Homer Iliad 9.374

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I will not join in council or in act
With him: he has deceived and wronged me once,
465
And now he cannot wheedle me with words.
Let once suffice. I leave him to himself,
To perish. All-providing Jupiter
Hath made him mad. I hate his gifts; I hold
In utter scorn the giver. Were his gifts
470
Tenfold, - nay, twenty-fold, the worth of all
That he possesses, and with added wealth
From others, - all the riches that flow in
Upon Orchomenus, or Thebes, the pride
Of Egypt, where large treasures are laid up,
475
And through whose hundred gates rush men and steeds,
Two hundred through each gate; - nay, should he give
As many gifts as there are sands and dust
Of earth, - not even then shall Atreus' son
Persuade me, till I reap a just revenge
480
For his foul contumelies. I will wed
No child of Agamemnon. Even though
She vied with golden Venus in her charms,
And with the blue-eyed Pallas in her skill,
I would not wed her. Let him choose among
485
The Greeks a fitter husband, - one whose rule
Is wider than my own. For if the gods
Preserve me, and I reach my home again,
My father, Peleus, will bestow on me
A consort. Many are the Achaian maids,
490
Daughters of chiefs who hold our citadels
In Hellas and in Phthia, and of these,
Her who shall most delight me I will make
My well-beloved wife. My soul has longed
Earnestly, with a fitting spouse betrothed
495
Duly, to make my dwelling there, and there
Enjoy the wealth which aged Peleus won;
For not to be compared with life is all
The wealth which, as men say, was treasured up
In Ilium's populous town in time of peace,
500
Ere the Greeks came, nor all the stores contained
Within the stony threshold of the god
Who bears the bow, Apollo, on the coast
Of rocky Pytho. We may gather spoil
Of oxen and of fatling sheep, and bring
505
Tripods from war, and yellow-manèd steeds:
The breath of man no force can seize or hold,
And when it leaves the enclosure of the teeth
It comes not back. My mother said to me—
The goddess, silver-footed Thetis, said -
510
A twofold fate conducts me to my death; -
If I remain to fight beneath the walls
Of Ilium, my return will be cut off,
But deathless my renown; if I return
To the dear land in which my fathers dwell,
515
My glory will be nought, but long my life,
And late will come to me the stroke of death.

