ἀγλαϊεῖσθαι is a hapax legomenon: that is, this verb appears only here in our texts. Some critics who have argued that Iliad 10 is later and/or separate from the rest of the Iliad use the number of hapax legomena in this book as evidence of different composition and/or authorship. Yet an understanding of oral poetics and the techniques of oral composition-in-performance can account for such seeming anomalies in a different way. When we look at the entire “database” that the Iliad and Odyssey provide, we find, not this verb, of course, but the adjective ἀγλαός used in many contexts in which the heroes receive material goods as a result of their actions. Most often the phrase is ἀγλαὰ δῶρα (used twenty-one times in our texts). These gifts “shine” not just physically (as they do if they happen to be made of precious metal), but metonymically as the physical manifestation of the radiant glory the hero either has won or stands to win. (See on 10.212–213 above for the connection between gifts and glory in this epic tradition.) We also see phrases like ἀγλά’ ἄποινα (Iliad 1.23 = 1.377, Iliad 1.111), ἀγλά’ ἄεθλα (Iliad 23.262), and even ἀγλαὸν εὖχος (Iliad 7.203) in contexts in which the hero has something to gain through his victory. These phrases may have been created by analogy with the phrase ἀγλαὰ δῶρα, especially because the idea of victory bringing both gifts and glory was so fundamental (see Parry MHV 68–76 for the principle of analogy in the composition of oral poetry). So if a singer has learned the idea encapsulated in the adjective, it would be natural to create a phrase using the verb instead. As Albert Lord has argued, the language of oral poetry operates just like spoken language, and learning and using the language of the poetry is no more mechanical and no less fluid than learning and using a spoken language (Lord 1960/2000:35–37). And in fact, a related, compound verb form, ἐπαγλαίεσθαι, is used to describe Hektor exulting in Achilles’ armor, which he puts on after he strips it from Patroklos’ corpse (Iliad 18.133). So even if from our perspective it may seem that this verb is unusual within the texts we have, we cannot say that all those uses of the adjective were sung and resung before any singer thought to use the verb in the same kind of context. The fact that ἀγλαϊεῖσθαι is a hapax does not prove that it is untraditional. In fact, in making such determinations, we need to examine whether the idea, and not just the morphology, of the word or phrase is traditional if we are to understand it properly within the system of the poetic language.