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Book Nine<br />

editors, is an incorrect orthography of the same form), cf. TiufjvTa (18.475),<br />

Texv'noxrai {Od. 7.110), so Arn/A. It is scarcely possible, in spite of the<br />

support of Aristarchus (Hrd/A), to construe Ti[xf\s as genitive of price, in<br />

spite of Tiu-qs (genitive) in direct reference to this line at 608.<br />

In its primary function as a model for Akhilleus to act upon the parable of<br />

Meleagros not only fails but is also encumbered with several superfluous<br />

features: the prominence of Kleopatre, her role in bringing pressure on<br />

Meleagros, and his implied death. The presence of these features helps to<br />

establish a secondary function of the paradigm by means of which the poet<br />

constructs a mirror of the action of his poem and communicates to his<br />

audience an interpretation of Akhilleus' lifjvis OUAOUEVTJ.<br />

606-1 g Akhilleus replies with impatience to Phoinix' sermon. He acknowledges the<br />

moral pressure brought to bear on him and warns Phoinix to cease, but keeps the old<br />

man with him in case he should decide {now an open question) to return to Phthie<br />

607 = 17.561, see n. ad loc. The form aria, always in the vocative, conveys<br />

affectionate regard. It is used 6x in Od. by Telemakhos in addressing old<br />

family servants, orrra is an old Indo-European expression surviving in<br />

Greek only in the epic (and reportedly in Thessalian, Eust. 777.54). Its<br />

function here is to define the tone of Akhilleus' words, which is otherwise<br />

obscured by the epic style. yepociE Sioxpecpss is formular (11.648 and<br />

653)-<br />

608-9 Like much of Akhilleus' rhetoric, 'being honoured by the alaa of<br />

Zeus' is more impressive than clear. Taken with the preceding verse (ou TI<br />

UE TCCUTris I XP £< k Til^fis) the implication may be that Akhilleus now has no<br />

use for the earthbound conceptions of Agamemnon: 'he will risk all in the<br />

belief that nobility is not a mutual exchange of vain compliments among<br />

men whose lives are as evanescent as leaves, but an organic and inevitable<br />

part of the universe, independent of social contract' (Whitman, HHT 183).<br />

Agamemnon, however, made a similar and obviously petulant remark at<br />

1.173-5, O06E CT' lycoye | Aia

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