Iliad, Book 1: The Quarrel
Homer · Greek original · new English translation and commentary by Text Atlas
Overview
The poem makes wrath a public crisis before it becomes a battlefield absence. Apollo’s plague exposes failed leadership; Achilles and Agamemnon convert a dispute over restitution into a struggle over honor, and Thetis secures from Zeus the reversal that will make the army feel Achilles’ withdrawal.
Narrative arc
- Apollo answers Chryses and attacks the camp
- The assembly diagnoses the plague but breaks into the quarrel
- Briseis is removed and Achilles withdraws
- Thetis wins Zeus’s promise while Olympus returns uneasily to order
Central themes
- wrath and communal damage
- honor as publicly allocated value
- supplication and divine response
- counsel constrained by rank
Invocation: the wrath of Achilles 1.1–7
1μῆνιν ἄειδε θεὰ Πηληϊάδεω Ἀχιλῆος
οὐλομένην, ἣ μυρίʼ Ἀχαιοῖς ἄλγεʼ ἔθηκε,
πολλὰς δʼ ἰφθίμους ψυχὰς Ἄϊδι προΐαψεν
ἡρώων, αὐτοὺς δὲ ἑλώρια τεῦχε κύνεσσιν
5οἰωνοῖσί τε πᾶσι, Διὸς δʼ ἐτελείετο βουλή,
ἐξ οὗ δὴ τὰ πρῶτα διαστήτην ἐρίσαντε
Ἀτρεΐδης τε ἄναξ ἀνδρῶν καὶ δῖος Ἀχιλλεύς.
1Sing, goddess, the wrath of Peleus’ son Achilles,
ruinous, that brought countless griefs upon the Achaeans,
and hurled many heroes’ mighty souls to Hades,
yet made the heroes themselves prey for dogs
5and every bird; and Zeus’s plan was being fulfilled,
from the time those two first parted in strife—
Atreus’ son, lord of men, and godlike Achilles.
Commentary
This source-ordered unit stages invocation: the wrath of Achilles. Its movement centers on Achilles and Zeus; it develops wrath, divine agency, and kinship through divine-mortal causation, social rank and leadership, geography and coalition, and family and civic life. It carries the book’s action across 1.1–1.7.
1.1 Wrath is the proem’s governing object. The accusative μῆνιν is fronted before the verb and invocatory addressee, making Achilles’ wrath both the song’s requested subject and the force whose consequences organize the opening book.
Apollo’s anger and Chryses’ appeal 1.8–21
8τίς τʼ ἄρ σφωε θεῶν ἔριδι ξυνέηκε μάχεσθαι;
Λητοῦς καὶ Διὸς υἱός· ὃ γὰρ βασιλῆϊ χολωθεὶς
10νοῦσον ἀνὰ στρατὸν ὄρσε κακήν, ὀλέκοντο δὲ λαοί,
οὕνεκα τὸν Χρύσην ἠτίμασεν ἀρητῆρα
Ἀτρεΐδης· ὃ γὰρ ἦλθε θοὰς ἐπὶ νῆας Ἀχαιῶν
λυσόμενός τε θύγατρα φέρων τʼ ἀπερείσιʼ ἄποινα,
στέμματʼ ἔχων ἐν χερσὶν ἑκηβόλου Ἀπόλλωνος
15χρυσέῳ ἀνὰ σκήπτρῳ, καὶ λίσσετο πάντας Ἀχαιούς,
Ἀτρεΐδα δὲ μάλιστα δύω, κοσμήτορε λαῶν·
Ἀτρεΐδαι τε καὶ ἄλλοι ἐϋκνήμιδες Ἀχαιοί,
ὑμῖν μὲν θεοὶ δοῖεν Ὀλύμπια δώματʼ ἔχοντες
ἐκπέρσαι Πριάμοιο πόλιν, εὖ δʼ οἴκαδʼ ἱκέσθαι·
20παῖδα δʼ ἐμοὶ λύσαιτε φίλην, τὰ δʼ ἄποινα δέχεσθαι,
ἁζόμενοι Διὸς υἱὸν ἑκηβόλον Ἀπόλλωνα.
8Which god, then, set those two against each other in strife?
The son of Leto and of Zeus. Angered at the king,
10he raised a deadly plague throughout the camp, and the troops were dying,
because Atreus’ son had dishonored Chryses, the priest.
For Chryses had come to the Achaeans’ swift ships
to free his daughter, bringing ransom beyond counting,
holding in his hands the sacred bands of far-shooting Apollo
15upon a golden staff; and he begged all the Achaeans,
especially the two sons of Atreus, commanders of the hosts:
“Sons of Atreus, and you other well-greaved Achaeans,
may the gods who dwell in Olympus’ halls grant you
to sack Priam’s city and return safely home;
20but set my dear daughter free for me, and accept the ransom,
in reverence for Zeus’s son, far-shooting Apollo.”
Commentary
This source-ordered unit stages Apollo’s anger and Chryses’ appeal. Its movement centers on Apollo, Chryses, Zeus, and Priam; it develops wrath, supplication, honor economy, and divine agency through speech and persuasion, divine-mortal causation, social rank and leadership, and geography and coalition. It carries the book’s action across 1.8–1.21.
Achaean assent and Agamemnon’s refusal 1.22–32
22ἔνθʼ ἄλλοι μὲν πάντες ἐπευφήμησαν Ἀχαιοὶ
αἰδεῖσθαί θʼ ἱερῆα καὶ ἀγλαὰ δέχθαι ἄποινα·
ἀλλʼ οὐκ Ἀτρεΐδῃ Ἀγαμέμνονι ἥνδανε θυμῷ,
25ἀλλὰ κακῶς ἀφίει, κρατερὸν δʼ ἐπὶ μῦθον ἔτελλε·
μή σε γέρον κοίλῃσιν ἐγὼ παρὰ νηυσὶ κιχείω
ἢ νῦν δηθύνοντʼ ἢ ὕστερον αὖτις ἰόντα,
μή νύ τοι οὐ χραίσμῃ σκῆπτρον καὶ στέμμα θεοῖο·
τὴν δʼ ἐγὼ οὐ λύσω· πρίν μιν καὶ γῆρας ἔπεισιν
30ἡμετέρῳ ἐνὶ οἴκῳ ἐν Ἄργεϊ τηλόθι πάτρης
ἱστὸν ἐποιχομένην καὶ ἐμὸν λέχος ἀντιόωσαν·
ἀλλʼ ἴθι μή μʼ ἐρέθιζε σαώτερος ὥς κε νέηαι.
22Then all the other Achaeans shouted their assent—
to show the priest respect and accept the splendid ransom.
But this did not please Agamemnon, Atreus’ son;
25instead he sent him off harshly and laid a stern command on him:
“Never let me catch you, old man, beside the hollow ships,
either lingering here now or coming back again later,
lest your staff and the god’s sacred band fail to protect you.
I will not set her free. Old age will overtake her first,
30in our house at Argos, far from her native land,
while she tends the loom and comes to my bed.
Now go. Do not provoke me, so you may make it home unharmed.”
Commentary
This source-ordered unit stages Achaean assent and Agamemnon’s refusal. Its movement centers on Agamemnon; it develops divine agency, persuasive speech, kinship, and spatial pressure through speech and persuasion, divine-mortal causation, social rank and leadership, and geography and coalition. It carries the book’s action across 1.22–1.32.
Chryses withdraws and prays to Apollo 1.33–42
33ὣς ἔφατʼ, ἔδεισεν δʼ ὃ γέρων καὶ ἐπείθετο μύθῳ·
βῆ δʼ ἀκέων παρὰ θῖνα πολυφλοίσβοιο θαλάσσης·
35πολλὰ δʼ ἔπειτʼ ἀπάνευθε κιὼν ἠρᾶθʼ ὁ γεραιὸς
Ἀπόλλωνι ἄνακτι, τὸν ἠΰκομος τέκε Λητώ·
κλῦθί μευ ἀργυρότοξʼ, ὃς Χρύσην ἀμφιβέβηκας
Κίλλαν τε ζαθέην Τενέδοιό τε ἶφι ἀνάσσεις,
Σμινθεῦ εἴ ποτέ τοι χαρίεντʼ ἐπὶ νηὸν ἔρεψα,
40ἢ εἰ δή ποτέ τοι κατὰ πίονα μηρίʼ ἔκηα
ταύρων ἠδʼ αἰγῶν, τὸ δέ μοι κρήηνον ἐέλδωρ·
τίσειαν Δαναοὶ ἐμὰ δάκρυα σοῖσι βέλεσσιν.
33So he spoke; the old man was afraid and obeyed his command.
Silent, he went along the shore of the resounding sea.
35Then, once he had gone apart, the old man prayed at length
to lord Apollo, whom lovely-haired Leto bore:
“Hear me, silver-bowed Apollo, you who watch over Chryse
and holy Cilla, and rule Tenedos with might,
Smintheus, if ever I roofed a temple pleasing to you,
40or if I ever burned for you the fat thigh pieces
of bulls and goats, fulfill this wish for me:
may the Danaans pay for my tears with your arrows.”
Commentary
This source-ordered unit stages Chryses withdraws and prays to Apollo. Its movement centers on Apollo and Chryses; it develops prayer and offering, divine agency, martial violence, and persuasive speech through speech and persuasion, divine-mortal causation, battlefield sequencing, and social rank and leadership. It carries the book’s action across 1.33–1.42.
Apollo descends and strikes the camp 1.43–52
43ὣς ἔφατʼ εὐχόμενος, τοῦ δʼ ἔκλυε Φοῖβος Ἀπόλλων,
βῆ δὲ κατʼ Οὐλύμποιο καρήνων χωόμενος κῆρ,
45τόξʼ ὤμοισιν ἔχων ἀμφηρεφέα τε φαρέτρην·
ἔκλαγξαν δʼ ἄρʼ ὀϊστοὶ ἐπʼ ὤμων χωομένοιο,
αὐτοῦ κινηθέντος· ὃ δʼ ἤϊε νυκτὶ ἐοικώς.
