Homer Iliad 10.503

Samuel Butler (Translator)

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But Diomedes stayed where he was, thinking what other daring deed he might accomplish. He was doubting whether to take the chariot in which the king’s armor was lying, [505] and draw it out by the pole, or to lift the armor out and carry it off; or whether again, he should not kill some more Thracians. While he was thus hesitating Athena came up to him and said, “Make your return [ nostos], Diomedes, son of great-hearted Tydeus [510] to the ships or you may be driven there, should some other god rouse the Trojans.”

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.) — 10.503 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.) — 10.503 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.) — 10.526 focus
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 10.503 focus
Who lingered, pondering on his next exploit, —
Whether to seize the chariot where was laid
The embroidered armor, dragging it away;
595
Or, lifting it aloft, to bear it thence;
Or take more Thracian lives. As thus his thoughts
Were busy, Pallas, standing near him, spake: -
"O son of large-souled Tydeus, think betimes
Of thy return to where the galleys lie;
600
Else may some god arouse the sons of Troy,
And thou be forced to reach the ships by flight."
She spake. He knew the goddess by her voice,
And leaped upon a steed. Ulysses lashed
The horses with his bow, and on they flew
605
Toward the swift galleys of the Grecian host.
Apollo, bearer of the silver bow,
Kept no vain watch, and, angry when he saw
Minerva at the side of Diomed,
Down to the mighty host of Troy he came,
610
And roused from sleep a Thracian counsellor, —
Hippocoön, a kinsman of the house
Of Rhesus. Leaping from his couch, he saw
The vacant spot where the swift steeds had stood,
And, weltering in their blood, the dying chiefs.
615
He saw, and wept aloud, and called by name
His dear companion. Then a clamor rose,
And boundless tumult, as the Trojans came
All rushing to the spot, and marvelling
At what the daring warriors, who were now
620
Returning to the hollow ships, had done.
And when these warriors now had reached the spot
Where Hector's spy was slain, Ulysses, dear
To Jupiter, reined in the fiery steeds,
And Diomed leaped down and took the spoil
625
Blood-stained, and gave it to Ulysses' hands,
And mounted. Then again they urged the steeds,
Which, not unwilling, flew along the way.
First Nestor heard the approaching sound, and said: -
“Friends, chiefs and princes of the Greeks, my heart-
630
Truly or falsely - urges me to speak.
The trampling of swift steeds is in my ears.
O that Ulysses and the gallant son
Of Tydeus might be bringing at this hour
Firm-footed coursers from the enemy's camp!
635
Yet must I fear that these, our bravest chiefs,
Have met disaster from the Trojan crew."
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 10.503 focus
Doubtful he stood, or with his reeking blade
To send more heroes to th' infernal shade,
Drag off the car where Rhesus' armour lay,
590
Or heave with manly force, and lift away.
While unresolv'd the son of Tydeus stands,
Pallas appears, and thus her chief commands:
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 10.503 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 10.503 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 10.503 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.