Iliad 4.310

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Iliad. . Germany. 2014.

Sponsored by University of Leipzig.

Funding provided by European Social Fund Saxony.

Current edition Experimental

English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) (English) (English (Thomas Hobbes, 1667, ed. Molesworth 1843))

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.) — 4.310 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.) — 4.310 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.) — 4.349 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 4.310 focus
Thus did the old man charge them, for he had been in many a fight, and King Agamemnon was glad. “I wish,” he said to him, that your limbs were as supple and your strength [ biē] as sure as your judgment is; [315] but age, the common enemy of humankind, has laid his hand upon you; would that it had fallen upon some other, and that you were still young.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 4.310 focus
The aged man, long versed in tasks of war,
Counselled them thus. King Agamemnon heard,
Delighted, and in winged words he said:
"O aged man, would that thy knees were firm
400
As is thy purpose, and thy strength as great!
But age, the common fate of all, has worn
Thy frame: would that some others had thy age,
And thou wert of the number of our youths!"
Then answered Nestor, the Gerenian knight:-
405
"O son of Atreus, I myself could wish
That I were now as when of yore I laid
Brave Ereuthalion in the dust. The gods
Bestow not all their gifts on man at once.
If I were then a youth, old age in turn
410
Is creeping o'er me. Still I keep among
The knights, and counsel and admonish them, -
The office of the aged. Younger men,
They who can trust their strength, must wield the spear."
He spake. The son of Atreus passed him by,
415
Pleased with his words, and, passing onward, came
Where-with the Athenians, ever prompt to raise
The war-cry, grouped around him - stood the knight
Menestheus, son of Peteus. Near to these
Was wise Ulysses, with his sturdy band
420
Of Cephalonians. None of these had heard
The clamor of the battle, for the hosts
Of Trojan knights and Greeks had just begun
To move, and there they waited for the advance
Of other squadrons marching on to charge
425
The Trojans and begin the war anew.
The king of men, Atrides, was displeased,
And spake, and chid them thus with winged words: -
"O son of Peteus, foster-child of Jove,
And thou, the man of craft and evil wiles!
430
Why stand ye here aloof, irresolute,
And wait the advance of others? Ye should be
The first to meet the enemy and bear
The heat of battle. Ye were first among
The guests whom I have bidden to the feasts
435
Prepared by us, the Achaians, for our chiefs.
There banquet ye on roasted meats, and quaff
The pleasant wines until ye have your fill."
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 4.310 focus
So spoke the master of the martial art,
360
And touch'd with transport great Atrides' heart.
'Oh! hadst thou strength to match thy brave desires,
'And nerves to second what thy soul inspires!
'But wasting years that wither human race,
'Exhaust thy spirits, and thy arms unbrace.
365
'What once thou wert, oh ever mightst thou be!
'And age the lot of any chief but thee.'
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 4.310 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 4.310 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 4 focus

New Alexandria Commentaries

Douglas Frame

analysis of (ep)otrunō in its connections with menō

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example of laos as referring to one’s own in contexts where there is a contrast between “leader(s)” and those who “follow”

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analysis of Makhaon and Podaleirios as an example of a twin myth, and here, the distinction between their respective skills as healers

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example of laos as referring to one’s own in contexts where there is a contrast between “leader(s)” and those who “follow”

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citation of formulaic use of haloûsá te perthoménē te as example where halṓō means “to be seized” in Homer

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analysis of the names of Neleus’ sons in the Iliad and Hesiod

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analysis of Nestor’s association with noos

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occurrence of Ereuthalion in this line as anticipating Nestor’s story in I.07, which is an argument against taking the latter as the poet’s invention

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analysis of Nestor’s epithet in Homer and Gerenios as deriving from geras

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Gregory Nagy

The Trojan War is being fought here as if for the very first time. There is a sense of novelty at first in contemplating all the violent woundings and deaths yet to follow. Of special interest is all the beautiful detail lavished on the wounding of Menelaos: it is as if his bleeding wound here could be pictured as the original trauma of the Trojan War.

draft js image errorImage: The healer Makhaon attends to the wounded Menelaos. Engraving by Francesco Nenci for an edition of the Iliad published in 1838.