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.) — 9.374 focus
οὐδέ τί οἱ βουλὰς συμφράσσομαι, οὐδὲ μὲν ἔργον·
ἐκ γὰρ δή μʼ ἀπάτησε καὶ ἤλιτεν· οὐδʼ ἂν ἔτʼ αὖτις
375
ἐξαπάφοιτʼ ἐπέεσσιν· ἅλις δέ οἱ· ἀλλὰ ἕκηλος
ἐρρέτω· ἐκ γάρ εὑ φρένας εἵλετο μητίετα Ζεύς.
ἐχθρὰ δέ μοι τοῦ δῶρα, τίω δέ μιν ἐν καρὸς αἴσῃ.
οὐδʼ εἴ μοι δεκάκις τε καὶ εἰκοσάκις τόσα δοίη
ὅσσά τέ οἱ νῦν ἔστι, καὶ εἴ ποθεν ἄλλα γένοιτο,
380
οὐδʼ ὅσʼ ἐς Ὀρχομενὸν ποτινίσεται, οὐδʼ ὅσα Θήβας
Αἰγυπτίας, ὅθι πλεῖστα δόμοις ἐν κτήματα κεῖται,
αἵ θʼ ἑκατόμπυλοί εἰσι, διηκόσιοι δʼ ἀνʼ ἑκάστας
ἀνέρες ἐξοιχνεῦσι σὺν ἵπποισιν καὶ ὄχεσφιν·
οὐδʼ εἴ μοι τόσα δοίη ὅσα ψάμαθός τε κόνις τε,
385
οὐδέ κεν ὧς ἔτι θυμὸν ἐμὸν πείσειʼ Ἀγαμέμνων
πρίν γʼ ἀπὸ πᾶσαν ἐμοὶ δόμεναι θυμαλγέα λώβην.
κούρην δʼ οὐ γαμέω Ἀγαμέμνονος Ἀτρεΐδαο,
οὐδʼ εἰ χρυσείῃ Ἀφροδίτῃ κάλλος ἐρίζοι,
ἔργα δʼ Ἀθηναίῃ γλαυκώπιδι ἰσοφαρίζοι·
390
οὐδέ μιν ὧς γαμέω· ὃ δʼ Ἀχαιῶν ἄλλον ἑλέσθω,
ὅς τις οἷ τʼ ἐπέοικε καὶ ὃς βασιλεύτερός ἐστιν.
ἢν γὰρ δή με σαῶσι θεοὶ καὶ οἴκαδʼ ἵκωμαι,
Πηλεύς θήν μοι ἔπειτα γυναῖκά γε μάσσεται αὐτός.
πολλαὶ Ἀχαιΐδες εἰσὶν ἀνʼ Ἑλλάδα τε Φθίην τε
395
κοῦραι ἀριστήων, οἵ τε πτολίεθρα ῥύονται,
τάων ἥν κʼ ἐθέλωμι φίλην ποιήσομʼ ἄκοιτιν.
ἔνθα δέ μοι μάλα πολλὸν ἐπέσσυτο θυμὸς ἀγήνωρ
γήμαντα μνηστὴν ἄλοχον ἐϊκυῖαν ἄκοιτιν
κτήμασι τέρπεσθαι τὰ γέρων ἐκτήσατο Πηλεύς·
400
οὐ γὰρ ἐμοὶ ψυχῆς ἀντάξιον οὐδʼ ὅσα φασὶν
Ἴλιον ἐκτῆσθαι εὖ ναιόμενον πτολίεθρον
τὸ πρὶν ἐπʼ εἰρήνης, πρὶν ἐλθεῖν υἷας Ἀχαιῶν,
οὐδʼ ὅσα λάϊνος οὐδὸς ἀφήτορος ἐντὸς ἐέργει
Φοίβου Ἀπόλλωνος Πυθοῖ ἔνι πετρηέσσῃ.
405
ληϊστοὶ μὲν γάρ τε βόες καὶ ἴφια μῆλα,
κτητοὶ δὲ τρίποδές τε καὶ ἵππων ξανθὰ κάρηνα,
ἀνδρὸς δὲ ψυχὴ πάλιν ἐλθεῖν οὔτε λεϊστὴ
οὔθʼ ἑλετή, ἐπεὶ ἄρ κεν ἀμείψεται ἕρκος ὀδόντων.
μήτηρ γάρ τέ μέ φησι θεὰ Θέτις ἀργυρόπεζα
410
διχθαδίας κῆρας φερέμεν θανάτοιο τέλος δέ.
εἰ μέν κʼ αὖθι μένων Τρώων πόλιν ἀμφιμάχωμαι,
ὤλετο μέν μοι νόστος, ἀτὰρ κλέος ἄφθιτον ἔσται·
εἰ δέ κεν οἴκαδʼ ἵκωμι φίλην ἐς πατρίδα γαῖαν,
ὤλετό μοι κλέος ἐσθλόν, ἐπὶ δηρὸν δέ μοι αἰὼν
415
ἔσσεται, οὐδέ κέ μʼ ὦκα τέλος θανάτοιο κιχείη.
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.) — 9.374 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.) — 9.334 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 9.374 focus
As for me, hound that he is, he dares not look me in the face. I will take no counsel with him, and will undertake nothing in common with him. [375] He has wronged me and deceived me enough, he shall not cozen me further; let him go his own way, for Zeus of the counsels has robbed him of his reason. His presents are hateful [ ekhthra] to me, and for him I care not a bit. He may offer me ten or even twenty times [380] what he has now done, or, more than that, all that he has in the world, both now and ever in the future. He may promise me the wealth of Orkhomenos or of Egyptian Thebes, which is the richest city in the whole world, for it has a hundred gates through each of which two hundred men may drive at once with their chariots and horses; [385] he may offer me gifts as many as the sands of the sea or the dust of the plain in multitude. But even so he shall not move me till I have been revenged in full for the bitter wrong he has done me. I will not marry his daughter; she may be fair as Aphrodite, [390] and skillful as owl-vision Athena, but I will have none of her: let another take her, who may be a good match for her and who rules a larger kingdom. If the gods spare me to return home, Peleus will find me a wife; [395] there are Achaean women in Hellas and Phthia, daughters of kings that have cities under them; of these I can take whom I will and marry her. Many a time was I minded when at home in Phthia to woo and wed a woman who would make me a suitable wife, [400] and to enjoy the riches of my old father Peleus. 401 My life [ psūkhē] is worth more to me than all the wealth 402 that was once possessed, so they say, by that well-situated citadel of Ilion, 403 back when it was still at peace, before the coming of the Achaeans, 404 or than all the treasure that is stored inside when you enter the stone threshold of the one who shoots, [405] Phoebus Apollo, at rocky Pytho [= Delphi]. 406 Cattle and sheep can be rustled in a raid, 407 and one can acquire both tripods and horses with their golden manes if he wants them, 408 but a man’s life [ psūkhē] can never come back—it cannot be rustled in a raid 409 and thus taken back—once it has passed through the barriers of his teeth.
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 9.374 focus
'Tell him, all terms, all commerce I decline,
'Nor share his council, nor his battle join;
490
'For once deceiv'd, was his; but twice, were mine.
'No--let the stupid prince, whom Jove deprives
'Of sense and justice, run where frenzy drives;
'His gifts are hateful: kings of such a kind
'Stand but as slaves before a noble mind.
495
'Not though he proffer'd all himself possess'd,
'And all his rapine could from others wrest;
'Not all the golden tides of wealth that crown
'The many-peopled Orchomenian town;
'Not all proud Thebes' 1 unrivall'd walls contain,
500
'The world's great empress on th' Egyptian plain,
'(That spreads her conquests o'er a thousand states,
'And pours her heroes through a hundred gates,
'Two hundred horsemen and two hundred cars
'From each wide portal issuing to the wars;)
505
'Though bribes were heap'd on bribes, in number more
'Than dust in fields, or sands along the shore;
'Should all these offers for my friendship call;
''Tis he that offers, and I scorn them all.
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 9.374 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 9.374 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 9.374 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 9 focus

