Homer Iliad 1.386

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Iliad. Homer. Boston. 1870.

Current edition Experimental

English (William Cullen Bryant, 1870) (OCR draft) (English) (English (William Cullen Bryant, 1870))

Provisional text from uncorrected OCR; expect errors.

Editions (1)
Ἰλιάς Perseus (Homer. Homeri Opera, Volumes 1-2. Monro, D. B. (David Binning), editor; Allen, Thomas W. (Thomas William), editor. Oxford: Clarendon Press, 1908-1920.) — 1.386 focus
αὐτίκʼ ἐγὼ πρῶτος κελόμην θεὸν ἱλάσκεσθαι·
Ἀτρεΐωνα δʼ ἔπειτα χόλος λάβεν, αἶψα δʼ ἀναστὰς
ἠπείλησεν μῦθον ὃ δὴ τετελεσμένος ἐστί·
τὴν μὲν γὰρ σὺν νηῒ θοῇ ἑλίκωπες Ἀχαιοὶ
ἐς Χρύσην πέμπουσιν, ἄγουσι δὲ δῶρα ἄνακτι·
390
τὴν δὲ νέον κλισίηθεν ἔβαν κήρυκες ἄγοντες
κούρην Βρισῆος τήν μοι δόσαν υἷες Ἀχαιῶν.
ἀλλὰ σὺ εἰ δύνασαί γε περίσχεο παιδὸς ἑῆος·
ἐλθοῦσʼ Οὔλυμπον δὲ Δία λίσαι, εἴ ποτε δή τι
ἢ ἔπει ὤνησας κραδίην Διὸς ἠὲ καὶ ἔργῳ.
395
πολλάκι γάρ σεο πατρὸς ἐνὶ μεγάροισιν ἄκουσα
εὐχομένης ὅτʼ ἔφησθα κελαινεφέϊ Κρονίωνι
οἴη ἐν ἀθανάτοισιν ἀεικέα λοιγὸν ἀμῦναι,
ὁππότε μιν ξυνδῆσαι Ὀλύμπιοι ἤθελον ἄλλοι
Ἥρη τʼ ἠδὲ Ποσειδάων καὶ Παλλὰς Ἀθήνη·
400
ἀλλὰ σὺ τόν γʼ ἐλθοῦσα θεὰ ὑπελύσαο δεσμῶν,
ὦχʼ ἑκατόγχειρον καλέσασʼ ἐς μακρὸν Ὄλυμπον,
ὃν Βριάρεων καλέουσι θεοί, ἄνδρες δέ τε πάντες
Αἰγαίωνʼ, ὃ γὰρ αὖτε βίην οὗ πατρὸς ἀμείνων·
ὅς ῥα παρὰ Κρονίωνι καθέζετο κύδεϊ γαίων·
405
τὸν καὶ ὑπέδεισαν μάκαρες θεοὶ οὐδʼ ἔτʼ ἔδησαν.
τῶν νῦν μιν μνήσασα παρέζεο καὶ λαβὲ γούνων
αἴ κέν πως ἐθέλῃσιν ἐπὶ Τρώεσσιν ἀρῆξαι,
τοὺς δὲ κατὰ πρύμνας τε καὶ ἀμφʼ ἅλα ἔλσαι Ἀχαιοὺς
κτεινομένους, ἵνα πάντες ἐπαύρωνται βασιλῆος,
410
γνῷ δὲ καὶ Ἀτρεΐδης εὐρὺ κρείων Ἀγαμέμνων
ἣν ἄτην ὅ τʼ ἄριστον Ἀχαιῶν οὐδὲν ἔτισεν.
Translations (9)
Iliad Perseus (Homer. The Iliad, Volume 1-2. Murray, A. T. (Augustus Taber), translator. London: William Heinmann; New York: G.P. Putnam's Sons, 1924-1925.) — 1.386 focus
Iliad Perseus (Homer. The Iliad of Homer, rendered into English prose for the use of those who cannot read the original. Butler, Samuel, 1835-1902, translator. London: Longmans, Green, and Co, 1898.) — 1.400 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 1.386 focus
I myself was first to say that we should appease him. 387 Then an anger took hold of the son of Atreus, and straightaway he stood up 388 and boastfully promised [verb apeileō] a mūthos, which now has come to fulfillment [= verb teleō, from noun telos‘fulfillment’]. The Achaeans are now taking the girl in a ship [390] to Khrysē, and sending gifts of sacrifice to the god; but the heralds have just taken from my tent the daughter of Brisēs, whom the Achaeans had awarded to myself.
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 1.386 focus
'Myself the first th' assembled chiefs incline
500
'T' avert the vengeance of the pow'r divine;
'Then, rising in his wrath, the monarch storm'd;
'Incens'd he threaten'd, and his threats perform'd.
'The fair Chryseïs to her sire was sent,
'With offer'd gifts to make the god relent;
505
