Homer Iliad 2.419

ed. David B. Monro, ed. Thomas W. Allen

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Iliad. Homer. ed. David B. Monro, ed. Thomas W. Allen. Oxford. 1908-1920.

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Current edition Perseus

Ἰλιάς (Greek) (Homer. Homeri Opera, Volumes 1-2. Monro, D. B. (David Binning), editor; Allen, Thomas W. (Thomas William), editor. Oxford: Clarendon Press, 1908-1920.)

Translations (9)
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.) — 2.419 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.) — 2.400 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 2.419 focus
Thus he prayed, but the son of Kronos would not fulfill his prayer. [420] He accepted the sacrifice, yet none the less increased their toil [ ponos] continually. When they had done praying and sprinkling the barley-meal upon the victim, they drew back its head, killed it, and then flayed it. They cut out the thigh-bones, wrapped them round in two layers of fat, and set pieces of raw meat on the top of them. [425] These they burned upon the split logs of firewood, but they spitted the innards, and held them in the flames to cook. When the thigh-pieces were burned, and they had tasted the innards, they cut the rest up small, put the pieces upon spits, roasted them till they were done, and drew them off; [430] then, when they had finished their work [ ponos] and the feast was ready, they ate it, and every man had his full share, so that all were satisfied. As soon as they had had enough to eat and drink, Nestor, charioteer of Gerenia, began to speak. “King Agamemnon,” said he, [435] “let us not stay talking here, nor be slack in the work that the gods have put into our hands. Let the heralds summon the bronze-armored people to gather at their several ships; we will then go about among the army of warriors, [440] that we may begin fighting at once.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 2.419 focus
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 2.419 focus
Thus pray'd the chief: his unavailing prayer
Great Jove refus'd, and toss'd in empty air:
The god, averse, while yet the fumes arose,
500
Prepar'd new toils, and doubled woes on woes.
Their prayers perform'd, the chiefs the rites pursue,
The barley sprinkled, and the victim slew.
The limbs they sever from th' enclosing hide,
The thighs, selected to the gods, divide.
505
On these, in double cauls involved with art,
The choicest morsels lie from every part.
From the cleft wood the crackling flames aspire,
While the fat victim feeds the sacred fire.
The thighs thus sacrific'd and entrails dress'd,
510
Th' assistants part, transfix, and roast the rest;
Then spread the tables, the repast prepare,
Each takes his seat, and each receives his share.
Soon as the rage of hunger was suppress'd,
The generous Nestor thus the prince address'd:
515
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 2.419 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 2.419 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 2.419 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 2 focus

New Alexandria Commentaries

Gregory Nagy

The narrative of Rhapsody 2 now follows up on the dire consequences of the quarrel between Achilles and Agamemnon as narrated in Rhapsody 1. Achilles has already withdrawn from the war because of his anger. So, now that this greatest hero of the Achaeans is out of the picture, what will happen next? How will the absence of Achilles affect the story of the Trojan War? Many new doubts and fears set in, and the resolve of the Achaeans is harshly tested. There is negative talk, and there are omens. Thus the story of the Trojan War, as told and retold countless times in the distant past, must now be retold yet again, and Rhapsody 2 will set the terms for the retelling still to come. For setting the terms, Rhapsody 2 will need a new Catalogue of Ships, now happening in the tenth year of the war, as a replacement for any old Catalogue that would have logically happened already in the first year. This new Catalogue is of course not really new: rather, it is the oldest possible Catalogue that is now being renewed for the newest possible retelling of the Trojan War, reconsidered in the glaring light of the grim consequences facing the Achaeans now that Achilles has withdrawn from the war. With these consequences in view, the Catalogue will reassess all the Achaean heroes involved in the Trojan War. Of special interest will be the role of Protesilaos, who had been the first Achaean to die in the war, as a model for Achilles. As the Master Narrator notes most ruefully, Protesilaos is now terribly missed by his fellow warriors. So too will Achilles be missed.

draft js image errorOn the reverse side of the coin: Inscription: ΘΗΒΑΙΩΝ. Pictured: the Greek hero Protesilaos, the first Achaean to step on Trojan soil and, according to the myth, the first to die in the Trojan War. The myth is retold in Iliad 2.695–709.

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Epitome from Nagy 2015§85. Here at I.02.402–429, when Agamemnon sacrifices an ox to Zeus, I.02.402–403, 422, he makes a wish-in-prayer, as expressed by the verb eukhesthai, I.02.411, that he will conquer the city of Troy, I.02.414–415, and kill Hector together with as many other enemies as possible, I.02.416–418—all within the space of one single day, I.02.413. But Zeus refuses to bring this prayer to fulfillment, I.02.419—even though the god accepts the offering of the sacrifice, I.02.420, and even though Agamemnon and his guests go ahead and cook the meat after killing the ox, dividing the beef among themselves and then feasting on it together, I.02.421–429. Although the narrative leaves it open whether, one fine day, Agamemnon will still succeed in his wish to conquer the city, I.02.419, it is made clear that the present wish-in-prayer, as performed by the hero on the occasion of this particular sacrifice, is a failure, I.02.419. To paraphrase in Latin terms: the vōtum as a ‘wish-in-prayer’ is not granted here.

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Epitome from Nagy 2015§§103:

Menelaos seems to be idiosyncratic in his arrivals at sacrifices. A striking example is the passage here at I.02.402–429 where Agamemnon sacrifices an ox to Zeus, I.02.402–403, 422, and makes a wish-in-prayer, as expressed by the verb eukhesthai, I.02.411, that he will conquer the city of Troy, I.02.414–415, and kill Hector together with as many other enemies as possible, I.02.416–418. To attend this sacrifice as well as the feast that follows the sacrifice, Agamemnon invites six heroes, I.02.404–407. But the hero Menelaos is not included in this group of six. Nevertheless, Menelaos does manage to attend, arriving as the seventh hero, without having been invited to the sacrifice, I.02.408–409: rather, he comes automatos, which is conventionally interpreted to mean ‘of his own accord’, or, to put it into popular idiom, ‘automatically’, I.02.408. But the reason that is given here to explain why Menelaos comes automatos is uncanny: it is because, the narrative says, Menelaos can read the mind of his brother, I.02.408–409.

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Leonard Muellner

in a list of examples of directly quoted prayers not concluded by formula (A)

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in a list of examples of absolute usage of eukhesthai to report prayers (ritual narrative formulas)

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Richard Martin

Nestor's commands stand out from those of other heroes in the flow of the narrative: five of his six muthoi of command occur between Books 9 and 11, the poem's core, and all mark significant junctures. His first such speech in the poem stands out, though brief, because Agamemnon grants Nestor instant obedience (2.434-41). Nestor's explicit motivation for telling Agamemnon to advance the troops is that "a god grants" the present work (2.436). An audience should recall that the "god" is Zeus, whose messenger Dream had taken the form of Nestor in appearing to Agamemnon (2.21). Nestor is thus both the distant and immediate catalyst for the assault, and his muthos (2.433) depends on the muthos of Zeus (2.16) (Martin 1993:59-60).

For the broader analysis of Nestor as the ideal speaker in the memory genre, see the comment on Iliad 1.259-274.

References

Martin, R. P. 1993. The Language of Heroes: Speech and Performance in the Iliad. Ithaca.

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