Homer Iliad 10.128

Samuel Butler (Translator)

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“In that case,” answered Nestor, the charioteer of Gerenia, “the Argives will not blame him nor disobey his orders [130] when he urges them to fight or gives them instructions.”

Iliad. Homer. Samuel Butler (Translator). London. 1898.

Current edition Experimental

English (Butler, rev. Nagy et al., 2020) (OCR draft) (English) (English (Butler, rev. Nagy et al., 2020))

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.) — 10.128 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.) — 10.128 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.) — 10.115 focus
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 10.128 focus
And Nestor, the Gerenian knight, replied: -
"Then let no Greek condemn him, or refuse
150
To heed and to obey when he shall speak."
He spake, and drew his tunic o'er his breast,
Laced the fair sandals to his shapely feet,
And round him fastened, with a clasp, his cloak, -
A double web of purple, with full folds
155
And flowing pile. He grasped a massive spear,
Its blade of trenchant brass. And first he sought
The galleys of the Achaians brazen-mailed.
There shouted Nestor the Gerenian knight,
To raise Ulysses, best of counsellors,
160
Jove-like in wisdom; who perceived the voice,
And issued from his tent in haste, and said: -
"What brings you forth to walk the camp at night,
Beside the ships alone; what urgent cause?"
Then answered Nestor the Gerenian knight: -
165
"Son of Laertes, nobly born, and skilled
In wise devices, be thou not displeased:
A fearful woe impends above the Greeks:
Come, then, and call the other chiefs, to give
Their counsel whether we shall flee or fight."
170
He spake; and wise Ulysses, entering
His tent again, upon his shoulders laid
His well-wrought shield, and joined them as they went,
Till, coming to Tydides Diomed,
They found him by his tent among his arms,
175
His comrades sleeping round him with their shields
Beneath their heads. Their spears were set upright,
The nether points in earth. The polished brass
Gleamed like the lightnings of All-Father Jove.
In sleep the hero lay; a wild bull's hide
180
Was spread beneath him, and a carpet dyed
With glowing colors propped his head. The knight,
Gerenian Nestor, touched him with his foot
And roused him, and addressed him chidingly:-
"O son of Tydeus! wilt thou calmly sleep
185
All the night long? And hast thou, then, not heard
That on a height amidst the plain the sons
Of Troy are stationed, near the ships, and small
The space that parts the enemy's camp from ours?"
He spake. The son of Tydeus sprang from sleep
190
At once, and answered him with wingèd words:
"Thy labors are too constant, aged man;
Thou shrinkest from no hardship. Are there not
Young men among the Greeks to walk the camp
And call the kings? Thou never takest rest."
195
And Nestor, the Gerenian knight, replied: -
"Well hast thou said, my friend, for I have sons
Without reproach, and I have many troops;
And any one of these might walk the camp
And give the summons. But to-night there lies
200
A hard necessity upon the Greeks,
And their destruction and their rescue hang
Balanced on a knife's edge. Come then, since thou
Art younger, call swift Ajax and the son
Of Phyleus, if thou wouldst relieve my age."
205
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 10.128 focus
'Then none' (said Nestor) 'shall his rule withstand,
'For great examples justify command.'
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 10.128 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 10.128 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 10.128 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 10 focus

New Alexandria Commentaries

Casey Dué

τρομέοντο

Zenodotus, the first head of the library at Alexandria and a well-known Homer scholar, knew of the reading φοβέοντο here, according to the scholia that survive in our medieval manuscripts, but the reading is not attested elsewhere. (The verb τρομέω is likewise used in the middle voice at 10.492. See also Iliad 6.151.) Hainsworth (1993 ad loc.) notes that Aristarchus, a successor of Zenodotus as head of the library and rival editor of Homer, asserted that “φοβοῦμαι and its cognates signified flight,” whereas here φοβέοντο would have the Classical meaning ‘fear’. Hainsworth adds the qualification “but that [Aristarchus’] doctrine may not be binding on this Book.” Hainsworth’s comment reflects his understanding of Iliad 10 as likely a later composition than the rest of the Iliad (see “Interpreting Iliad 10”). We suggest instead that φοβέοντο’s lack of manuscript attestation indicates that it was not a particularly old or well-known version of the verse, but this is not necessarily indicative of the lateness of the entire book. A version with φοβέοντο may well have entered the formulaic performance language at a later phase in the Homeric tradition than τρομέοντο, eventually becoming part of the textual tradition known to Zenodotus several centuries later. The third-century CE Stoic philosopher Chrysippus (fragment 906 in the edition of von Arnim 1903) quotes this line with still another variation: περὶ γὰρ δίε νηυσὶν Ἀχαιῶν. This phrase is attested at Iliad 9.433 and 13.557 and is in no sense “un-Homeric,” though it, like φοβέοντο, is not attested here in the manuscript tradition. These variations highlight the dynamic nature of Homeric diction, which evolved through time and was in a constant state of flux in its early stages. For more on the Alexandrian editors of Homer see on 10.51–52 below.

source
Gregory Nagy

There is a pronounced shift in mood in Rhapsody 10. Unlike the narratives in the rest of the Iliad, this narrative focuses on how heroes behave at nighttime, as distinct from daytime. What dominates now is a poetics of ambush, which is a different kind of warfare. And a prime exponent of such poetics is the wolfish figure of Dolon. My comments here on Rhapsody 10 are mere supplements to the extensive commentary of Dué and Ebbott 2010.

draft js image errorDolon. Detail from an Attic red-figure lekythos (460 BCE). Image via Wikimedia Commons.

source

Commentary

Commentary (Casey Dué and Mary Ebbott, 2010) (OCR draft) (Commentary (Casey Dué and Mary Ebbott, 2010)) focus

10. mvp-comment-5-1 10.10 τρομέοντο Zenodotus, the first head of the library at Alexandria and a well-known Homer scholar, knew of the reading φοβέοντο here, according to the scholia that survive in our medieval manuscripts, but the reading is not attested elsewhere. (The verb τρομέω is likewise used in the middle voice at 10.492. See also Iliad 6.151.) Hainsworth (1993 ad loc.) notes that Aristarchus, a successor of Zenodotus as head of the library and rival editor of Homer, asserted that “ φοβοῦμαι and its cognates signified flight,” whereas here φοβέοντο would have the Classical meaning ‘fear’. Hainsworth adds the qualification “but that [Aristarchus’] doctrine may not be binding on this Book.” Hainsworth’s comment reflects his understanding of Iliad 10 as likely a later composition than the rest of the Iliad (see “Interpreting Iliad 10”). We suggest instead that φοβέοντο’s lack of manuscript attestation indicates that it was not a particularly old or well-known version of the verse, but this is not necessarily indicative of the lateness of the entire book. A version with φοβέοντο may well have entered the formulaic performance language at a later phase in the Homeric tradition than τρομέοντο, eventually becoming part of the textual tradition known to Zenodotus several centuries later. The third-century CE Stoic philosopher Chrysippus (fragment 906 in the edition of von Arnim 1903) quotes this line with still another variation: περὶ γὰρ δίε νηυσὶν Ἀχαιῶν. This phrase is attested at Iliad 9.433 and 13.557 and is in no sense “un-Homeric,” though it, like φοβέοντο, is not attested here in the manuscript tradition. These variations highlight the dynamic nature of Homeric diction, which evolved through time and was in a constant state of flux in its early stages. For more on the Alexandrian editors of Homer see on 10.51–52 below.