Daniel Kölligan Myc. a-o-ri-me-ne and Hom. δόρυ μαίνεται

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1 Kadmos 2015; 54(1/2): Daniel Kölligan Myc. a-o-ri-me-ne and Hom. δόρυ μαίνεται DOI /kadmos Abstract: The Myc. PN a-o-ri-me-ne may be interpreted as a possessive compound ʻwho has the μένος of the sword, or as ʻwho has the μένος in the swordʼ, if the compounding vowel -i- was still functional as a locative marker, as Ruijgh proposed, or simply as the combination of the two elements [rage] and [sword]. The interpretation is supported by collocations of words for ʻspearʼ and ʻrageʼ in the epic language. At least in the Homeric world the μένος that temporarily resides in a weapon is probably due to the divine influence of Ares whose fury may enter both the weapon and its possessor. Keywords: Personal name, onomastics, phraseology, Ares. 1. In a series of tablets from Pylos recording various offerings, Qa 1296 gives us the name of a priest a-o-ri-me-ne: (1) PY Qa 1296 a-o-ri-me-ne, i-je-re-u *189 [ The priest A-o-ri-menēs... While there is a general agreement that the second member of the compound may be interpreted as /-menēs/ from μένος,1 there has been some hesitation as to the first part; both ὥρα and ἄορ have been suggested, and although most scholars now seem to assume that the latter lies behind the spelling a-o-ri, the semantic relation between the name s compositional members has been interpreted in various ways. After a short review of the doxography (2),2 phraseological evidence will be presented that may help us to understand this relation more precisely (3 4). 1 Cf. Alph.-Gk. εὐμενής, etc., and the numerous names in -μένης in Bechtel Cf. also Aura Jorro Article note: English translations of Greek authors are those of the Loeb series (HUP). *Corresponding author: Daniel Kölligan, Institut für Linguistik, Historisch-Vergleichende Sprachwissenschaft, Universität zu Köln, Köln, d.koelligan@uni-koeln.de.

2 32 Daniel Kölligan 2. While Chadwick and Baumbach (1963) and Baumbach (1971) were reluctant to make a decision between the two options noted above,3 Gallavotti 1961: 163 favoured the interpretation with ἄορ, pointing out that μένος describes a disposizione d animo attiva [...] e specialmente lo spirito battagliero. He compared the compounds μενεπτόλεμος, μενέχαρμος, and μεναίχμης, and the PN Μέναιχμος and Δορυμένης (Polyb. 5.61) and assumed a mutual interference between compounds based on μένος and μένω to stayʼ. Docs. 2 4 gives the name with a question mark as A(h)orimenēs? [ἄορ, μένος]. Lejeune 1972: 251f. also rejected the interpretation with ὥρα one would have to assume that a-o-ri- consists of the negative prefix ἀ- and ὥρα, i.e. ἀωρί ʻuntimelyʼ, which is attested rather late (E.+) but he doubted Gallavotti s explanation, preferring to derive ἄορ from ἀείρω ʻto hangʼ5 instead of the more traditional interpretation as *n sor or *n sr related to Lat. ēnsis ʻswordʼ and Skt. así- ʻid.ʼ6 The latter was taken up again by Ruijgh 1985: 149ff. who assumed ἄορ to show the reflex /or/ of earlier /r / typical for Mycenaean and Aeolic, hence Homeric ἄορ, and proposed to understand a-o-ri-me-ne as ʻqui a de la force (de l élan) dans son armeʼ similar to a-re-i-me-ne/a-re-me-ne ʻqui a de l élan à la guerreʼ.7 Further, García Ramón 2008: has argued that the latter name contains the elements Ἄρης8 and μένος and has drawn attention to the combination of these two nouns in the epic language, cf. (2) ʻthe fury of war/aresʼ: Il μένος Ἄρηος, Od μένος (κρίνηται) Ἄρηος (3) ʻAres kindled his furyʼ: Il τοῦ δ ὄτρυνεν μένος Ἄρης. The idea of ʻraging Aresʼ may also be expressed with the cognate verb μαίνομαι: 3 Cf. Chadwick and Baumbach 1963: 220 ( Aōrimenēs ), 259 ( alternatively from ἄορ + μένος ). Baumbach 1971: 155: a-o-ri-me-ne PY QA 1296 is as likely to be from ἄορ as from ὥρα. 4 Chadwick 1973: For this one might also consider the divine epithet χρυσάωρ which could mean ʻwith a golden swordʼ or ʻwith a golden pendantʼ. Cf. also the name of the tribe Ἀϝοροί on Corcyra. Cf. Beekes 2010: He suspected *n si- to be attested in Myc. PN a-i-qe-u/a h ik wh eu s/ (PY En a-i -qe-wo, Ep a-i-qe-u, etc.), which according to him could be a short form of a compound noun in /-k wh ontās/, i.e. /a h ik wh ontās/. 7 Cf. Ruijgh 1985: On Ares in Mycenaean and classical Greece cf. also Gulizio For a recent etymological proposal (PIE *h 2 reu - to ripʼ, lat. ruere, Ved. subj. ravat will harmʼ, etc.) cf. Willi 2014.