New Alexandria Commentaries

Gregory Nagy

The Master Narrator now approaches what can surely be seen as the highest point so far in the narrative arc of the Homeric Iliad. Achilles has not spoken since Rhapsody 1. Now, in Rhapsody 9, he will speak again. And what he says will define what can and cannot happen in the rest of the Iliad.

draft js image errorThe embassy to Achilles, featuring Phoenix and Odysseus in front of Achilles. Attic red-figure hydra, circa 480 BCE. Public domain image via Wikimedia Commons.

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Here, finally, is the speech of Phoenix, postponed because Odysseus took the initiative of speaking first. Whereas the Master Narrator did not use formal wording to introduce the speech of Odysseus at I.09.225–306, he does use formal wording to introduce at I.09.432–433 the speech of Phoenix.

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The words of Phoenix warn against the dangers of atē ‘aberration’, I.09.512. The Litai, goddesses of supplication personified, I.09.502, afflict with atē a man who does wrong by showing cruelty to suppliants and rejecting their supplications, I.09. 510–512. The warning here is intended for Achilles. But why is it that Achilles should heed the Litai? An answer emerges at I.09.507, where the Litai are said to heal the damage caused by the atē ‘aberration’ that is committed by wrongdoers when these wrongdoers offer compensation for such atē. As we saw in the comment on I.09.115–120, Agamemnon admits his atē ‘aberration, for which he stands ready to offer apoina ‘compensation’, I.09.120. In rejecting the Litai, one is rejecting the process whereby compensation can be awarded for damage suffered—and the word for ‘damage’ is Atē personified at I.09.504 and I.09.505. Further, the punishment for such refusal is another round of atē ‘aberration’—this time suffered by the one who rejects the Litai, I.09.510–512. For Achilles, such an atē would be the death of his other self, Patroklos, who personally experiences atē at the moment of his death, I.16.805, in the form of an aberration of the senses. See the comments on I.16.685–687 and on I.16.804–806. At I.19.268–275, Achilles seems to recognize that both he and Agamemnon have in the end been afflicted with atē.

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Leonard Muellner

analysis of Phoenix’s speech (the part of how he came to know Achilles) as expressing his philotēs and attempting to evoke Achilles’ as an antidote to his mēnis

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analysis of Phoenix’s speech (the part of how he came to know Achilles) as expressing his philotēs and attempting to evoke Achilles’ as an antidote to his mēnis

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analysis of Phoenix’s speech (the part of how he came to know Achilles) as expressing his philotēs and attempting to evoke Achilles’ as an antidote to his mēnis

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analysis of Phoenix’s speech regarding Litai and Atē as meaning that Achilles is being appeased like a god with mēnis but if he is inflexible, he is danger of falling victim to Atē

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analysis of kluein + eukhesthai formulas (here, examples of absolute eukhesthai)

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in a list of examples of absolute use of eukhesthai to report prayers (kluein + eukhesthai formulas)

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analysis of Phoenix’s speech regarding Litai and Atē as meaning that Achilles is being appeased like a god with mēnis but if he is inflexible, he is danger of falling victim to Atē

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analysis of Phoenix’s plea to Achilles (transitioning from Litai to story of Meleagros)

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contra Watkins that this is the only time a mortal utters the root noun mēnis

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analysis of Phoenix’s plea to Achilles (transitioning from Litai to story of Meleagros)

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list of instances when mortals (and narrator and gods) utter the root noun mēnis

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