Appendix. On the Forms Krataió– and Akhaió–
A§1. Our point of departure is the verse-final form
krataiís/
Krátaiin in
Odyssey xi 597/xii 124.
[1] The conventional explanation, that we have here an
id-stem feminine built from the adjective
krataió-, is plagued with difficulties on the formal and functional levels.
[2] I cite in particular the verse-final
ā-stem feminine
krataiḗ.
[3] Where an
id-stem feminine adjective is formed from an
o-stem adjective, we do not expect the parallel inheritance of an
ā-stem feminine. The clearest example of this restriction is Homeric feminine
thoûris (never *
thoúrē) compared to masculine/neuter
thoûr-os/-
on.
[4] Even in the two most obvious archaic instances where the
id-stem becomes a substantive, the corresponding
o-stem adjective retains a two-gender system. Thus:
hēmerís ‘cultivated vine’ compared to
hḗmer-os/-
on ‘tame’ and
nukterís ‘bat’ compared to
núkter-os/-
on ‘nocturnal’.
[5] In fact, the author of an exhaustive monograph on the family of
id-stems in Greek allows the inclusion of
krataiís into this family only on condition that it be considered anomalous: in the face of the attested verse-final feminine
krataiḗ, he treats
krataiís as a likely case of “Augenblicksbildung.”
[6] What with such difficulties in explaining
krataiís as an
id-stem, I offer an alternative morphological explanation, however tentative, that is in accord with the contextual interpretation of
Odyssey xi 597/xii 124. I propose that in both {349|350} attestations,
krataiís is a
bahuvrīhi adjective originally shaped *
kratai-u̯is ‘whose force has
krátos‘.
[7]
A§2. The immediate problem with this explanation is the short
i in the reconstructed compound element *
u̯i-.
[8] The radical form *
u̯ī– ‘force’ survives in Homeric diction as a simplex noun with long
ī: nominative
ī́s (
Iliad XI 668, etc.), accusative
în‘ (three attestations, all prevocalic: hence probably
în),
[9] instrumental
î-phi (
Iliad I 38, etc.). There is also a cognate noun in Latin, again with long
ī: nominative uīs, ablative uī, and plural nominative/accusative uīrēs. The question, then, is whether *
u̯i- can be the variant of *
u̯ī– in the posited formation of a
bahuvrīhi compound *
kratai-u̯is.
[10] There seems to be comparative evidence from Indic, where nouns ending with radical or even suffixal
ī (nominative singular –
īs) have variants with
ĭ (nominative singular –
ĭs) in the second element of
bahuvrīhi compounds.
[11] As for Greek, nouns other than
ī́s that end with radical
î are practically nonexistent.
[12] On the other hand, nouns ending with suffixal
ī (nominative singular –
īs) are well attested, although the
ī is regularly extended by –
d– or –
n– when followed by a vowel in the ending. Hence the genitive of
knēm-ī́s is
knēm-îdos, not *
knēm-íos; likewise, the genitive of
akt-ī́s is
akt-înos, not *
akt-íos. In this category too, however, there are definite traces of
ĭ coexisting with
ī. Consider
knā́mĭdes (Alcaeus fr. 357.5LP),
stamĭ́nessi (
Odyssey v 252),
klāĭ́des (Pindar
Pythian 9.39; compare
klāîdas at
Pythian 8.4), etc.
[13]
A§3. I pursue the hypothesis further by positing besides *
kratai–
u̯i- an extended feminine
bahuvrīhi formation with suffix *-́
i̯ă-/-
i̯ā́-, of the {350|351} type
kūdi-áneira (from *
kūdi-áner-i̯ă).
[14] Such a formation may be the actual ancestor of the attested Homeric feminine
krataiḗ, under the following two conditions:
the suffix *-́
i̯ă
-/-
i̯ā́
– was leveled to *-
i̯ā́
-an original combination *-
u̯i-i̯eə2
– survived as *-
u̯i̯ā́
-.