3 Myc. a-o-ri-me-ne and Hom. δόρυ μαίνεται 33 (4) Od μαίνεται Ἄρης.9 It was Lejeune who brought into the discussion the interpretation of a-o-ri- as being related to Alph.-Gk. ἦρι ʻin the morningʼ from *ā i eri, which is found also in ἄριστον [ā-] ʻbreakfastʼ < *ai eri-h 1 d-to-. According to him, a-o-ri- would be an ablaut variant of a-e-ri found in the PN a-e-ri-qo-ta (PY An 192.7, 209.6, , Aq 218.5).10 But, as argued by Peters 1980: 32ff., ἦρι is likely to be the contracted form of *ἠερι still found in the adj. ἠέριος ʻearlyʼ and not of *αερ- (> **ᾱρ-). The traditional connection with ἄριστον could only be upheld if one assumed either two pre-forms *āi eri- and *ai eri-, which would be morphologically unsatisfactory and clearly ad hoc, or a metrical lengthening of *ai eri, but the contraction to ἦρι indicates that *ἠερι is not an artificial creation of the epic language. The alternative explanation of *ἠερι as deriving from a locative *h 2 (e)us-er-i > Gk. *awseri (cf. RV us ar-budh- ʻawaking earlyʼ) in turn rules out a connection of a-e-ri- with this root, as one would expect *u to be written in Mycenaean, i.e. <a-we-ri > or <a 4 -e-ri->.11 Hajnal 1992 therefore, discussing the fate of intervocalic PIE *i in Mycenaean and finding no conclusive evidence for a development of *i > h in this position cf. e.g. to-ro-qe-jo-me-no /trok w ei omeno-/ (PY Eq 213.1)12, concluded that the PN a-e-ri-qo-ta is more likely to contain a first member /aheri-/, i.e. a locative or rather compound form with /i/ used as compositional vowel of what in Alph.-Gk. is ἄορ, meaning ʻkilling with the swordʼ. The related name a-ori-me-ne would then show a secondary o-ablaut grade in the suffix taken from the nominative/accusative. As for the meaning of the name, Hajnal prefers an interpretation of derjenige, welcher seinen Sinn auf das Schwert = den Kampf richtet ( the one who directs his mind to the sword = battle ), understanding μένος as ʻstriving, eagerness for actionʼ and comparing it with the meaning of the pf. μέμονα ʻI am eager to do s.th.ʼ. Hence, while it seems that there is a consensus 9 Cf. also Il f. μαίνετο δ ὡς ὅτ Ἄρης ἐγχέσπαλος ἢ ὀλοὸν πῦρ οὔρεσι μαίνηται And he was raging like Ares, wielder of the spear, or as when destructive fire rages among the mountains in the thickets of a deep wood. 10 If one takes, as Lejeune does, the second member of the compound as / k wh ontās/ ʻstriking, killingʼ, a-e-ri-qo-ta could be compared with the Vedic epithet vasar-hā ʻkilling (the demons) in the morningʼ said of the wind (vā ta-) in RV However, vasar-hā may also be derived from hā ʻto moveʼ, i.e. ʻrising earlyʼ which seems to make better sense as an epithet of the wind, cf. Jamison and Brereton 2014: I.284 and Jamison s online commentary, alc.ucla.edu/ (accessed 1/5/2016). 11 This does not leave ἄριστον without explanation, however, as it may be connected with Av. aiiarǝ ʻdayʼ and Goth. air ʻearly, beforeʼ. 12 Cf. Hajnal 1992: 294 for further examples.

