Homer Iliad 8.198

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.) — 8.198 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.) — 8.198 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.) — 8.167 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 8.198 focus
Thus did he boast, but Queen Hera made high Olympus quake as she shook with rage upon her throne. [200] Then said she to the mighty god of Poseidon, “What now, wide ruling lord of the earthquake? Can you find no compassion in your heart for the dying Danaans, who bring you many a welcome offering to Helike and to Aigai? Wish them well then. [205] If all of us who are with the Danaans were to drive the Trojans back and keep Zeus of the broad brows from helping them, he would have to sit there sulking alone on Ida.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 8.198 focus
So boasted he; but queenly Juno's ire
Was kindled, and she shuddered on her throne
Till great Olympus trembled. Thus she spake
250
To Neptune, mighty ruler of the deep: -
"Earth-shaker! thou who rulest far and wide!
Is there no pity for the perishing Greeks
Within that breast of thine? They bring to thee
At Helice and Ægæ costly gifts
255
And many, wherefore thy desire should be
That they may win the victory. If the gods
Who favor the Achaians should combine
To drive the Trojans back, and hold in check
High-thundering Jupiter, the God would sit
260
In sullen grief on Ida's top alone."
Earth-shaking Neptune answered in disdain: —
"O Juno, rash in speech! what words are these?
Think not that I can wish to join the gods
In conflict with the monarch Jupiter,
265
The son of Saturn, mightier than we all."
So held they colloquy. Meanwhile the space
Betwixt the galleys and the trench and wall
Was crowded close with steeds and shielded men;
For Hector, son of Priam, terrible
270
As Mars the lightning-footed, drave them on
Before him. Jove decreed him such renown.
And now would he have given that noble fleet
To the consuming flame, if Juno, queen
Of heaven, had not beheld, and moved the heart
275
Of Agamemnon to exhort the Greeks
That they should turn and combat. With quick steps
He passed beside the fleet, among the tents,
Bearing in his strong hand his purple robe,
And climbed the huge black galley which had brought
280
Ulysses to the war, - for in the midst
It lay, and thence the king might send his voice
To either side, as far as to the tents
Of Ajax and Achilles, who had moored
Their galleys at the different extremes
285
Of the long camp, confiding in their might
Of arm and their own valor. Thence he called,
With loud, clear utterance, to the Achaian host:
"O Greeks! shame on ye! cravens who excel
In form alone! Where now are all the boasts
290
Of your invincible valor, - the vain words
Ye uttered pompously when at the feast
In Lemnos sitting ye devoured the flesh
Of hornèd beeves, and drank from bowls of wine,
Flower-crowned, and bragged that each of you would be
295
A match for fivescore Trojans, or for twice
Fivescore? And now we all are not a match
For Hector singly, who will give our fleet
Soon to consuming flames. O Father Jove,
Was ever mighty monarch visited
300
By thee with such affliction, or so robbed
Of high renown! And yet in my good ship,
Bound to this luckless coast, I never passed
By thy fair altars that I did not burn
The fat and thighs of oxen, with a prayer
305
That I might sack the well-defended Troy.
Now be at least one wish of mine fulfilled, -
That we may yet escape and get us hence;
Nor let the Trojans thus destroy the Greeks."
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 8.198 focus
That heard, deep anguish stung Saturnia's soul;
240
She shook her throne that shook the starry pole:
And thus to Neptune: 'Thou, whose force can make
'The steadfast earth from her foundations shake,
'Seest thou the Greeks by fates unjust oppress'd,
'Nor swells thy heart in that immortal breast?
245
'Yet Ægæ, Helicé, 1 thy power obey,
'And gifts unceasing on thine altars lay.
'Would all the deities of Greece combine,
'In vain the gloomy Thunderer might repine:
'Sole should he sit, with scarce a god to friend,
250
'And see his Trojans to the shades descend:
'Such be the scene from his Idæan bower;
'Ungrateful prospect to the sullen power!'
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 8.198 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 8.198 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 8 focus

Notes on the current edition

Iliad

1. 2 None daring to keep the field, and all striving to enter the gates together, they obstructed their own passage, and were, of course, compelled into the narrow interval between the foss and rampart. But there are different opinions about the space intended. See Villoisson.

New Alexandria Commentaries

Gregory Nagy

In my comments here on Rhapsody 8, I sense I am not far from reaching a critical mass of details that shed light on the unity and integrity of the Homeric Iliad. With the upcoming comments on Rhapsody 9, this sense will I hope reach a definitive stage.

draft js image error“Hera, Athena, and Iris in the Trojan War,” Jacques Réattu (1760–1833). Image via Wikimedia Commons.

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Hector here is said to be atalantos or ‘equal’ to Ares. This kind of equating of a hero with the war god will figure prominently in future scenes of mortal combat. Relevant are previous scenes of mortal combat involving Diomedes: see the comments at I.05.438, I.05.440–442, I.05.459. Besides Hector, as here at I.08.215 another hero who will be pointedly described as ‘equal to Ares’ is Patroklos. Besides sharing such an epithet, Hector and Patroklos will also be sharing the armor of Achilles: first it is Patroklos who wears this armor when he goes off to fight as a substitute for Achilles; and then Hector will wear it after he kills Patroklos.

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The ships of the Achaeans are beached along the shores of a large U-shaped bay that opens into the Hellespont. See Map 1 and Map 2 at HPC 157 and 158 respectively. Such a bay no longer exists, because of long-term silting from the river Scamander, which emptied into the bay. In the second millennium BCE and even later, however, the bay was very much of a reality, as the maps show, and the visualization in the Homeric Iliad approximates such a topographical reality. This is not to say, however, that we should imagine the ships of the Achaeans as floating at anchor in the waters of such a bay: rather, the Iliad pictures the ships are beached along the shores of the bay, with their sterns facing inland and their prows facing out toward the waters. On this positioning, see also the comment on I.14.027–036. Exploring further the Iliadic visualization, we can see that the beached ship of Odysseus is located at the bottom of the U-shaped bay, at the south in the middle of the bayline, while the beached ships of Achilles and Ajax are located respectively at the upper left and the upper right tips of the U, at the northwest and northeast. To be highlighted here is a detail about the ship of Odysseus: the king Agamemnon is shown standing on the deck of this beached ship, which is said to be located en messatōi ‘in the middlemost space’, I.08.223, and from here this over-king projects his voice of royal authority, shouting mightily to all the Achaeans stationed at their own ships, I.08.227. Correspondingly, all the Achaeans stationed at all the beached ships can hear the king’s voice—from the ship of Achilles at one extreme of the U-shaped bay all the way to the ship of Ajax at the other extreme, I.08.224–226 (HPC 160–161). Agamemnon’s own beached ship, together with the ships of Diomedes and Nestor, is located near the ship of Odysseus, and it is in this ‘middlemost space’ of the U-shaped bayline that the central station of the Achaeans is visualized by the narrative, I.08.223. In the later comments at I.11.005–016, I.11.806–808, and I.14.027–036, there will be more to say about the locations of all these beached ships. To be highlighted already now, however, is the general reference to the klisiai or ‘shelters’ here at I.08.220, which are the abodes of the heroes. Then at I.08.224 the same word klisiai refers specifically to the abodes of Achilles and Ajax, mentioned at I.08.224–225. The description here shows that the klisiai ‘shelters’ of these two heroes are pointedly aligned with their beached ships. As for the ships beached at the middle of the bayline in the south, they mark a political and sacral centerpoint for the Achaeans. The evidence for the preceding formulation will be presented in the comment on I.11.806–808.

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By blaming or insulting his fellow Achaeans for not daring to stand up to the onslaught of Hector, Agamemnon is goading them into action. His insulting words recall a scene that took place in their collective epic past, on the island of Lemnos, where the Achaeans were competitively boasting about the exploits they will perform in the future when they fight in the Trojan War. The idea of ‘boasting’ is conveyed by the noun eukhōlē, which is derived from eukhesthai ‘declare’. As we already saw at I.01.091, what is at stake when an Achaean hero boasts in the Iliad centers on the all-important question: who is the ‘best of the Achaeans’? The noun eukhōlai ‘boastings’ in the plural here at I.08.229 indicates a distributive action: the Achaeans were boasting not as a group but individually and competitively. The object of such competition and dispute would have been: to show who is the aristos ‘best’ of them all. When Agamemnon says at I.08.229 ‘we were saying that we were best [aristoi]’, the plural construction here is distributive in meaning: ‘each one of us was saying that he was the best [aristos]’. We see in this scene of a past event at Lemnos an epic precedent for what is ongoing in the present time of the Trojan War as narrated in the Iliad. Just as there was a dispute at Lemnos, there is a dispute ongoing in the Iliad about that all-important question: who is the ‘best of the Achaeans’? A most relevant detail in the story about the dispute at Lemnos is the fact that the context for the quarreling that took place at that time over the same question, who is the ‘best of the Achaeans’, was a feast where meat was being distributed, I.08.231. So the setting for the quarrel was an event that is elsewhere called a dais, to be defined as ‘feast, division of portions (of meat); sacrifice’ in Homeric diction. As we saw in the comment for I.01.423–425, a dais is a feast where meat is distributed, and this meat comes from the sacrifice of a sacrificial animal. Thus the act of sacrifice converts the feast of humans into a notional feast of the gods. This notion, ‘feast of the gods’, is made explicit in the “micro-Iliad” of O.8.072–083, which is the First Song of Demodokos. At O.08.076, the setting is described this way: θεῶν ἐν δαιτὶ θαλείῃ ‘at a sumptuous feast [dais] of the gods’. So, what is happening at this feast? There is a dispute going on (δηρίσαντο at Ο.08.076), and the dispute is called a neikos ‘quarrel’ at O.08.075. The disputants are Odysseus and Achilles, who are described at O.08.078 as ‘the best of the Achaeans’. In terms of such a dispute in the context of a feast, each one of the two heroes would be claiming to be the ‘best of the Achaeans’. Similarly in the context of the feast at Lemnos as narrated by Agamemnon, each one of the heroes attending would be making such a claim.

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Leonard Muellner

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

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analysis of kēla theoio (as at I.01.053), here, through comparison with puri kēleōi

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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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analysis of kēla theoio (as at I.01.053), here, through comparison with puri kēleōi

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

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in a list of examples of directly quoted prayers not concluded by formula (A)

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one of Corlu’s examples of eukhesthai referring to past actions

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