Homer Iliad 5.106

Samuel Butler (Translator)

Iliad. Homer. Samuel Butler (Translator). London. 1898.

Current edition Perseus

Iliad (English) (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.)

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.) — 5.121 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.) — 5.121 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 5.121 focus
Thus he prayed, and Pallas Athena heard him; she made his limbs supple and quickened his hands and his feet. Then she went up close to him and said, “Fear not, Diomedes, to do battle with the Trojans, [125] for I have set in your heart the spirit of your father, the charioteer Tydeus. Moreover, I have withdrawn the veil from your eyes, that you know gods and men apart. If, then, any other god comes here and offers you battle, [130] do not fight him; but should Zeus’ daughter Aphrodite come, strike her with your spear and wound her.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 5.121 focus
So prayed he, and Minerva heard his prayer
And lightened all his limbs, - his feet, his hands, -
And, standing near him, spake these winged words:-
"War boldly with the Trojans, Diomed;
150
For even now I breathe into thy frame
The ancestral might and fearless soul that dwelt
In Tydeus, peerless with the steed and shield.
Lo! I remove the darkness from thine eyes,
That thou may'st well discern the gods from men;
155
And if a god should tempt thee to the fight,
Beware to combat with the immortal race;
Only, should Venus, child of Jupiter,
Take part in battle, wound her with thy spear."
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 5.121 focus
Thus pray'd Tydides, and Minerva heard,
His nerves confirm'd, his languid spirits cheer'd;
155
He feels each limb with wonted vigour light;
His beating bosom claims the promis'd fight.
'Be bold,' (she cried,) 'in every combat shine,
'War be thy province, thy protection mine;
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 5.121 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 5.121 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 5.121 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 5 focus

New Alexandria Commentaries

Douglas Frame

comparison of Diomedes and Athena to the Epeian twins (of I.23)

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analysis of (ep)otrunō in its connections with menos and memona

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Gregory Nagy

The momentum of the war is spirited, and the fighting mood of the warriors verges on overreaching. An outstanding example is Diomedes, who already owns a glorious past as a conquering hero in the epic tradition known as the Sons of the Seven against Thebes or Epigonoi. Now in the epic present of the Iliad he has a chance to outdo himself, performing deeds so glorious that they would outshine perhaps even the deeds of Achilles, who is now out of the picture. The successes of Diomedes reach the point where he is capable of feats that are superhuman, as when he lifts a rock that even two humans today could not budge—or as when he wounds the god of war himself, Ares, and then, shortly thereafter, the goddess of love and sexuality, Aphrodite. But such momentum is not to last, and the antagonism of Diomedes toward divinities will have its consequences.

draft js image error“Aeneas and Diomedes.” Wenceslaus Hollar (Bohemian, 1607–1677). Image via Wikimedia Commons.

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Leonard Muellner

analysis of whether the verse should have eukhomenos or epeukhomenos

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this verse as one of two places where the dictional bonds tying together (A1)-(A5) are shattered – resumes the narrative not after prayers but boasts

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manuscripts attesting this verse with epeukhomenos

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analysis of other gods’ interference in the fighting after Ares has withdrawn on Athena’s urging as only to restrain and defend

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analysis of Diomedes’ behavior as parallel to Ares’

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analysis of divine mēnis at sexual transgressions (regarding amphadiēn as “with the knowledge of Zeus”)

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