Homer Iliad 19.309

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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.) — 19.309 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.) — 19.309 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.) — 19.349 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 19.309 focus
Then he sent the other princes away, [310] save only the two sons of Atreus and radiant Odysseus, Nestor, Idomeneus, and the old charioteer Phoenix, who stayed behind and tried to comfort him in the bitterness of his sorrow [ akhos]: 312 nor was he gladdened in his thūmos 313 until he entered the jaws of bloody war, and he fetched sigh on sigh, thinking ever of Patroklos. Then he said,
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 19.309 focus
He spoke, and from the warriors turn'd his face:
Yet still the brother-kings of Atreus' race,
330
Nestor, Idomeneus, Ulysses sage,
And Phoenix, strive to calm his grief and rage:
His rage they calm not, nor his grief control:
He groans, he raves, he sorrows from his soul.
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 19.309 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 19.309 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 19.309 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 19 focus

New Alexandria Commentaries

Gregory Nagy

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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Achilles finally puts on the armor that had been made for him by the divine artisan Hephaistos. What dominates the visualization of this armor is the Shield.

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As Achilles lifts the mighty Shield, there is a selas ‘flash of light’ that streams from its bright surface, I.19.374, which is compared to the radiant light that streams from the moon; then this same selas ‘flash of light’ streaming from the surface of the Shield at I.19.374 is also compared to a selas ‘flash of light’ streaming from a fire that sends forth its light from a lighthouse, I.19.375. This saving light, with its promise of salvation for sailors lost at sea who are longing to be reunited with their loved ones at home, I.19.375, I.19.377–378, streams from a fire that is burning at a remote place described here as a solitary stathmos ‘station’ situated in the heights overlooking the dangerous seas below, I.19.376–377. By way of ring-composition, the description now returns, I.19.379, to the picturing of the selas ‘flash of light’ that is streaming from the Shield. This flash of light is aptly compared here to the moon, not to the sun, since it is nighttime, not daytime: the sailors who are lost at sea are literally in the dark, desperately looking for a light to orient them. And the source of the light as a blazing fire is most appropriate not only from a practical point of view, since a strong fire is needed for sending from the lighthouse a light strong enough to be spotted in the darkness from far away at sea, but also from a symbolic point of view, since the burning looks that emanate from the angry eyes of Achilles are compared at an earlier point to a selas ‘flash of light’ that emanates from a blazing fire, I.19.366 (πυρὸς σέλας). On the angry looks of Achilles as he streams fire from his eyes and lights up the surface of his Shield, see the comment on I.19.003–017. As for the lighthouse that sends forth the light of salvation to sailors lost at sea, it is visualized as a solitary stathmos ‘station’ situated on the heights overlooking the sea, I.19.376–377. Such a stathmos, as I indicate in the comment on I.18.587–589, can be visualized more precisely as a herdsman’s shelter that looms over the shores of the Hellespont, where the ship of Achilles is beached. This shelter is actually the tomb of Achilles, located on a high promontory that reaches into the Hellespont. See the anchor comment at I.23.125–126 on the tomb of Achilles, part 1, and the anchor comment at I.23.245–248…256–257 on the tomb of Achilles, part 2; also to be noted is the anchor comment at O.24.076–084 on the tomb of Achilles, part 3, posted in 2017.01.03. Here at I.19.373–380, the gleam from the bronze surface of the Shield is being compared to the light that streams from the blazing fire of a lighthouse marking the tomb of Achilles, and this comparison can be seen as a metaphor for the overwhelmingly radiant prestige of the Bronze Age.

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Xanthos, immortal horse of Achilles, is telling the hero a prophecy: Achilles will be killed by an unnamed hero who will be helped by an unnamed god. Before the fate of Achilles is fully revealed, however, Erīnues ‘Furies’ block the divine horse from revealing any further details about the death of Achilles. Correspondingly, the Master Narrator of the Homeric Iliad is blocking—for now—the revelation of any further details.

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