ἕζετʼ ἔπειτʼ ἀπάνευθε νεῶν, μετὰ δʼ ἰὸν ἕηκε·
δεινὴ δὲ κλαγγὴ γένετʼ ἀργυρέοιο βιοῖο·
50οὐρῆας μὲν πρῶτον ἐπῴχετο καὶ κύνας ἀργούς,
αὐτὰρ ἔπειτʼ αὐτοῖσι βέλος ἐχεπευκὲς ἐφιεὶς
βάλλʼ· αἰεὶ δὲ πυραὶ νεκύων καίοντο θαμειαί.
43So he spoke in prayer; Phoebus Apollo heard him.
He came down from Olympus’ peaks, angry at heart,
45bearing his bow and covered quiver upon his shoulders.
The arrows clanged on the angry god’s shoulders
when he moved; and he went on, like night.
Then he sat apart from the ships and let an arrow fly among them.
A fearsome clang came from the silver bow.
50First he attacked the mules and swift dogs;
then, loosing his piercing shafts at the men themselves,
he kept striking; and the close-set pyres of the dead burned without cease.
Commentary
This source-ordered unit stages Apollo descends and strikes the camp. Its movement centers on Apollo; it develops prayer and offering, divine agency, martial violence, and mortality and burial through speech and persuasion, divine-mortal causation, battlefield sequencing, and ritual action. It carries the book’s action across 1.43–1.52.
1.43 Answered prayer converts grievance into communal disaster. The compact prayer-response formula marks Apollo as hearing Chryses immediately; divine efficacy follows ritual address, but its result spreads punishment from the offending king to the whole camp.
The assembly and Achilles’ proposal 1.53–67
53ἐννῆμαρ μὲν ἀνὰ στρατὸν ᾤχετο κῆλα θεοῖο,
τῇ δεκάτῃ δʼ ἀγορὴν δὲ καλέσσατο λαὸν Ἀχιλλεύς·
55τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη·
κήδετο γὰρ Δαναῶν, ὅτι ῥα θνήσκοντας ὁρᾶτο.
οἳ δʼ ἐπεὶ οὖν ἤγερθεν ὁμηγερέες τε γένοντο,
τοῖσι δʼ ἀνιστάμενος μετέφη πόδας ὠκὺς Ἀχιλλεύς·
Ἀτρεΐδη νῦν ἄμμε παλιμπλαγχθέντας ὀΐω
60ἂψ ἀπονοστήσειν, εἴ κεν θάνατόν γε φύγοιμεν,
εἰ δὴ ὁμοῦ πόλεμός τε δαμᾷ καὶ λοιμὸς Ἀχαιούς·
ἀλλʼ ἄγε δή τινα μάντιν ἐρείομεν ἢ ἱερῆα
ἢ καὶ ὀνειροπόλον, καὶ γάρ τʼ ὄναρ ἐκ Διός ἐστιν,
ὅς κʼ εἴποι ὅ τι τόσσον ἐχώσατο Φοῖβος Ἀπόλλων,
65εἴτʼ ἄρʼ ὅ γʼ εὐχωλῆς ἐπιμέμφεται ἠδʼ ἑκατόμβης,
αἴ κέν πως ἀρνῶν κνίσης αἰγῶν τε τελείων
βούλεται ἀντιάσας ἡμῖν ἀπὸ λοιγὸν ἀμῦναι.
53For nine days the god’s shafts coursed through the camp;
but on the tenth Achilles summoned the troops to assembly.
55For the goddess, white-armed Hera, had put this in his mind:
she cared for the Danaans, seeing them die.
Once they had gathered and come together,
swift-footed Achilles rose among them and spoke:
“Son of Atreus, now I think that we, driven back,
60will make our way home again—if we escape death at all—
if war and plague together are indeed to crush the Achaeans.
But come, let us ask some seer or priest,
or even a dream-interpreter—for a dream too comes from Zeus—
who might tell us why Phoebus Apollo is so angry:
65whether he finds fault over a vow or a hecatomb;
in hope that somehow, once he has received the savor of lambs and unblemished goats,
he may be willing to ward off this scourge for us.”
Commentary
This source-ordered unit stages the assembly and Achilles’ proposal. Its movement centers on Achilles, Apollo, Zeus, and Hera; it develops divine agency, persuasive speech, mortality and burial, and kinship through speech and persuasion, divine-mortal causation, social rank and leadership, and geography and coalition. It carries the book’s action across 1.53–1.67.
Calchas rises and demands protection 1.68–83
68ἤτοι ὅ γʼ ὣς εἰπὼν κατʼ ἄρʼ ἕζετο· τοῖσι δʼ ἀνέστη
Κάλχας Θεστορίδης οἰωνοπόλων ὄχʼ ἄριστος,
70ὃς ᾔδη τά τʼ ἐόντα τά τʼ ἐσσόμενα πρό τʼ ἐόντα,
καὶ νήεσσʼ ἡγήσατʼ Ἀχαιῶν Ἴλιον εἴσω
ἣν διὰ μαντοσύνην, τήν οἱ πόρε Φοῖβος Ἀπόλλων·
ὅ σφιν ἐὺ φρονέων ἀγορήσατο καὶ μετέειπεν·
ὦ Ἀχιλεῦ κέλεαί με Διῒ φίλε μυθήσασθαι
75μῆνιν Ἀπόλλωνος ἑκατηβελέταο ἄνακτος·
τοὶ γὰρ ἐγὼν ἐρέω· σὺ δὲ σύνθεο καί μοι ὄμοσσον
ἦ μέν μοι πρόφρων ἔπεσιν καὶ χερσὶν ἀρήξειν·
ἦ γὰρ ὀΐομαι ἄνδρα χολωσέμεν, ὃς μέγα πάντων
Ἀργείων κρατέει καί οἱ πείθονται Ἀχαιοί·
80κρείσσων γὰρ βασιλεὺς ὅτε χώσεται ἀνδρὶ χέρηϊ·
εἴ περ γάρ τε χόλον γε καὶ αὐτῆμαρ καταπέψῃ,
ἀλλά τε καὶ μετόπισθεν ἔχει κότον, ὄφρα τελέσσῃ,
ἐν στήθεσσιν ἑοῖσι· σὺ δὲ φράσαι εἴ με σαώσεις.
68So he spoke and sat down; then among them rose
Calchas, Thestor’s son, far the best of bird-seers,
70who knew what is, what will be, and what came before,
and had guided the Achaeans’ ships to Ilium
by the prophetic art Phoebus Apollo had granted him.
With good will toward them, he addressed the assembly and said:
“Achilles, dear to Zeus, you bid me tell
75the wrath of Apollo, the far-shooting lord.
I will tell you, then. But mark this, and swear to me
that you will willingly defend me with words and hands.
For I think I will anger a man who holds great power
over all the Argives, and the Achaeans obey him.
80For a king is more powerful than the lesser man who incurs his anger.
Even if he swallows down his anger that very day,
still afterward he holds a grudge within his breast
until he carries it through. So consider whether you will keep me safe.”
Commentary
This source-ordered unit stages Calchas rises and demands protection. Its movement centers on Calchas, Achilles, Apollo, and Zeus; it develops wrath, divine agency, persuasive speech, and kinship through speech and persuasion, divine-mortal causation, social rank and leadership, and geography and coalition. It carries the book’s action across 1.68–1.83.
Achilles pledges protection and Calchas diagnoses the plague 1.84–100
84τὸν δʼ ἀπαμειβόμενος προσέφη πόδας ὠκὺς Ἀχιλλεύς·
85θαρσήσας μάλα εἰπὲ θεοπρόπιον ὅ τι οἶσθα·
οὐ μὰ γὰρ Ἀπόλλωνα Διῒ φίλον, ᾧ τε σὺ Κάλχαν
εὐχόμενος Δαναοῖσι θεοπροπίας ἀναφαίνεις,
οὔ τις ἐμεῦ ζῶντος καὶ ἐπὶ χθονὶ δερκομένοιο
σοὶ κοίλῃς παρὰ νηυσί βαρείας χεῖρας ἐποίσει
90συμπάντων Δαναῶν, οὐδʼ ἢν Ἀγαμέμνονα εἴπῃς,
ὃς νῦν πολλὸν ἄριστος Ἀχαιῶν εὔχεται εἶναι.
καὶ τότε δὴ θάρσησε καὶ ηὔδα μάντις ἀμύμων·
οὔ τʼ ἄρ ὅ γʼ εὐχωλῆς ἐπιμέμφεται οὐδʼ ἑκατόμβης,
ἀλλʼ ἕνεκʼ ἀρητῆρος ὃν ἠτίμησʼ Ἀγαμέμνων,
95οὐδʼ ἀπέλυσε θύγατρα καὶ οὐκ ἀπεδέξατʼ ἄποινα,
τοὔνεκʼ ἄρʼ ἄλγεʼ ἔδωκεν ἑκηβόλος ἠδʼ ἔτι δώσει·
οὐδʼ ὅ γε πρὶν Δαναοῖσιν ἀεικέα λοιγὸν ἀπώσει
πρίν γʼ ἀπὸ πατρὶ φίλῳ δόμεναι ἑλικώπιδα κούρην
ἀπριάτην ἀνάποινον, ἄγειν θʼ ἱερὴν ἑκατόμβην
100ἐς Χρύσην· τότε κέν μιν ἱλασσάμενοι πεπίθοιμεν.
84Swift-footed Achilles answered him:
85“Take courage, and speak out fully the prophecy you know.
For by Apollo, dear to Zeus, to whom you pray, Calchas,
as you reveal prophecies to the Danaans,
no one—while I am alive and look upon the earth—
will lay heavy hands on you beside the hollow ships,
90not one of all the Danaans, not even if you name Agamemnon,
who now claims to be far the best of the Achaeans.”
