Homer Iliad 12.108

ed. Robert Southey

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Iliad. Homer. ed. Robert Southey. London. 1847.

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Current edition Experimental

English (William Cowper, 1791, ed. Southey) (OCR draft) (English) (English (William Cowper, 1791, ed. Southey))

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.) — 12.108 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.) — 12.108 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.) — 12.172 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 12.108 focus
The rest of the Trojans and their allies now followed the counsel of blameless Polydamas but [110] Asios son of Hyrtakos would not leave his horses and his attendant [ therapōn] behind him; in his foolhardiness he took them on with him towards the ships, nor did he fail to come by his end in consequence. [115] Nevermore was he to return to wind-beaten Ilion, exulting in his chariot and his horses; before he could do so, death of ill-omened name had overshadowed him and he had fallen by the spear of Idomeneus, the noble son of Deukalion. He had driven towards the left wing of the ships, by which way the Achaeans used to return with their chariots and horses from the plain. [120] In this direction he drove and found the gates with their doors opened wide, and the great bar down—for the gatemen kept them open so as to let those of their comrades enter who might be fleeing towards the ships. Here of set purpose did he direct his horses, and his men followed him [125] with a loud cry, for they felt sure that the Achaeans would not hold out longer, and that they should now fall upon the ships. Little did they know that at the gates they should find two of the bravest chieftains, proud sons of the spear-fighting Lapiths—the one, powerful Polypoites, mighty son of Perithoös, [130] and the other Leonteus, peer of manslaughtering Arēs. These stood before the gates like two high oak trees upon the mountains, that tower from their wide-spreading roots, and year after year battle with wind and rain—even so did [135] these two men await the onset of great Asios confidently and without flinching. The Trojans led by him and by Iamenos, Orestes, [140] Adamas, the son of Asios, Thoön and Oinomaos, raised a loud cry of battle and made straight for the wall, holding their shields of dry ox-hide above their heads; for a while the two defenders remained inside and cheered the strong-greaved Achaeans on to stand firm in the defense of their ships; when, however, they saw that the Trojans were attacking the wall, while the Danaans were crying out for help and being routed, [145] they rushed outside and fought in front of the gates like two wild boars upon the mountains that abide the attack of men and dogs, and charging on either side break down the wood all round them tearing it up by the roots, and one can hear the clattering of their tusks, [150] till some one hits them and makes an end of them—even so did the gleaming bronze rattle about their breasts, as the weapons fell upon them; for they fought with great fury, trusting to their own prowess and to those who were on the wall above them.
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 12.108 focus
Then all the other Trojans, and the allies
From foreign shores, obeyed the counsel given
135
By good Polydamas; but Asius, son
Of Hyrtacus, and prince of men, chose not
To leave his chariot and his charioteer,
But drave with them against the roomy ships.
Vain youth! - he was not destined to return,
140
Borne by his steeds and chariot, from the fleet,
And from the fate he braved, to wind-swept Troy.
His evil fate o'ertook him from the spear
Of great Idomeneus, Deucalion's son;
For toward the galleys moored upon the left
145
He hastened by the way in which the Greeks,
With steeds and cars, retreated from the plain.
Thither he drave his coursers; there he found
The gates not closed, nor the long bar across,
But warriors held them open to receive
150
In safety their companions as they fled
From battle to the fleet. Exultingly
He turned his coursers thither, and his men
Followed him, shouting; for they thought the Greeks
Could not abide their onset, but must yield,
155
And perish by their ships. Deluded men! -
They met two mighty warriors at the gate, -
The brave descendants of the Lapithæ,
That warlike tribe: Pirithoüs' gallant son
Was one, named Polypœtes; with him stood
160
Leonteus, strong as Mars the slayer of men.
By the tall gates they stood, as giant oaks
Stand on the mountains and defy the wind
And the tempestuous rains of all the year,
Firm-planted on their strong and spreading roots.
165
So they, confiding in their strength of arm,
Waited for mighty Asius hasting on,
And fled not. Onward came the hostile troop,
With their tough shields uplifted, and with shouts:
All rushing toward the massive wall they came,
170
Following King Asius, and Iamenus,
Orestes, Thoön, Acamas the son
Of Asius, and Œnomaüs. Meanwhile
Leonteus and his comrade had retired
Within, encouraging the well-armed Greeks
175
To combat for the fleet; but when they saw
The rout and panic of their flying host,
They darted forth and fought before the gates, —
Fought like wild boars that in the mountains meet
A clamorous troop of men and dogs, and dart
180
Sideway at their assailants, break the trees
Close to the root, and fiercely gnash their tusks,
Until some javelin strikes them, and they die.
So on the breasts of the two warriors rang
The shining brass, oft smitten; for they fought
185
Fearlessly, trusting in the aid of those
Who held the wall, and their own valiant arms.
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 12.108 focus
While every Trojan thus, and every aid,
Th' advice of wise Polydamas obey'd;
Asius alone, confiding in his car,
125
His vaunted coursers urg'd to meet the war.
Unhappy hero! and advis'd in vain!
Those wheels returning ne'er shall mark the plain;
No more those coursers with triumphant joy
Restore their master to the gates of Troy!
130
Black death attends behind the Grecian wall,
And great Idomeneus shall boast thy fall!
Fierce to the left he drives, where from the plain
The flying Grecians strove their ships to gain;
Swift through the wall their horse and chariots pass'd,
135
The gates half-open'd to receive the last.
Thither, exulting in his force, he flies;
His following host with clamours rend the skies:
To plunge the Grecians headlong in the main,
Such their proud hopes, but all their hopes were vain!
140
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 12.108 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 12.108 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 12 focus