4 34 Daniel Kölligan in recent research on the nouns underlying the PN a-o-ri-me-ne, their semantic relationship is still open for discussion. It may therefore be helpful to look for combinations of these elements in later Greek, especially the epic language. 3. As in the case of a-re-(i-)-me-ne, which, as argued by García Ramón 2008 (cf. 2), corresponds to the epic collocations μένος Ἄρηος and Ἄρης μαίνεται and hence combines the notions of [rage] and [war],13 it is possible to point out a similar phraseological equation for a-o-ri-me-ne as the combination of [rage] and [weapon], which in some instances in Homer can be understood as the personification of war (cf. 4). It is found in Homer with words for ʻspearʼ, ἐγχείη and δόρυ, in (5) Il οὐ γὰρ Τυδεΐδεω Διομήδεος ἐν παλάμῃσι / μαίνεται ἐγχείη Δαναῶν ἀπὸ λοιγὸν ἀμῦναι For not in the hands of Diomedes, son of Tydeus, does the spear rage to ward off ruin from the Danaans. (6) 8.110f. ὄφρα καὶ Ἕκτωρ / εἴσεται εἰ καὶ ἐμὸν δόρυ μαίνεται ἐν παλάμῃσιν so that Hector too may know whether my spear, too, rages in my hands.14 Besides these early expressions of the notion the weapon ragesʼ, making the instrument the agent, in later authors the noun for ʻspearʼ may appear as the instrument or object manipulated by a human agent, hence [agent] rages with weaponʼ: (7) Alcm. frg δουρὶ δὲ ξυστῶι μέμανεν Αἶας αἱματῆι τε Μέμνων Ajax raves with sharpened spear and Memnon is thirsty for blood. (8) Bacch εὖτ / ἐν πεδίῳ κλονέω[ν] μαί/νοιτ Ἀχιλλεύς, / λαοφόνον δόρυ σείων whenever Achilles went on his furious rampage in the plain, brandishing his murderous spear. 13 For μένος alone meaning ʻbattle-rageʼ cf. Il εἰ μὴ νὺξ ἐλθοῦσα διακρινέει μένος ἀνδρῶν until night at its coming shall part the fury of warriors. 14 In later authors ἔγχος is also used in the sense of ʻswordʼ, hence as a synonym of ἄορ, cf. S. Aj. 287 ἄμφηκες λαβὼν / ἐμαίετ ἔγχος ἐξόδους ἕρπειν κενάς he took his two-edged sword and made as though to start out, for no reason, E. El. 696 φρουρήσω δ ἐγὼ πρόχειρον ἔγχος χειρὶ βαστάζουσ ἐμῇ I shall be on guard, a sword at the ready in my hand, etc. ξίφος is used by Hom. as equivalent of ἄορ and φάσγανον, Od αὐτὸς δὲ ξίφος ὀξὺ ἐρυσσάμενος παρὰ μηροῦ (cf ἐγὼ δ ἄορ ὀξὺ ἐρυσσάμενος παρὰ μηροῦ, ἐγὼ μὲν ἄνευθεν ἐφ αἵματι φάσγανον ἴσχων).