Then the blameless seer took courage and spoke:
“He finds no fault with a vow or a hecatomb,
but it is because of the priest whom Agamemnon dishonored:
95he neither freed his daughter nor accepted the ransom.
For this the far-shooter gave us these griefs, and will give us more;
nor will he drive the cruel scourge away from the Danaans
until we give the bright-eyed girl back to her dear father,
without payment, without ransom, and bring a sacred hecatomb
100to Chryse. Then, once we have propitiated him, we might win him over.”
Commentary
This source-ordered unit stages Achilles pledges protection and Calchas diagnoses the plague. Its movement centers on Achilles, Calchas, Agamemnon, and Apollo; it develops wrath, prayer and offering, honor economy, and divine agency through speech and persuasion, divine-mortal causation, social rank and leadership, and geography and coalition. It carries the book’s action across 1.84–1.100.
Agamemnon’s rage and demand for a replacement prize 1.101–120
101ἤτοι ὅ γʼ ὣς εἰπὼν κατʼ ἄρʼ ἕζετο· τοῖσι δʼ ἀνέστη
ἥρως Ἀτρεΐδης εὐρὺ κρείων Ἀγαμέμνων
ἀχνύμενος· μένεος δὲ μέγα φρένες ἀμφιμέλαιναι
πίμπλαντʼ, ὄσσε δέ οἱ πυρὶ λαμπετόωντι ἐΐκτην·
105Κάλχαντα πρώτιστα κάκʼ ὀσσόμενος προσέειπε·
μάντι κακῶν οὐ πώ ποτέ μοι τὸ κρήγυον εἶπας·
αἰεί τοι τὰ κάκʼ ἐστὶ φίλα φρεσὶ μαντεύεσθαι,
ἐσθλὸν δʼ οὔτέ τί πω εἶπας ἔπος οὔτʼ ἐτέλεσσας·
καὶ νῦν ἐν Δαναοῖσι θεοπροπέων ἀγορεύεις
110ὡς δὴ τοῦδʼ ἕνεκά σφιν ἑκηβόλος ἄλγεα τεύχει,
οὕνεκʼ ἐγὼ κούρης Χρυσηΐδος ἀγλάʼ ἄποινα
οὐκ ἔθελον δέξασθαι, ἐπεὶ πολὺ βούλομαι αὐτὴν
οἴκοι ἔχειν· καὶ γάρ ῥα Κλυταιμνήστρης προβέβουλα
κουριδίης ἀλόχου, ἐπεὶ οὔ ἑθέν ἐστι χερείων,
115οὐ δέμας οὐδὲ φυήν, οὔτʼ ἂρ φρένας οὔτέ τι ἔργα.
ἀλλὰ καὶ ὧς ἐθέλω δόμεναι πάλιν εἰ τό γʼ ἄμεινον·
βούλομʼ ἐγὼ λαὸν σῶν ἔμμεναι ἢ ἀπολέσθαι·
αὐτὰρ ἐμοὶ γέρας αὐτίχʼ ἑτοιμάσατʼ ὄφρα μὴ οἶος
Ἀργείων ἀγέραστος ἔω, ἐπεὶ οὐδὲ ἔοικε·
120λεύσσετε γὰρ τό γε πάντες ὅ μοι γέρας ἔρχεται ἄλλῃ.
101So he spoke and sat down; then among them rose
the hero, Atreus’ son, wide-ruling Agamemnon,
grieving; his dark heart was filling with mighty fury,
and his two eyes blazed like fire.
105Fixing Calchas first with a hostile stare, he spoke:
“Seer of evils, never yet have you told me anything good.
It is always dear to your heart to prophesy disaster;
never yet have you spoken a good word or brought one to fulfillment.
And now, proclaiming prophecy among the Danaans, you declare
110that this is why the far-shooter brings them suffering:
because I refused the splendid ransom for Chryses’ daughter,
since I greatly prefer to keep her in my house.
Indeed, I prefer her even to Clytemnestra,
my wedded wife; the girl falls short of her in nothing,
115not in body or bearing, nor in mind or handiwork.
Even so, I am willing to give her back, if that is better.
I would rather the troops remain safe than perish.
But make ready a prize for me at once, so that I alone
among the Argives am not left without one; that would not be fitting.
120For all of you can see that my prize is going elsewhere.”
Commentary
This source-ordered unit stages Agamemnon’s rage and demand for a replacement prize. Its movement centers on Agamemnon, Chryses, and Calchas; it develops wrath, honor economy, mortality and burial, and kinship through social rank and leadership, character knowledge, and family and civic life. It carries the book’s action across 1.101–1.120.
1.118 Geras denotes an allocated honor-prize, not generic property. The demand for γέρας concerns a publicly recognized share that confirms rank. Rendering it as a prize keeps the quarrel tied to visible honor rather than reducing it to private possession.
Achilles proposes repayment and Agamemnon rejects it 1.121–147
121τὸν δʼ ἠμείβετʼ ἔπειτα ποδάρκης δῖος Ἀχιλλεύς·
Ἀτρεΐδη κύδιστε φιλοκτεανώτατε πάντων,
πῶς γάρ τοι δώσουσι γέρας μεγάθυμοι Ἀχαιοί;
οὐδέ τί που ἴδμεν ξυνήϊα κείμενα πολλά·
125ἀλλὰ τὰ μὲν πολίων ἐξεπράθομεν, τὰ δέδασται,
λαοὺς δʼ οὐκ ἐπέοικε παλίλλογα ταῦτʼ ἐπαγείρειν.
ἀλλὰ σὺ μὲν νῦν τήνδε θεῷ πρόες· αὐτὰρ Ἀχαιοὶ
τριπλῇ τετραπλῇ τʼ ἀποτείσομεν, αἴ κέ ποθι Ζεὺς
δῷσι πόλιν Τροίην εὐτείχεον ἐξαλαπάξαι.
130τὸν δʼ ἀπαμειβόμενος προσέφη κρείων Ἀγαμέμνων·
μὴ δʼ οὕτως ἀγαθός περ ἐὼν θεοείκελʼ Ἀχιλλεῦ
κλέπτε νόῳ, ἐπεὶ οὐ παρελεύσεαι οὐδέ με πείσεις.
ἦ ἐθέλεις ὄφρʼ αὐτὸς ἔχῃς γέρας, αὐτὰρ ἔμʼ αὔτως
ἧσθαι δευόμενον, κέλεαι δέ με τήνδʼ ἀποδοῦναι;
135ἀλλʼ εἰ μὲν δώσουσι γέρας μεγάθυμοι Ἀχαιοὶ
ἄρσαντες κατὰ θυμὸν ὅπως ἀντάξιον ἔσται·
εἰ δέ κε μὴ δώωσιν ἐγὼ δέ κεν αὐτὸς ἕλωμαι
ἢ τεὸν ἢ Αἴαντος ἰὼν γέρας, ἢ Ὀδυσῆος
ἄξω ἑλών· ὃ δέ κεν κεχολώσεται ὅν κεν ἵκωμαι.
140ἀλλʼ ἤτοι μὲν ταῦτα μεταφρασόμεσθα καὶ αὖτις,
νῦν δʼ ἄγε νῆα μέλαιναν ἐρύσσομεν εἰς ἅλα δῖαν,
ἐν δʼ ἐρέτας ἐπιτηδὲς ἀγείρομεν, ἐς δʼ ἑκατόμβην
θείομεν, ἂν δʼ αὐτὴν Χρυσηΐδα καλλιπάρῃον
βήσομεν· εἷς δέ τις ἀρχὸς ἀνὴρ βουληφόρος ἔστω,
145ἢ Αἴας ἢ Ἰδομενεὺς ἢ δῖος Ὀδυσσεὺς
ἠὲ σὺ Πηλεΐδη πάντων ἐκπαγλότατʼ ἀνδρῶν,
ὄφρʼ ἥμιν ἑκάεργον ἱλάσσεαι ἱερὰ ῥέξας.
121Then swift-footed, godlike Achilles answered him:
“Most glorious son of Atreus, most grasping of all,
how can the great-hearted Achaeans give you a prize?
We know of no great store of common spoils lying ready.
125The spoils we took from the cities have already been divided,
and it would not be right to gather them back again from the troops.
Give her up now to the god; the Achaeans
will repay you threefold and fourfold, if Zeus should ever
grant us to sack well-walled Troy.”
130Wide-ruling Agamemnon answered him:
“Do not, for all your valor, godlike Achilles,
think you can steal past me; you will neither get past me nor persuade me.
Do you want to keep your own prize while I sit here
without one, even as you order me to give her back?
135If the great-hearted Achaeans give me a prize
fitted to my heart and equal in value—well and good.
But if they do not, I will come and take one myself—
yours, or Ajax’s, or Odysseus’ prize—
and carry it away. Whoever I visit will be angered.
140But we will deliberate over that again later.
Now come: let us haul a black ship down into the shining sea,
muster a proper crew of rowers, put the hecatomb aboard,
and embark fair-cheeked Chryseis herself.
Let one leader go, a man of counsel—
145Ajax, Idomeneus, or godlike Odysseus,
or you, Peleus’ son, most formidable of all men—
to propitiate the far-worker by performing the sacred rites.”
Commentary
This source-ordered unit stages Achilles proposes repayment and Agamemnon rejects it. Its movement centers on Achilles, Agamemnon, Zeus, and Odysseus; it develops wrath, honor economy, divine agency, and persuasive speech through speech and persuasion, divine-mortal causation, social rank and leadership, and geography and coalition. It carries the book’s action across 1.121–1.147.
