ἐξ ἑδέων στυφελίξαι·—ὁ γὰρ πολὺ φέρτατός ἐστιν. ἀλλὰ σὺ τόνγ ̓ ἐπέεσσι καθάπτεσθαι μαλακοῖσιν· αὐτίκ ̓ ἔπειθ ̓ ἵλαος Ολύμπιος ἔσσεται ἡμῖν. Ὣς ἄρ ̓ ἔφη· καὶ ἀναΐξας, δέπας ἀμφικύπελλον μητρὶ φίλῃ ἐν χερσὶ τίθει, καὶ μιν προσέειπεν· Τέτλαθι,, μῆτερ ἐμή, καὶ ἀνάσχεο, κηδομένη περ, μή σε, φίλην περ ἐοῦσαν, ἐν ὀφθαλμοῖσιν ἴδωμαι θεινομένην· τότε δ ̓ οὔτι δυνήσομαι, ἀχνύμενός περ, χραισμεῖν· ἀργαλέος γὰρ Ολύμπιος ἀντιφέρεσθαι. ἤδη γάρ με καὶ ἄλλοτ ̓ ἀλεξέμεναι μεμαῶτα ρίψε, ποδὸς τεταγὼν, ἀπὸ βηλοῦ θεσπεσίοιο. πᾶν δ ̓ ἦμαρ, φερόμην, ἅμα δ' ἠελίῳ καταδύντι κάππεσον ἐν Λήμνῳ· ὀλίγος δ ̓ ἔτι θυμὸς ἐνῆεν· ἔνθα με Σίντιες ἄνδρες ἄφαρ κομίσαντο πεσόντα. Ὣς φάτο μείδησεν δὲ θεὰ λευκώλενος Ηρη μειδήσασα δὲ παιδὸς ἐδέξατο χειρὶ κύπελλον. αὐτὰρ ὁ τοῖς ἄλλοισι θεοῖς ἐνδέξια πᾶσιν ανοχόει, γλυκὺ νέκταρ ἀπὸ κρητῆρος ἀφύσσων. ἄσβεστος δ ̓ ἄρ ̓ ἐνῶρτο γέλως μακάρεσσι θεοῖσιν, ὡς ἴδον Ηφαιστον διὰ δώματα ποιπνύοντα. The day closes, and each god retires to his own abode. Ως τότε μὲν πρόπαν ἦμαρ ἐς ἠέλιον καταδύντα 66 6 585 590 595 600 581. στυφελίξαι, inf. from στυφελὸς, ‘durus. Here with aposiopesis, would wish to hurl us from our seats, he conld do it. Some have, στι φελίξαι opt., “he could hurl us'.—583. ίλαος, the first two syll. long here, the penult is short, in c. 635, τ'. 178. 584. ἀμφικύπελλον, α double cup, see B. L. 589. ἀντιφέρεσθαι, ‘to be opposed, resisted, * haurire. 591. ποδὸς τεταγών, redupl. 2nd aor. from τάζω (tango) corripio, see B. L.; Bryant (Myth. iii. 59) derives the story of Vulcan from the destruction of Nimrod in the tower of Babel (Bel. βηλοῦ, frora the tower of Babel!)-593. κάππεσον, sync. for κατέπεσον, aor. from καταπίπτω.594. " Sinties aut Sintæ antiquiores Lemni incolæ, barbari et propterea ἀγριόφωνου” (H.)-597. ἐνδέξια, Ernesti renders by dextre, scite. The cupbearer, in distributing the cups, for the sake of a good omen, usually commenced at the right hand. ἐπιδέξια occurs in same sense Od. p. 141.-Various explanations have been given for the lameness of Vulcan. The best seems to be that which supposes it to be a symbolical method of expressing the imperfection necessarily attendant on all works of art (concrete forms) as compared with the ideal (abstract). 599. ἐνῶρτο, aor. mid. 2 of ἐνόρνυμι-600. ποιπνύοντα, ' labouring, lit. panting, from πνέω (Β. L.) δαίνυντ', οὐδέ τι θυμὸς ἐδεύετο δαιτὸς ἐΐσης, 605 610 606. κακκείοντες=κατακείοντες (κείω. desiderative).—611. καθεύδε, 'lay down,' he did not sleep, see first line, book ii. "Ceterum hoc episodium de Vulcano ab ipsa ratione Epica, h. e., ab argumento carminis, si rem subtilius æstimes, esse alienum atque ideo excusandum potius quam laudandum censere fas est" (H.) The first book, both of Iliad and Odyssee, are without similes, either because the interest at the commencement of the action requires no ornament, or that the poet purposely sought simplicity and artlessness in the commencement of his narrative. ΟΜΗΡΟΥ ΙΛΙΑΔΟΣ ΡΑΨΩΔΙΑ Β. Zeus, in order to fulfil his promise to Thetis, sends a dream by night to Agamemnon, and thus induces him to entertain hopes of success, and to dare the result of a battle. Αλλοι μέν ρα θεοί τε καὶ ἀνέρες ἱπποκορυσταὶ Βάσκ ̓ ἴθι, οὖλε Ονειρε, θοὰς ἐπὶ νῆας ̓Αχαιῶν ἐλθὼν ἐς κλισίην ̓Αγαμέμνονος 'Ατρείδαο, πάντα μάλ' ἀτρεκέως ἀγορευέμεν ὡς