5 Myc. a-o-ri-me-ne and Hom. δόρυ μαίνεται 35 A corresponding compound ʻraging with the spearʼ is attested lexicographically in Hesychius and the EM with the second element μάργος ʻmad, ragingʼ:15 (9) Hesych.: ἐγχεσίμαργος ἔγχει μαινόμενος (10) EM: Ἐγχείμαργος: Ὁ μαινόμενος τῷ δόρατι παρὰ τὴν ἔγχει δοτικὴν, καὶ μαργαίνω, τὸ μαίνομαι.16 The epic language attests a corresponding present μαργαίνω to rage (in battle)ʼ in (11) Il ἣ νῦν Τυδέος υἱόν, ὑπερφίαλον Διομήδεα, / μαργαίνειν ἀνέηκεν ἐπ ἀθανάτοισι θεοῖσι. / Κύπριδα μὲν πρῶτον σχεδὸν οὔτασε χεῖρ ἐπὶ καρπῷ Now she has incited the son of Tydeus, rash Diomedes, to vent his rage on immortal gods. Cypris first has he wounded in close fight on the hand at the wrist. 17 and from Aeschylus onward there is a present participle *μαργάων raging (in battle), cf. (12) A. Sept. 380 Τυδεὺς δὲ μαργῶν καὶ μάχης λελιμμένος yet Tydeus, raging and eager for battle.18 There is thus sufficient evidence for the combination of the notions [weapon] and [rage] in Greek which makes the assumption of the same combination in the PN a-o-ri-me-ne plausible. 15 Cf. Od μάργε Madman!, Od μάργην σε θεοὶ θέσαν The gods have made you mad. On the etymology, PIE *merǵ-, cf. Massetti forthcoming, especially on the semantic connection between be madʼ and be insatiate, be a glutton, etc.ʼ (ἀατὸς πολέμοιο insatiate for battleʼ, etc.), cf. also fn One might take ἐγχεσίμαργος to be a folk-etymological creation after ἐγχεσίμωρος reinterpreted as spear-crazyʼ, i.e. with μῶρος/μωρός crazy, stupidʼ as second member. But Hesychius himself glosses this differently: ἐγχεσίμωροι περὶ τὰ δόρατα μεμορημένοι, τουτέστιν πεπονημένοι; ἐγχεσίμωρος πολεμικός. On the compounds in μωρος, e.g. ἰόμωρος famous for strengthʼ cf. Heubeck Cf. also Hesych. μαργαίνων μαινόμενος [...]. 18 λελιμμένος hungry, eagerʼ with μάχης may vary the epic μάχης ἄατον (Il ) / ἄατος πολέμοιο (Hes. Th. 714) / μάχης ἀκόρητοι (Il ) / πολέμου ἀκορήτω (Il ), note also Hesych. ἔλιπεν ἐπιθυμητικῶς ἤσθιεν. Taken together, these forms may show the same connection between furyʼ and greed, gluttonyʼ as μάργος, μαργαίνω, μαργάω.

6 36 Daniel Kölligan 4.1. Now, the raging spear (and, as proposed here, also the ʻraging swordʼ) might simply be a rhetorical device, a metonymy describing the warrior s rage by the instrument that makes it most visible, his weapon. It is not unlikely, however, that in the early epic and ex hypothesi in Mycenaean times the weapon could be conceived of as invested with a power of its own, being a temporary embodiment and personification of Ares. It is the war god himself who is said to take out the menos out of the spear in various instances in the Iliad, cf. (13) Il δούπησεν δὲ πεσών, δόρυ δ ἐν κραδίῃ ἐπεπήγει, / ἥ ῥά οἱ ἀσπαίρουσα καὶ οὐρίαχον πελέμιξεν / ἔγχεος: ἔνθα δ ἔπειτ ἀφίει μένος ὄβριμος Ἄρης And he fell with a thud, and the spear was fixed in his heart that still beating made the spear-butt quiver; but there at length did mighty Ares stay its fury. (14) Il Αἰνείας δ ἐπὶ Μηριόνῃ δόρυ χάλκεον ἧκεν / ἔλπετο γὰρ τεύξεσθαι ὑπασπίδια προβιβῶντος. / ἀλλ ὃ μὲν ἄντα ἰδὼν ἠλεύατο χάλκεον ἔγχος / πρόσσω γὰρ κατέκυψε, τὸ δ ἐξόπιθεν δόρυ μακρὸν / οὔδει ἐνισκίμφθη, ἐπὶ δ οὐρίαχος πελεμίχθη / ἔγχεος ἔνθα δ ἔπειτ ἀφίει μένος ὄβριμος Ἄρης. And Aeneas cast his spear of bronze at Meriones, for he hoped to strike him as he advanced under cover of his shield. But Meriones, looking steadily at him, avoided the spear of bronze; he stooped forward, and the long spear fixed itself in the ground behind him, and the butt of the spear quivered; but there at length did mighty Ares stay its fury. (15) Il Ἕκτωρ δ Αὐτομέδοντος ἀκόντισε δουρὶ φαεινῷ / ἀλλ ὃ μὲν ἄντα ἰδὼν ἠλεύατο χάλκεον ἔγχος / πρόσσω γὰρ κατέκυψε, τὸ δ ἐξόπιθεν δόρυ μακρὸν / οὔδει ἐνισκίμφθη, ἐπὶ δ οὐρίαχος πελεμίχθη / ἔγχεος ἔνθα δ ἔπειτ ἀφίει μένος ὄβριμος Ἄρης. But Hector cast at Automedon with his bright spear, but he, looking steadily at him, avoided the spear of bronze, for he stooped forward, and the long spear fixed itself in the ground behind him, and the butt of the spear quivered; but there at length did mighty Ares stay its fury. 4.2 In addition to this, the genitive in the phrase μένος Ἄρηος mentioned in 2 and 3 may be understood as expletive as in ἲς Τηλεμάχοιο ʻthe strength of Telemachos = strong T. 19 If Ares equals μένος and Ares takes the μένος out of the spear, one 19 Cf. with an adjective βίη Ἡρακληείη ʻthe strength of Herakles = mighty Heraklesʼ. Cf. Chantraine 1953: 62.

7 Myc. a-o-ri-me-ne and Hom. δόρυ μαίνεται 37 may conclude that it is the war god himself who is temporarily present in the ʻraging weaponʼ when it is brandished, thrown and made to quiver Further evidence may be seen in the epithets common to Ares and weapons such as θοῦρος ʻimpetuous, furious, ragingʼ, which may imply the same idea, and ὀξύς ʻsharpʼ which, if the concrete meaning is primary, may show the transferal of meaning in the opposite direction: (16) Hom. θοῦρον Ἄρηα (9x), θοῦρος Ἄρης (2x): Il ἀσπίδα θοῦριν, E. Rh. 492 θοῦρον... δόρυ (17) ὀξὺν Ἄρηα (7x), ὀξὺς Ἄρης (1x): Il ὀξὺν ἄκοντα, ἄκων Il , ἄορ , βέλος 4.185, etc. 4.4 Finally, one may point out that Enyalios (: Myc. KN V bis e-nuwa-ri-jo), the god of close combat, who already in Homer is sometimes identified with Ares,21 was invoked by the hoplites in the front line when they adjusted their spears for the first onslaught.22 His shaking spear is mentioned in a Pindaric fragment: (18) Pi. fr. 70b.15 7 ἐν δ ὁ παγκρατὴς κεραυνὸς ἀμπνέων πῦρ κεκίνη[ται τό τ ] Ἐνυαλίου ἔγχος There too the all-powerful, fire-breathing thunderbolt is shaken, as is Enyalius spear... Again, the close relation between the war god and his weapon or even their identification makes it seem likely that the μένος of the weapon as expressed in a-o-rime-ne is actually the war god himself Cf. Mader in Snell 1979: III.485: [zeitweilige?] Verkörperung des Gottes, scil. in the ἔγχος, and on Il : Dies gilt am ehesten dann, wenn Ares u. Waffe hier ident. sind. Cf. also Diller-Sellschopp 1967: 29: Bei Homer haben auch Lanzen und andere Gegenstände, deren Herankommen als ein ungestümer Angriff empfunden wurde, dies Epitheton, für Hesiod liegt in den Gegenständen nicht mehr solche persönlich wirkende Kraft. Cf. also Sideras 1971: 67 fn Cf. Il Ἄρης / δεινὸς ἐνυάλιος. 22 Cf. Gordon Cf. also Il where Ares dives into the warrior: Ἕκτορι δ ἥρμοσε τεύχε ἐπὶ χροΐ δῦ δέ μιν Ἄρης / δεινὸς ἐνυάλιος πλῆσθεν δ ἄρα οἱ μέλε ἐντὸς / ἀλκῆς καὶ σθένεος and on Hector s body he made the armor fit, and there entered into him Ares, the terrible Enyalius, and his limbs were filled within with valor and with strength. As a weapon of gods, ἄορ is said of Ares (Hes. Sc. 457 ἄορ ὀξύ) and Poseidon (Il Ποσειδάων ἐνοσίχθων δεινὸν ἄορ τανύηκες ἔχων ἐν χειρὶ παχείῃ), in the former case probably as a folk-etymology to explain the god s name, which would again show that there was a popular belief identifying the two, cf. Buchholz 1980:

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