Homer Iliad 15.184

ed. George Chapman

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Iliad. Homer. ed. George Chapman. London. 1887.

Sponsored by Perseus Project, Tufts University.

Current edition Experimental

English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) (English) (English (George Chapman, 1611, ed. Hooper 1857))

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.) — 15.184 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.) — 15.184 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.) — 15.200 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 15.184 focus
Poseidon was very angry and said, [185] “Great heavens—strong as Zeus may be, he has said more than he can do if he has threatened violence against me, who am of like honor with himself. We were three brothers whom Rhea bore to Kronos - Zeus, myself, and Hādēs who rules the world below. Heaven and earth were divided into three parts, and each of us was to have an equal share. [190] When we cast lots, it fell to me to have my dwelling in the sea for evermore; Hādēs took the darkness of the realms under the earth, while air and sky and clouds were the portion that fell to Zeus; but earth and great Olympus are the common property of all. Therefore I will not walk as Zeus would have me. For all his strength, let him keep to his own third share [195] and be contented without threatening to lay hands upon me as though I were nobody. Let him keep his bragging talk for his own sons and daughters, who must perforce obey him.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 15.184 focus
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 15.184 focus
'What means the haughty sovereign of the skies?'
(The king of ocean thus, incens'd, replies:)
'Rule as he will his portion'd realms on high,
'No vassal god, nor of his train, am I.
'Three brother deities from Saturn came,
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'And ancient Rhea, earth's immortal dame:
'Assign'd by lot, our triple rule we know:
'Infernal Pluto sways the shades below;
'O'er the wide clouds, and o'er the starry plain,
'Ethereal Jove extends his high domain;
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'My court beneath the hoary waves I keep,
'And hush the roarings of the sacred deep:
'Olympus, and this earth, in common lie;
'What claim has here the tyrant of the sky?
'Far in the distant clouds let him control,
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'And awe the younger brothers of the pole;
'There to his children his commands be given,
'The trembling, servile, second race of heaven.'
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 15.184 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 15.184 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 15 focus

New Alexandria Commentaries

Douglas Frame

comment on the connection of noos with speed

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analysis of simile describing Hera’s speed as she returns to Olympus

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Gregory Nagy

The climax of the fighting in the Iliad is now approaching. Patroklos is about to enter the war, and the Will of Zeus is about to be fulfilled.

draft js image errorAjax defending the ships of the Greeks. After a drawing by John Flaxman. Image via Wikimedia Commons.

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Zeus here reaffirms what he wishes or wills, that is, he reaffirms his plan. And this Plan of Zeus, which is the wish or Will of Zeus, will be coextensive with the plot or narrative arc of the Iliad, starting with the original promise of Zeus to Thetis at the beginning of the epic, at I.01.524–530. What the god had then promised, that he will honor Achilles by letting the Achaeans lose until the fire of Hector reaches their beached ships, had been signaled when Zeus originally nodded his head at I.01.524–530. Now at I.15.075 Zeus refers again to this nodding of his head as he briefly retells the plot or narrative arc extending from the time of inception, which was the time when he had originally nodded. That narrative arc now extends not only to the present time of his retelling but also into a future time that has not yet been narrated in the Iliad: within this time-frame of future events, Poseidon will stop interfering on behalf of the Achaeans, I.15.056–058, and then Hector will be re-energized by Apollo and will thus stop the present momentum of the Achaeans, chasing them back to their beached ships, I.15.059–064, and then Achilles will send out Patroklos to stop the Trojans, I.15.064–065, and then Patroklos will be killed by Hector, I.15.065—but not before Patroklos himself kills many heroes fighting on the Trojan side, I.15.066–067, and among those killed heroes will be Sarpedon, who is the son of Zeus himself, I.15.067—and then, to top it all off, Achilles will experience anger [kholos] over the killing of Patroklos by Hector and will kill Hector, I.15.068. In the course of this almost breathlessly rapid retelling of the plot by Zeus, the foretelling of events yet to happen touches on the upcoming drama of the god’s personal loss of Sarpedon, who is his own human son. But the drama of this divine loss is still being elided for the moment, since Zeus at present is saying only that Sarpedon will be killed by Patroklos. The god is not yet saying that Sarpedon is his own beloved son. But that is not all. All has not yet been retold, even at this point, at I.15.068, which signals the killing of Hector by Achilles. The god’s retelling of the plot in the form of a foretelling is not yet completed at this point. The retelling by Zeus continues even further, starting with I.15.069: after Achilles kills Hector, Zeus will plan to bring about a reversal for the Trojans, who will now be driven back from the beached ships that they had threatened to destroy under Hector’s leadership, and the story of this paliōxis ‘driving back’, I.15.069, is described in the god’s wording as if it were some kind of an artifact that Zeus himself has fashioned in the mode of an artisan: the key word is teukhein ‘make-as-an-artisan’ (τεύχοιμι), I.15.070, which takes the noun paliōxis ‘driving back’ as its direct object, I.15.069. After this story of the paliōxis ‘driving back’, fashioned by Zeus in the mode of some divine artisan who creates the story by narrating the story, there will be a relentlessly consequential narrative that will lead all the way to the very end, which is, the destruction of Troy, I.15.070–071. This ending, however, extends beyond the time-frame that will be narrated in the Iliad. And such an ending, perhaps surprisingly, is said by Zeus to result from the boulai ‘plans’ of the god’s divine daughter, the goddess Athena, I.15.071 (Ἀθηναίης διὰ βουλάς). Why does Zeus speak here about the plans of Athena, as if they were not his own plans? It is because the plans of the goddess are by implication coextensive with the plans of her divine father as well. But Zeus is not yet finished with the announcement of his plan. Having indicated the outer limit of the epic plotline, which is the destruction of Troy at I.15.071, Zeus now returns to the present, indicating how it will extend into the immediate future of the Iliad. I will not cease my anger [kholos] against the Achaeans, the god declares at I.15.072, and I will not let any other god intervene on their behalf, I.15.073, until the wish of Achilles is fulfilled, I.15.074. That wish, as we already know, is that the Achaeans will keep losing until the fire of Hector reaches their beached ships. But Zeus here does not repeat the wording of that wish, even though he has promised to make the wish happen. Instead, he simply declares that he had made for Achilles a promise by way of nodding his divine head, I.15.075, and that this promise had been formulated for him by Thetis, the mother of Achilles, I.15.076–077. What Zeus had promised, the god says, was that Achilles should be ‘given honor’, as expressed by the verb tīmân, I.15.077 (τιμῆσαι).

