Iliad 7.43

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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.) — 7.43 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.) — 7.43 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.) — 7.73 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 7.43 focus
Owl-vision Athena assented, and Helenos, son of Priam, [45] divined the counsel of the gods; he therefore went up to Hector and said, “Hector, son of Priam, peer of gods in counsel, I am your brother, let me then persuade you. Bid the other Trojans and Achaeans all of them take their seats, [50] and challenge the best man among the Achaeans to meet you in single combat. I have heard the voice of the ever-living gods, and the hour of your doom is not yet come.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 7.43 focus
He spake. The blue-eyed goddess gave assent;
And straightway Helenus, beloved son
Of Priam, in his secret mind perceived
60
The purpose of the gods consulting thus,
And came and stood by Hector's side and said: -
"O Hector, son of Priam, and like Jove
In council, wilt thou hearken to my words
Who am thy brother? Cause the Trojans all
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And all the Greeks to sit, while thou shalt stand
Proclaiming challenge to the bravest man
Among the Achaians to contend with thee
In mortal combat. It is not thy fate
To fall and perish yet, for thus have said
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The ever-living gods, whose voice I heard."
He spake; and Hector, hearing him, rejoiced,
And went between the hosts. He bore his spear,
Holding it in the middle, and pressed back
The ranks of Trojans, and they all sat down.
75
And Agamemnon caused the well-armed Greeks
To sit down also. Meantime Pallas sat,
With Phœbus of the silver bow, in shape
Like vultures, on the boughs of the tall beech, -
The tree of Father Jupiter who bears
80
The ægis, - and they looked with great delight
Upon the array of warriors in thick rows,
Horrid with shields and helms and bristling spears.
As when the west wind, rising fresh, breathes o'er
The deep, and darkens all its face with waves,
85
So seemed the Greeks and Trojans as they sat
In ranks upon the field, while Hector stood
Between the armies and bespake them thus: —
"Ye Trojans, and ye well-armed Greeks, give ear
To what my spirit bids me speak. The son
90
Of Saturn, throned on high, hath not vouchsafed
To ratify the treaty we have made,
But meditates new miseries for us both,
Till ye possess the towery city of Troy,
Or, vanquished, yield yourselves beside the barks
95
That brought you o'er the sea. With you are found
The bravest sons of Greece. If one of these
Is moved to encounter me, let him stand forth
And fight with noble Hector. I propose,
And call on Jove to witness, that if he
100
Shall slay me with the long blade of his spear,
My arms are his to spoil and to bestow
Among the hollow ships; but he must send
My body home, that there the sons of Troy
And Trojan dames may burn it on the pyre.
105
But if I take his life, and Phœbus crown
My combat with that glory, I will strip
His armor off and carry it away
To hallowed Ilium, there to hang it high
Within the temple of the archer-god
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Apollo; but his body I will send
Back to the well-oared ships, that on the beach
The long-haired Greeks may hold his funeral rites,
And rear his tomb by the wide Hellespont.
And then, in time to come, shall some one say,
115
Sailing in his good ship the dark-blue deep,
'This is the sepulchre of one who died
Long since, and whom, though fighting gallantly,
Illustrious Hector slew. So shall he say
Hereafter, and my fame shall never die."
120
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 7.43 focus
At this agreed, the heavenly powers withdrew;
Sage Helenus their secret counsels knew:
Hector inspir'd he sought: to him address'd,
Thus told the dictates of his sacred breast:
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'O son of Priam! let thy faithful ear
'Receive my words; thy friend and brother hear!
'Go forth persuasive, and awhile engage
'The warring nations to suspend their rage;
'Then dare the boldest of the hostile train
55
'To mortal combat on the listed plain,
'For not this day shall end thy glorious date;
'The gods have spoke it, and their voice is fate.'
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 7.43 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 7.43 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 7 focus

New Alexandria Commentaries

Gregory Nagy

Up to now, Diomedes has been the hero who comes closest to Achilles in competing for the title ‘best of the Achaeans’. Here in Rhapsody 7, however, the focus shifts to Ajax, who responds to the challenge of Hector to fight in a duel the one hero among all the Achaeans who is truly the ‘best of the Achaeans’. As we know from the overall references to Ajax in both the Iliad and the Odyssey, this hero is considered to be the second-best of the Achaeans in both epics. So, it does not bode well for Hector that, in his duel with Ajax, he cannot succeed beyond fighting such a hero to a draw. If Hector can do no better than fight to a draw the second-best of the Achaeans, he is surely doomed when the time comes for him to face the very best of the Achaeans in Rhapsody 22.

draft js image errorHector and Ajax separated by heralds, pen and ink drawing by John Flaxman, 1790’s Victoria and Albert Museum

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The divinities Athena and Apollo are not only supporting the Achaeans and the Trojans respectively. They are also opposing the Trojans and the Achaeans respectively. Even more than that, these divinities are also personally antagonistic toward individual heroes: Athena opposes Hector while Apollo opposes Achilles. In this passage, the antagonism between Athena and Hector is particularly evident. When the seer Helenos at I.07.047 addresses his brother Hector by describing him as comparable to the god Zeus himself with respect to Hector’s qualities of mētis ‘mind, intelligence’, the wording of this description is a direct affront to the divinity of Athena, who is the goddess of mētis ‘mind, intelligence’ personified.

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The noun phríx ‘shuddering’, which conveys the subjectivized feeling of an observer who shudders when he looks at the sea being stirred up by the West Wind named Zephyros while feeling the sudden blast of the wind, is related not only formally but even thematically to the “speaking name” (nomen loquens) of Phríxos, a hero who escaped the dangers of the pontos ‘[sea-] crossing’ that is the Hellespont, as we read in Pindar Pythian 4.160–161. The wording of Pindar goes on to say there that Phríxos was ‘saved’, saōthē, because he was carried to safety by the ram with the golden fleece. Before the occurrence of the name Zephyros here at I.07.063, the same name for the West Wind has occurred in previous similes: I.02.147, I.04.276, 04.423. In a forthcoming simile showing the sea stirred up by the North Wind named Boreas together with the West Wind named Zephyros, I.09.004–008, the subjective feeling of fear that overcomes the observer is described as kruoeis ‘chilling’, I.09.002. So, the observer shudders at the chilling power of the storm at sea. The stormy combination of Boreas and Zephyros is described as stirring up the pontos ‘sea[-crossing]’ also at I.23.230, and this sea, described there as ‘Thracian’, is to be equated with the Hellespont.

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Whoever is ‘best of the Achaeans’ is challenged by Hector to fight him in a one-on-one duel. Hector boasts that he will kill this fighter, still to be named, who will then be entombed inside a sēma ‘tomb’ overlooking the Hellespont, I.07.086, and thus Hector will have a kleos ‘glory’ that is eternal, I.07.091. The irony here is that the fighter still to be named will be the winner of a future duel with Hector. That fighter will be Achilles, and the eternal kleos ‘glory’ will be primarily his. On the other hand, Hector’s wording is on the mark when he says at I.07.086 that the hero who is ‘best of the Achaeans’ will be entombed inside a sēma ‘tomb’ overlooking the Hellespont. And that hero will be Achilles.

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As noted in the previous comment, the tomb of the hero whom Hector imagines he will kill is the tomb of Achilles, who in fact will kill Hector before he dies his own death. For details about the funeral and entombment of Achilles see the comment on I.16.456–457, with special reference to the word tarkhuein ‘ritually prepare’, as attested here at I.07.085.

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Leonard Muellner

in the discussion of the rationale of the classification of the attestations of eukhesthai + dative

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analysis of the third person references to oneself by a speaker in Iliad

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

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