Henr. Stephani Dialogus de bene instituendis Graecae linguae studiis

...but also Πυλαωρὸς gatekeeper and Θυρωρὸς doorkeeper, as well as Κηπωρὸς gardener (so that this spelling cannot be called into doubt, just as the other, Κηπουρὸς, can) and certain others. PH. It is certainly certain that the Homeric Οὐδενόσωρος one who cares for nothing arises from that (for it is explained as "worthy of no care"), as well as Πολυωρὸς one who cares for many things, the opposite of that ὀλιγωρῷ. We learn from Hesychius that in the noun ἄωρος untimely, the soft spirit used to be superscribed on the letter ω in this way: ἄωρος, where it meant "unguarded"; but the rough spirit was placed thus: ἁῶρος, where it stood for ὡμοὶ raw/unripe. COR. Often, the master is not sufficiently faithful to the student in that he attributes the meaning of the passive voice to the active as well. And he does this both in other cases and, indeed, in some about which he plainly disagrees with that very person who was just mentioned, Eustathius. For he wants Κήδω to trouble/grieve to be the same as Κήδομαι to care for/grieve, both meaning "to care for." PH. Even if Eustathius were silent, certain passages of Homer would convict him of error (as I believe). COR. Certainly, several of his passages would convict him, where he attributes a different usage to that active voice. For to him, Κήδειν is the same as "to afflict with grief or trouble," "to annoy," or "to offend." We can call this meaning almost the opposite of the other, since he who cares for someone (κήδεται τινὸς) would wish nothing less than to afflict him with grief or trouble. However, before I depart any further from Homer, I will not pass over in silence that some Homeric words are explained differently by his commentator Eustathius than by Moschopoulos. Among them is the term εἰνοσίφυλλον with shivering leaves. For the latter teaches that it is "that which is shaded by leaves," from εἴνω meaning "to cover." But the former, even though he was not ignorant that εἴνω is "to cover," and furthermore that εἴνω of this πατάξωον exists in the Iliad, nevertheless deduces it from nothing less than that. PH. Whence then? COR. From ἐνόω, ἐνόσω...