New Alexandria Commentaries

Douglas Frame

example of firmly established meaning of halonai, “to be killed” as adduced by its opposition to, kaktámen, “to kill.” Compare to Il. XVII.506

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comparison with I.09.104 with regards to noos and muthos

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Gregory Nagy

At the very beginning of Iliad 12, we modern readers may find that we have suddenly hit a wall—the Achaean Wall. It seems difficult for us to understand what the Master Narrator of the Iliad is really saying when he foretells the future destruction or deconstruction of this structure. And the main obstacle to our understanding here is not the presence of the Achaean Wall in the Iliad but rather its foretold absence—after all is said and done in the narrative. For the ancients who heard the Iliad narrated to them, by contrast, the future absence of the Achaean Wall was perfectly understandable in terms of the narration itself. And that is because the Master Narrator presupposes that there is no Achaean Wall to be seen in the Trojan landscape at the time of narration. Such a presupposition shapes the narrative of Iliad 12—and in fact it shapes the whole narrative of the Iliad. The setting for this narrative remains the world of heroes, which is larger-than-life because it is situated in the heroic past, but the setting for the actual narration of this narrative is the post-heroic world of a present time as figured by the Master Narrator himself. The staging of the heroic world by the Master Narrator is comparable to what is called the mise-en-scène in the traditions of French theater and film. And the predominant feature of the Iliadic mise-en-scène or scenery is the Achaean Wall, not the Trojan Wall. That is why the building of this structure by the Achaeans in Iliad 7 had been opposed by the gods Poseidon and Apollo, the original builders of the Trojan Wall. But the Achaean Wall needed to be built by the Achaeans to protect them and their ships from the fire of Hector—which would not be threatening them if Achilles had not been insulted by Agamemnon in Iliad 1. If we think of the overall plot of the Iliad as a scenario, then the Achaean Wall can be seen as an integral feature of the scenery for this scenario.

draft js image error“Siege of the Greek Camp.” Crispijn van de Passe (I) (1613). Public domain image, via Rijks Museum. (https://www.rijksmuseum.nl/en/collection/RP-P-OB-16.043)

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In Homeric diction, a neuter plural subject can “take” a verb in the plural instead of the singular.

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As noted in the comment on I.12.130, Leonteus is the only Iliadic figure who is called ‘equal to Ares’ besides Hector, Patroklos, and Achilles (see also BA 33). Relevant is the fact that he qualifies here at I.12.188 as ozos Arēos ‘attendant of Ares’, also at I.02.745, I.23.841. The word ozos in this description, which applies also to other heroes as listed above, can be explained etymologically as (h)o-sd-os, meaning ‘seated together with’: so a hero who qualifies as ozos Arēos ‘attendant of Ares’ can be pictured as literally ‘seated together with Ares’ (BA 295 = ch.17§5n8). The application of this epithet to a hero indicates that such a hero, as a warrior, is destined to become a ritual substitute for the war-god Ares, in the sense that generic warriors are described as therapontes Arēos ‘attendants of Ares’ in the Iliad*. See the comment on I.06.067.

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In the Battle for the Ships, the objective of Hector is for the Trojans to set on fire the beached ships of the Achaeans, and, for this objective to be realized, the Trojans must break through the Wall of the Achaeans. There is a reference to such a breakthrough already at I.12.090. For further references, which occur mostly in Iliad 12, to the Trojan objective of breaking through the Wall, see I.12.090, I.12.223, Ι.12.257, I.12.261–262, I.12.308, I.12.418, Ι.12.440–441, I.13.679–680. Many of these references mention also the fire that threatens the beached ships of the Achaeans. From here on, further Iliadic mentions of (1) the Battle for the Ships, (2) the fire of Hector and his Trojans, and (3) the breakthrough of the Trojans in penetrating the Wall of the Achaeans will intensify. Accordingly, for practical reasons, comments on these mentions will from here on refer back only to the anchor comment as formulated here at I.12.198.

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The meaning of the noun theopropos as ‘interpreter of signs’ is defined clearly in this verse: the role of such a person is ‘to interpret signs’, hupo-krinesthai, that is, ‘to respond to signs’ by distinguishing what is real from what is unreal. See the note on O.19.535. Relevant are the post-Homeric uses of the derivative agent noun hupo-kritēs in two senses, ‘dream-interpreter’ and ‘actor’ (HC 1§14). Also relevant is the implication here at I.12.228 of a coextensiveness between oracular poetry and epic.

