Homer Iliad 8.245

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.) — 8.245 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.) — 8.245 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.) — 8.253 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 8.245 focus
Thus did he pray, and father Zeus pitying his tears granted that his people should live, not die; right away he sent them an eagle, most unfailingly portentous of all birds, with a young fawn in its talons; the eagle dropped the fawn by the altar [250] on which the Achaeans sacrificed to Zeus, the lord of omens. When, therefore, the people saw that the bird had come from Zeus, they sprang more fiercely upon the Trojans and fought more boldly.
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 8.245 focus
He spake, and wept. The All-Father, pitying him,
310
Consented that his people should escape
The threatened ruin. Instantly he sent
His eagle, bird of surest augury,
Which, bearing in his talons a young fawn,
The offspring of a nimble-footed roe,
315
Dropped it at the fair altar where the Greeks
Paid sacrifice to Panomphean Jove.
And they, when they beheld, and knew that Jove
Had sent the bird, took courage, rallying,
And rushed against the Trojans. Then no chief
320
Of all the Greeks-though many they - could boast
That he before Tydides urged his steeds
To sudden speed and drave them o'er the trench,
And mingled in the combat. First of all
He struck down Agelaus, Phradmon's son,
325
Armed as he was, who turned his car to fly,
And as he turned, Tydides with his spear
Transfixed his back between the shoulder-blades,
And drave the weapon through his breast. He fell
To earth, his armor clashing with his fall.
330
Then Agamemnon followed, and with him
His brother Menelaus; after these
The chieftains Ajax, fearful in their strength;
Idomeneus, and he who bore his arms, —
Meriones, like Mars in battle-field;
335
Eurypylus, Evæmon's glorious son;
And ninthly Teucer came, who bent his bow
Beneath the shield of Ajax Telamon, -
For Ajax moved his shield from side to side,
And thence the archer looked abroad, and aimed
340
His arrows thence. Whoever in the throng
Was struck fell lifeless. Teucer all the while,
As hides a child behind his mother's robe,
Sheltered himself by Ajax, whose great shield
Concealed the chief from sight. What Trojan first
345
Did faithful Teucer slay? Orsilochus,
Dætor, and Ophelestes, Ormenus,
Chromius, and Lycophontes nobly born,
And Hamopaon, Polyæmon's son,
And Melanippus, - one by one the shafts
350
Of Teucer stretched them on their mother earth.
Then Agamemnon, king of men, rejoiced
As he beheld him, with his sturdy bow,
Breaking the serried phalanxes of Troy;
And came, and, standing near, bespake him thus: -
355
"Beloved Teucer! son of Telamon,
Prince of the people! ever be thy shafts
Aimed thus, and thou shalt be the light and pride
Of Greece, and of thy father Telamon,
Who reared thee from a little child with care
360
In his own halls, though spurious was thy birth.
Go on to do him honor, though he now
Be far away. And here I say to thee, -
And I will keep my word, - if Jupiter
The ægis-bearer and Minerva deign
365
To let me level the strong walls of Troy,
To thee will I assign the noblest prize
After my own, - a tripod, or two steeds
And chariot, or a wife to share thy bed."
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 8.245 focus
Thus pray'd the king, and heaven's great father heard
His vows, in bitterness of soul preferr'd;
The wrath appeas'd by happy signs declares,
295
And gives the people to their monarch's prayers.
His eagle, sacred bird of heaven! he sent,
A fawn his talons truss'd, (divine portent!)
High o'er the wondering hosts he soar'd above,
Who paid their vows to Panomphæan 1 Jove;
300
Then let the prey before his altar fall:
The Greeks beheld, and transport seiz'd on all:
Encourag'd by the sign, the troops revive,
And fierce on Troy with double fury drive.
Tydides first, of all the Grecian force,
305
O'er the broad ditch impell'd his foaming horse,
Pierc'd the deep ranks, their strongest battle tore,
And dy'd his javelin red with Trojan gore.
Young Agelaüs (Phradmon was his sire)
With flying coursers shunn'd his dreadful ire:
310
Struck through the back the Phrygian fell oppress'd;
The dart drove on, and issued at his breast:
Headlong he quits the car; his arms resound;
His ponderous buckler thunders on the ground.
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 8.245 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 8.245 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 8 focus

Notes on the current edition

Iliad

1. 3 To Jove the source of all oracular information.

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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At the moment of his death here, the hero’s menos ‘mental power’ is released from his body, and, in the present context, the noun psūkhē ‘spirit’ is used as a synonym of menos.

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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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analysis of kephalē as synonym for the whole person (this line as example)

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