Homer Iliad 19.1

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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.) — 19.1 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.) — 19.1 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.) — 19.1 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 19.1 focus
Now when Dawn in robe of saffron was hastening from the streams of Okeanos, to bring light to mortals and immortals, Thetis reached the ships with the armor that the god had given her. She found her son fallen about the body of Patroklos [5] and weeping bitterly. Many also of his followers were weeping round him, but when the goddess came among them she clasped his hand in her own, saying, “My son, grieve as we may we must let this man lie, for it is by the will of the gods that he has fallen; [10] now, therefore, accept from Hephaistos this rich and goodly armor, which no man has ever yet borne upon his shoulders.”
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 19.1 focus
SOON as Aurora heaved her orient head
1
Above the waves that blushed with early red,
(With new-born day to gladden mortal sight,
And gild the courts of heaven with sacred light,)
Th' immortal arms the goddess-mother bears
5
Swift to her son: her son she finds in tears,
Stretch'd o'er Patroclus' corse, while all the rest
Their sovereign's sorrows in their own express'd.
A ray divine her heavenly presence shed,
And thus, his hand soft touching, Thetis said:
10
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 19.1 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 19.1 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 19.1 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 19 focus

New Alexandria Commentaries

Gregory Nagy

The goddess of dawn, Ēōs, is pictured here as emerging from the streams of the cosmic river Ōkeanos at sunrise. The dawn emerges just as the sun itself is pictured as emerging from the Ōkeanos at every sunrise after having submerged into it at every sunset. See the comments on I.07.421–423 and I.08.485–486.

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The time has come for Achilles to re-enter the war against the Trojans. For this to happen, Agamemnon must first settle with Achilles. But the over-king feels the need to say more than simply to formulate his proposed terms of settlement. His aim is to excuse himself from responsibility for dishonoring Achilles, and the story that he tells in order to achieve this aim is a retelling of a cosmic atē ‘aberration’ that resulted in the Labors of Hēraklēs. Such a retelling, however, is destined to backfire: it will result in further damage to Agamemnon’s own royal status and in further advancement for the heroic prestige of Achilles, for whom Hēraklēs now becomes a perfect model.

draft js image errorHerakles at the tree of the Hesperides, holding three of the golden apples in his left hand. Behind him is the apple tree with the guardian serpent clinging around it. Bronze, 104.5cm (Roman, 1st century C.E.). Image via The British Museum.

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The goddess Thetis proceeds to bring for Achilles the armor that was made for him by the god Hephaistos, I.19.003, and she finds the hero embracing the body of Patroklos and weeping over it, mourning together with all his fellow warriors, the Myrmidons, I.19.004–006; she now makes a formal presentation of the armor to Achilles, I.19.007–013. At the sight of this armor, all the Myrmidons recoil: no one can bear to look at the divine work of art, I.19.014–015—no one, that is, except for Achilles, who now looks directly at the Shield, I.19.015–017, and whose eyes, as he is looking, now give off a terrifying selas ‘flash of light’, I.19.017. The first time we saw this word selas in the Iliad was at I.08.076, where it referred to the lightning that comes from Zeus as he thunders from on high on the top of Mount Ida—and this flash of light brings holy terror for the Achaeans, I.08.076–077. See the comment on I.08.066–077. There is a comparable reference at I.17.739 to the selas ‘flash of light’ in a thunderstorm. See the comment on I.17.736–741. Other evocative occurrences of selas ‘flash of light’ include the references at I.08.509 and at I.08.563 to the threatening fires of the Trojans. And we see yet again this powerful word in the context of I.15.599–600: it is said there that Zeus has been waiting to see with his own divine eyes the selas ‘flash of light’, I.15.600, that will appear when the first of the beached Achaean ships is set on fire. Once this divine vision is visualized, the Will of Zeus will have been fulfilled. Thus this word selas ‘flash of light’ signals the driving force of the whole epic, which is the Will of Zeus. See the comment on I.15.592–602. Another powerful moment where the Will of Zeus manifests itself as a selas ‘flash of light’ happens at I.18.214, where this word refers to the fire that bursts from the head of the enraged Achilles. See the comment on I.18.214. With regard to I.15.599–600, I also note a coextensiveness between the selas ‘flash of light’ at I.15.600 and the terrifying look of Zeus. I deliberately use the word look here because, unlike other English words for the act of seeing, the verb look and the noun look or looks can refer to a stream of vision not only as it comes into the eye but also as it goes out of it. Zeus can look at the terrifying flash of light when the beached ship of Protesilaos is set on fire, but that look of his can translate into the terrifying flash of light that comes out of his own eye in the act of his casting his thunderbolt. Zeus hurls his thunderbolt by casting his eye on the target: see the comment on I.13.242–244. I see a comparable pattern of coextensiveness here at I.19.015–017: the selas ‘flash of light’ at I.19.017 that comes from the terrifying look of Achilles as he looks at the Shield will translate into a flash of light that comes from the Shield itself: only Achilles dares to look at it, while the other Myrmidons shrink back in terror, avoiding the gaze.

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This detail about Achilles as the only hero who can look at the selas ‘flash of light’ streaming from his Shield, I.19.017, is relevant to a myth about the blinding of Homer. I epitomize here from my analysis in Nagy 2016.02.18§§11–12 (via HPC 256–257n13). In the Life of Homer traditions, Vita 6 (see the inventory of Words and Ideas), there is a myth that explains the blinding of Homer as the result of a mistake he made. He conjured the poetic vision of Achilles wearing the new set of bronze armor that the divine smith Hephaistos had made for him. Here is my translation of the text (Vita 6.46–50): ‘Visiting the tomb of Achilles, he [= Homer] prayed if he could only see the hero just the way the hero was like at the moment of entering the field of battle while wearing his second set of armor. The hero then appeared to him, and, as soon as Homer looked at the hero, he was blinded by the gleam [augē] of the armor’ (ἐλθόντα γὰρ ἐπὶ τὸν Ἀχιλλέως τάφον εὔξασθαι θεάσασθαι τὸν ἥρωα τοιοῦτον ὁποῖος προῆλθεν ἐπὶ τὴν μάχην τοῖς δευτέροις ὅπλοις κεκοσμημένος· ὀφθέντος δ’ αὐτῷ τοῦ Ἀχιλλέως τυφλωθῆναι τὸν Ὅμηρον ὑπὸ τῆς τῶν ὅπλων αὐγῆς). This heroic moment, when Achilles finally returns to the field of battle, is what we have just read at I.19.014–017, where it is said that the gleam emanating from the new bronze armor of Achilles was so blindingly bright that none of his fellow warriors could even look directly at it. It is this gleam that blinds Homer himself, who is imagined as the only poet in the whole world who could conjure such a blinding vision in his own poetry.

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This epithet, applied generically to warriors killed in war, is relevant to their relationship with Ares as god of war.

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Zachary Rothstein-Dowden

This scene is depicted on an Athenian black-figure vase dating to the mid 6th century, now at the Louvre (E869, BAPD 310146). Achilles receives a wreath and a shield from Thetis. Both are labeled. To his right stands Odysseys, facing away. His name is spelled ΟΛΥΤΕΥΣ as is usual in non-litterary Attic. The variant with Δ appears supplant the variant with Λ in the second half of the 5th century.

Kretschmer, Paul. Die griechischen Vaseninschriften ihrer Sprache nach untersucht. Gütersloh, Bertelsmann, 1894, pp. 146-148.

Brommer, Frank. “Zur Schreibweise des Namens Odysseus.” Zeitschrift Für Vergleichende Sprachforschung, vol. 96, no. 1, 1982, pp. 88–92.

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