Homer Iliad 3.76

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.) — 3.76 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.) — 3.76 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 3.76 focus
When Hector heard this he was glad, and went about among the Trojan ranks holding his spear by the middle to keep them back, and they all sat down at his bidding: [80] but the flowing-haired Achaeans still aimed at him with stones and arrows, till Agamemnon shouted to them saying, “Hold, Argives, shoot not, sons of the Achaeans; Hector desires to speak.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 3.76 focus
He spake, and Hector, hearing him, rejoiced,
And went between the hosts, and with his spear,
Held by the middle, pressed the phalanxes
Of Trojans back, and made them all sit down.
The long-haired Greeks meanwhile, with bended bows,
100
Took aim against him, just about to send
Arrows and stones; but Agamemnon, king
Of men, beheld, and thus he cried aloud: -
"Restrain yourselves, ye Argives; let not fly
Your arrows, ye Achaians; Hector asks
105
He of the beamy helmet asks to speak."
He spake, and they refrained, and all, at once,
Were silent. Hector then stood forth and said: -
"Hearken, ye Trojans and ye nobly-armed
Achaians, to what Paris says by me.
110
He bids the Trojans and the Greeks lay down
Their shining arms upon the teeming earth,
And he and Menelaus, loved of Mars,
Will strive in single combat, on the ground
Between the hosts, for Helen and her wealth;
115
And he who shall o'ercome, and prove himself
The better warrior, to his home shall bear
The treasure and the woman, while the rest
Shall frame a solemn covenant of peace."
He spake, and both the hosts in silence heard.
120
Then Menelaus, great in battle, said: -
"Now hear me also, - me whose spirit feels
The wrong most keenly. I propose that now
The Greeks and Trojans separate reconciled,
For greatly have ye suffered for the sake
125
Of this my quarrel, and the original fault
Of Paris. Whomsoever fate ordains
To perish, let him die; but let the rest
Be from this moment reconciled, and part.
And bring an offering of two lambs - one white,
130
The other black - to Earth and to the Sun,
And we ourselves will offer one to Jove.
And be the mighty Priam here, that he
May sanction this our compact, - for his sons
Are arrogant and faithless, - lest some hand
135
Wickedly break the covenant of Jove.
The younger men are of a fickle mood;
But when an elder shares the act he looks
Both to the past and future, and provides
What is most fitting and the best for all."
140
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 3.76 focus
He said. The challenge Hector heard with joy, 1
Then with his spear restrain'd the youth of Troy,
110
Held by the midst, athwart; and near the foe
Advanc'd with steps majestically slow;
While round his dauntless head the Grecians pour
Their stones and arrows in a mingled shower.
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 3.76 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 3.76 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 3.76 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 3 focus

New Alexandria Commentaries

Gregory Nagy

The Master Narrator of the Homeric Iliad is looking here at Helen for the very first time—or, to say it more accurately, as if for the very first time. Just as Rhapsody 2 needed a new Catalogue of Ships—or, again to say it more accurately—a renewed Catalogue, so also Rhapsody 3 needs a new look at Helen. It seems as if the Trojan War is happening all over again, starting from the very beginning. The old grievances of Menelaos about the abduction of Helen by Paris can now be renewed and even relived, becoming fresh new grievances as the estranged husband and the new lover proceed to engage in mortal combat. But this one-on-one struggle over life and death will soon modulate into a renewal of all-out war between the Achaeans and the Trojans.

draft js image errorMenelaos pulling Paris by the helmet. Detail of Roman sarcophagus of Aurelia Botania Demetria (2nd c. CE); Antalya Archaeological Museum. Photo via Wikimedia Commons.

