αὕτως. 29. apevos.-The grammarians connect with the notion of a year's produce or income, and so Passow, comparing with it the annona of Tacitus. But in Homer there is no trace of anything connected with "the year;" it simply means abundant. Hence Buttmann considers the oldest form to be ãplovos, originally confined to the possession of property, and afterwards meaning everything numerous; from this by contraction came ἀφνύς, a lengthened form of which is ἀφνειός, ἄφανος. 30. ἄωτος, ἀωτεῖν.- ἄωτος is the Latin floccus. As this is derived from flo, so that comes from änue, and both mean the light and airy locks of the sheep or of the flax plant. In Il. ι'. 661, λίνοιο ἄωτος is not, as usually interpreted, "the finest of linen," for Aívov is not properly linen, but the plant of which linen was made, the flax or flax plant. As a lock of that which comes from the sheep is wool, so a lock of that which comes from the flax plant is nothing more than flax; and as the wool is often put for the cloth made of it, so λivoto awros, floccus lini means nothing more than simply linen. àwrεiv, a lengthened form of aɛv, to increase its force, expresses only the idea of to snore, and then to sleep a deep snoring sleep, in which sense the accusative πvov was added to it, merely to have a substantive for παννύχιος or γλυκύς, the epithet used for defining what sort of sleep it was. 31. Βλίττειν, as from μείρω comes μόρος, μορτός, μροτός, and then, by the usual euphonic change, Boorós,- so from μέλι comes μελίσσω, and then, by a similar change, Bλioow, BλirTw, “to take honey from the hive." Or we may suppose the form MEA, in uéλyev, to milk, mulgere, the stock or root being pedɩw, with the idea of to stroke down, handle, palpare, mulcere, with which are connected the German and English adjectives mild, and μειλίχος, with the verb μειλίσσειν. The physical idea of the word passed into the form uλyw, melken, to milk, the name given to the liquor obtained by milking, i. e. by stroking down and pressing the teat of the cow; whilst on the other side arose from the unchanged root the substantive μéλ. The two words are the same: but they fixed themselves, the one to express the idea of honey, the other that of milk. 32. Βούλομαι, ἐθέλω.—ἐθέλω is of far more frequent occurrence, and is the more general expression for wishing, but it always denotes that kind of wish which has in it the idea of purpose or design, therefore a desire of something, the execution of which is, or seems to be, in one's own power. Bouloua always denotes mere wish and inclination, as to submit to that which does not depend upon one's self: w'. 226, Od. o'. 21, Il. o'. 51. It is remarkable, however, that Bouloμar is used of the gods only in the active sense of ¿0έλw, and with the idea of respect like our to will:" Il. n. 21, μ'. 174, w'. 39, Od. d. 275. Bovλoμai, but never 0λw, stands singly in Homer for to prefer, malle. It is peculiar to ἐθέλω to be used without any word joined with it, for δύνασθαι, particularly in the negative form, οὐκ ἐθέλει, ΙΙ. φ'. 366. For βούλομαι, the shorter form Bóλouai is found in Wolf's Homer. 