Homer Iliad 7.287

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.) — 7.283 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.) — 7.283 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 7.283 focus
Ajax son of Telamon answered, “Idaios, bid Hector say so, [285] for it was he that challenged our princes. Let him speak first and I will accept his saying.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 7.283 focus
And Telamonian Ajax answered thus:-
"Idæus, first let Hector speak of this,
For he it was who challenged to the field
The bravest of the Grecian host, and I
Shall willingly obey if he obeys."
365
To him in turn the plumèd Hector said: -
"Ajax, although God gave thee bulk and strength
And prudence, and in mastery of the spear
Thou dost excel the other Greeks, yet now
Pause we from battle and the rivalry
370
Of prowess for this day. Another time
We haply may renew the fight till fate
Shall part us and bestow the victory
On one of us. But now the night is here,
And it is good to obey the night, that thou
375
May'st gladden at the fleet the Greeks and all
Thy friends and comrades, and that I in turn
May give the Trojan men and long-robed dames,
In the great city where King Priam reigns,
Cause to rejoice, - the dames who pray for me,
380
Thronging the hallowed temple. Let us now
Each with the other leave some noble gift,
That all men, Greek or Trojan, thus may say:
'They fought indeed in bitterness of heart,
But they were reconciled, and parted friends.”
385
He spake, and gave a silver-studded sword
And scabbard with its fair embroidered belt;
And Ajax gave a girdle brightly dyed
With purple. Then they both departed, - one
To join the Grecian host, and one to meet
390
The Trojan people, who rejoiced to see
Hector alive, unwounded, and now safe
From the great might and irresistible arm
Of Ajax. Straightway to the town they led
Him for whose life they scarce had dared to hope.
395
And Ajax also by the well-armed Greeks,
Exulting in his feats of arms, was brought
To noble Agamemnon.
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 7.283 focus
To whom great Ajax his high soul express'd:
'O sage! to Hector be these words address'd.
'Let him, who first provok'd our chiefs to fight,
345
'Let him demand the sanction of the night;
'If first he ask it, I content obey,
'And cease the strife when Hector shews the way.'
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 7.283 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 7.283 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 7.283 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 7 focus

New Alexandria Commentaries

Douglas Frame

analysis of mētis and the phrase “began to weave mētis,” used of Nestor (as here), as implying deception

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discussion of the transmission of the text of the Homeric poems (via Athens), and this passage as an apparent fifth-century Athenian interpolation

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this line as one of the counterexamples for identifying unmodified laos as one’s own

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comparison with I.09.104 with regards to noos and muthos

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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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Even Hector acknowledges the superior status of Ajax among the Achaeans: Ajax excels in biē ‘force, violence, strength’, I.07.288, and in pinutē ‘intelligence, I.07.289. In Homeric diction, a synonym for the second of these two words would be mētis ‘mind, intelligence’.

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Hector seems to be saying that the Trojan women ‘pray’ to him, as expressed by the verb eukhesthai. This turn of phrase may point to the status of Hector as cult hero beyond his epic existence.

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The theme of awarding the choice cut of meat to the foremost warrior in the context of a dais ‘feast, division’ continues to accentuate what is missing in this picture, which is the fact that Achilles lost his equitable share at the beginning of the Iliad.

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The choice of the word mētis ‘mind, intelligence’ in the sense of ‘plan’ here is relevant to the undercurrent of an opposition between this word and the word biē ‘force, violence, strength’. The opposition of mētis and biē corresponds to a potential antagonism between Odysseus and Achilles.

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Nestor, in speaking to the assembled Achaeans, prescribes that they build a Wall for the purpose of protecting both them and their ships from the attacks of the Trojans. This purpose is spelled out at I.07.338. What Nestor prescribes for the Achaeans to accomplish here at I.07.336–343 is then actually accomplished by them, as described at I.07.434–442, where the purpose of protecting both the Achaeans and their ships is restated, I.07.437. The details of the prescription and of the description supplement each other. For example, an important detail that is absent in the prescription is supplemented in the description: the word teikhos ‘wall’, referring to the overall structure that the Achaeans are building, is absent in the prescription, I.07.337, but this word is present in the description, I.07.436. Both in the prescription and in the description, at I.07.336–338 and at I.07.435–437 respectively, the Wall is linked to the collective tomb that the Achaeans are to build for their war dead: this tomb is located right next to the pyre where the bodies of the dead are cremated, I.07.337 and I.07.436.

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Leonard Muellner

in a list of attestations of eukhesthai + dative in sacral contexts, in the subcategory of anomalous attestations (isolated metrical position of eukhesthai)

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the only place in Homer where a dative after eukhesthai is not a god/a collection of gods, and argument that this usage promotes Hektor from man to ‘god’

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anomaly of the formula in this verse, namely, the complement to eukhomai is not a noun (e.g. name of divinity) but a pronoun

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switch from Dii patri to Dii t’alloisin te theoisin attested with a variation of the || (short OR two shorts) euxamenos Dii patri # formula which uses epeukhesthai instead of eukhesthai, in the context of analyzing Allen’s text at I.08.526 vs. Zenodotus’s version of the verse

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analysis of the transformation of formula (A) to (B), which resumes the narrative after an order/exhortation by a man in authority to a group of men to do something (here, to prepare dinner), and conclusion that (A)’s eukhomenos was felt to be have sacral connotations inappropriate to the secular contexts of (B)

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Richard Martin

Those who are equals, socially or as "performers" of deeds, can challenge one another's muthoi: Paris does so with Antenor's proposal in the Trojan assembly, answering "You know how to think of another muthos better than this one" (7.358) (Martin 1993:23).

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The adjective puknos and its by-form pukinos, "dense" or "tightly-packed," are the only words associated with both epos and pteroeis when those are examined separately; when applied to speech, the adjective carries the sense of language that is dense with meaning and filled with urgency. Priam's formal bid to call a truce (7.375) is the first of four instances of pukinon epos in the Iliad (7.375, 11.788, 24.75, 24.744).

The adjective pukinon modifies arms and armor, beds, troop formations, house construction, branches, and clouds; mental products can also be thus qualified—a tightly constructed plan (2.55), Odyssean wiles (3.202), an ambush (4.392), a trick (6.187). This particularized form of speech is the paradigm for the best kind of epos, speech that has become a lasting possession for its hearer, the "last word" to remain with an intimate (Achilles, Andromakhe) or to put an end to strife (the truce in Book 7, the ransom in Book 24) (Martin 1993:35).

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