Achilles indicts Agamemnon and threatens departure 1.148–171
148τὸν δʼ ἄρʼ ὑπόδρα ἰδὼν προσέφη πόδας ὠκὺς Ἀχιλλεύς·
ὤ μοι ἀναιδείην ἐπιειμένε κερδαλεόφρον
150πῶς τίς τοι πρόφρων ἔπεσιν πείθηται Ἀχαιῶν
ἢ ὁδὸν ἐλθέμεναι ἢ ἀνδράσιν ἶφι μάχεσθαι;
οὐ γὰρ ἐγὼ Τρώων ἕνεκʼ ἤλυθον αἰχμητάων
δεῦρο μαχησόμενος, ἐπεὶ οὔ τί μοι αἴτιοί εἰσιν·
οὐ γὰρ πώποτʼ ἐμὰς βοῦς ἤλασαν οὐδὲ μὲν ἵππους,
155οὐδέ ποτʼ ἐν Φθίῃ ἐριβώλακι βωτιανείρῃ
καρπὸν ἐδηλήσαντʼ, ἐπεὶ ἦ μάλα πολλὰ μεταξὺ
οὔρεά τε σκιόεντα θάλασσά τε ἠχήεσσα·
ἀλλὰ σοὶ ὦ μέγʼ ἀναιδὲς ἅμʼ ἑσπόμεθʼ ὄφρα σὺ χαίρῃς,
τιμὴν ἀρνύμενοι Μενελάῳ σοί τε κυνῶπα
160πρὸς Τρώων· τῶν οὔ τι μετατρέπῃ οὐδʼ ἀλεγίζεις·
καὶ δή μοι γέρας αὐτὸς ἀφαιρήσεσθαι ἀπειλεῖς,
ᾧ ἔπι πολλὰ μόγησα, δόσαν δέ μοι υἷες Ἀχαιῶν.
οὐ μὲν σοί ποτε ἶσον ἔχω γέρας ὁππότʼ Ἀχαιοὶ
Τρώων ἐκπέρσωσʼ εὖ ναιόμενον πτολίεθρον·
165ἀλλὰ τὸ μὲν πλεῖον πολυάϊκος πολέμοιο
χεῖρες ἐμαὶ διέπουσʼ· ἀτὰρ ἤν ποτε δασμὸς ἵκηται,
σοὶ τὸ γέρας πολὺ μεῖζον, ἐγὼ δʼ ὀλίγον τε φίλον τε
ἔρχομʼ ἔχων ἐπὶ νῆας, ἐπεί κε κάμω πολεμίζων.
νῦν δʼ εἶμι Φθίην δʼ, ἐπεὶ ἦ πολὺ φέρτερόν ἐστιν
170οἴκαδʼ ἴμεν σὺν νηυσὶ κορωνίσιν, οὐδέ σʼ ὀΐω
ἐνθάδʼ ἄτιμος ἐὼν ἄφενος καὶ πλοῦτον ἀφύξειν.
148Swift-footed Achilles looked at him from under his brows and said:
“You clothed in shamelessness, greedy-minded man—
150how can any Achaean willingly obey your words,
whether to march on campaign or fight men with your strength?
It was not because of the spear-fighting Trojans that I came
here to make war; they have done me no wrong.
Never have they driven off my cattle or my horses,
155or ravaged the harvest in rich-soiled Phthia, nurse of men,
for much lies between us—
shadowy mountains and the resounding sea.
But for you, shameless man, we followed, to give you pleasure,
winning honor from the Trojans for Menelaus and you, dog-face.
160You take no account of any of this; you care nothing for it.
And now you yourself threaten to take away my prize,
for which I labored hard, which the sons of the Achaeans gave me.
My prize is never equal to yours whenever the Achaeans
sack a well-settled city of the Trojans.
165My hands carry the far greater burden of tumultuous war;
but whenever the division comes,
your prize is far greater, while I take something small but dear
back to the ships, once I am worn out with fighting.
Now I am going to Phthia, since it is far better
170to go home with my beaked ships. I do not intend,
dishonored here, to heap up wealth and riches for you.”
Commentary
This source-ordered unit stages Achilles indicts Agamemnon and threatens departure. Its movement centers on Achilles, Agamemnon, and Menelaus; it develops honor economy, martial violence, kinship, and spatial pressure through battlefield sequencing, social rank and leadership, geography and coalition, and family and civic life. It carries the book’s action across 1.148–1.171.
Agamemnon dismisses Achilles and threatens Briseis 1.172–187
172τὸν δʼ ἠμείβετʼ ἔπειτα ἄναξ ἀνδρῶν Ἀγαμέμνων·
φεῦγε μάλʼ εἴ τοι θυμὸς ἐπέσσυται, οὐδέ σʼ ἔγωγε
λίσσομαι εἵνεκʼ ἐμεῖο μένειν· πάρʼ ἔμοιγε καὶ ἄλλοι
175οἵ κέ με τιμήσουσι, μάλιστα δὲ μητίετα Ζεύς.
ἔχθιστος δέ μοί ἐσσι διοτρεφέων βασιλήων·
αἰεὶ γάρ τοι ἔρις τε φίλη πόλεμοί τε μάχαι τε·
εἰ μάλα καρτερός ἐσσι, θεός που σοὶ τό γʼ ἔδωκεν·
οἴκαδʼ ἰὼν σὺν νηυσί τε σῇς καὶ σοῖς ἑτάροισι
180Μυρμιδόνεσσιν ἄνασσε, σέθεν δʼ ἐγὼ οὐκ ἀλεγίζω,
οὐδʼ ὄθομαι κοτέοντος· ἀπειλήσω δέ τοι ὧδε·
ὡς ἔμʼ ἀφαιρεῖται Χρυσηΐδα Φοῖβος Ἀπόλλων,
τὴν μὲν ἐγὼ σὺν νηΐ τʼ ἐμῇ καὶ ἐμοῖς ἑτάροισι
πέμψω, ἐγὼ δέ κʼ ἄγω Βρισηΐδα καλλιπάρῃον
185αὐτὸς ἰὼν κλισίην δὲ τὸ σὸν γέρας ὄφρʼ ἐῢ εἰδῇς
ὅσσον φέρτερός εἰμι σέθεν, στυγέῃ δὲ καὶ ἄλλος
ἶσον ἐμοὶ φάσθαι καὶ ὁμοιωθήμεναι ἄντην.
172Then Agamemnon, lord of men, answered him:
“Flee, then, if your spirit drives you. I will not
beg you for my sake to stay. I have others beside me
175who will honor me, and above all Zeus, lord of counsel.
Of all the Zeus-nurtured kings, you are the most hateful to me,
for strife is always dear to you—wars and battles.
If you are very strong, some god gave you that.
Go home with your ships and your companions;
180rule over the Myrmidons. I care nothing for you
or your resentment. But here is my threat:
as Phoebus Apollo takes Chryseis from me,
I will send her away in my ship with my companions;
but I will come myself and take fair-cheeked Briseis,
185your prize, from your shelter, so that you may know clearly
how far greater I am than you, and another man may shrink
from claiming equality with me and setting himself against me openly.”
Commentary
This source-ordered unit stages Agamemnon dismisses Achilles and threatens Briseis. Its movement centers on Achilles, Agamemnon, Briseis, and Apollo; it develops honor economy, divine agency, martial violence, and persuasive speech through speech and persuasion, divine-mortal causation, battlefield sequencing, and social rank and leadership. It carries the book’s action across 1.172–1.187.
Achilles reaches for his sword and Athena appears 1.188–205
188ὣς φάτο· Πηλεΐωνι δʼ ἄχος γένετʼ, ἐν δέ οἱ ἦτορ
στήθεσσιν λασίοισι διάνδιχα μερμήριξεν,
190ἢ ὅ γε φάσγανον ὀξὺ ἐρυσσάμενος παρὰ μηροῦ
τοὺς μὲν ἀναστήσειεν, ὃ δʼ Ἀτρεΐδην ἐναρίζοι,
ἦε χόλον παύσειεν ἐρητύσειέ τε θυμόν.
ἧος ὃ ταῦθʼ ὥρμαινε κατὰ φρένα καὶ κατὰ θυμόν,
ἕλκετο δʼ ἐκ κολεοῖο μέγα ξίφος, ἦλθε δʼ Ἀθήνη
195οὐρανόθεν· πρὸ γὰρ ἧκε θεὰ λευκώλενος Ἥρη
ἄμφω ὁμῶς θυμῷ φιλέουσά τε κηδομένη τε·
στῆ δʼ ὄπιθεν, ξανθῆς δὲ κόμης ἕλε Πηλεΐωνα
οἴῳ φαινομένη· τῶν δʼ ἄλλων οὔ τις ὁρᾶτο·
θάμβησεν δʼ Ἀχιλεύς, μετὰ δʼ ἐτράπετʼ, αὐτίκα δʼ ἔγνω
200Παλλάδʼ Ἀθηναίην· δεινὼ δέ οἱ ὄσσε φάανθεν·
καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα·
τίπτʼ αὖτʼ αἰγιόχοιο Διὸς τέκος εἰλήλουθας;
ἦ ἵνα ὕβριν ἴδῃ Ἀγαμέμνονος Ἀτρεΐδαο;
ἀλλʼ ἔκ τοι ἐρέω, τὸ δὲ καὶ τελέεσθαι ὀΐω·
205ᾗς ὑπεροπλίῃσι τάχʼ ἄν ποτε θυμὸν ὀλέσσῃ.
188So he spoke; anguish came upon Peleus’ son, and the heart
within his shaggy breast was torn between two courses:
190whether to draw the sharp sword from beside his thigh,
scatter the others and kill Atreus’ son,
or put an end to his anger and restrain his spirit.
While he turned this over in mind and spirit,
and was drawing the great sword from its sheath, Athena came
195down from heaven; for white-armed Hera had sent her,
loving and caring for both men alike in her heart.
She stood behind and caught Peleus’ son by his golden hair,
appearing to him alone; none of the others saw her.
