Reacting to the death of Antinoos, the remaining suitors were now ‘making likenesses’, as expressed by the verb eïskein ‘make likenesses, liken’, O.22.031. That is, each one of them was ‘making likenesses’ in his own mind. They made things up in their own minds, and these things were not just illusions: they were delusions. They were still imagining that Odysseus was a mere beggar, since he had up to now looked like a beggar. The likeness of Odysseus to a beggar made the suitors imagine something different than what was really happening. They imagined that the shooting of Antinoos must have been a grotesque accident. After all, how would a mere beggar dare to shoot the best of the Achaeans in Ithaca? The suitors’ mistaken way of thinking shows a lack of the mental qualities it would take to recognize Odysseus as the true king, as the best of the Achaeans. By the time Odysseus reveals himself as his true self, it is too late for the suitors. Possession of the mental qualities that they would have needed to have—but did not have—for a timely recognition of Odysseus is expressed here by way of the verb noeîn ‘take note (of), notice’, O.22.032. This verb, derived from nóos, which means basically ‘mind, way of thinking’, signals the capacity to recognize what is true. Such a capacity is characteristic of Alkinoos, who ‘notices’ things about the disguised Odysseus, as expressed by way of the verb noeîn ‘take note (of), notice’ at O.08.094 and at O.08.533, where the power of this king to ‘notice’ is what leads ultimately to the self-revelation of Odysseus to the Phaeacians in Odyssey 8. See the comments at O.08.094 and at O.08.533; see also the anchor comment at I.05.669 on noeîn ‘take note (of), notice’. Relevant also is the note at I.13.726–735 about a generalizing statement that is made in those lines: it is said there that a person’s nóos ‘mind’, I.13.732, is what enables him or her to ‘recognize’, gignōskein, I.13.734; see also the comment at O.17.292. In the case of Alkinoos, his mental power to ‘notice’ is the motivation for his “speaking name” (nomen loquens), alkí-noos, ‘he who has the power [alk- as in alkē ‘power’] of mind [nóos]’. By contrast with Alkinoos, whose “speaking name” is positive, Antinoos as the worst of the suitors has a “speaking name” that is negative: antí-noos ‘he who has a mind [nóos] that is opposed [anti]’. The opposition between the meanings of these two names may also go deeper, involving the root *nes- in the older sense of ‘return to life and life’: Alkinoos had the mental power to promote such a return, whereas Antinoos was in the end powerless to prevent it (on this point, see also H24H 10§10).