In the case of the second condition, we may note that there are solid parallels for the loss of *ə without trace in the second member of compound formations. Consider Greek neo-gn-ó– (from *-gn ə -ó-), Indic á-bhv-a- (from *-bhu̯ ə -o-), etc. [15] As for the first condition, there is a clear Homeric example of *-i̯ā́– leveled from *-́i̯ă-/-i̯ā́– the feminine hetaírē ‘companion’ results from the leveling of *hétairă/hetaírēs/etc. (from *hétari̯ă/hetari̯âs/etc.). Accordingly, I offer the reconstruction *krataiu̯i̯ā́ for Homeric krataiḗ. [16]
A§4. The example of Homeric
hetaírē is instructive in other respects as well. Like
krataiḗ (9x,
Iliad only), it occurs only in verse-final position (
hetaírē Iliad IX 2,
hetaírēn Odyssey xvii 271).
[17] Whereas the feminine
hetaírē is rare, the corresponding masculine
hetaîro– ‘companion’ is common, with more than 250 Homeric occurrences. Moreover, about one-sixth of these are in verse-medial rather than verse-final position. Similarly, masculine
krataió– occurs in verse-medial (
Iliad XI 119) as well as in verse-final position (
Iliad XIII 345,
Odyssey xv 242, xviii 382).
[18] The masculine/feminine distribution of
hetaîros/
hetaírē in Homeric diction is significant for the present argument because the masculine
hetaîros is actually built from the feminine
hetaírē (which in turn was built from another masculine form,
hétaros).
[19] In fact, the leveling of feminine *
hétari̯ǎ/
hetari̯âs/etc. to
hetaírē/
hetaírēs/etc. can be attributed directly to the pressure of the new masculine type
hetaîros upon the old feminine type that had given it shape:
hetaîr-os requires a new feminine adjunct with stem in –
ā-, so that
hetaír-ē displaces *
hétairǎ. Thus we may even argue that verse-final
hetaírē and verse-final
krataiḗ both conceal an earlier *
hétairǎ and *
krátaiǎ respectively.
[20] {351|352}
A§5. As a parallel for the accent of
krataió-, we may cite the unique Homeric instance of masculine
Trōioús ‘of Trōs’ (
Iliad XXIII 291: metrically shaped –; epithet of
híppous ‘horses’), apparently built from the feminine visible in
Trōiaí ‘Trojan’ (see especially
Iliad XVI 393: metrically shaped –; epithet of
híppoi ‘horses).
[21] We may contrast the oxytone accentuation of this secondary masculine
Trōioús with the barytone of primary masculine
Trṓïoi ‘of Trōs’ (
Iliad V 222, VIII 106, XXIII 378: metrically shaped -uu; epithet of
híppoi ‘horses’). The accentuation of disyllabic feminine
Trōiaí ‘Trojan’ and its declension shows clearly that this word was originally built with a stem in *-́
i̯ă-/-
i̯ā́-,
[22] as I have also argued in the case of
krataiḗ.
A§6. My provisional reconstruction of
krataiā́ from *
krataiu̯i̯ā́– leads to a parallel explanation of
Akhaiā́-: after loss of laryngeals, I posit *
Akhaiu̯i̯ā́ (from *
u̯iə-i̯eə 2-). Like
hetaîro-,
krataió-, and
Trōió-, the masculine
Akhaió– would be a secondary formation built from an older feminine. The distribution of
Akhaió– in Homeric diction is also similar to that of
hetaîro-: the vast majority of the masculine forms occur in verse-final position, but a distinct minority are verse-medial (again, roughly one-sixth). The two forms even share a distinctive epithet: besides verse-final
eüknḗmīdes Akhaioí ‘Achaeans with fair greaves’ (36x in
Iliad and
Odyssey), we find verse-final
eüknḗmī- des hetaîroi ‘companions with fair greaves’ (5x in
Odyssey). Likewise, the distribution of Homeric
Akhaiā́– is similar to that of
hetaírā-: it is extremely rare and occurs only in verse-final position:
eüplokámīdes Akhaiaí ‘Achaean women with fair curls’ at
Odyssey ii 119, xix 542. Compare
Trōiaì eüplókamoi ‘Trojan women with fair curls’ at
Iliad VI 380, 385.