ἐπιτέλλω. θωρῆξαί ἑ κέλευε κάρη κομόωντας Αχαιοὺς πανσυδίη νῦν γάρ κεν ἕλοι πόλιν εὐρυάγυιαν 66 5 10 1. ἄλλοι, ' other. Some editors have ὥλλοι, “ the others ; but this difference was unknown to Homer. ἱπποκορ. ='warriors in chariots,' qui armati de curribus pugnant” (Η.) κορύσσειν, ' to helmet, being used generally for ' to war. Throughout Homer μάχεσθαι ἐφ ̓ ἵππων means to fight in chariots.' There is, however, one passage where the phrase ἐφ ̓ ἵππων must mean on horseback, x. 513, where Diomede and Ulysses mount the steeds of Rhesus, leaving his chariot behind. ῥα, “then, connects this line with a'. 606. 2. νήδυμος, 'pleasing, balmy. Buttm. thinks this form an old mistake for Fήδυμος; when F was lost the ephelcustic of the preceding word was prefixed. Aristarch. derived from νὴ δύω, sleep from which one rises not, i. e. sound sleep. The adject. always occurs as an epithet of ὕπνος.—3. μερμήριζε, ' was deliberating, see i. 189. 6. οὐλον, ' fatal, destructive, Ionic for ὀλόον, metri gratia, from ὀλυμι, not a perfect complete dream” (as Db.) ὄνειρον, the personified dream of Agamemnon, not a dream god. 8. βάσκ ̓ ἔθι, ' away! haste! Virgils" vage age.”—10. Join ἀτρεκέως ὡς ἐπιτέλλω.-11. επαὐτὸν . . . κάρη. Wolf joins καρηκομόωντες, although there is no verb καρηκομόω, the word = with flowing hair on the entire head. Some nations wore their hair long only behind, others on the Τρώων· οὐ γὰρ ἔτ ̓ ἀμφὶς Ὀλύμπια δώματ ̓ ἔχοντες ἀθάνατοι φράζονται· ἐπέγναμψεν γὰρ ἅπαντας Ηρη λισσομένη Τρώεσσι δὲ κήδε' ἐφῆπται· 15 Ως φάτο' βῆ δ ̓ ἄρ ̓ Όνειρος, ἐπεὶ τὸν μῦθον ἄκουσεν. καρπαλίμως δ ̓ ἵκανε θοὰς ἐπὶ νῆας Ἀχαιῶν βῆ δ ̓ ἄρ ̓ ἐπ' Ατρείδην Αγαμέμνονα· τὸν δ ̓ ἐκίχανεν εὕδοντ ̓ ἐν κλισίῃ, περὶ δ ̓ ἀμβρόσιος πέχυθ ̓ ὕπνος. στῆ δ ̓ ἄρ ̓ ὑπὲρ κεφαλῆς, Νηληΐῳ υἷι ἐοικώς, Νέστορι, τόν ρα μάλιστα γερόντων τι ̓Αγαμέμνων· τῷ μιν ἐεισάμενος προσεφώνεε θεῖος Όνειρος Εὕδεις, Ατρέος υἱὲ δαΐφρονος, ἱπποδάμοιο ; οὐ χρὴ παννύχιον εὕδειν βουληφόρον ἄνδρα, ᾧ λαοί τ ̓ ἐπιτετράφαται, καὶ τόσσα μέμηλεν. νῦν δ ̓ ἐμέθεν ξύνες ὦκα· Διὸς δέ τοι ἄγγελός εἰμι, 6 20 25 summit, as the Thracians, ἀκροκόμοι, and the Abantes below. 12. πανσυδίῃ, ' to arm all the forces, inclusive of those belonging to Achilles. Those who care not to save the veracity of Zeus state the above to be a late meaning; and render 'with their whole vigour,' 'impetus,' and so L. S. 13. ἀμφὶς, first around, then on both sides, and hence on two different sides, i. e. diversely, as here. 15. ἐφηπται, ‘to be linked to or fastened upon. Τρώεσσι. Aristotle seems to have read in his edition (ἐκ ναρθῆκος) δίδομεν δέ οἱ εὖχος ἀρέσθαι.—16. βῆ δ ̓ ἄρ, and consequently Oneiros went.—19. περὶ κέχυθ ̓, ‘embraced, i. e. ' poured round him.” ἀμβρόσιος, ' refreshing, divinely beautiful sleep, as the boon and gift of heaven (B. L.) Kennedy comp. Young (Night Thoughts): "Tired nature's sweet restorer, balmy sleep."-20. åpa, enclitic pà = 'to wit,' 'no doubt,' indicating merely the continuance of the narrative.