Homer Iliad 12.195

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Then, as the twain were stripping from the dead
Their glittering arms, the largest, bravest band
Of those who eagerly desired to break
235
The rampart and to burn the ships with fire,
Following Polydamas and Hector, stood
Consulting at the trench. An augury,
Just as they were in act to cross, appeared
Upon the left: an eagle high in air,
240
Between the armies, in his talons bore
A monstrous serpent, bleeding, yet alive
And palpitating, - nor disabled yet
For combat; for it turned, and on the breast
Wounded the eagle, near the neck. The bird
245
In pain let fall his prize amid the host,
And flew away, with screams, upon the wind.
The Trojans shuddered at the spotted snake
Lying among them, and Polydamas
Said thus to fearless Hector, standing near:-
250
"Hector, thou almost ever chidest me
In council, even when I judge aright.
I know it ill becomes the citizen
To speak against the way that pleases thee,
In war or council, - he should rather seek
255
To strengthen thy authority; yet now
I will declare what seems to me the best:
Let us not combat with the Greeks, to take
Their fleet; for this, I think, will be the end, -
If now the omen we have seen be meant
260
For us of Troy who seek to cross the trench; -
This eagle, flying high upon the left,
Between the hosts, that in his talons bore
A monstrous serpent, bleeding, yet alive,
Hath dropped it mid our host before he came
265
To his dear nest, nor brought it to his brood; -
So we, although by force we break the gates
And rampart, and although the Greeks fall back,
Shall not as happily retrace our way;
For many a Trojan shall we leave behind,
270
Slain by the weapons of the Greeks, who stand
And fight to save their fleet. Thus will the seer,
Skilled in the lore of prodigies, explain
The portent, and the people will obey."

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.) — 12.195 focus
Translations (8)
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.) — 12.195 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.) — 12.172 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 12.195 focus
While they were busy stripping the armor from these heroes, the youths who were led on by Polydamas and Hector (and these were the greater part and the most valiant of those that were trying to break through the wall and fire the ships) were still standing by the trench, uncertain what they should do; [200] for they had seen a sign from the gods when they had essayed to cross it—a soaring eagle that flew skirting the left wing of their army of warriors, with a monstrous blood-red snake in its talons still alive and struggling to escape. The snake was still bent on revenge, wriggling and twisting itself backwards till it struck the bird that held it, [205] on the neck and breast; whereon the bird being in pain, let it fall, dropping it into the middle of the army of warriors, and then flew down the wind with a sharp cry. The Trojans were struck with terror when they saw the snake, portent of aegis-bearing Zeus, writhing in the midst of them, [210] and Polydamas went up to Hector and said, “Hector, at our councils of war you are ever given to rebuke me, even when I speak wisely, as though it were not well that one of the population [ dēmos] should cross your will either in the field or in the council; you would have them support you always: [215] nevertheless I will say what I think will be best; let us not now go on to fight the Danaans at their ships, for I know what will happen if this soaring eagle which skirted the left wing of our army [220] with a monstrous blood-red snake in its talons (the snake being still alive) was really sent as an omen to the Trojans on their essaying to cross the trench. The eagle let go her hold; she did not succeed in taking it home to her little ones, and so will it be—with ourselves; even though by a mighty effort we break through the gates and wall of the Achaeans, and they give way before us, [225] still we shall not return in good order [ kosmos] by the way we came, but shall leave many a man behind us whom the Achaeans will do to death in defense of their ships. 228thus would a seer [ theopropos] respond [ hupokrinesthai] who was expert in these matters, and was trusted by the people.”
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 12.195 focus
Meantime, the bravest of the Trojan crew,
225
Bold Hector and Polydamas pursue;
Fierce with impatience on the works to fall,
And wrap in rolling flames the fleet and wall.
These on the farther bank now stood and gaz'd,
By heaven alarm'd, by prodigies amaz'd:
230
A signal omen stopp'd the passing host,
Their martial fury in their wonder lost.
Jove's bird on sounding pinions beat the skies,
A bleeding serpent of enormous size
His talons truss'd; alive, and curling round,
235
He stung the bird, whose throat receiv'd the wound;
Mad with the smart, he drops the fatal prey,
In airy circles wings his painful way,
Floats on the winds, and rends the heavens with cries;
Amidst the host the fallen serpent lies:
240
They, pale with terror, mark its spires unroll'd,
And Jove's portent with beating hearts behold.
Then first Polydamas the silence broke,
Long weigh'd the signal, and to Hector spoke:
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 12.195 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 12.195 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 12.195 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 12 focus