Achilles started in wonder, turned, and at once recognized
200Pallas Athena; her two eyes blazed terribly.
He addressed her with winged words:
“Why have you come again, daughter of aegis-bearing Zeus?
Is it to witness the outrage of Agamemnon, Atreus’ son?
But I will tell you plainly—and I think it will be fulfilled:
205for his overbearing acts he may soon lose his life.”
Commentary
This source-ordered unit stages Achilles reaches for his sword and Athena appears. Its movement centers on Achilles, Athena, Agamemnon, and Zeus; it develops wrath, divine agency, martial violence, and persuasive speech through speech and persuasion, divine-mortal causation, battlefield sequencing, and geography and coalition. It carries the book’s action across 1.188–1.205.
1.188 Achilles’ decision is staged as an internal fork before Athena intervenes. The line locates grief in Achilles and then turns inward to his heart, preparing the alternatives of immediate violence or restraint that the following lines articulate.
Athena restrains Achilles 1.206–222
206τὸν δʼ αὖτε προσέειπε θεὰ γλαυκῶπις Ἀθήνη·
ἦλθον ἐγὼ παύσουσα τὸ σὸν μένος, αἴ κε πίθηαι,
οὐρανόθεν· πρὸ δέ μʼ ἧκε θεὰ λευκώλενος Ἥρη
ἄμφω ὁμῶς θυμῷ φιλέουσά τε κηδομένη τε·
210ἀλλʼ ἄγε λῆγʼ ἔριδος, μηδὲ ξίφος ἕλκεο χειρί·
ἀλλʼ ἤτοι ἔπεσιν μὲν ὀνείδισον ὡς ἔσεταί περ·
ὧδε γὰρ ἐξερέω, τὸ δὲ καὶ τετελεσμένον ἔσται·
καί ποτέ τοι τρὶς τόσσα παρέσσεται ἀγλαὰ δῶρα
ὕβριος εἵνεκα τῆσδε· σὺ δʼ ἴσχεο, πείθεο δʼ ἡμῖν.
215τὴν δʼ ἀπαμειβόμενος προσέφη πόδας ὠκὺς Ἀχιλλεύς·
χρὴ μὲν σφωΐτερόν γε θεὰ ἔπος εἰρύσσασθαι
καὶ μάλα περ θυμῷ κεχολωμένον· ὧς γὰρ ἄμεινον·
ὅς κε θεοῖς ἐπιπείθηται μάλα τʼ ἔκλυον αὐτοῦ.
ἦ καὶ ἐπʼ ἀργυρέῃ κώπῃ σχέθε χεῖρα βαρεῖαν,
220ἂψ δʼ ἐς κουλεὸν ὦσε μέγα ξίφος, οὐδʼ ἀπίθησε
μύθῳ Ἀθηναίης· ἣ δʼ Οὔλυμπον δὲ βεβήκει
δώματʼ ἐς αἰγιόχοιο Διὸς μετὰ δαίμονας ἄλλους.
206Then the goddess, bright-eyed Athena, answered him:
“I came down from heaven to stop your fury—if you will obey.
The goddess, white-armed Hera, sent me,
loving and caring for both men alike in her heart.
210Come, cease from strife, and do not draw your sword.
Instead, reproach him with words, telling him what will come.
For I will say this plainly, and it will be fulfilled:
one day three times as many splendid gifts will be yours
because of this outrage. Hold yourself back, and obey us.”
215Swift-footed Achilles answered her:
“Goddess, I must heed the word of you both,
though I am deeply angered in my spirit; for that is better.
Whoever obeys the gods, they listen closely to him.”
He spoke, and held his heavy hand upon the silver hilt,
220then thrust the great sword back into its sheath, and did not disobey
Athena’s command. She departed for Olympus,
to the house of aegis-bearing Zeus among the other gods.
Commentary
This source-ordered unit stages Athena restrains Achilles. Its movement centers on Achilles, Athena, Zeus, and Hera; it develops wrath, honor economy, divine agency, and persuasive speech through speech and persuasion, divine-mortal causation, social rank and leadership, and geography and coalition. It carries the book’s action across 1.206–1.222.
1.206 Athena’s speech introduction restores formal dialogue after physical arrest. The recurrent answer formula and bright-eyed epithet place divine counsel in the poem’s normal speech system even though the goddess is visible only to Achilles.
Achilles’ insults and scepter oath 1.223–244
223Πηλεΐδης δʼ ἐξαῦτις ἀταρτηροῖς ἐπέεσσιν
Ἀτρεΐδην προσέειπε, καὶ οὔ πω λῆγε χόλοιο·
225οἰνοβαρές, κυνὸς ὄμματʼ ἔχων, κραδίην δʼ ἐλάφοιο,
οὔτέ ποτʼ ἐς πόλεμον ἅμα λαῷ θωρηχθῆναι
οὔτε λόχον δʼ ἰέναι σὺν ἀριστήεσσιν Ἀχαιῶν
τέτληκας θυμῷ· τὸ δέ τοι κὴρ εἴδεται εἶναι.
ἦ πολὺ λώϊόν ἐστι κατὰ στρατὸν εὐρὺν Ἀχαιῶν
230δῶρʼ ἀποαιρεῖσθαι ὅς τις σέθεν ἀντίον εἴπῃ·
δημοβόρος βασιλεὺς ἐπεὶ οὐτιδανοῖσιν ἀνάσσεις·
ἦ γὰρ ἂν Ἀτρεΐδη νῦν ὕστατα λωβήσαιο.
ἀλλʼ ἔκ τοι ἐρέω καὶ ἐπὶ μέγαν ὅρκον ὀμοῦμαι·
ναὶ μὰ τόδε σκῆπτρον, τὸ μὲν οὔ ποτε φύλλα καὶ ὄζους
235φύσει, ἐπεὶ δὴ πρῶτα τομὴν ἐν ὄρεσσι λέλοιπεν,
οὐδʼ ἀναθηλήσει· περὶ γάρ ῥά ἑ χαλκὸς ἔλεψε
φύλλά τε καὶ φλοιόν· νῦν αὖτέ μιν υἷες Ἀχαιῶν
ἐν παλάμῃς φορέουσι δικασπόλοι, οἵ τε θέμιστας
πρὸς Διὸς εἰρύαται· ὃ δέ τοι μέγας ἔσσεται ὅρκος·
240ἦ ποτʼ Ἀχιλλῆος ποθὴ ἵξεται υἷας Ἀχαιῶν
σύμπαντας· τότε δʼ οὔ τι δυνήσεαι ἀχνύμενός περ
χραισμεῖν, εὖτʼ ἂν πολλοὶ ὑφʼ Ἕκτορος ἀνδροφόνοιο
θνήσκοντες πίπτωσι· σὺ δʼ ἔνδοθι θυμὸν ἀμύξεις
χωόμενος ὅ τʼ ἄριστον Ἀχαιῶν οὐδὲν ἔτισας.
223Peleus’ son again addressed Atreus’ son
with cutting words, and still had not ceased from anger:
225“Heavy with wine, with a dog’s eyes and a deer’s heart,
you have never had the courage to arm for battle with the troops
or go to an ambush with the Achaeans’ best men;
that looks like death to you.
Far better, across the Achaeans’ broad camp,
230to seize the gifts of anyone who speaks against you—
a king who devours his people, since you rule over men of no account.
Otherwise, son of Atreus, this outrage would be your last.
But I will tell you plainly, and swear a mighty oath upon it:
yes, by this scepter, which will never again grow leaves and branches,
235since first it left its stump in the mountains,
and will not sprout again, for bronze stripped away
its leaves and bark; and now the sons of the Achaeans
who administer judgment carry it in their hands, guarding
the ordinances of Zeus—this shall be a mighty oath for you:
240one day longing for Achilles will come upon all
the sons of the Achaeans. Then, for all your grief, you will be unable
to help them, when many of them fall dying beneath man-killing Hector.
You will tear your heart within you,
enraged that you paid no honor to the best of the Achaeans.”
Commentary
This source-ordered unit stages Achilles’ insults and scepter oath. Its movement centers on Achilles, Zeus, and Hector; it develops wrath, honor economy, divine agency, and martial violence through speech and persuasion, divine-mortal causation, battlefield sequencing, and ritual action. It carries the book’s action across 1.223–1.244.
1.233 The scepter oath makes political refusal answer political authority. Achilles swears over the assembly’s emblem, converting personal anger into a forecast that the wider Achaean body will suffer from Agamemnon’s failure of judgment.
Nestor and the greater generation 1.245–272
245ὣς φάτο Πηλεΐδης, ποτὶ δὲ σκῆπτρον βάλε γαίῃ
χρυσείοις ἥλοισι πεπαρμένον, ἕζετο δʼ αὐτός·
Ἀτρεΐδης δʼ ἑτέρωθεν ἐμήνιε· τοῖσι δὲ Νέστωρ
ἡδυεπὴς ἀνόρουσε λιγὺς Πυλίων ἀγορητής,
τοῦ καὶ ἀπὸ γλώσσης μέλιτος γλυκίων ῥέεν αὐδή·
250τῷ δʼ ἤδη δύο μὲν γενεαὶ μερόπων ἀνθρώπων
ἐφθίαθʼ, οἵ οἱ πρόσθεν ἅμα τράφεν ἠδʼ ἐγένοντο
ἐν Πύλῳ ἠγαθέῃ, μετὰ δὲ τριτάτοισιν ἄνασσεν·
ὅ σφιν ἐὺ φρονέων ἀγορήσατο καὶ μετέειπεν·
ὦ πόποι ἦ μέγα πένθος Ἀχαιΐδα γαῖαν ἱκάνει·
255ἦ κεν γηθήσαι Πρίαμος Πριάμοιό τε παῖδες
ἄλλοι τε Τρῶες μέγα κεν κεχαροίατο θυμῷ
εἰ σφῶϊν τάδε πάντα πυθοίατο μαρναμένοιϊν,
οἳ περὶ μὲν βουλὴν Δαναῶν, περὶ δʼ ἐστὲ μάχεσθαι.