66 33. Βρόξαι, βροχῆναι, βέβρυχα. Several verbal forms come near that of the verb ẞpέxe, yet these cannot possibly be used for each other, each form being fixed by usage. Thus we have the root ẞpex, whence ẞpaxnvaι, and, beside it, another root ẞpax found in the Homeric aorist Bpayev, to break, crash, a word formed by onomatopoeia. Besides, we must have a form βροχ, for we find the 1st Aor. ἀναβρόξειεν, and a change of vowel never occurs in that tense. The theme must then be βρόχω, “to swallow;” with it is connected βρόχθος, and βροχός, α noose or slip knot. Again, there exists the form ẞpux. The poetic perfect βέβρυχα may, according to its form, belong to βρύχω, but is strongly attracted to ẞpvxáoμai, to roar as a lion, or bellow as a bull. As to the difficult form in Il. p'. 54, ö0' üλıç ávaßéßpõ×ɛv üdwp, we have nothing on historical grounds perfectly satisfactory; and we must take our choice between ἀναβέβροχεν from the verb ἀναβρέχω, and ἀναβεβρυχεν, also from ἀναβρέχω, though formed anomalously, or ἀναβε Bpuxev, without a derivation from any verb, but supposed to be a word formed at once in the perfect from the sound of the thing signified, it bursts or issues forth. 34. Aatopov admits a twofold derivative, one from dats, the fight; hence it would mean warlike, Il. к'. 402, ɛ'. 181, X. 427; the other from dañvai, to learn, experience, hence it would mean prudent, full of knowledge; as in Od. o'. 356, where it is an epithet of the wife of Laertes. This twofold meaning of datpowv is accompanied by the striking fact, that all the passages where datppwv refers to the understanding occur in the Odyssey and last book of the Iliad, both of which are attributed to a different author from that of the Iliad; whereas in the Odyssey there is no inducement to render it in any other sense than that of prudent, experienced. This one identity of meaning in the Iliad, and another in the Odyssey, is such as we would always wish to find in poems handed down by the mouth of Rhapsodists. 35. Δέαται, δοάσσατο. — The derivation usually given for δοάσσατο is from doin, a doubt; a simple verb doάw was supposed, of which the Homeric verb might be an abbreviation; if so, doάoσaro must mean, he doubted within himself; but in all the passages where doubt is implied, the doubt lies in the former part of the description; besides, dorasw never was in use, and ivdotálo is no legitimate compound, but a verb formed from the expression ἐν δοιῇ. We must derive from δαώ the verb δέδαα. Δαῆναι begins like εἰδέναι, from the idea of to see, discern, know; it is very probable there was an old verb daarai, videtur, from which, according to analogy (as, μνάα, μνέα, ῥέα for ῥάα, θεάομαι from θάω), came δέαται, 1st aor. δέασατo, and as the verb came into use, the radical vowel was lost by a change of ɛ in o. EPIC AORISTS.-These forms take the σ of the 1st aorist with the termination of the second: Iov, Epic aorist from ixw. Epic aorists from βαίνω and δύνω (or dúopai), and synonomous with the act. aor. ἐβην, ἐδον. ἐβήσετο, imperfect βήσεο, ἐδυσατο, imperat. δύσει, λέξεο, ὄρσεο, ἀείσεο, ἀξετε, οἶσε, Epic aor. imperat. οἰσέμεν, οἰσεμεναι Epic aor. infin. 36. Aelλn, Seleλos, in early Greek, not the evening, but the afternoon, i. e. the early part of it; in later Greek it denotes the later part which we call evening; while among the old Attics it denoted the whole of the afternoon. In Hom. Od. p'. 