Od. δ, 721. ἀδινὸν γοόωσα· Ι1. σ, 316. χ. 430. ψ, 17. ω, 747. ἀδιvoû è§îрye yóolo. Under this head we must also class Od. π, 216. Κλαῖον δὲ λιγέως, αδινώτερον ἤτ' οἰωνοὶ, Φῆναι ἡ αἰγυπιοι γαμψώνυχες, οἷσί τε τέκνα ̓Αγρόται ἐξείλοντο· for although in this passage the comparison lies between åòwòv and the cry of birds, yet kλaîov is to be understood before ȧdivórepov, and also the cry with which the comparison is made is a cry of lamentation:

6th,) of the lowing of young kine, Od. к, 413. which adɩvòv μυκώμεναι ἀμφιθέουσιν Μητέρας consequently, as the context shows, not a lowing of sorrow, but of joy:

7th,) of the Sirens, Od. ψ, 326. Ηδ ̓ ὡς Σειρήνων ἀδινάων φθόγ γον ἄκουσεν.

2. Although by this review of the different passages we may not be able to fix at once the meaning in each with sufficient accuracy, yet, from thus comparing them together, one thing is clear, that all the meanings which can occur in them proceed from one, and that one is the epithet of the heart, dense or compact; which physical idea the word retains, according to the Homeric usage, in the other passage Od. T, 516. as a fixed epithet of the heart, although there its physical state has nothing to do with the context: πυκιναὶ δέ μοι ἀμφ' ἀδινὸν κῆρ Ὀξεῖαι μελεδῶναι ὀδυρομένην ἐρέθουσιν. In this sense the etymological agreement of this word with após seems to me as clear as the light, and both forms are connected together, like kvôpós and κυδνός ', ψυδρόs and ψυδνός. The difference of the spiritus (which in the Ionic dialect is in itself immaterial,) is quite done away by the. Scholium on Il. ß, 87. daσvvτéov тò ådıνάων. ἀπὸ γὰρ τοῦ ἅδην καὶ ἁδηνος (sic) ἡ κίνησις, and by other similar remarks: for if this pronunciation had not been equally in use with the other, the grammarian would not have fixed it in this way for the sake of the mere etymology, since also âλTо, for instance, in spite of its derivation from åλλoμal, retains the lenis 2.

1 Hesiod has always kudvý, e, 257. 0. 328, 442. which Grævius, contrary to the authority of almost all the MSS., would change into the Homeric κυδρή.

2 'Adýv, ådévos, a gland or acorn, (for this is one of the derivations of the grammarian,) was also written both with and without the aspirate.

D

3. From this idea proceeded those of numerous, strong, violent, and, speaking of the voice, loud, loud-sounding. That this is the most simple road by which we can at all find our way through all the passages to the epithet of the Sirens, is manifest; and it is entirely a mistake of the grammarians, which ought not to be repeated, to explain adiós (merely for the sake of that one passage) by ǹdús, ¿dúþwvos, even though the derivation from dús considered separately were not contrary to analogy. In the same way all the other explanations of the grammarians come to nothing (vid. Hesych. in v. et Intpp. Eustath. ad II. ß, 87. p. 195. ed. Basil.): for their oikтpóv was intended, without any etymological foundation for it, merely for the passage where adiós is an epithet of sighs and lamentations; their λεлтóv merely for the epithet of the bees, flies, and even of the sheep, which were thus to be placed in opposition to the oxen; their péμa for an explanation of ådɩôs åveveĺkaTO (vid. Eustath. as above); their åñaλóv for the epithet of the Sirens 3.

4. The difficulty is now to affix to each particular passage the meanings given above. But these run so into each other, that if one were to begin with the epithet of the Sirens, loud, loud-sounding, one should be able to bring with great ease all the other passages, with the exception of the first, under this same idea; for the bees and flies from their humming, and the sheep from their shrill bleating, might very well take this as a fixed and regular epithet. If, on the other hand, we were to reverse this order, and, beginning with the epithet of the heart, proceed thus, thick, dense, numerous, abundant, all the passages, with the exception of the last, would be explained most easily and satisfactorily. And this latter I consider to be the correct way, partly because it accords exactly with the probable line which etymology would take, partly because by this mode most of the passages would preserve their poetical imagery. Where mention is made of the bees, flies, and sheep, the idea which immediately occurs in all three passages is that of numbers. Consequently adiós there is the same as ȧ0póos, con

3 The explanatory word λevkóv is, as the commentators on Hesychius justly remark, merely a corruption of λetttóv.

fertus. In the passage of the sheep adivá has indeed been taken adverbially to mean "the suitors slaughtered them incessantly," but this after alcí is completely inadmissible, and particularly as it is separated from alcí by other words. It must therefore be an adjective; and this perhaps might have induced some to look in ådwá for a regular epithet of sheep, as there is, in the latter member of the sentence, of oxen, kal εἱλίποδας ἕλικας βοῦς. But it is not at all necessary that the former substantive should have such an epithet because the latter has. The word advós is here a particular epithet descriptive of this particular case; the cattle which the suitors slaughtered were always (aleí) driven thither in herds or numbers (àdivá).

