_b._ Twice it is μέλας κύανος. On the breast-plate of Agamemnon there are twenty stripes or layers of tin, twelve of gold, and ten μέλανος κυάνοιο. Il. xi. 24, Also; _c._ Upon his shield there were ten rounds of copper; and then, apparently on the face of the shield within these, twenty white bosses (ὄμφαλοι λευκοὶ) made of tin, if such be the meaning of κασσίτερος: in the centre of all, there was one boss μέλανος κυάνοιο. Il. xi. 35. Passing now to κυάνεος, we come next to three passages where it may be questioned whether they describe colour only, or substance only, or both. _d._ Upon the breastplate of Agamemnon, which has ten layers of black κύανος, there are on either side three κυάνεοι δράκοντες (Il. xi. 26). These are compared to the rainbow, which, as we have already seen, is described elsewhere as πορφυρεή. _e._ On the silver-plated belt of Agamemnon there is a κυάνεος δράκων. Il. xi. 38, 9. _f._ Around the golden vineyard on the shield of Achilles, with its silver stakes, there is a fence of κασσίτερος and a trench (κάπετος) described as κυανέη. Il. xviii. 564. The other applications at once appear to have reference to colour only. _g._ To the eyebrows of Jupiter and Juno. Il. i. 528. xv. 102. xvii. 209. _h._ To a dark cloud of vapour; but not to a storm-cloud. Il. xxiii. 188. v. 345. xx. 418. _i._ To the hair of Hector, Il. xxii. 402; and to the beard of Ulysses, when he is restored to beauty by Minerva. Od. xvi. 176. With this we may compare the hyacinthine hair of Ulysses in Od. vi. 231. _j._ To the serried masses of the Greeks: πυκιναὶ κίνυντο φάλαγγες κυάνεαι. Il. iv. 281. Now this epithet must have been derived from their arms, and these would probably be composed in the main of two elements, not easy to combine in a common idea of colour; firstly, copper, which is ruddy; and secondly, the hides of oxen upon the shields and elsewhere. Homer never (except in Il. xiii. 703, and Od. xiii. 32) describes these animals by any epithet of colour. In those two passages they are βόε οἴνοπε. This epithet will be considered presently. In the meantime, we may assume it as probable, that a dark colour would predominate, and that accordingly we should so understand κυάνεαι: but the leaning towards _blue_, which so often characterizes the epithet, thus entirely escapes. The word is also applied to the Trojan host, in Il. xvi. 66. _k._ Thetis puts on mourning garments for Patroclus, when about to appear to Achilles, Il. xxiv. 93. κάλυμμ’ ἕλε δῖα θεάων κυάνεον· τοῦ δ’ οὔτι μελάντερον ἔπλετο ἔσθος. Here Homer is careful to inform us that the κάλυμμα, or hood and mantle, was the blackest garment possible; and, since in Il. iv. 287 we find that he was acquainted with pitch, we need not scruple to assume that here he speaks literally, and either means a real black, which, nevertheless, he also calls κυάνεον, or sees no difference between the genuine black and the colour of κύανος.