[23]
A§7. If indeed *
Akhaiu̯i̯ā́– is basic to a secondary masculine *
Akhaiu̯i̯ó-, the latter’s function as an ethnic noun could in turn motivate such feminine derivatives as *
Akhaiu̯íd– ‘Achaean’ and *
Akhaiu̯íā.
[24] Compare Homeric
Dardaníd– (
Iliad XVIII 122, etc.) and
Dardaníē (
Iliad XX {352|353} 216), motivated by the ethnic noun
Dárdano– (
Iliad II 701, etc.).
[25] The reconstruction *
Akhaiu̯íd– would account for the Homeric feminine
Akhaiḯd– (
Iliad I 254, etc.); as for *
Akhaiu̯íā-, we may find it in the Linear B texts as
a-ka-wi-ja-de, if indeed this spelling may be interpreted as *
Akhaiu̯íān-de ‘to Achaea’.
[26] We also find it as
Akhaiḯē in Herodotus 5.61 (epithet of Demeter!) and as
Akhaiḯēs in Semonides 23.1W.
[27]
A§8. I have perhaps taken up too much time in pursuing what must remain merely a formal possibility: that
krataió– and
Akhaió– are compounds built with *
u̯ĭ́-. The main justification for raising this possibility remains the thematic evidence of
krátos,
ákhos,
ī́s, and other forms related to them. I admit, however, that the purely formal evidence could still take us in many other possible directions.
[28] For the time being, I will simply close with a few comments on some formal difficulties that remain.
From the evidence of Linear B texts, we see that
palaió
– ‘not new’ is probably a thematization of
pálai
‘near in past time’ (see Chadwick 1976). Perhaps
krataió
kratai
o
kratai
– is not attested as an adverb like
pálai
krataió
krata
ii̯ó
kárta
)? But how to explain the accent of –
ii̯ó
-?A reconstruction like *
Akhaiu̯i̯oí
may perhaps not account properly for the Latin borrowing
Achīuī;
of course, the latter form may be simply the reflex of
Akhaioí
u
serving as hiatus breaker. Compare Latin Argīuī from
Argeîoi
u̯
oi
); this Latin borrowing is attested early (e.g., Plautus), and I see no reason to insist on an analogical insertion of
u
Achīuī.
Another problem is that the reconstruction *
Akhaiu̯i̯ó
– would fail to account for *
Akhai̯u̯ó
-; this form, however, is not attested to my knowledge in Greek, unless we read the Cypriote spelling
ti-mo-wa-na-ko-to
sa-ka-i-wo-se
Timou̯anaktosAkhaiu̯
os. This reading is vitiated, however, by the necessary assumption that word division has been neglected between the patronymic (genitive) and the hypothetical ethnic {353|354} (nominative). In fact, word divisions are faithfully observed in attested Cypriote spelling (word-final –
s
se
). Also, there is an actual word divider between
ti-mo-wa-na-ko-to
sa-ka-i-wo-se
. Discussion in Masson 1961:69. Besides, etymologically genuine
u̯o
o
in Cypriote (Thumb/Scherer 1959:160), and we may therefore expect the reverse as well (
u̯o
o
Akhaió
Akhaiu̯ó
-, then an argument could be made for its morphological parallelism with
krataió
– even without positing compound formations. {354|}
Footnotes
[ back ] 2. See Chantraine II 579 and Risch 1974:144.
[ back ] 4. For a survey of
id-stem feminines built from
o-stem adjectives: Meier 1975:46–47.
[ back ] 5. See Kastner 1967:100, who infers that the
i-stems have here precluded the building of
ā-stems. In compounds, of course, the preclusion of feminine
ā-stems by
i-stems is a general rule: e.g.,
haplo-ís and
hapló-os/-
on (see Meier, 1975:47–50).
[ back ] 6. Meier 1975:47.
[ back ] 7. See again Ch.5§36.