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The god Apollo is about to be engaged here in the act of en-pneîn ‘breathing into’ the hero Hector something called menos ‘mental power’, I.15.060. See the comment on I.15.262.

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The rapid retelling by way of foretelling here, starting from the time when Achilles will send forth Patroklos to stop the attack of the Trojans and continuing all the way to the time when Troy will be destroyed by the Achaeans, is a compressed narration that extends beyond the narrative arc of the Iliad as we know it. The outlines of such a compressed epic narrative, formulated here as the Plan of Zeus, resemble what we see in the surviving plot-summaries of the epic Cycle. On the epic Cycle, see the inventory of Words and Ideas. The narrative as narrated here by the god Zeus himself shows “the bare outlines of distinct phases in the development of the Iliad as a composition subject to ongoing recomposition-in-performance” (HTL 83).

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The use of the word boulai ‘plans’ at I.15.071 (Ἀθηναίης διὰ βουλάς) conveys not only the idea of Athena’s divine planning as a prime motivation for the overall epic plotline but also the idea of intelligence as a prime characteristic of this goddess (see BA 24). On connotations of intelligence by way of the word boulē in the sense of ‘planning’, see the comments on I.10.043–052, to be supplemented by the comments on I.11.200 and on I.11.627.

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The three-way division of the cosmos among the sons of Kronos is an example of various models of tripartition as studied in later comments.

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Leonard Muellner

analysis of the moment Achilles sends Patroklos to fight (i.e. whether it is when he relents), here, with regard to Zeus’ prediction of Patroklos’ death

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analysis of the moment Achilles sends Patroklos to fight (i.e. whether it is when he relents), here, with regard to Zeus’ prediction of Patroklos’ death

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analysis of different interpretations of I.16.060-065 (whether Achilles is giving up his mēnis or not, etc.), and Achilles’ recommitment to the human domain and its rewards he had abandoned in favor of timē from Zeus

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analysis of the passage for reconstruction of the meaning of mēnis

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in a list of instances where phanai substitutes for eukhesthai where it is combined with comparative/superlative

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in a list of examples of the functional relationship between eukhesthai and phanai (in the context of analyzing secular eukhesthai)

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analysis of the variant prologue to the Iliad connecting the mēnis of Achilles and of Apollo and the parallels in its diction to this line

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on the grammatical constraints, here regarding the use of the second person and fathers eukhomenoi about their sons, in the context of analyzing genos eukhesthai einai formulas

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analysis of the passage for reconstruction of the meaning of mēnis

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Athena’s calming of Ares to avoid an even greater mēnis from Zeus

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interpretation of kathaptein as “get hold of, grab” and so “restrain”

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comment on persons incurring mēnis as said to lack noos in the context of analyzing I.03.132-136

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Athena’s calming of Ares to avoid an even greater mēnis from Zeus

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mēnis and hierarchy – here between Zeus and Poseidon

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mēnis and hierarchy – here between Zeus and Poseidon

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comparison of Zeus’ threat to Poseidon with Agamemnon’s to Achilles in terms of similarity of language (in the context of analyzing Agamemnon’s basing his mēnis on Apollo’s and Zeus’)

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in a list of instances where phanai substitutes for eukhesthai where it is combined with comparative/superlative

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comparison of Agamemnon’s and Zeus’ claims to superiority vis-à-vis Achilles and Poseidon (being older in birth)

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mēnis and hierarchy – here between Zeus and Poseidon

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mēnis and hierarchy – here between Zeus and Poseidon

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mēnis and hierarchy – here between Zeus and Poseidon

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in the discussion of the rationale of the classification of the attestations of eukhesthai + dative

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mēnis and hierarchy – here between Zeus and Poseidon

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comparison of Poseidon and Achilles in the first giving in and the second not giving in to Zeus and Agamemnon, respectively (hupeikein)

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mēnis and hierarchy – here between Zeus, Poseidon and Hades (timē)

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mēnis and hierarchy – here between Zeus, Poseidon and Hades (timē)

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mēnis and hierarchy – here between Zeus, Poseidon and Hades (timē)

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the grief (akhos) of Poseidon and Achilles at the disregard of their equal status in the community and the abuse of the communal division as analogous

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mēnis and hierarchy, here between Zeus, Poseidon and Hades (timē) vs. between Zeus and his own children

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Richard Martin

Iris tells Poseidon she will bring his declaration of status (muthos, 15.202) back to Zeus, then asks whether he will not reconsider, adding a gnomic caution: "Pliable are the minds of fine people. You know how the Erinyes always follow elders" (15.203-4). Poseidon replies, "Iris, you have in proportion (kata moiran) spoken this epos"—he refers to the gnomic utterance, not to the description of what Iris intends, as becomes clear from his next line, a capping gnomic verse: "It is also fine when a messenger knows suitable things (aisima)." Many of the discourses labeled with the term epos center around a gnomic one- or two-line utterance (Martin 1993:42).

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