ἀλλὰ πίθεσθʼ· ἄμφω δὲ νεωτέρω ἐστὸν ἐμεῖο·
260ἤδη γάρ ποτʼ ἐγὼ καὶ ἀρείοσιν ἠέ περ ὑμῖν
ἀνδράσιν ὡμίλησα, καὶ οὔ ποτέ μʼ οἵ γʼ ἀθέριζον.
οὐ γάρ πω τοίους ἴδον ἀνέρας οὐδὲ ἴδωμαι,
οἷον Πειρίθοόν τε Δρύαντά τε ποιμένα λαῶν
Καινέα τʼ Ἐξάδιόν τε καὶ ἀντίθεον Πολύφημον
265Θησέα τʼ Αἰγεΐδην, ἐπιείκελον ἀθανάτοισιν·
κάρτιστοι δὴ κεῖνοι ἐπιχθονίων τράφεν ἀνδρῶν·
κάρτιστοι μὲν ἔσαν καὶ καρτίστοις ἐμάχοντο
φηρσὶν ὀρεσκῴοισι καὶ ἐκπάγλως ἀπόλεσσαν.
καὶ μὲν τοῖσιν ἐγὼ μεθομίλεον ἐκ Πύλου ἐλθὼν
270τηλόθεν ἐξ ἀπίης γαίης· καλέσαντο γὰρ αὐτοί·
καὶ μαχόμην κατʼ ἔμʼ αὐτὸν ἐγώ· κείνοισι δʼ ἂν οὔ τις
τῶν οἳ νῦν βροτοί εἰσιν ἐπιχθόνιοι μαχέοιτο·
245So Peleus’ son spoke and hurled the scepter down upon the ground,
studded with golden nails, and sat down.
Across from him Atreus’ son raged on; then Nestor sprang up,
sweet-spoken, the clear-voiced Pylian speaker,
from whose tongue flowed a voice sweeter than honey.
250Already two generations of mortal men
had died who were born and raised with him
in sacred Pylos, and he was ruling among the third.
With good will toward them, he addressed the assembly and said:
“Ah me, what great grief is coming upon the land of Achaea!
255How Priam and Priam’s sons would rejoice,
and how greatly all the other Trojans would delight at heart,
if they learned all this about you two contending—
you who surpass the Danaans in counsel and in battle.
But obey me; both of you are younger than I.
260Long ago I kept company with men better even than you,
and they never slighted me.
Never yet have I seen such men, nor shall I see them:
Peirithous and Dryas, shepherd of the people,
Caeneus and Exadius and godlike Polyphemus,
265and Theseus, Aegeus’ son, like the immortals.
They were the strongest men the earth has bred,
the strongest themselves, and they fought against the strongest—
the mountain-dwelling beast-men—and destroyed them utterly.
I kept company with them, coming from Pylos,
270from far away, from a distant land; they summoned me themselves.
And I fought on my own. No one
among the mortals now upon the earth could fight against them.
Commentary
This source-ordered unit stages Nestor and the greater generation. Its movement centers on Nestor and Priam; it develops wrath, honor economy, divine agency, and martial violence through speech and persuasion, divine-mortal causation, battlefield sequencing, and social rank and leadership. It carries the book’s action across 1.245–1.272.
Nestor applies his counsel and Agamemnon rejects it 1.273–291
273καὶ μέν μευ βουλέων ξύνιεν πείθοντό τε μύθῳ·
ἀλλὰ πίθεσθε καὶ ὔμμες, ἐπεὶ πείθεσθαι ἄμεινον·
275μήτε σὺ τόνδʼ ἀγαθός περ ἐὼν ἀποαίρεο κούρην,
ἀλλʼ ἔα ὥς οἱ πρῶτα δόσαν γέρας υἷες Ἀχαιῶν·
μήτε σὺ Πηλείδη ἔθελʼ ἐριζέμεναι βασιλῆϊ
ἀντιβίην, ἐπεὶ οὔ ποθʼ ὁμοίης ἔμμορε τιμῆς
σκηπτοῦχος βασιλεύς, ᾧ τε Ζεὺς κῦδος ἔδωκεν.
280εἰ δὲ σὺ καρτερός ἐσσι θεὰ δέ σε γείνατο μήτηρ,
ἀλλʼ ὅ γε φέρτερός ἐστιν ἐπεὶ πλεόνεσσιν ἀνάσσει.
Ἀτρεΐδη σὺ δὲ παῦε τεὸν μένος· αὐτὰρ ἔγωγε
λίσσομʼ Ἀχιλλῆϊ μεθέμεν χόλον, ὃς μέγα πᾶσιν
ἕρκος Ἀχαιοῖσιν πέλεται πολέμοιο κακοῖο.
285τὸν δʼ ἀπαμειβόμενος προσέφη κρείων Ἀγαμέμνων·
ναὶ δὴ ταῦτά γε πάντα γέρον κατὰ μοῖραν ἔειπες·
ἀλλʼ ὅδʼ ἀνὴρ ἐθέλει περὶ πάντων ἔμμεναι ἄλλων,
πάντων μὲν κρατέειν ἐθέλει, πάντεσσι δʼ ἀνάσσειν,
πᾶσι δὲ σημαίνειν, ἅ τινʼ οὐ πείσεσθαι ὀΐω·
290εἰ δέ μιν αἰχμητὴν ἔθεσαν θεοὶ αἰὲν ἐόντες
τοὔνεκά οἱ προθέουσιν ὀνείδεα μυθήσασθαι;
273They understood my counsels and obeyed my word.
So you too obey, since obedience is better.
275You, great man though you are, do not take the girl from him,
but leave her as the sons of the Achaeans first gave her to him as his prize.
And you, Peleus’ son, do not seek to contend with a king
force against force, since no scepter-bearing king ever receives
an equal share of honor when Zeus has granted him glory.
280Though you are strong and your mother is a goddess,
he is more powerful, since he rules over more men.
Son of Atreus, cease your fury; for my part, I beg you
to release your anger against Achilles, since for all the Achaeans
he is a mighty bulwark in evil war.”
285Wide-ruling Agamemnon answered him:
“Yes, old man, all this you have said is right and fitting.
But this man wants to stand above all others;
he wants to dominate everyone, rule over everyone,
and command everyone—yet someone, I think, will not obey him.
290If the everlasting gods made him a spearman,
does that give him leave to utter reproaches?”
Commentary
This source-ordered unit stages Nestor applies his counsel and Agamemnon rejects it. Its movement centers on Agamemnon, Nestor, Achilles, and Zeus; it develops wrath, honor economy, divine agency, and martial violence through speech and persuasion, divine-mortal causation, battlefield sequencing, and social rank and leadership. It carries the book’s action across 1.273–1.291.
Achilles’ final retort 1.292–303
292τὸν δʼ ἄρʼ ὑποβλήδην ἠμείβετο δῖος Ἀχιλλεύς·
ἦ γάρ κεν δειλός τε καὶ οὐτιδανὸς καλεοίμην
εἰ δὴ σοὶ πᾶν ἔργον ὑπείξομαι ὅττί κεν εἴπῃς·
295ἄλλοισιν δὴ ταῦτʼ ἐπιτέλλεο, μὴ γὰρ ἔμοιγε
σήμαινʼ· οὐ γὰρ ἔγωγʼ ἔτι σοὶ πείσεσθαι ὀΐω.
ἄλλο δέ τοι ἐρέω, σὺ δʼ ἐνὶ φρεσὶ βάλλεο σῇσι·
χερσὶ μὲν οὔ τοι ἔγωγε μαχήσομαι εἵνεκα κούρης
οὔτε σοὶ οὔτέ τῳ ἄλλῳ, ἐπεί μʼ ἀφέλεσθέ γε δόντες·
300τῶν δʼ ἄλλων ἅ μοί ἐστι θοῇ παρὰ νηῒ μελαίνῃ
τῶν οὐκ ἄν τι φέροις ἀνελὼν ἀέκοντος ἐμεῖο·
εἰ δʼ ἄγε μὴν πείρησαι ἵνα γνώωσι καὶ οἵδε·
αἶψά τοι αἷμα κελαινὸν ἐρωήσει περὶ δουρί.
292Godlike Achilles cut in and answered him:
“Then I would be called a coward and a man of no account
if I yield to you in every matter, whatever you may say.
295Give these orders to others—do not
command me; I do not mean to obey you any longer.
One thing more I will tell you; lay it well within your mind:
I will not fight you with my hands over the girl,
nor anyone else, since you who gave her are taking her from me.
300But of everything else that is mine beside my swift black ship,
you will not carry anything off by force against my will.
Come then, try it, so that these men too may know:
at once your dark blood will gush around my spear.”
Commentary
This source-ordered unit stages Achilles’ final retort. Its movement centers on Achilles; it develops divine agency, martial violence, and persuasive speech through speech and persuasion, divine-mortal causation, battlefield sequencing, and social rank and leadership. It carries the book’s action across 1.292–1.303.
Assembly dissolves and purification begins 1.304–317
304ὣς τώ γʼ ἀντιβίοισι μαχεσσαμένω ἐπέεσσιν
305ἀνστήτην, λῦσαν δʼ ἀγορὴν παρὰ νηυσὶν Ἀχαιῶν·
Πηλεΐδης μὲν ἐπὶ κλισίας καὶ νῆας ἐΐσας
ἤϊε σύν τε Μενοιτιάδῃ καὶ οἷς ἑτάροισιν·
Ἀτρεΐδης δʼ ἄρα νῆα θοὴν ἅλα δὲ προέρυσσεν,
ἐν δʼ ἐρέτας ἔκρινεν ἐείκοσιν, ἐς δʼ ἑκατόμβην
310βῆσε θεῷ, ἀνὰ δὲ Χρυσηΐδα καλλιπάρῃον
εἷσεν ἄγων· ἐν δʼ ἀρχὸς ἔβη πολύμητις Ὀδυσσεύς.
