It thus appears, that twice in the Catalogue Homer has occasion to use the Achæan name locally, and in its original or, so to speak, gentile sense. And accordingly he has been careful not to risk confusion by employing it in its wider signification either at the commencement of the Catalogue or at the close. In both cases he uses the word Δαναοί; the only one of his great appellatives which nowhere takes a local or otherwise varied meaning. When he begins he invites the Muse to tell him, v. 487, οἵτινες ἡγεμόνες Δαναῶν καὶ κοίρανοι ἦσαν. So also at the close, v. 760, he sums up in these words, οὗτοι ἀρ’ ἡγεμόνες Δαναῶν καὶ κοίρανοι ἦσαν. 5. As Nestor applies the Achæan name to the inhabitants of Pylos, so from the time of the Pelopid sway it becomes applicable to those of Eastern Peloponnesus generally, in a sense wider than that of Il. ii. 562, but yet narrower than the national one. In Il. iv. 384, and Il. v. 803, those, from among whom Tydeus set out for Thebes, are called Ἀχαιοί. So also in the colloquy with Glaucus, Diomed calls the comrades of his father on that occasion by the same name (Il. vi. 223). He repeats the name in his prayer to Minerva, Il. x. 286, 7; and here he is careful to distinguish them from the Thebans of that epoch, who are Καδμεῖοι (288). _The name Παναχαιοι._ 6. In further prosecution of the same subject, we have yet to consider the force of the kindred Homeric word Παναχαιοί. This is undoubtedly a term that challenges particular notice. No writer is so little wont as Homer to vary his expressions without a reason for it. But since the word Ἀχαιοὶ is used many hundred times as the simple equipollent of Greek, it cannot require the prefix παν to enable it to convey this sense effectually. Therefore to suppose that Παναχαιοὶ means Greeks and nothing more, would render the prefix unmeaning, and I conclude that such cannot be an adequate explanation of its purpose. But if we construe the word as having a specific reference not only to the aggregate, but to the parts of which it is made up, then the prefix παν becomes abundantly charged with meaning. The word Παναχαιοὶ will in this view mean what we should call ‘all classes of the Greeks,’ ‘the Greeks from the highest to the lowest.’ It is used, in all, eleven times. Of these eleven passages, seven times it appears in the expression ἀριστῆες Παναχαιῶν. Here the preceding word ἀριστῆες at once directs the mind to this notice of the different classes, and receives much force from the distinctive particle παν: as we may judge from the fact that Homer never but once (ἀριστῆες Δαναῶν, Il. xvii. 225) appends the appellative in its simple form to ἀριστῆες. The prefix παν seems to strip the idea of conventionality, and to make it real: the chiefs are the pick and flower of the whole Greek array. Only in one other passage of the Iliad do we find Παναχαιοί; it is in the peroration of the speech of Ulysses to Achilles[734]: