Homer Iliad 18.181

ed. Robert Southey

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

Sponsored by Tufts University.

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.) — 18.181 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.) — 18.181 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.) — 18.183 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 18.181 focus
And fleet Achilles said, “Iris, which of the gods was it that sent you to me?”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 18.181 focus
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 18.181 focus
‘Who sends thee, goddess! from th' ethereal skies?’
Achilles thus: and Iris thus replies:
220
‘I come, Pelides, from the queen of Jove,
‘Th' immortal empress of the realms above;
‘Unknown to him who sits remote on high,
‘Unknown to all the synod of the sky.’
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 18.181 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 18.181 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 18 focus

New Alexandria Commentaries

Douglas Frame

analysis of Hector and Polydamas in terms of the twin myth (inverted)

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analysis of Hector and Polydamas in terms of the twin myth (inverted)

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Gregory Nagy

The centerpiece of Iliad 18 is the shield of Achilles, envisioned as a work of art that defines the universe. The divine artisan Hephaistos makes this shield by way of metalwork, but Homeric poetry reconfigures the artistry of this metalwork by way of verbal art. And the artistry of Homeric poetry will now create or re-create a cosmos that is designed to contain the Iliad itself.

draft js image error“The Shield of Achilles.” Illustration originally published in The Penny Magazine of the Society for the Diffusion of Useful Knowledge, September 22, 1832.

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As Achilles gets ready to rejoin his companions in the war against the Trojans, his head catches on fire, lit up by the power of the goddess Athena. This fire is described at I.18.206 as a phlox ‘burst of flame’.

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The word here for the fire bursting from the head of Achilles is selas ‘flash of light’. On this word, which signals the Will of Zeus, see especially the note on I.19.003.017.

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The word here for the fire emanating from the head of Achilles is simply pūr ‘fire’, I.18.225.

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I note here only in passing the association of this adjective kratero-, in the sense of ‘having the power to win’, with the noun kratos ‘winning-power’. For more about this noun, see the comments on I.01.509 and I.11.317–319.

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At this assembly, Polydamas advocates a defensive strategy now that Achilles has re-entered the war. But Hector insists on a strategy of maintaining the offensive, and his opinion prevails. The Master Narrator comments: this was a bad decision by the assembly, to approve the strategy of Hector, since the goddess Athena had taken away from them their senses, that is, their phrenes ‘thinking’, I.18.311. If the assembly had been sensible, they would have recognized that Hector’s mētis ‘mind, intelligence’ had failed him, I.18.312. As noted in the comments on I.06.286–311, I.07.017–061, I.08.538–541, I.10.043–052, I.11.200, and I.13.825–829, there is a pattern of personal hostility felt by the goddess Athena toward Hector as a hero who aspires to some of the same qualities that Athena herself exemplifies. Like the goddess, Hector can be seen as an exponent of (1) defensive tactics in the warfare of protecting a citadel from sieges and (2) mētis ‘mind, intelligence’—two qualities that are now tragically taken away from him when he most needs to have them in the macro-narrative of the Iliad.

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Leonard Muellner

analysis of the fire Athena makes blaze from Achilles’ head as the fire of mēnis converted into a symbolic instrument of the hero’s philotēs

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analysis of the fire Athena makes blaze from Achilles’ head as the fire of mēnis converted into a symbolic instrument of the hero’s philotēs

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analysis of the fire Athena makes blaze from Achilles’ head as the fire of mēnis converted into a symbolic instrument of the hero’s philotēs

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The word ἀριζήλη (arizēlē 'perspicuous'), whose repetition bridges tenor and vehicle in this simile, is an intensive form of the adjective δῆλος (dēlos), a word that is usually translated 'clear'. As the standard dictionaries and the etymological dictionaries say (see LSJ9 and Chantraine DEG s.vv.  δῆλος and ἀρίζηλος), it means 'clear' in a visual sense or in a logical sense, and in that respect, it is unlike the English word 'clear', which is also and unexceptionally used of sounds. In this passage, where the word arizēlē applies to a sound, phōnē, that issues from the mouth of Achilles and is echoed by the goddess Athena, we have a rare example of synesthesia in epic diction, a metaphor of visibility applied to a sound that is elaborated by a compressed simile that then goes ahead and visualizes a trumpet sounding when a city is besieged by its enemies.

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analysis of the fire Athena makes blaze from Achilles’ head as the fire of mēnis converted into a symbolic instrument of the hero’s philotēs, and here specifically of the description of the perspicuous shriek from Achilles and Athena as analogous to thunder

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analysis of the fire Athena makes blaze from Achilles’ head as the fire of mēnis converted into a symbolic instrument of the hero’s philotēs

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