— 21. τι Αγαμέμνων, hence Oneiros assumed his likeness. γερόντων, * senators, chiefs, with some reference to age.23. δαΐφρονος, ‘warlike.' Wolf and his followers state that in twenty-three books of the Iliad, δαίφρων means 'warlike,' in the 24th book it means 'prudent :' and hence they infer the separate authorship of the last. Now, in the 24th, δαΐφρων is the epithet of Idæus, charioteer of Priam; in the dead of night, through a battle-field infested with marauders, he has to guide his aged master with his treasures into the Grecian camp. One would suppose that courage as well as prudence was required here. Again, in the earlier books Saippwv is an epithet of Priam. Yet he, and almost lone of all the chiefs, never once takes up the spear. One would think hat prudence should be his characteristic. But neither case, unfortunately, coincided with the Wolfian hypothesis; and on his ipse dixit for seventy years this dogma has been received. But, moreover, even were the use of δαίφρων such as he states, still his inference would not hold; for his suppressed premiss is, "no author ever used the same word in different senses,” a monstrous proposition, which, cunningly, he did not state.-25. ὅς σεν, ἄνευθεν ἐὼν, μέγα κήδεται ἠδ ̓ ἐλεαίρει. θωρήξαί σε κέλυεσε καρηκομόωντας Αχαιοὺς πανσυδίη· νῦν γάρ κεν ἕλοις πόλιν εὐρυάγυιαν Τρώων· οὐ γὰρ ἔτ ̓ ἀμφὶς Ολύμπια δώματ ̓ ἔχοντες 30 ἀθάνατοι φράζονται· ἐπέγναμψεν γὰρ ἅπαντας Ηρη λισσομένη· Τρώεσσι δὲ κήδε' ἐφῆπται ἐκ Διός. ἀλλὰ σὺ σῇσιν ἔχε φρεσί, μηδέ σε λήθη αἱρείτω, εὖτ ̓ ἄν σε μελίφρων ὕπνος ἀνήῃ. 40 45 Ὣς ἄρα φωνήσας ἀπεβήσετο· τὸν δ' ἔλιπ ̓ αὐτοῦ, 35 τὰ φρονέοντ ̓ ἀνὰ θυμόν, ἅ ῥ ̓ οὐ τελέεσθαι ἔμελλον. φῆ γὰρ ὅγ' αἱρήσειν Πριάμου πόλιν ἤματι κείνῳ, νήπιος· οὐδὲ τὰ ἤδη, ἅ ῥα Ζεὺς μήδετο ἔργα. θήσειν γὰρ ἔτ ̓ ἔμελλεν ἐπ ̓ ἄλγεά τε στοναχάς τε Τρωσί τε καὶ Δαναοῖσι διὰ κρατερὰς ὑσμίνας. ἔγρετο δ' ἐξ ὕπνου· θείη δέ μιν ἀμφέχυτ ̓ ὀμφή. ἕζετο δ ̓ ὀρθωθείς· μαλακὸν δ ̓ ἔνδυνε χιτῶνα καλόν, νηγάτεον· περὶ δὲ μέγα βάλλετο φάρος ποσσὶ δ ̓ ὑπὸ λιπαροῖσιν ἐδήσατο καλὰ πέδιλα ἀμφὶ δ ̓ ἄρ ̓ ὤμοισιν βάλετο ξίφος ἀργυρόηλον. εἵλετο δὲ σκῆπτρον πατρώϊον, ἄφθιτον αἰεί· σὺν τῷ ἔβη κατὰ νῆας Ἀχαιῶν χαλκοχιτώνων. ἐπιτετράφαται, ‘are entrusted. Ionic a for v = ἐπιτετράφνται, i. e. = the latter form ἐπιτετραμμένοι εἰσὶν.26. ξύνες, 2nd aor. imp. ξυνίημι, hear from me.” ἐμέθεν = ἔμου, the genitive denotes the source of the perception (Jelf, 485).—36. & . ἔμελλον. As the tragic poets got their strictness of unity from Epic poetry, so the predictions and indications of the chorus on the fortunes of the characters in the drama are foreshadowed also in Homer. Occasionally he gives us some glimpses of his heroes' future fortunes (H.) ἀνὰ θυμόν, simply for in his heart. Herman refines thus, ἀνὰ θυμόν, indicates a sudden emotion rising in the heart, κατὰ θυμόν, a design or plan contemplated in its various bearings. ἔμελλον, verb plural, with neuter plural= which 'severally,' 'individually,' were not likely to be accomplished. Nagelsbach thinks plural verbs in this case to be due merely to the exigencies of verse, and all to occur at the close of lines.-37. on, 'said to himself,' i. e. imagined, thought.40. διά κρατερὸς ὕσμινας, ' by reason of fierce contests.' Others render, during the fierce contests' (Spitz.)—41. ἀμφεχυτ', ' was poured around him, diffused" (Κ.) ομφή, prophetic voice, from ἔμπω=ἐνέπω, see B. L.-43. νηγάτεον, “fresh, newly made, from νέος and γείνω, see B. L. 44. ὑπὸ, last syllable long by cæsural ictus. 45. Both sword and shield were attached to belts, hence βάλετο ἀμφὶ ὤμοις ξίφον, in line 45, ‘He slung round his shoulders |