Iliad. Homer. A. T. Murray (Translator). London. 1924-1925.
Sponsored by Perseus Project, Tufts University.
Funding provided by The Annenberg CPB/Project.
Iliad. Homer. A. T. Murray (Translator). London. 1924-1925.
Sponsored by Perseus Project, Tufts University.
Funding provided by The Annenberg CPB/Project.
Iliad (English) (Homer. The Iliad, Volume 1-2. Murray, A. T. (Augustus Taber), translator. London: William Heinmann; New York: G.P. Putnam's Sons, 1924-1925.)
The Iliad ends with the funeral of Hector, not of Achilles. And it is Hector, not Achilles, who is lamented at the end. But it is Achilles who makes it all happen, since he has transcended his rage and has shown mercy to an old father. The tears of Priam had made Achilles think of his own old father, of his own ancestors—and of Patroklos, who embodied the glories of the ancestors. Achilles was looking bad at the beginning of Iliad 23 and even at the beginning of Iliad 24, but he looks very good by the time Iliad 24 comes to a close.
Mourners lament as Hector’s corpse is laid out in preparation for the funeral that closes Iliad Rhapsody 24. Copperplate etching (1795) by Tommaso Piroli, after a drawing (1793) by John Flaxman.
Image via Wikimedia Commons.
analysis of petrified characters, here in Niobe’s story, and Aristarchus’ analysis of 611 in the passage as Homeric but 614-617 as non-Homeric
analysis and comparison of the different traditions about the children of Niobe, here the Iliadic one according to which they all were killed (contra an Argive one, according to which two were saved by Leto), in the context of analyzing Pausanias
analysis of locating the realm of Tantalos in Pausanias and comparison with the Iliad
reference to the fact that númphē can mean not only “goddess,” as here, but also “bride.” See Il. XVIII.492
analysis of the teleology of Achilles’ mēnis and enacting his humanness in Achilles’ partaking of food (here), sleeping with a woman, and sharing in kēdea (Hektor’s funeral)