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Hector here says that he understands the Will of Zeus, and that the god has already signaled his Will by nodding, I.12.236. We have seen such nodding before, at I.01.524–530 and at I.08.175–176. We have also seen, at I.08.175–176, that the Will of Zeus as signaled by his nodding will bring nīkē ‘victory’ to the Trojans and pēma ‘pain’ to the Achaeans. So too the nodding of Zeus here at I.12.236 signals once again the Will of Zeus, expressed in this case by way of the plural of boulē, ‘will’, which is boulai. This noun boulē, as noted already at I.01.005, I.01.524–530, I.10.043–052, I.10.415, I.11.627, also conveys the idea of ‘planning’, not just ‘wishing’. We may compare the plural boulai ‘plans’ of Zeus at O.08.082, as noted in the comments on I.11.347.

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Zeus as terpi-kéraunos ‘he whose bolt strikes’ is asserting here his authority as the god of thunder and lightning. He now sends a violent windstorm from the heights of Mount Ida, thus making a positive signal for the Trojans and a negative one for the Achaeans, I.12.252–254.

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Zeus, sending a violent windstorm from the heights of Mount Ida at I.12.252–254, now signals at I.12.255 that this kūdos or ‘sign of glory’ goes to the Trojans, who are already starting to break through the Wall of the Achaeans, I.12.256–257. For more on the breakthrough of the Trojans, see the list of references in the comment for I.12.198.

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The two warriors who are jointly named by way of the dual form Aiante here, about whom there will be more to say in the comment on I.12.335–336, are urging the Achaeans to keep up the fight. To encourage the Achaeans, the dual Aiante say that it does not matter whether different warriors will make greater or smaller contributions to the effort: after all, warriors are not homoioi ‘the same as’ each other, since some are superior and some are middling and some are inferior in warfare, I.12.269–270. The word homoio- ‘similar to, same as’, used in comparisons, displays the semantics of relativism as well as absolutism in Homeric diction. For more on homoio- ‘similar to, same as’ see the anchor comment at I.05.441.

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The objective of the hero Sarpedon, as he declares here at I.12.318 to his fellow warrior Glaukos, is that the two of them must not be akléees ‘without epic glory [kleos]’. The people whom the two of us rule in Lycia, he continues, must recognize such an objective. This way, the tīmē ‘honor’ that the two of us receive in Lycia, I.12.310 (τετιμήμεσθα), which is a sign of our status there as cult heroes, will be matched by the kleos ‘glory’ that the two of us will receive as epic heroes here in the Iliad.

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Leonard Muellner

comment on eukhomenos and epos being traditionally and syntactically bound together, despite the separate existence of epos ēuda# as in this verse

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analysis of the meaning and uses of piphauskesthai (in the context of analyzing the semantic and formal confusion of piphaskein and piphauskesthai), in this verse as ‘show, reveal’

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analysis of kēla as weapons that are thrown pieces of fire

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Richard Martin

Polydamas' allegorical reading of a bird-sign from Zeus (12.209-22) is one of two augury passages that provide the discourse background for Achilles' bird simile in Book 9 (9.323-26). In full view of the Trojans, an eagle, bitten by the snake he carries, drops it and "did not succeed in carrying it to his children, to give to them" (12.222). He predicts on this basis that the Trojans will not return from a sortie against the ships. Polydamas prefaced his prediction with the words nun aut' exereō hōs moi dokei einai arista (12.215). Achilles, before comparing himself to a bird, uses the similar phrase autar egōn ereō hōs moi dokei einai arista (9.314). Like the augurs, Achilles draws a moral from the depiction of the bird; his individual shaping consists in pointing the moral toward himself and toward the past, not the future, as both Odysseus and Polydamas do in their augury speeches (Martin 1993:204).

For the bird simile in Achilles' speech, see the comment on Iliad 9.323-326.

References

Martin, R. P. 1993. The Language of Heroes: Speech and Performance in the Iliad. Ithaca.

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Sarpedon's famous defense of the heroic code at 12.310-28 was a key passage in Adam Parry's argument about the "language of Achilles." Parry found that all Iliadic heroes agreed on the main point of Sarpedon's speech—that honor equals tangible goods—and then compared this universal agreement to Homer's formulaic style, arguing that Achilles' disillusionment with this system put him outside the "common language." Claus subsequently pointed out that Achilles and Sarpedon express a vision of heroism that is in fact akin, in its assumption that the hero battles not just for his own glory and gain, but for the honor of having benefited his companions without "pay," and that the two can speak different formulas and use various rhetorical devices and still express the same point of view. The rhetorical questions at 12.310-14, moreover, find a close parallel in Achilles' questions at 9.337-39; yet Achilles asks essentially the same question three times in succession, and this expansion—not the questioning itself—is what is truly idiosyncratic (Martin 1993:152-53, 204).

For the broader analysis of Achilles' reply, see the comment on Iliad 9.307-429.

References

Martin, R. P. 1993. The Language of Heroes: Speech and Performance in the Iliad. Ithaca.

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