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A deeper meaning of the noun dais is revealed here in the wording of Zeus, who says that his bōmos ‘altar’—which is ‘mine’, he adds—has never lacked an equitable dais or ‘portion’ of sacrificial meat whenever Priam and the people of Troy sacrificed to him. This wording reveals that a dais is not only a ‘feast’ but also a sacrifice to the gods. See the comment on I.01.423–425. The division of meat on the occasion of a dais necessarily concerns immortals as well as mortals, and the epithet isē ‘equitable’ referring to the dais or ‘division of portions’ here concerns primarily the god Zeus himself. It looks as if the word dais can evoke a primordial time when immortals and mortals once actually feasted together at one table, as it were.

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reference to Reeve’s contention that Aristarchus’ use of perissós could have rested on documentary evidence (Reeve 1972.250). These three lines are examples of athetesis that rests on documentary evidence

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The collocation ērare tektōn (ἤραρε τέκτων) ‘the joiner joined together’ is relevant to the etymologies of both the verb and the noun here, which are respectively ar-ar-iskein ‘fit together, join together’ and tektōn ‘carpenter, joiner’. Although the Indo-European verb-root from which tektōn is derived, tek(s)-, is no longer attested in Greek, it does in fact survive in Latin as texō*, which can refer to the craft of woodworking, not only the craft of weaving. Correspondingly, although there is no Greek attestation of an abstract noun ar-ti- derived from the verb-root of ar-ar-iskein, such a noun does in fact survive in Latin as ars, artis* ‘craft’.

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Epitome from Nagy 2015§85. When the hero Pandaros makes his announcement-in-prayer, as expressed by the verb eukhesthai, I.04.119, he says that he will perform an animal sacrifice, I.04.120, in hopes that Apollo, the god to whom he is praying, will grant him what he is wishing for, which is a safe homecoming, I.04.121. But the wish—and therefore the prayer—is a failure, since Pandaros will soon be killed on the battlefield, I.05.290-296. To paraphrase in cognate Latin terms: the vōtum as an ‘announcement-in-prayer’ is a failure here because the same vōtum as a ‘wish-in-prayer’ is not fulfilled: the hero Pandaros will never return home safe and sound.

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discussion of elliptic plural, with here the example of toxa as ‘bow and arrows’

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

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The syntax here conveys a wish for a general situation based on a specific situation.

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The epithet applied to the hair of Menelaos, xanthos/xanthē ‘golden’, is a marker of the hero’s future immortalization.

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The plural toxa here and at I.04.206 is elliptic: whereas singular toxon as at I.04.124 means ‘bow’, plural toxa as at I.04.196 and I.04.206 means not ‘bow+bow+bow+bow…’ but rather, elliptically, ‘bow+arrow+arrow+arrow…’. In other words, toxa means ‘bow and arrows’.

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What is penthos ‘grief’ for the Achaeans becomes a kleos ‘glory’ for the Trojans. We see here a clear example of penthos ‘grief’ as a synonym of akhos ‘grief’ in Homeric diction. In the present context, the underlying sense of pain conveyed by penthos ‘grief’ is not only individual, made real by the wounding of the hero Menelaos: it is also collective, since the pain of Menelaos becomes a pain felt by all the Achaeans, who now find themselves on the losing side of the battle because they have lost Menelaos as leader—at least, they have lost him for the moment. The healing of the pain will be up to the warrior-physician Makhaon, son of the ultimate physician Asklepios.

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example of vestigial traces of -˘˘-˘˘-˘/--˘˘-˘˘-- (where / means that the ˘ before it and the - after it should be on top of each other, meaning that syllable could be either long or short)