οἳ μὲν ἔπειτʼ ἀναβάντες ἐπέπλεον ὑγρὰ κέλευθα,
λαοὺς δʼ Ἀτρεΐδης ἀπολυμαίνεσθαι ἄνωγεν·
οἳ δʼ ἀπελυμαίνοντο καὶ εἰς ἅλα λύματα βάλλον,
315ἕρδον δʼ Ἀπόλλωνι τεληέσσας ἑκατόμβας
ταύρων ἠδʼ αἰγῶν παρὰ θῖνʼ ἁλὸς ἀτρυγέτοιο·
κνίση δʼ οὐρανὸν ἷκεν ἑλισσομένη περὶ καπνῷ.
304So those two stood up after battling face to face with words,
305and broke up the assembly beside the Achaeans’ ships.
Peleus’ son went to his shelters and well-balanced ships
with Menoetius’ son and his companions.
Atreus’ son had a swift ship drawn down to the sea,
selected twenty rowers for it, put the hecatomb
310aboard for the god, and brought fair-cheeked Chryseis
and seated her aboard; resourceful Odysseus embarked as leader.
They embarked and sailed over the watery ways.
Meanwhile Atreus’ son ordered the troops to purify themselves.
They purified themselves and cast the impurities into the sea.
315They offered Apollo complete hecatombs
of bulls and goats beside the shore of the barren sea;
the savor reached heaven, curling amid the smoke.
Commentary
This source-ordered unit stages assembly dissolves and purification begins. Its movement centers on Apollo and Odysseus; it develops divine agency, kinship, spatial pressure, and muster and coalition through divine-mortal causation, social rank and leadership, geography and coalition, and family and civic life. It carries the book’s action across 1.304–1.317.
Agamemnon sends the heralds for Briseis 1.318–344
318ὣς οἳ μὲν τὰ πένοντο κατὰ στρατόν· οὐδʼ Ἀγαμέμνων
λῆγʼ ἔριδος τὴν πρῶτον ἐπηπείλησʼ Ἀχιλῆϊ,
320ἀλλʼ ὅ γε Ταλθύβιόν τε καὶ Εὐρυβάτην προσέειπε,
τώ οἱ ἔσαν κήρυκε καὶ ὀτρηρὼ θεράποντε·
ἔρχεσθον κλισίην Πηληϊάδεω Ἀχιλῆος·
χειρὸς ἑλόντʼ ἀγέμεν Βρισηΐδα καλλιπάρῃον·
εἰ δέ κε μὴ δώῃσιν ἐγὼ δέ κεν αὐτὸς ἕλωμαι
325ἐλθὼν σὺν πλεόνεσσι· τό οἱ καὶ ῥίγιον ἔσται.
ὣς εἰπὼν προΐει, κρατερὸν δʼ ἐπὶ μῦθον ἔτελλε·
τὼ δʼ ἀέκοντε βάτην παρὰ θῖνʼ ἁλὸς ἀτρυγέτοιο,
Μυρμιδόνων δʼ ἐπί τε κλισίας καὶ νῆας ἱκέσθην,
τὸν δʼ εὗρον παρά τε κλισίῃ καὶ νηῒ μελαίνῃ
330ἥμενον· οὐδʼ ἄρα τώ γε ἰδὼν γήθησεν Ἀχιλλεύς.
τὼ μὲν ταρβήσαντε καὶ αἰδομένω βασιλῆα
στήτην, οὐδέ τί μιν προσεφώνεον οὐδʼ ἐρέοντο·
αὐτὰρ ὃ ἔγνω ᾗσιν ἐνὶ φρεσὶ φώνησέν τε·
χαίρετε κήρυκες Διὸς ἄγγελοι ἠδὲ καὶ ἀνδρῶν,
335ἆσσον ἴτʼ· οὔ τί μοι ὔμμες ἐπαίτιοι ἀλλʼ Ἀγαμέμνων,
ὃ σφῶϊ προΐει Βρισηΐδος εἵνεκα κούρης.
ἀλλʼ ἄγε διογενὲς Πατρόκλεες ἔξαγε κούρην
καί σφωϊν δὸς ἄγειν· τὼ δʼ αὐτὼ μάρτυροι ἔστων
πρός τε θεῶν μακάρων πρός τε θνητῶν ἀνθρώπων
340καὶ πρὸς τοῦ βασιλῆος ἀπηνέος εἴ ποτε δʼ αὖτε
χρειὼ ἐμεῖο γένηται ἀεικέα λοιγὸν ἀμῦναι
τοῖς ἄλλοις· ἦ γὰρ ὅ γʼ ὀλοιῇσι φρεσὶ θύει,
οὐδέ τι οἶδε νοῆσαι ἅμα πρόσσω καὶ ὀπίσσω,
ὅππως οἱ παρὰ νηυσὶ σόοι μαχέοιντο Ἀχαιοί.
318So they labored at these tasks throughout the camp; but Agamemnon
did not let go of the strife with which he first threatened Achilles.
320He addressed Talthybius and Eurybates,
his two heralds and ready attendants:
“Go, both of you, to the shelter of Achilles, Peleus’ son;
take fair-cheeked Briseis by the hand and bring her.
If he will not give her up, I will come myself
325with more men and seize her; that will be more terrible for him.”
So he spoke and sent them off, laying a stern command upon them.
Unwilling, the two went along the shore of the barren sea
and came to the shelters and ships of the Myrmidons.
They found Achilles seated beside his shelter and black ship;
330he took no joy at seeing them.
The two, frightened and in awe of the king,
stood still and neither addressed him nor asked him anything.
But he understood within his mind and spoke:
“Greetings, heralds, messengers of Zeus and of men.
335Come nearer. I do not blame you, but Agamemnon,
who sent you two here for the girl Briseis.
Come, Zeus-born Patroclus, bring the girl out
and give her to these two to lead away. Let the two themselves be witnesses
before the blessed gods and mortal men,
340and before that pitiless king, if ever again
need of me arises to ward a shameful scourge
from the others. For he rages with ruinous thoughts
and does not know how to consider both what lies ahead and what lies behind—
how the Achaeans might fight safely for him beside the ships.”
Commentary
This source-ordered unit stages Agamemnon sends the heralds for Briseis. Its movement centers on Agamemnon, Briseis, Achilles, and Zeus; it develops wrath, divine agency, martial violence, and persuasive speech through speech and persuasion, divine-mortal causation, battlefield sequencing, and social rank and leadership. It carries the book’s action across 1.318–1.344.
Briseis departs and Achilles calls Thetis 1.345–363
345ὣς φάτο, Πάτροκλος δὲ φίλῳ ἐπεπείθεθʼ ἑταίρῳ,
ἐκ δʼ ἄγαγε κλισίης Βρισηΐδα καλλιπάρῃον,
δῶκε δʼ ἄγειν· τὼ δʼ αὖτις ἴτην παρὰ νῆας Ἀχαιῶν·
ἣ δʼ ἀέκουσʼ ἅμα τοῖσι γυνὴ κίεν· αὐτὰρ Ἀχιλλεὺς
δακρύσας ἑτάρων ἄφαρ ἕζετο νόσφι λιασθείς,
350θῖνʼ ἔφʼ ἁλὸς πολιῆς, ὁρόων ἐπʼ ἀπείρονα πόντον·
πολλὰ δὲ μητρὶ φίλῃ ἠρήσατο χεῖρας ὀρεγνύς·
μῆτερ ἐπεί μʼ ἔτεκές γε μινυνθάδιόν περ ἐόντα,
τιμήν πέρ μοι ὄφελλεν Ὀλύμπιος ἐγγυαλίξαι
Ζεὺς ὑψιβρεμέτης· νῦν δʼ οὐδέ με τυτθὸν ἔτισεν·
355ἦ γάρ μʼ Ἀτρεΐδης εὐρὺ κρείων Ἀγαμέμνων
ἠτίμησεν· ἑλὼν γὰρ ἔχει γέρας αὐτὸς ἀπούρας.
ὣς φάτο δάκρυ χέων, τοῦ δʼ ἔκλυε πότνια μήτηρ
ἡμένη ἐν βένθεσσιν ἁλὸς παρὰ πατρὶ γέροντι·
καρπαλίμως δʼ ἀνέδυ πολιῆς ἁλὸς ἠΰτʼ ὀμίχλη,
360καί ῥα πάροιθʼ αὐτοῖο καθέζετο δάκρυ χέοντος,
χειρί τέ μιν κατέρεξεν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζε·
τέκνον τί κλαίεις; τί δέ σε φρένας ἵκετο πένθος;
ἐξαύδα, μὴ κεῦθε νόῳ, ἵνα εἴδομεν ἄμφω.
345So he spoke, and Patroclus obeyed his dear companion.
He brought fair-cheeked Briseis out from the shelter
and gave her to the two to lead away; they went back beside the Achaeans’ ships,
and the woman went with them unwillingly. But Achilles,
weeping, at once withdrew from his companions and sat
350on the shore of the gray sea, looking out over the boundless deep.
He prayed at length to his dear mother, stretching out his hands:
“Mother, since you bore me to a life so brief,
Olympian Zeus, who thunders on high, ought at least to have placed
honor in my hands. Yet now he has not honored me even a little.
355For wide-ruling Agamemnon, Atreus’ son,
has dishonored me: he seized my prize and holds it himself.”
So he spoke, shedding tears; and his lady mother heard him
as she sat in the depths of the sea beside her aged father.
Swiftly she rose from the gray sea like mist
360and sat before him as he wept.
She stroked him with her hand, spoke, and called him by name:
“Child, why are you weeping? What grief has reached your heart?
