Homer Iliad 10.332

Samuel Butler (Translator)

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The oath he swore was bootless, but it made Dolon more keen on going. He hung his bow over his shoulder, and as an overall he wore the skin of a gray wolf, while on his head he set [335] a cap of ferret skin. Then he took a pointed javelin, and left the camp for the ships, but he was not to return with any news for Hector. When he had left the horses and the troops behind him, he made all speed on his way, but illustrious Odysseus [340] perceived his coming and said to Diomedes, “Diomedes, here is some one from the camp; I am not sure whether he is a spy, or whether it is some thief who would plunder the bodies of the dead; let him get a little past us, [345] we can then spring upon him and take him. If, however, he is too quick for us, go after him with your spear and hem him in towards the ships away from the Trojan camp, to prevent his getting back to the town.”

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.) — 10.332 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.) — 10.332 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.) — 10.349 focus
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 10.332 focus
He spake. It was an idle oath, yet gave
New courage to the spy, who instantly
395
Upon his shoulders hung his crooked bow,
And round him flung a gray wolf's hide, and placed
A casque of otter-skin upon his head,
And took his pointed javelin, and made haste
To reach the Grecian fleet. Yet was he doomed
400
Never to leave that fleet again, nor bring
Tidings to Hector. Soon was he beyond
The crowd of men and steeds, and eagerly
Held on his way. Ulysses first perceived
His coming, and thus spake to Diomed:-
405
"Some one, Tydides, from the enemy's camp
Is coming, either as a spy, or else
To spoil the dead. First let us suffer him
To pass us by a little on the plain,
Then let us rush and seize him. Should his speed
410
Be greater than our own, let us attack
The fugitive with spears, and drive him on
To where our ships are lying, from his camp,
Lest, flying townward, he escape our hands."
He spake; and both lay down without the path,
415
Among the dead, while he unwarily
Passed by them. When he now had gone as far
As two yoked mules might at the furrow's end
Precede a pair of oxen, - for by mules
The plough is drawn more quickly through the soil
420
Of the deep fallow, - then they rose, and rushed
To seize him. As he heard their steps he stopped,
In hope that his companions had been sent
From Troy by Hector to conduct him back.
But when they came within a javelin's cast,
425
Or haply less, he saw that they were foes,
And moved his nimble knees, and turned to flee,
While rapidly they followed. As two hounds,
Sharp-toothed, and trained to track their prey, pursue
Through forest-grounds some fawn or hare that runs
430
Before them panting, so did Diomed
And terrible Ulysses without stop
Follow the fugitive, to cut him off
From his own people. In his flight he came
Where soon he would have mingled with the guards,
435
Close to the fleet. Then Pallas breathed new strength
Into Tydides, that no other Greek
Might boast that he had wounded Dolon first,
And steal the honor. Therefore, with his spear
Uplifted, Diomed rushed on and spake:-
440
“Stop, or my spear o'ertakes thee, nor wilt thou
Escape a certain death from this right hand."
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 10.332 focus
Thus Hector swore: the gods were call'd in vain;
But the rash youth prepares to scour the plain:
Across his back the bended bow he flung,
395
A wolf's grey hide around his shoulders hung,
A ferret's downy fur his helmet lin'd,
And in his hand a pointed javelin shin'd.
Then (never to return) he sought the shore,
And trod the path his feet must tread no more.
400
Scarce had he pass'd the steeds and Trojan throng,
(Still bending forward as he cours'd along,)
When, on the hollow way, th' approaching tread
Ulysses mark'd, and thus to Diomed:
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 10.332 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 10.332 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 10.332 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.