Homer Iliad 24.677

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

View: By Card

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

Sponsored by Perseus Project, Tufts University.

Funding provided by The Annenberg CPB/Project.

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 (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.) — 24.677 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.) — 24.689 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 24.677 focus
And now both gods and mortals were fast asleep through the livelong night, but upon Hermes alone, the bringer of good luck, [680] sleep could take no hold for he was thinking all the time how to get King Priam away from the ships without his being seen by the strong force of sentinels. He hovered therefore over Priam’s head and said, “Sir, now that Achilles has spared your life, you seem to have no fear about sleeping in the thick of your foes. [685] You have paid a great ransom, and have received the body of your son; were you still alive and a prisoner the sons whom you have left at home would have to give three times as much to free you; and so it would be if Agamemnon and the other Achaeans were to know of your being here.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 24.677 focus
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 24.677 focus
Now gods and men the gifts of sleep partake;
Industrious Hermes only was awake,
The king's return revolving in his mind,
To pass the ramparts, and the watch to blind.
The power descending hover'd o'er his head,
850
And, ‘Sleep'st thou, father?’ (thus the vision said:)
‘Now dost thou sleep, when Hector is restor'd?
‘Nor fear the Grecian foes, or Grecian lord?
‘Thy presence here should stern Atrides see,
‘Thy still-surviving sons may sue for thee;
855
‘May offer all thy treasures yet contain,
‘To spare thy age; and offer all in vain.’
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 24.677 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 24.677 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 24.677 focus

New Alexandria Commentaries

Douglas Frame

reference to time (sunrise) of Priam’s return from the ransom of Hector. Indication of a journey to the underworld and consequent ‘return to life’ [MRBTP: 'ff']

source
Gregory Nagy

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.

draft js image errorMourners 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.

source

analysis of EPEISE read as epei sé (non-enclitic) as opposed to epei se (enclitic), according to Herodian

source
Leonard Muellner

the difficulty of exchange in I.24 (in contrast to that proposed by Chryses in I.01) and need for the divine intervention of Hermes, here especially to avoid being noticed by Agamemnon

source