Hour 11. Blessed are the heroes: the cult hero in Homeric poetry and beyond The meaning of olbios 11§1. They key word for this hour is olbios, which as we will see means ‘blessed’ or even ‘blissful’ for those who are initiated into the mysteries of hero cult but simply ‘prosperous, happy’ for the uninitiated. As we will also see, the cult hero is olbios, ‘blessed’, after he… Read more
Hour 12. The cult hero as an exponent of justice in Homeric poetry and beyond The meaning of dikē 12§1. The key word for this hour is dikē, which means ‘justice’ long-term and ‘judgment’ short-term. In ancient Greek poetics, a primary metaphor for dikē is a flourishing field or garden or orchard or grove or vineyard or any other such place where vegetation is cultivated. As I will argue, the… Read more
Hour 13. A crisis in reading the world of heroes The meaning of krinein 13§1. The key word for this hour is krinein, the “middle voice” for which is krinesthai, and the meaning of which is ‘judge, distinguish, make distinctions’. Here are words that derive from it: krisis, ‘judgment, crisis’ kritērion, ‘criterion’, for judging, distinguishing, making distinctions kritikos, ‘critical’, in both senses: ‘crisis-related’ or ‘criticism-related’. 13§2. Such words are used… Read more
Chapter I. Introduction [In this on-line version, the page-numbers of the printed version are indicated within braces (“{” and “}”). For example, “{69|70}” indicates where p. 69 of the printed version ends and p. 70 begins. These indications will be useful to readers who need to look up references made elsewhere to the printed version of this book.] Il faut bien dire cependant que notre… Read more
Chapter II. εὔχομαι in Sacral Contexts Analytic Table of Contents A. Formulas which conclude prayers (pp. 18–31) 1. Introduction; formulas (A) and (B) (pp. 18–26) 2. Formula (A) and the meaning of εὔχομαι (pp. 26–31)B. Formulas which report prayers (pp. 31–66) 1. Absolute usage of εὔχομαι (pp. 31–43) … Read more
Chapter 3. εὔχομαι in secular contexts Analytic Table of Contents A. γένος εὔχομαι εἶναι and its transformations (pp. 69–78) Classified list of attestations (p. 69): I: γένος εὔχομαι εἶναι II: γένος εὔχομαι ΙΙΙ: εὔχομαι εἶναι + place/father IV: Doublet … Read more
Chapter 4. εὔχομαι in a legal context Σ 497 λαοὶ δ’ εἰν ἀγορῇ ἔσαν ἀθρόοι· ἔνθα δὲ νεῖκος ὠρώρει, δύο δ’ ἄνδρες ἐνείκεον εἵνεκα ποινῆς ἀνδρὸς ἀποφθιμένου· ὃ μὲν εὔχετο πάντ’ ἀποδοῦναι500 δήμῳ πιφαύσκων, ὃ δ’ ἀναίνετο μηδὲν ἑλέσθαι· ἄμφω δ’ ἱέσθην ἐπὶ ἴστορι πεῖραρ ἑλέσθαι. Read more
Epilogue. The etymology of εὔχομαι The semantic analysis of Σ 499 has definite implications for the problematic prehistory of Greek εὔχομαι. This is a subject of consequence to the internal analysis of εὔχομαι in Homer, which is now complete. True, etymology is, from the viewpoint of method, secondary to understanding texts. But the validity of that understanding is in jeopardy if external etymological evidence cannot be related… Read more
Appendix. The transitive usage of Vedic ūh- Separate treatment of this usage of ūh- is justifiable on prima facie grounds. The transitive usage of a medium tantum verb whose cognates (Av. aoj-, Gk. εὔχομαι) are intransitive must be secondary. Moreover, the transitivization of inherited intransitive verbs is not an exceptional event in Vedic. Renou and Whitney single out this phenomenon as a special tendency of the language. Read more
Bibliography Adam, James, ed. 1963. The Republic. 2nd ed. Cambridge (UK). Adkins, A. W. H. 1969. “Εὔχομαι, εὐχωλή, and εὖχος in Homer.” The Classical Quarterly 19, no. 1. New Series (May 1): 20-33. Aufrecht, Theodor. 1968. Die Hymnen des Rigveda. 4th ed. Vol. I, II. Wiesbaden. Orig. pub. 1877 Bartholomae, Christian. 1887. Arische Forschungen. Read more
