Homer Iliad 5.363

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.) — 5.363 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.) — 5.363 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.) — 5.352 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 5.363 focus
Thus she spoke, and Arēs gave her his gold-bedizened steeds. She mounted the chariot sick and sorry at heart, [365] while Iris sat beside her and took the reins in her hand. She lashed her horses on and they flew forward nothing loath, till in a trice they were at high Olympus, where the gods have their dwelling. There she stayed them, unloosed them from the chariot, and gave them their ambrosial forage; [370] but bright Aphrodite flung herself on to the lap of her mother Dione, who threw her arms about her and caressed her, saying, “Which of the celestial beings has been treating you in this way, as though you had been doing something wrong in the face of day?”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 5.363 focus
She spake; and Mars resigned to her his steeds
With trappings of bright gold. She climbed the car,
Still grieving, and, beside her, Iris took
Her seat, and caught the reins and plied the lash.
450
On flew the coursers, on, with willing speed,
And soon were at the mansion of the gods
On high Olympus. There the active-limbed,
Fleet Iris stayed them, loosed them from the car,
And fed them with ambrosial food. Meanwhile,
455
The goddess Venus at Dione's feet
Had cast herself. The mother round her child
Threw tenderly her arms, and with her hand
Caressed her brow, and spake, and thus inquired: -
"Which of the dwellers of the skies, dear child,
460
Has dealt thus cruelly with thee, as one
Caught in the doing of some flagrant wrong?"
And thus did Venus, queen of smiles, reply: -
"The son of Tydeus, arrogant Diomed,
Wounded me as I sought to bear away
465
From battle's dangers my beloved son
Æneas, dear beyond all other men:
For now no longer does the battle rage
Between the Greeks and Trojans, but the Greeks
Venture to combat even with the gods."
470
Dione, great among the goddesses,
Rejoined: "Submit, my daughter, and endure,
Though inly grieved; for many of us who dwell
Upon the Olympian mount have suffered much
From mortals, and have brought great miseries
475
Upon each other. First, it was the fate
Of Mars to suffer, when Aloëus' sons,
Otus and mighty Ephialtes, made
Their fetters fast upon his limbs. He lay
Chained thirteen months within a brazen cell;
480
And haply there the god, whose thirst of blood
Is never cloyed, had perished, but for aid
Which Eribœa gave, the beautiful,
His step-mother. She made his miseries known
To Mercury, who set him free by stealth,
485
Withered and weak with long imprisonment.
And Juno suffered when Amphitryon's son,
The valiant, dared to plant in her right breast
A three-pronged arrow, and she writhed with pain.
And Pluto suffered, when the hero-son
490
Of ægis-bearing Jove, with a swift shaft,
Smote him beside the portals of the dead,
And left him filled with pain. He took his way
To high Olympus and the home of Jove,
Grieving and racked with pain, for deep the dart
495
Had pierced his brawny shoulder, torturing him.
There Pæan with his pain-dispelling balms
Healed him, for he was not of mortal race.
O daring man and reckless, to make light
Of such impieties, and violate
500
The sacred persons of the Olympian gods!
It was the blue-eyed Pallas who stirred up
Tydides to assail thee thus. The fool!
He knew not that the man who dares to meet
The gods in combat lives not long. No child
505
Shall prattling call him father when he comes
Returning from the dreadful tasks of war.
Let then Tydides, valiant though he be,
Beware lest a more potent foe than thou
Encounter him, and lest the nobly-born
510
Ægialeia, in some night to come-
Wise daughter of Adrastus, and the spouse
Of the horse-tamer Diomed - call up
The servants of her household from their sleep,
Bewailing him to whom in youth she gave
515
Her maiden troth, - the bravest of the Greeks."
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 5.363 focus
Stern Mars attentive hears the queen complain,
And to her hand commits the golden rein:
She mounts the seat, oppress'd with silent woe,
455
Driven by the goddess of the painted bow.
The lash resounds, the rapid chariot flies,
And in a moment scales the lofty skies.
There stopp'd the car, and there the coursers stood,
Fed by fair Iris with ambrosial food.
460
Before her mother, Love's bright queen appears,
O'erwhelm'd with anguish and dissolv'd in tears;
She rais'd her in her arms, beheld her bleed,
And ask'd what god had wrought this guilty deed?
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 5.363 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 5.363 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 5 focus

Notes on the current edition

Iliad

1. Iris.
2. Dione—mother of Venus.

New Alexandria Commentaries

Douglas Frame

comparison of Diomedes and Athena to the Epeian twins (of I.23)

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analysis of (ep)otrunō in its connections with menos and memona

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analysis of Enuō in the Iliad in the context of discussing the Mykenaean war goddess found in “Tsountas’ House”

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analysis of Apollo’s anger at Diomedes

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analysis of the etymology of Neleus and how it was understood in Homer, connection with nēleēs and the underworld, and in this context also Pylos as equated with the “gates” of Hades

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Gregory Nagy

The momentum of the war is spirited, and the fighting mood of the warriors verges on overreaching. An outstanding example is Diomedes, who already owns a glorious past as a conquering hero in the epic tradition known as the Sons of the Seven against Thebes or Epigonoi. Now in the epic present of the Iliad he has a chance to outdo himself, performing deeds so glorious that they would outshine perhaps even the deeds of Achilles, who is now out of the picture. The successes of Diomedes reach the point where he is capable of feats that are superhuman, as when he lifts a rock that even two humans today could not budge—or as when he wounds the god of war himself, Ares, and then, shortly thereafter, the goddess of love and sexuality, Aphrodite. But such momentum is not to last, and the antagonism of Diomedes toward divinities will have its consequences.

draft js image error“Aeneas and Diomedes.” Wenceslaus Hollar (Bohemian, 1607–1677). Image via Wikimedia Commons.