[ back ] 8. For the moment, it is necessary to posit a short
i simply in order to account for the accentuation of
Krátaiin at
Odyssey xii 124; on which see Wackernagel 1953 [= 1914]:1167–1168 and Meier 1975:47n110.
[ back ] 9. Chantraine II 469.
[ back ] 10. See also the arguments of Bader 1976 for the coexistence of radical *
u̯ĭ– and *
u̯ī– (from *
u̯i–
ə 2-), which she posits to explain *
u̯ĭ-ro– (as in Latin uir, Tocharian A
wir, Irish
fer, Old English
wer, etc.) compared to *
u̯ī-ro– (as in Indic
vīra-, Lithuanian
výras, etc.). Note that the Italic languages seem to attest both *
u̯ĭ-ro– (Latin uir) and *
u̯ī-ro- (Umbrian
ueiro/
uiro; Volscian
couehriu from *
ko-u̯īriōd); see Bader 1976:207–208.
[ back ] 11. See Wackernagel 1905:98–99 and 1930:187; compare also the radical element
bhū– which may be either –
bhū– or –
bhŭ- as the second element of
bahuvrīhi compounds.
[ back ] 12. In Schwyzer’s list (I 570–571), we find only two other sure examples:
kī́s and
lī́s, neither of which has a definite Indo-European pedigree.
[ back ] 13. See Schwyzer I 465. Consider also nominative singular
órnīs (
Iliad IX 323, XII 218) and
órnĭs (
Iliad XXIV 219). But here the original stem may have been –
ĭ-: cf.
órneon from *
órnei̯on.
[ back ] 14. For the cognate type of compound feminine in Indic: Wackernagel/Debrunner 1954:388–390.
[ back ] 15. See Kuryłowicz 1968:213. Cf. also Indic feminine –
bhv-ī– besides –
bhū– in compounds (Wackernagel/Debrunner 1954:387–388).
[ back ] 16. Risch 1974:167; also Chantraine II 380–381.
[ back ] 17. Also verse-final
hetaírē at
Hymn to Hermes 31, 478.
[ back ] 18. Also in verse-medial position at
Hymn to Hermes 265, 377.
[ back ] 19. Risch 1974:167; Chantraine II 380–381.
[ back ] 20. There is also an interesting comparison to be made on the level of semantics: whereas
krataiḗ functions exclusively as the epithet of
Moîra ‘fate’ in Homeric diction,
hetaírē at
Iliad IX 2 is applied to
Phûza, a supernatural personification of
phûza ‘routing of the enemy’.
Phûza is the
hetaírē of
Phóbos, personification of
phóbos ‘turning and running out of fear’. The immediate context is that the Trojans are routing the Achaeans (
Iliad IX 1–2), who are afflicted by
pénthos (
Iliad IX 3).
[ back ] 21. Wackernagel 1953 [= 1914]:1176.
[ back ] 22. Wackernagel 1953 [= 1914]:1176.
[ back ] 23. The form
eüplokámīdes (+
Akhaiaí) need not be an ad hoc feminine created on the model of
eüknḗmīdes (+
Akhaioí),
pace Risch 1974:144 and Meier 1975:65. Even if it were so, however, it does not follow that the entire combination of
eüplokámīdes +
Akhaiaí was created on the model of
eüknḗmīdes +
Akhaioí. The two combinations function as a set containing traditional variants, and the possibility remains that the older noun may have attracted the newer epithet.
[ back ] 24. Presumably *-
u̯i̯id– and *
u̯i̯íā– yield *-
u̯id– and *-
u̯íā-.
[ back ] 25. For this type of derivation: Meier 1975:26–29.
[ back ] 26. See Ch.5§35. For an attempt at establishing a regional distinction in the prehistoric usage of
Akhaiíd– and
Akhaiíā-, see Aitchison 1964.
[ back ] 27. West reads Akhāḯēs, which represents an apparent phonological development from Akhaiḯēs: Schmidt 1968.8n24.
[ back ] 28. Alan Nussbaum and Jochem Schindler have kindly offered me their advice on the available evidence. They are of course not to be held accountable for the views I have expressed.