5. In the passages classed under the numbers 4, 5, 6. the leading idea is indisputably that of quantity; but it is not easy to decide whether ἀριθμῷ οι ὄγκῳ. The commentators incline generally to the former, and to the idea of a repeated and continued groaning, lamenting, lowing, &c. But let any one examine some of these passages a little more accurately, and he will immediately feel that the more suitable epithet is that of a violent, deep, heavy sound. For instance, in Il. T, 314. (Achilles) Μνησάμενος δ ̓ ἀδινῶς ἀνενείκατο, φώνησέν τε...... How ill does a repeated, continued sighing suit as the prelude to a speech! on the other hand, how beautifully does it sound, "he sighed deeply"! In the same way, kλaî àdivá, Il. w, 510., spoken of Priam at the feet of Achilles weeping for Hector, is much more natural as, "he wept violently, bitterly, a flood of tears," than a long and repeated weeping. And when in Od. π, 216. the weeping of Ulysses and Telemachus (which, indeed, like every violent lamentation, must be of some continuance,) is compared with that of birds lamenting the loss of their young, in these words, Κλαῖον δὲ λιγέως, ἀδινώτερον ἤτ' οἰωνοί, it is evident at first sight that it would be impossible to translate it," they wept loudly, more continuously-longer-more repeatedly-than birds, whose, &c." On the contrary, it is plain that the idea given by adwórepov must correspond with that of Ayéws. It can therefore be no other than that of violently, in which is comprehended also the meaning of λyú. We see, then, that in all these passages we must confine ourselves to the

ideas of violent, strong, abundant, plentiful, and that through these the other ideas of long-continued, loud, &c. do naturally introduce themselves into the different passages, according to the particular circumstances of each.

6. But we must not pass over unnoticed, that an usage, on which the epithet of the Sirens here depends, had fixed this ádiós with its meaning of violent, plentiful, (as far as related to actions,) wholly to the operations of the voice. Otherwise how could it have been used in Homer in this combination fourteen times, and never in connexion with any other powerful, violent, or continued action or operation? But as soon as this 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. I understand therefore by ἀδινὸν μυκώμεναι, ἀδινὸς γόος, κλαῖ ̓ ἀδινά, a loud lowing, lamentation, or weeping. And this is the only way of explaining how persons can be called adɩvás, and how we can arrive with certainty at the expression of the loud- or clear-singing Sirens; while the grammarians, who cannot give up their ovvexés, explain it, in a manner inconceivable to all but themselves, by συνεχῶς ἀειδούσας ; as indeed in one of the passages of ἀδινὸν κῆρ they have not hesitated to give συνεχῶς λυπούμενον.

7. The usage of the poets nearest in point of age to Homer varies in some slight degree from his, but always so that the ground idea still remains. In the Hymn. Cerer. 67. where Ceres says of her daughter to the Sun, Τῆς ἀδινὴν ὄπ ̓ ἄκουσα δι' αἰθέρος ἀτρυγέτοιο Ὥστε βιαζομένης, it is exactly the Homeric meaning: for to understand it perfectly we want only to hear the violent, loud cry of Proserpine; its being a cry of lamentation or complaint is implied in the thing itself. In Sophocl. Trach. 847. ådɩvà dáκpva are not to be compared exactly with the Homeric kλalew adivá, because the latter evidently points to sound, to lament violently, i. e. loudly; while the former is a violent, i. e. a plentiful flood of tears, which idea the Scholiast acknowledges. And, lastly, Pindar in Pyth. 2, 98. plainly means by δάκος ἀδινὸν κακαγοριαν, the violent, deep-piercing bite of calumny, and the κakóv of the Scholiasts is, as an explanatory word, decidedly bad.

8. In Apollon. Rhod. on the contrary, who takes great delight in a learned expression, we recognise immediately the ignorant imitator, when, for instance, at 3, 1104. in a quiet tranquil conversation of Medea with Jason he says, Kaí v ἀκηχεμένη ἀδινῷ προσπτύξατο μύθῳ, using ἀδινός entirely on account of the speech being of a plaintive nature. Again, at 4, 1422. (speaking of Orpheus begging water for the Greeks,) “Ως φάτο λισσόμενος ἀδινῇ ὀπί, where the Scholiast is of opinion that the word expresses the weak voice of the thirsty petitioner; certainly the words cannot express, as in the former passage, anything mournful, though they may imply supplicating. At all events, adiós stands here in strong contrast with the passages where it expresses something strong, violent, fixed, as 4, 1528. in arŋ; 2, 240. in koos; and 3, 616. and elsewhere, in лνоs. Lastly, at 3, 1206. where mention is made of a garment, which Hypsipyle gave to Jason ådɩvîs μvnμýïov evvs, it stands most probably for nous. With such uncertainty has this word been used by so learned a poet, who knew his Homer by heart!

ὕπνος.

Αδος ; vid. ἀδῆσαι.

Αεσίφρων ; vid. ἀᾶσαι.

8. Αήρ, ἠέριος.

1. Voss in his critique on Heyne's Homer, p. 327. has brought forward certain things on anp mistakes have been corrected.

and népios, by which many old But as I do not agree with him in all he says there, I will go through the whole according to my view of it; wishing it to be understood that wherever I say anything in common with Voss, I am indebted to him for it.

2. I must first remind my readers of what Damm has remarked before, that we must adopt for Homer the declension anp, népos, and that arising from evident causes, which, however, in the later Ionic dialect ceased to have any influence; whence Hippocrates (de Aër. Aq. Loc. p. 453, 43. 454, 23. ed.