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Here the verb eukhesthai ‘declare’ expresses a hero’s superiority not overall but only in a one given area of heroic endeavor, archery.

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This is the first occurrence of the noun hēni-okhos ‘chariot driver’ in the Iliad. Literally, the word means ‘he who holds the reins’.

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The genealogy of the Trojan Dardanidai is appropriated here into the genealogy of Athenian kings, and the references to a four-horse chariot team at I.05.271 is an Athenian signature. In the present action, however, at I.05.272–273, the four-horse team is reduced to a two-horse team, which is the canonical number for chariot teams in the Iliad.

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lemmatizing: θήλεας ἵππους

In the combination θήλεας ἵππους, the first-declension accusative plural in -as, positioned before a vowel, is scanned here as a short rather than long syllable. The attestation of such a form -ăs reflects not dialectal variation but formulaic simplification: an earlier complementary distribution of prevocalic -ăns (which becomes -ās*) and preconsonantal -ăs is simplified, resulting in occasional instances of prevocalic -ăs*.

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At the moment of his death here, the hero’s menos ‘mental power’ is released from his body, and this moment of release is expressed metaphorically by way of the verb luein ‘release’. Just as a horse is released from being harnessed to the chariot that it draws, as at I.05.369, so too the menos is released from the body. On metaphor, see the inventory of Words and Ideas. In the present context, the noun psūkhē ‘spirit’ is used as a synonym of menos.

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The epithet Dios thugatēr / thugatēr Dios ‘daughter of Zeus’, applied here to Aphrodite, can signal the beneficence of such goddesses toward privileged heroes like, in this case, Aeneas.

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The function of Aphrodite as Dios thugatēr / thugatēr Dios ‘daughter of Zeus’, as at I.03.374, is reinforced here at I.05.370–371 by the designation of this same goddess as the daughter of Diōnē, which is a feminized version of the name Zeus.

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The wounding of the god Hādēs here with an arrow shot by Hēraklēs is associated with the place-name Pylos, Pulos, which is figured at I.05.397 here as a ‘gateway’ of the sun as it passes at sunset into the underworld. The name of Pylos as a place that can serve as a setting for ritual can stand for the name of a mythical place that is associated with the given ritual. Such a mythical place is the ‘Gates of the Sun’. By implication, the setting sun passes through the same gates as do the psūkhai ‘spirits’ of the dead who are entering the underworld.

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Leonard Muellner

analysis of other gods’ interference in the fighting after Ares has withdrawn on Athena’s urging as only to restrain and defend

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analysis of Diomedes’ behavior as parallel to Ares’

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analysis of divine mēnis at sexual transgressions (regarding amphadiēn as “with the knowledge of Zeus”)

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analysis of the interconnections of statements of physical prowess, prestige, and identity, in the context of establishing the contextual unity of eukhesthai einai + superlative/comparative and their relationship to the genos eukhesthai einai contexts [MRBTP: 'ff']

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comparison of the verse with eukhomai einai + superlative with a similar construction attested in the Rig-Veda, in the context of analyzing the etymology of eukhesthai

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in a list of examples of eukhesthai einai + comparative/superlative (regarding physical prowess, physical beauty, prestige)

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analysis of the interconnections of statements of physical prowess, prestige, and identity, in the context of establishing the contextual unity of eukhesthai einai + superlative/comparative and their relationship to the genos eukhesthai einai contexts

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analysis of references to divine mēnis against Trojans in the context of an Achaean warrior’s efforts

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analysis of recurrent aspects of the mēnis theme, here that group offences incur mēnis

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in the list of offenses that (threaten to) incur mēnis

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in a list of passages exemplifying the complementary metrical distribution of eukhos and kudos

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analysis of the contrast between unmarked phanai and marked eukhesthai in contexts where the latter is associated with asserting superiority [MRBTP: 'ff']

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comment on the etiquette of naming conventions, the omission of one’s own name in geneē-speeches vs. mentioning another’s name in such contexts, and stating one’s own name as a sign of special fame (in the context of analyzing genos eukhesthai einai formulas)

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in a list of attestations of genos eukhesthai einai and its transformations

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comment on the etiquette of naming conventions, the omission of one’s own name in geneē-speeches vs. mentioning another’s name in such contexts, and stating one’s own name as a sign of special fame (in the context of analyzing genos eukhesthai einai formulas)

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comment on the etiquette of naming conventions, the omission of one’s own name in geneē-speeches vs. mentioning another’s name in such contexts, and stating one’s own name as a sign of special fame (in the context of analyzing genos eukhesthai einai formulas)

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in a list of attestations of genos eukhesthai einai and its transformations

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analysis of the divergent attestations of eukhesthai in the context of genos specification, namely, Aeneas’ specification of both of his parents, with eukhesthai ekgegamen instead of genos eukhesthai einai

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in a list of passages exemplifying the complementary metrical distribution of eukhos and kudos

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analysis of other gods’ interference in the fighting after Ares has withdrawn on Athena’s urging as only to restrain and defend

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analysis of philotēs and timē going together with this passage as an example

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analysis of Athena’s interruption to get Ares to withdraw from the fighting to avoid Zeus’ mēnis (emphasis on his inactivity)

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example in analysis of the language of binding as metaphoric for the “killing” of an immortal [MRBTP: 'ff']

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analysis of the etymology of Neleus and how it was understood in Homer, connection with nēleēs and the underworld, and in this context also Pylos as equated with the “gates” of Hades

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