'But now he seiz'd Briseïs' heav'nly charms,
'And of my valour's prize defrauds my arms,
'Defrauds the votes of all the Grecian train; 1
'And service, faith, and justice, plead in vain.
'But, goddess! thou thy suppliant son attend,
510
'To high Olympus' shining court ascend,
'Urge all the ties to former service ow'd,
'And sue for vengeance to the thundering god.
'Oft hast thou triumph'd in the glorious boast
'That thou stood'st forth, of all the ethereal host, 2
515
'When bold rebellion shook the realms above,
'Th' undaunted guard of cloud-compelling Jove.
'When the bright partner of his awful reign,
'The warlike maid, and monarch of the main,
'The traitor-gods, by mad ambition driv'n,
520
'Durst threat with chains th' omnipotence of heav'n.
'Then call'd by thee, the monster Titan came;
'(Whom gods Briareus, men Ægeon name;)
'Through wondering skies enormous stalk'd along;
'Not he 3 that shakes the solid earth so strong:
525
'With giant-pride at Jove's high throne he stands,
'And brandish'd round him all his hundred hands.
'Th' affrighted gods confess'd their awful lord,
'They dropp'd the fetters, trembled and ador'd.
'This, goddess, this to his rememb'rance call,
530
'Embrace his knees, at his tribunal fall;
'Conjure him far to drive the Grecian train,
'To hurl them headlong to their fleet and main,
'To heap the shores with copious death, and bring
'The Greeks to know the curse of such a king:
535
'Let Agamemnon lift his haughty head
'O'er all his wide dominion of the dead,
'And mourn in blood, that e'er he durst disgrace
'The boldest warrior of the Grecian race.'
'Unhappy son!' (fair Thetis thus replies,
540
'While tears celestial trickle from her eyes,)
'Why have I borne thee with a mother's throes,
'To fates averse, and nurs'd for future woes?
'So short a space the light of heav'n to view!
'So short a space! and fill'd with sorrow too!
545
'O might a parent's careful wish prevail,
'Far, far from Ilion should thy vessels sail,
'And thou, from camps remote, the danger shun,
'Which now, alas! too nearly threats my son.
'Yet (what I can) to move thy suit I'll go
550
'To great Olympus crown'd with fleecy snow.
'Meantime, secure within thy ships from far
'Behold the field, nor mingle in the war.
'The sire of gods, and all th' etherial train,
'On the warm limits of the farthest main,
555
'Now mix with mortals, nor disdain to grace
'The feasts of Æthiopia's blameless race: 4
'Twelve days the pow'rs indulge the genial rite,
'Returning with the twelfth revolving light.
'Then will I mount the brazen dome, and move
560
'The high tribunal of immortal Jove.'
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 1.386 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 1.386 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 1.386 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 1 focus
English Bridge (Amelia Parrish and Gregory Crane, 2021) (OCR draft) Experimental (English Bridge (Amelia Parrish and Gregory Crane, 2021)) — 1.386 focus