New Alexandria Commentaries

Gregory Nagy

At the very beginning of Iliad 12, we modern readers may find that we have suddenly hit a wall—the Achaean Wall. It seems difficult for us to understand what the Master Narrator of the Iliad is really saying when he foretells the future destruction or deconstruction of this structure. And the main obstacle to our understanding here is not the presence of the Achaean Wall in the Iliad but rather its foretold absence—after all is said and done in the narrative. For the ancients who heard the Iliad narrated to them, by contrast, the future absence of the Achaean Wall was perfectly understandable in terms of the narration itself. And that is because the Master Narrator presupposes that there is no Achaean Wall to be seen in the Trojan landscape at the time of narration. Such a presupposition shapes the narrative of Iliad 12—and in fact it shapes the whole narrative of the Iliad. The setting for this narrative remains the world of heroes, which is larger-than-life because it is situated in the heroic past, but the setting for the actual narration of this narrative is the post-heroic world of a present time as figured by the Master Narrator himself. The staging of the heroic world by the Master Narrator is comparable to what is called the mise-en-scène in the traditions of French theater and film. And the predominant feature of the Iliadic mise-en-scène or scenery is the Achaean Wall, not the Trojan Wall. That is why the building of this structure by the Achaeans in Iliad 7 had been opposed by the gods Poseidon and Apollo, the original builders of the Trojan Wall. But the Achaean Wall needed to be built by the Achaeans to protect them and their ships from the fire of Hector—which would not be threatening them if Achilles had not been insulted by Agamemnon in Iliad 1. If we think of the overall plot of the Iliad as a scenario, then the Achaean Wall can be seen as an integral feature of the scenery for this scenario.

draft js image error“Siege of the Greek Camp.” Crispijn van de Passe (I) (1613). Public domain image, via Rijks Museum. (https://www.rijksmuseum.nl/en/collection/RP-P-OB-16.043)

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Hector here says that he understands the Will of Zeus, and that the god has already signaled his Will by nodding, I.12.236. We have seen such nodding before, at I.01.524–530 and at I.08.175–176. We have also seen, at I.08.175–176, that the Will of Zeus as signaled by his nodding will bring nīkē ‘victory’ to the Trojans and pēma ‘pain’ to the Achaeans. So too the nodding of Zeus here at I.12.236 signals once again the Will of Zeus, expressed in this case by way of the plural of boulē, ‘will’, which is boulai. This noun boulē, as noted already at I.01.005, I.01.524–530, I.10.043–052, I.10.415, I.11.627, also conveys the idea of ‘planning’, not just ‘wishing’. We may compare the plural boulai ‘plans’ of Zeus at O.08.082, as noted in the comments on I.11.347.

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Zeus as terpi-kéraunos ‘he whose bolt strikes’ is asserting here his authority as the god of thunder and lightning. He now sends a violent windstorm from the heights of Mount Ida, thus making a positive signal for the Trojans and a negative one for the Achaeans, I.12.252–254.

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Zeus, sending a violent windstorm from the heights of Mount Ida at I.12.252–254, now signals at I.12.255 that this kūdos or ‘sign of glory’ goes to the Trojans, who are already starting to break through the Wall of the Achaeans, I.12.256–257. For more on the breakthrough of the Trojans, see the list of references in the comment for I.12.198.

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The two warriors who are jointly named by way of the dual form Aiante here, about whom there will be more to say in the comment on I.12.335–336, are urging the Achaeans to keep up the fight. To encourage the Achaeans, the dual Aiante say that it does not matter whether different warriors will make greater or smaller contributions to the effort: after all, warriors are not homoioi ‘the same as’ each other, since some are superior and some are middling and some are inferior in warfare, I.12.269–270. The word homoio- ‘similar to, same as’, used in comparisons, displays the semantics of relativism as well as absolutism in Homeric diction. For more on homoio- ‘similar to, same as’ see the anchor comment at I.05.441.

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