As the Odyssey represents a period of political disorganization, brought about by the long absence of the chiefs, it is not surprising that we find the word βασιλεὺς, and its proper epithet Διοτρεφὴς, used in this poem with greater laxity. The βασιλῆες and the Διοτρεφεῖς[771], are here not the kings but the aristocracy of Scheria, and of the dominions of Ulysses: and it is a compliment paid to Telemachus by Theoclymenus, when he says[772],
ὑμετέρου δ’ οὐκ ἔστι γένος βασιλεύτερον ἄλλο
ἐν δημῷ Ἰθάκης.
Yet even here the special and official sense of βασιλεὺς remains: no one is ever called individually a βασιλεὺς unless he is on the throne, though Antinous is said to resemble one of the king-class,
βασιλῆι γὰρ ἀνδρὶ ἔοικας[773].
And the same Antinous sarcastically expresses his hope, that Jupiter will not make Telemachus βασιλεὺς in Ithaca, notwithstanding his right of succession by birth[774]. If βασιλεὺς only indicated a certain station, Telemachus without doubt was βασιλεὺς already.
The sense proper to it in Homer is that in which, for some thousands of years, it appears to have maintained a world-wide celebrity.
Common interpretations of ἄναξ ἀνδρῶν.
And now as respects the constructions which have been put upon the phrase ἄναξ ἀνδρῶν. It is not noticed by Heyne or by Crusius. Of the translators I have already spoken. As regards the Lexicographers, Scott and Liddell say ‘Agamemnon as general-in-chief is specially ἄναξ ἀνδρῶν, while Orsilochos is called ἄναξ ἄνδρεσσιν in Il. v. 546;’ but the phrase is πολέεσσ’ ἄνδρεσσιν ἄνακτα, which I take to be simply equivalent to ἀνάσσοντα, and to have no relation to a phrase or formula.
Damm[775] says it indicates supreme dignity united with military command.
Again; Mure[776] remarks, that in common with ποιμὴν λαῶν and κρείων, ‘it denotes the office of any king or chieftain, but more particularly that of a supreme ruler or commander.’