New Alexandria Commentaries

Gregory Nagy

The comments I offered in Classical Inquiries 2016-2017 on Iliad Rhapsody 1 through Rhapsody 24, starting here with Rhapsody 1, were based mostly on details that derive from seven books that I indicate in the Bibliography by way of these abbreviations: BA, GMP, H24H, HC, HPC, HQ, HR, MoM, PasP, PH. Each one of these books has its own index locorum. My colleague Anita Nikkanen, an Associate Editor for the online project A Homer commentary in progress, tracked the sequences of Homeric verses as listed in the indices for six of these books and then summarized my comments on those verses. Following up on her meticulous work, I am in the process of converting her summaries into a form of commentary that is being incorporated into AHCIP. My comments on the Iliad as I presented them in Classical Inquiries 2016-2017 are merely samplings of the content that I hope to contribute to the overall commentary, to which a number of other colleagues are also contributing their own comments. That said, I now proceed to offer a sampling of comments on Rhapsody 1. At this point, my comments about this beginning of beginnings need no further introduction of their own.

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“The Rage of Achilles,” by Giovanni Battista Tiepolo, 1757, [public domain], via Wikimedia Commons.

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In the words of the immortal goddess Thetis, speaking to the all-powerful god Zeus on behalf of her mortal son Achilles, the status of this hero as ‘best of the Achaeans’ is linked with the akhos ‘grief’ that he experiences over the damage to his tīmē ‘honor’. The mother is here reframing the words of her son, spoken earlier at I.01.407–412. The akhos ‘grief’ of Achilles leads to his mēnis ‘anger’, which in turn will lead to the collective akhos ‘grief’ of all the Achaeans, and it will be enacted by the Will of Zeus, who is the father that Achilles never had. And the Will of Zeus will be enhanced by the mētis ‘intelligence’ of Thetis, whom Zeus never got a chance to impregnate.

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Once the Achaeans collectively have akhos ‘grief’, ordained by the Will of Zeus, the Trojans will correspondingly have kratos ‘winning-power’, likewise ordained by the god. This correspondence is relevant to the etymology of the name Akhaio-/Akhaiā-.

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The Will of Zeus, which is made coextensive with the plot or narrative arc of the Iliad, is formalized by the all-powerful god when he nods his head, as he does here at I.01.524–530. When Zeus nods his head here to signal what is called the Will of Zeus, which is the plot or narrative arc of the Iliad, his plan is to make the story of the Iliad happen. That is the Plan of Zeus, not only the Will of Zeus. Likewise coextensive with the plot of the Iliad is the Oath of Achilles, retold at I.01.233–246, where Achilles formalizes his speech-act when he throws to the ground the scepter by which he swore when he spoke his Oath.

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The action of Zeus in nodding his head to express his Will results in his making contact, by way of metonymy, with the emotions of Achilles. On metonymy, see the inventory of Words and Ideas. The effect of such divine metonymy in making contact with human emotions is seen by ancient critics as an attempt at familiarizing, personalizing, and even eroticizing the gods.

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Leonard Muellner

the source Agamemnon’s and Achilles’ grievance against each other bound up with the mēnis theme, here explicitly attached to Achilles

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analysis of Achilles’ alienation and the opposition of mēnis and philotēs

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analysis of the verbal legitimating of Achilles’ mēnis and it’s exceptional nature

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Achilles’ own suffering from his mēnis as he yearns for the social occupations of a warrior male

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Thetis’ plea to Zeus does not use Achilles’ proposed tale to justify it but a broader claim

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analysis of Thetis and Zeus’ exchange, Zeus’ guaranteeing the mēnis of Achilles to also be his own

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analysis of Thetis and Zeus’ exchange, Zeus’ guaranteeing the mēnis of Achilles to also be his own

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analysis of Thetis and Zeus’ exchange, Zeus’ guaranteeing the mēnis of Achilles to also be his own

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analysis of Thetis and Zeus’ exchange, Zeus’ guaranteeing the mēnis of Achilles to also be his own

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comparison of the representation of Minos and Zeus (here, regarding sitting on a thronos), in the context of comparing Plato’s Hippias to Minos

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