Homer Iliad 1.92

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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.) — 1.92 focus
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.) — 1.92 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.) — 1.80 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 1.92 focus
At that the brave seer [ mantis] spoke boldly. “The god,” he said, “is not angry about either a vow or a hecatomb, but for his priest’s sake, whom Agamemnon has dishonored, [95] in that he would neither free his daughter nor take a ransom [ apoina] for her. 96 For that reason the far-shooter gave—and will give—pains [ algea] upon us, 97 and he will not remove the disgraceful devastation [ loigos] from the Danaans 98 until Agamemnon has restored the girl without fee or ransom [ apoina] to her father, and has sent a holy hecatomb [100] to Khrysē. Thus we may perhaps appease him.”
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 1.92 focus
To whom Pelides. 'From thy inmost soul
'Speak what thou know'st, and speak without control.
'Ev'n by that god I swear, who rules the day,
'To whom thy hands the vows of Greece convey,
110
'And whose blest oracles thy lips declare;
'Long as Achilles breathes this vital air,
'No daring Greek, of all the numerous band,
'Against his priest shall lift an impious hand:
'Not ev'n the chief by whom our hosts are led,
115
'The king of kings, shall touch that sacred head.'
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 1.92 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 1.92 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 1.92 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)) — 1.92 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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When Achilles insults Agamemnon by calling him philo-kteanōtatos ‘most loving of material gain’, the framing narration is referring to the general theme of Agamemnon’s greediness.

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theoeikelos applied only to Achilles in the Iliad (as in this verse), in the context of analyzing the convergences between the (wording) of Sappho 44 and the Iliad, here specifically the application of the epithet in Sappho 44 to Hector and Andromache and its ominous dimension when analyzed in light of the Iliad

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The theme of the Will of Zeus is relevant to questions of juridical responsibility, as expressed by the adjective aitios ‘responsible’. More on the meaning of aitios and its relevance to the Will of Zeus in GN 2016.05.26.

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The traditional epithet for Phthie, the homeland of Achilles, is bōti-aneira ‘she who nourishes men’. There is a paradox built into this noun+epithet combination, since the name Phthiē is associated with the idea of ‘wilting’, as conveyed by the verb phthinesthai ‘wilt, perish’. See also the comments on I.19.322–323 and I.19.329–330, I.19.337.

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When Achilles calls Agamemnon kun-ōpa ‘having the looks of a dog’, he is engaging in the language of blame.

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Leonard Muellner

Agamemnon’s social prestige is at issue when he is dishonored (in the context of discussing mēnis as incurred by violations of the value system based on group distribution and reciprocal exchange)

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Agamemnon’s social prestige is at issue when he is dishonored (in the context of discussing mēnis as incurred by violations of the value system based on group distribution and reciprocal exchange)

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commentary on Achilles’ and Poseidon’s analogous grief at their disregard and abuse of communal division

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commentary on Agamemnon’s perception of Achilles’ bidding him to give up his geras

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commentary on Agamemnon’s perception of Achilles’ bidding him to give up his geras

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commentary on the language of insult, questions of hierarchy and Agamemnon’s disregard for the rules of exchange

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comment on pantōn ekpaglotat’ andrōn being unambiguously pejorative

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commentary on ‘gracious’ in the context of appeasing Apollo’s mēnis through ritual

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comment on Achilles’ speaking of how Agamemnon has undermined the basis of his authority

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commentary on the opposition of Phthia and kleos

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commentary on it being too much for Achilles to have his prestige damaged by those whose prestige he has come to restore from so far away

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commentary on it being too much for Achilles to have his prestige damaged by those whose prestige he has come to restore from so far away

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commentary on Achilles calling Agamemnon kunopa, language of blame

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comment on Achilles’ complaint that Agamemnon does not look him in the eye (in I.09) already perhaps implicit in the insult kunōpa

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comment on the process of exchange and value of the terms proposed by Chryses as meeting the social approval of the whole group, as Mauss’ principles would require

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commentary on interconnections of dasmos/daiomai, geras, dais, and the division and hierarchy

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commentary on Achilles’ and Poseidon’s analogous grief at their disregard and abuse of communal division

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Agamemnon’s mēnis (in the context of discussing mēnis as incurred by violations of the value system based on group distribution and reciprocal exchange)

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