606, we find dεíɛλov nμap, used in the sense of deiλn, the afternoon. Il. p. 232, detéλog óvè, is not the Attic dein ofía, but, by the force of duwv, the actual sunset or evening. Evdεieλos occurs in the Odyssee as an epithet of Ithaca (or of islands in general). The Schol. derive it either from dɛíɛλoç, in the sense of western, lying towards the west, or from δῆλος = δέελος, as referring to the natural boundary of islands; or thirdly, from ev and eλn with d inserted. No meaning suits all the passages in which the word occurs so well as 'sunny,' apricus. In the compound evdɛíɛλog, the d is not inserted, and dɛiɛλog= the heat of the sun, for dɛiλŋ is the afternoon, the period when the sun's heat, beginning about midday, is most powerful, and deteλn, deiλn, bears the same relation to εἵλη as διώκω does to-ἰώκω, δαήμων, δαίμων, to αἵμων, as δᾶ (or γᾶ γαῖα) to αἶα. MEALS OF THE ANCIENTS IN HEROIC TIMES.-apiorov is always used of the early meal or breakfast, but dɛĩπvov and dóρжоv are used of the morning or evening meal, but never of a third. 37. Διάκτορος, διάκονος. -The only derivation given by the ancients, founded on correct principles, is from diάyw, whence the adjective diákTwp, and from its genitive, as a new nominative, diákTopog. Some supposed Mercury to be so called, ἀπὸ τοῦ διάγειν τὰς ἀγγελίας : others ἀπὸ τοῦ διάγειν τὰς ψυχάς. So constant an epithet must have reference to the principal office of the god, as the herald of the deities. Hence Buttmann considers διάκτορος to be of the same family as διάKovos, a participle of the same verb, of which diákTwp is the verbal substantive: consequently diákTwp does not come from diάyw, but from διήκω οι διάκω ; but this latter verb is identical with διώκω in its neuter sense of to run. diákovoç, therefore, properly means the runner, retaining the free and honourable idea implied in the original word. 38. Εανός, ἑδανός. — The different forms of ἑανός occur frequently in the Iliad, never in the Odyssey. Five times avós is an adjective, and the a in this case is long; five times as a substantive, and the a is short; avós, the substantive (a garment), is derived from vvvμ; kavós, the adjective, from ¿áw, is, 'flexible,' 'soft,' an epithet applied to garments and attire. As to the aspirate given to lavós, the adjective, it is a necessary consequence that έavós, an epithet of garments, should, at a γρηῒ δέ μιν εἰκυῖα παλαιγενεί προσέειπεν, εἰροκόμῳ, ἣ οἱ Λακεδαίμονι ναιεταώσῃ ἤσκειν εἴρια καλά, μάλιστα δέ μιν φιλέεσκεν τῇ μιν ἐεισαμένη προσεφώνεε δι' Αφροδίτη Δεῦρ ̓ ἴθ'· ̓Αλέξανδρός σε καλεῖ οἶκόνδε νέεσθαι. 390 κεῖνος ὅγ ̓ ἐν θαλάμῳ καὶ δινωτοῖσι λέχεσσιν, κάλλει τε στίλβων καὶ εἵμασιν· οὐδέ κε φαίης ἀνδρὶ μαχησάμενον τόνγ ̓ ἐλθεῖν, ἀλλὰ χορόνδε ἔρχεσθ', ἠὲ χοροῖο νέον λήγοντα καθίζειν. 400 Ὣς φάτο τῇ δ' ἄρα θυμὸν ἐνὶ στήθεσσιν ὄρινεν 395 καὶ ῥ ̓ ὡς οὖν ἐνόησε θεᾶς περικαλλέα δειρήν, στήθεά θ' ἱμερόεντα καὶ ὄμματα μαρμαίροντα, θάμβησέν τ' ἄρ ̓ ἔπειτα, ἔπος τ ̓ ἔφατ ̓, ἔκ τ ̓ ὀνόμαζεν· Δαιμονίη, τί με ταῦτα λιλαίεαι ήπεροπεύειν; ἦ πή με προτέρω πολίων εὐναιομενάων ἄξεις ἢ Φρυγίης, ἢ Μηονίης ἐρατεινῆς, εἴ τίς τοι καὶ κεῖθι φίλος μερόπων ἀνθρώπων; οὕνεκα δὴ νῦν διον ̓Αλέξανδρον Μενέλαος νικήσας ἐθέλει στυγερὴν ἐμὲ οἴκαδ ̓ ἄγεσθαι, τοὔνεκα δὴ νῦν δεῦρο δολοφρονέουσα παρέστης ; ἦσο παρ' αὐτὸν ἰοῦσα, θεῶν δ ̓ ἀπόειπε κελεύθους μηδ' ἔτι σοῖσι πόδεσσιν ὑποστρέψειας Ολυμπον, ἀλλ ̓ αἰεὶ περὶ κεῖνον ὀΐζυε, καὶ ἑ φύλασσε, εἰσόκε σ' ἢ ἄλοχον ποιήσεται, ἢ ὅγε δούλην. 