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This is the first Iliadic occurrence of the noun therapōn in the singular; at I.01.321, this noun occurs in the dual; at I.02.110, it occurs in the plural. Besides the surface meaning, ‘attendant’, we can see here some traces of the deeper meaning, ‘ritual substitute’. In Iliadic battle scenes, a chariot driver sometimes “takes the hit,” as it were, for the chariot fighter who ordinarily rides with him on the platform of the war chariot. In “taking the hit,” the chariot driver could die for the chariot fighter, and, in this role, the chariot driver is sometimes described as a therapōn of the chariot fighter. Thus the chariot driver becomes the ‘ritual substitute’ as well as ‘attendant’ of the chariot fighter. Also relevant is the word hēni-okhos ‘chariot driver’, the first occurrence of which in the Iliad is at I.05.231. See Nagy 2015.05.01, 2015.05.08, 2015.05.15, 2015.05.20. Such is the relationship between Achilles as chariot fighter and Patroklos as his premier chariot driver and therapōn in the dual sense of ‘ritual substitute’ and ‘attendant’: see H24H 6§§24–42. In the present context, we see that the hero Eurymedon, named at I.04.228, is described at I.04.227 as the therapōn of Agamemnon. Eurymedon is at this moment taking care of the horse team and chariot of Agamemnon while the king leaves him behind and goes off ‘on foot’, pezos, at I.04.231, in order to harangue the troops. Evidently, Eurymedon is pictured here as the chariot driver of Agamemnon, who is of course the chariot fighter and who has just stepped off his chariot. Potentially, then, Eurymedon as therapōn of Agamemnon is also his ritual substitute. The name Eurymedon recurs at I.08.114, where he is paired with Sthenelos, the chariot driver of Diomedes: the two of them are seen in the act of taking the disabled chariot and horse team of Nestor back to a zone of safety, I.08.116–117. In the act of taking care of Nestor’s horse team, both Sthenelos and Eurymedon are described at I.08.113—and already at I.08.109—as theraponte, which is of course therapōn in the dual. Evidently, Eurymedon is visualized as the therapōn ‘attendant’ of Nestor already at I.08.113, and the context there shows that he is also the designated chariot driver of Nestor: see the comment on Ι.08.076–117. Later on, at I.11.620, Eurymedon is explicitly called the therapōn of Nestor, functioning as the ‘attendant’ of the old hero: at this moment, Eurymedon is taking care of the horse team of Patroklos, who has just driven his chariot to the headquarters of Nestor as the old hero’s guest, I.11.618–622.

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The verb neikeîn ‘quarrel with’ here again marks the language of blame as opposed to the language of praise.

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The objects of blame here are those who hesitate in battle, described as elenkhees, plural of the adjective elenkhēs ‘disgraceful’, which is a derivative of the noun elenkhos ‘disgrace’, on which see also I.02.235.

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The expression of admiration here is amplified by way of a wish. And the admiration is the premise for the wish. For more on this kind of correlation of wishes and premises, see the comment on I.18.464–466. I now offer a working translation of I.04.313–314: ‘Aged sir, if only it could be that, just as surely as the spirit [thūmos] within your chest is steadfast, | so also your knees would keep up with the pace, and that your force [biē] would be steadfast [empedos] as well’ (ὦ γέρον, εἴθ’, ὡς θυμὸς ἐvὶ στήθεσσι φίλοισιν, | ὥς τοι γούνατ’ ἕποιτο, βίη δέ τοι ἔμπεδος εἴη).

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Menestheus, as the leader of the Athenians who came to fight at Troy, is stationed here next to Odysseus and Agamemnon. On the significance of such proximity, see the comment on I.12.331–337.

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Leonard Muellner

in a list of examples of eukhesthai + infinitive, analysis of the fixed doublet passages, the only doublets with sacral eukhesthai (this one and I.04.119ff.) [MRBTP: 'ff']

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the one formulaic expression for Apollo that begins with a consonant, in the context of analyzing eukhesthai with personal pronouns rather than names of divinities [MRBTP: 'ff']

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comparison with I.05.654, I.11.445, I.16.625, in the context of analyzing eukhos and kudos

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comment on the relationship between ‘coming home’ and ‘escaping death’

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the one formulaic expression for Apollo that begins with a consonant, in the context of analyzing eukhesthai with personal pronouns rather than names of divinities [MRBTP: 'ff']

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comment on the relationship between ‘coming home’ and ‘escaping death’ [MRBTP: 'ff']

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comparison with I.05.654, I.11.445, I.16.625, in the context of analyzing eukhos and kudos

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in a list of examples of eukhesthai + infinitive, analysis of the fixed doublet passages, the only doublets with sacral eukhesthai (this one and I.04.101ff.) [MRBTP: 'ff']

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analysis of the names of Neleus’ sons in the Iliad and Hesiod

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