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The Trojan War is eris ‘strife’. See also eris ‘strife’ at Pindar Paean 6.50–53. That is how this war is seen in the words of Menelaos the Achaean, who claims a juridical grievance on the part of the Achaeans against the Trojans. In terms of the thinking revealed by these words, the beginning of the strife was the abduction of Helen, wife of Menelaos the Achaean, by Paris the Trojan. Accentuating the idea that this juridical grievance of Menelaos was an affair of state is the reference to Paris here by way of his princely name, Alexandros. In royal Hittite correspondences where the Hittite king speaks to and about the king of Ahhiyawa—which is the Hittite way of referring to the land of the Achaeans—we find occasional references to a princely figure by the name of Alaksandu, which is the Hittite pronunciation of Alexandros (Nagy 2015.07.22§25). By contrast, the name Paris is on the surface merely a shepherd’s name (on the symbolism, however, of the shepherd as a king-in-the-making, see Nagy 2009:309). In any case, the eris or ‘strife’ between the Achaeans and the Trojans was caused by ‘my strife’— according to Menelaos the Achaean. To say it more precisely in his words, the Trojan War was ‘because of my strife’ (εἵνεκ’ ἐμῆς ἔριδος). Correspondingly, the arkhē or ‘beginning’ of the strife as begun by Paris=Alexandros was ‘his beginning’ of that strife. To say it again more precisely in the words of Menelaos, the beginning of the Trojan War was ‘because of the beginning on the part of Paris=Alexandros’ (Ἀλεξάνδρου ἕνεκ’ ἀρχῆς). Here it is important to compare what was narrated in the Cypria, which as an epic belonging to a set of epics known as the epic Cycle. On the epic Cycle, see the inventory of Words and Ideas. In the Cypria of the epic Cycle as also in the Iliad, the Trojan War is likewise seen as eris ‘strife’. As we read in the plot-summary of the Cypria in Proclus 102.13–19 (ed. Allen 1912), it all began at a feast celebrating the marriage of Thetis and Peleus—a marriage that led to the conception of Achilles himself. It was the Will of Zeus that Eris ‘Strife’ personified would bring about a neikos ‘quarrel’ among the gods that would ultimately result in the Trojan War (Proclus 102.14/15 on Eris/neikos). As we see further in the plot-summary of the Cypria, Proclus 102.14–19, the Eris/neikos extends to the figure of Paris, who has to choose from among Hērā, Athena, and Aphrodite, Cypria/Proclus 102.14–19. This Judgment of Paris is recapitulated at I.24.025–030: the fact that Paris chose Aphrodite means that he aimed negative words at Hērā and Athena, as expressed by the verb neikeîn ‘quarrel with’ at I.24.029 (νείκεσσε), while he aimed positive words at Aphrodite, as expressed by the verb aineîn ‘praise’ at I.24.030 (ᾔνησ᾽). These verbs aineîn ‘praise’ and neikeîn ‘quarrel with’ express both the social and the poetic significance of praise and blame respectively.

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Leonard Muellner

analysis of the meaning of diakridon, and the disengagement of armies (as in this line) as an example of it

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analysis of the meaning of diakridon, and the disengagement of armies (as in this line) as an example of it

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Richard Martin

Hektor's direct insults to his brother Paris at 3.38-57 deploy every flyting device. Paris' response is described as a muthos (3.76 and 3.87), and his proposal to stage a duel produces a temporary harmony within Trojan ranks, as it opens the possibility of ending the larger neikos of the war. Yet Paris' muthos, set in the context of a fraternal dispute, still bears the marks of flyting discourse. It includes a strong prohibitive—"Do not bring up against me the lovely gifts of Aphrodite"—which is the rhetorical equivalent of a denial of responsibility. Another mark is the comparison of Hektor's heart and mind to a woodsman's unwearied axe (3.61-64). In Homer's diction, the adjective ateirēs either describes a bronze weapon or a voice raised in rough encouragement mixed with rebuke; Hektor has used the same rare word (katēpheiē, 3.51) in his flyting speech. Paris' retort, "your heart is like an 'unwearied' axe," thus registers Hektor's tone of voice while also suggesting that Hektor requires flyting language as compensation for lack of power in arms. Paris' manipulation of poetic simile is a dexterous face-saving performance that proves to be an accurate prediction of Hektor's ultimate dilemma (Martin 1993:74-75).

For the broader analysis of flyting as a muthos genre, see the comment on Iliad 4.336-421.

References

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

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