405 385. ἑανοῦ, garment, the & being short. In the adjective ἑᾶνος, 'flowing,'' ductile,' the a is long. The former word is from ew, evvvui, the latter from ἐάω. For the rough breathing now attached to the latter see B. L. ἐτίναξε, pulled her, to attract her attention.387. εἰροκόμῳ, * wool dresser, from ἔριον, εἴριον, wool (εἴρω, jungo), referring to the closeness and compactness of the feece.—388. ήσκειν, used to work the wool: contr. imperf. for ἤσκεεν (ἀσκέω). μιν=αὐτην τὴν γραῦν.—391. δινωτοῖσι, “ with turned or rounded legs, thus v'. 407: ἀσπίδα δινωτὴν, 'a round shield.'-395. öpɩve, 'fluttered,' excited. The goddess seems to have been invisible to all except Helen.399. δαιμονίη, dialectic form of δεσποίνη, lady ! queen! ταῦτα, adverbially, thus. Helen seems to have supposed that as Paris was conquered, she would now be restored to Menelaus, and that Aphrodite to prevent this would carry her into the interior of Asia (Η.)—400. ή πή= |=num aliquo me abducere vis.406. ἀπόειπε, • bid farewell to, relinquish, the paths of the gods, i. e. their haunts, &c. Some explain, "de ratione vivendi inter deos."-408. othue, 'wail,' 'mourn,' prop. to cry, oì, où, the coward could only offer κεῖσε δ ̓ ἐγὼν οὐκ εἶμι (νεμεσσητὸν δέ κεν εἴη) κείνου πορσυνέουσα λέχος· Τρωαὶ δέ μ' οπίσσω πᾶσαι μωμήσονται· ἔχω δ' ἄχε ̓ ἄκριτα θυμῷ. Τὴν δὲ χολωσαμένη προσεφώνεε δι ̓ Αφροδίτη μή μ ̓ ἔρεθε, σχετλίη ! μὴ χωσαμένη σε μεθείω, τὼς δέ σ ̓ ἀπεχθήρω, ὡς νῦν ἔκπαγλ ̓ ἐφίλησα, μέσσῳ δ ̓ ἀμφοτέρων μητίσομαι ἔχθεα λυγρά, Τρώων καὶ Δαναῶν, σὺ δέ κεν κακὸν οἶτον ὄληαι. Ὣς ἔφατ'· ἔδδεισεν δ ̓ Ἑλένη, Διὸς ἐκγεγαυῖα βῆ δὲ κατασχομένη ἑανῷ ἀργῆτι φαεινῷ, σιγῇ πάσας δὲ Τρωάς λάθεν· ἦρχε δὲ δαίμων. Αἱ δ ̓ ὅτ' Αλεξάνδροιο δόμον περικαλλέ ̓ ἵκοντο, ἀμφίπολοι μὲν ἔπειτα θοῶς ἐπὶ ἔργα τράποντο, ἡ δ ̓ εἰς ὑψόροφον θάλαμον κίε δια γυναικῶν. τῇ δ ̓ ἄρα δίφρον ἑλοῦσα φιλομμειδής Αφροδίτη, ἀντί Αλεξάνδροιο θεὰ κατέθηκε φέρουσα ἔνθα κάθιζ ̓ Ελένη, κούρη Διὸς αἰγιόχοιο, ὄσσε πάλιν κλίνασα, πόσιν δ ̓ ἠνίπαπε μύθῳ· Ηλυθες ἐκ πολέμου —ὡς ὤφελες αὐτόθ ̓ ὀλέσθαι, ἀνδρὶ δαμεὶς κρατερῷ, ὃς ἐμὸς πρότερος πόσις ἦεν. ἡ μὲν δὴ πρίν γ' εύχε' 'Αρηϊφίλου Μενελάου σῇ τε βίη καὶ χερσὶ καὶ ἔγχει φέρτερος εἶναι· ἀλλ ̓ ἴθι νῦν προκάλεσσαι 'Αρηΐφιλον Μενέλαον, ἐξαῦτις μαχέσασθαι ἐναντίον ! ἀλλὰ σ ̓ ἔγωγε παύσασθαι κέλομαι, μηδὲ ξανθῷ Μενελάω ἀντίβιον πόλεμον πολεμίζειν ἠδὲ μάχεσθαι ἀφραδέως, μήπως τάχ ̓ ὑπ ̓ αὐτοῦ δουρὶ δαμείης. Τὴν δὲ Πάρις μύθοισιν ἀμειβόμενος προσέειπεν μή με, γύναι, χαλεποῖσιν ὀνείδεσι θυμὸν ἔνιπτε! 410 415 420 425 430 435 a melancholy lot to his partner. 409. ἢ ὅγε, or the same, make thee his slave. For the derisive repetition of "γε conf. Hor. Od. i. 9, 16. This line is suspected, for female servants are called duoάs by Homer, not δούλας.-411. πορσυνέουσα, ' to deck or grace his couch, said of the wife, see a'. 190. 412. μωμήσονται, scil. for remaining with so feeble and dastard a man. ἔχω δ', 'yet even as it is I have woes innume rable.416. μητίσομαι, the in verbs in -w is long, μηνίω, φθίω, τίω, &c.-419. κατασχομένη, like καλυψαμένη, 'veiling herself, lit. withdrawing herself beneath her veil. 428. ήλυθες ἐκ πολέμου = “ tu ergo ex pugna excessisti!” (H.) 438. ἔνιπτε, only a dialectic form of し |