Speak it out; do not hide it in your mind, so that we both may know.”
Commentary
This source-ordered unit stages Briseis departs and Achilles calls Thetis. Its movement centers on Achilles, Thetis, Briseis, and Agamemnon; it develops prayer and offering, honor economy, divine agency, and kinship through speech and persuasion, divine-mortal causation, social rank and leadership, and geography and coalition. It carries the book’s action across 1.345–1.363.
1.352 Achilles frames honor through the brevity of his allotted life. His address to Thetis joins short life to the expectation that Zeus should compensate him with honor, exposing the existential pressure beneath the dispute over Briseis.
Achilles recounts Chryses and the plague 1.364–385
364τὴν δὲ βαρὺ στενάχων προσέφη πόδας ὠκὺς Ἀχιλλεύς·
365οἶσθα· τί ἤ τοι ταῦτα ἰδυίῃ πάντʼ ἀγορεύω;
ᾠχόμεθʼ ἐς Θήβην ἱερὴν πόλιν Ἠετίωνος,
τὴν δὲ διεπράθομέν τε καὶ ἤγομεν ἐνθάδε πάντα·
καὶ τὰ μὲν εὖ δάσσαντο μετὰ σφίσιν υἷες Ἀχαιῶν,
ἐκ δʼ ἕλον Ἀτρεΐδῃ Χρυσηΐδα καλλιπάρῃον.
370Χρύσης δʼ αὖθʼ ἱερεὺς ἑκατηβόλου Ἀπόλλωνος
ἦλθε θοὰς ἐπὶ νῆας Ἀχαιῶν χαλκοχιτώνων
λυσόμενός τε θύγατρα φέρων τʼ ἀπερείσιʼ ἄποινα,
στέμματʼ ἔχων ἐν χερσὶν ἑκηβόλου Ἀπόλλωνος
χρυσέῳ ἀνὰ σκήπτρῳ, καὶ λίσσετο πάντας Ἀχαιούς,
375Ἀτρεΐδα δὲ μάλιστα δύω κοσμήτορε λαῶν.
ἔνθʼ ἄλλοι μὲν πάντες ἐπευφήμησαν Ἀχαιοὶ
αἰδεῖσθαί θʼ ἱερῆα καὶ ἀγλαὰ δέχθαι ἄποινα·
ἀλλʼ οὐκ Ἀτρεΐδῃ Ἀγαμέμνονι ἥνδανε θυμῷ,
ἀλλὰ κακῶς ἀφίει, κρατερὸν δʼ ἐπὶ μῦθον ἔτελλε·
380χωόμενος δʼ ὁ γέρων πάλιν ᾤχετο· τοῖο δʼ Ἀπόλλων
εὐξαμένου ἤκουσεν, ἐπεὶ μάλα οἱ φίλος ἦεν,
ἧκε δʼ ἐπʼ Ἀργείοισι κακὸν βέλος· οἳ δέ νυ λαοὶ
θνῇσκον ἐπασσύτεροι, τὰ δʼ ἐπῴχετο κῆλα θεοῖο
πάντῃ ἀνὰ στρατὸν εὐρὺν Ἀχαιῶν· ἄμμι δὲ μάντις
385εὖ εἰδὼς ἀγόρευε θεοπροπίας ἑκάτοιο.
364Swift-footed Achilles answered her with a heavy groan:
365“You know. Why should I tell you all this?
We went to Thebe, the sacred city of Eetion,
sacked it, and brought all its spoils here.
The sons of the Achaeans divided them fairly among themselves,
and set apart fair-cheeked Chryseis for Atreus’ son.
370Then Chryses, priest of far-shooting Apollo,
came to the swift ships of the bronze-clad Achaeans
to free his daughter, bringing ransom beyond counting,
holding in his hands the sacred bands of far-shooting Apollo
upon a golden staff; and he begged all the Achaeans,
375especially the two sons of Atreus, commanders of the hosts.
Then all the other Achaeans shouted their assent—
to show the priest respect and accept the splendid ransom.
But this did not please Agamemnon, Atreus’ son;
instead he sent him off harshly and laid a stern command on him.
380The old man went back in anger, and Apollo
heard him as he prayed, because he was very dear to the god.
He loosed a deadly shaft upon the Argives, and the troops
were dying one after another as the god’s shafts coursed
everywhere through the Achaeans’ broad camp. Then a seer
385who knew well proclaimed to us the far-shooter’s prophecies.
Commentary
This source-ordered unit stages Achilles recounts Chryses and the plague. Its movement centers on Achilles, Chryses, Agamemnon, and Apollo; it develops wrath, prayer and offering, divine agency, and persuasive speech through speech and persuasion, divine-mortal causation, social rank and leadership, and geography and coalition. It carries the book’s action across 1.364–1.385.
Achilles asks Thetis to enlist Zeus 1.386–412
386αὐτίκʼ ἐγὼ πρῶτος κελόμην θεὸν ἱλάσκεσθαι·
Ἀτρεΐωνα δʼ ἔπειτα χόλος λάβεν, αἶψα δʼ ἀναστὰς
ἠπείλησεν μῦθον ὃ δὴ τετελεσμένος ἐστί·
τὴν μὲν γὰρ σὺν νηῒ θοῇ ἑλίκωπες Ἀχαιοὶ
390ἐς Χρύσην πέμπουσιν, ἄγουσι δὲ δῶρα ἄνακτι·
τὴν δὲ νέον κλισίηθεν ἔβαν κήρυκες ἄγοντες
κούρην Βρισῆος τήν μοι δόσαν υἷες Ἀχαιῶν.
ἀλλὰ σὺ εἰ δύνασαί γε περίσχεο παιδὸς ἑῆος·
ἐλθοῦσʼ Οὔλυμπον δὲ Δία λίσαι, εἴ ποτε δή τι
395ἢ ἔπει ὤνησας κραδίην Διὸς ἠὲ καὶ ἔργῳ.
πολλάκι γάρ σεο πατρὸς ἐνὶ μεγάροισιν ἄκουσα
εὐχομένης ὅτʼ ἔφησθα κελαινεφέϊ Κρονίωνι
οἴη ἐν ἀθανάτοισιν ἀεικέα λοιγὸν ἀμῦναι,
ὁππότε μιν ξυνδῆσαι Ὀλύμπιοι ἤθελον ἄλλοι
400Ἥρη τʼ ἠδὲ Ποσειδάων καὶ Παλλὰς Ἀθήνη·
ἀλλὰ σὺ τόν γʼ ἐλθοῦσα θεὰ ὑπελύσαο δεσμῶν,
ὦχʼ ἑκατόγχειρον καλέσασʼ ἐς μακρὸν Ὄλυμπον,
ὃν Βριάρεων καλέουσι θεοί, ἄνδρες δέ τε πάντες
Αἰγαίωνʼ, ὃ γὰρ αὖτε βίην οὗ πατρὸς ἀμείνων·
405ὅς ῥα παρὰ Κρονίωνι καθέζετο κύδεϊ γαίων·
τὸν καὶ ὑπέδεισαν μάκαρες θεοὶ οὐδʼ ἔτʼ ἔδησαν.
τῶν νῦν μιν μνήσασα παρέζεο καὶ λαβὲ γούνων
αἴ κέν πως ἐθέλῃσιν ἐπὶ Τρώεσσιν ἀρῆξαι,
τοὺς δὲ κατὰ πρύμνας τε καὶ ἀμφʼ ἅλα ἔλσαι Ἀχαιοὺς
410κτεινομένους, ἵνα πάντες ἐπαύρωνται βασιλῆος,
γνῷ δὲ καὶ Ἀτρεΐδης εὐρὺ κρείων Ἀγαμέμνων
ἣν ἄτην ὅ τʼ ἄριστον Ἀχαιῶν οὐδὲν ἔτισεν.
386At once I was the first to urge that we propitiate the god.
Then anger seized Atreus’ son; he sprang up at once
and issued a threat that has now been fulfilled.
For the bright-eyed Achaeans are sending one girl in a swift ship
390to Chryse, carrying gifts to the lord;
while the heralds have just gone from my shelter leading the other,
Briseus’ daughter, whom the sons of the Achaeans gave me.
But you, if you can, protect your own son:
go to Olympus and supplicate Zeus, if ever
395you aided Zeus’ heart by word or deed.
For often in my father’s halls I heard you
boast, when you said that you alone among the immortals
had warded a shameful ruin from the dark-clouded son of Cronus,
when the other Olympians wished to bind him—
400Hera, Poseidon, and Pallas Athena.
But you came, goddess, and freed him from his bonds,
swiftly summoning the hundred-handed one to high Olympus,
whom the gods call Briareus, but all men Aegaeon;
for he in turn was stronger than his father.
405He sat beside Cronus’ son, exulting in his glory;
the blessed gods feared him and bound Zeus no longer.
Remind Zeus of this now; sit beside him and clasp his knees,
in hope that he may be willing to help the Trojans
and hem the Achaeans against their ships’ sterns and the sea,
410dying there, so that they all may reap the consequences of their king,
and wide-ruling Agamemnon, Atreus’ son, may recognize
his delusion: he paid no honor to the best of the Achaeans.”
Commentary
This source-ordered unit stages Achilles asks Thetis to enlist Zeus. Its movement centers on Achilles, Zeus, Thetis, and Agamemnon; it develops wrath, supplication, honor economy, and divine agency through divine-mortal causation, ritual action, social rank and leadership, and geography and coalition. It carries the book’s action across 1.386–1.412.
Thetis laments and promises action 1.413–427
413τὸν δʼ ἠμείβετʼ ἔπειτα Θέτις κατὰ δάκρυ χέουσα·
ὤ μοι τέκνον ἐμόν, τί νύ σʼ ἔτρεφον αἰνὰ τεκοῦσα;
415αἴθʼ ὄφελες παρὰ νηυσὶν ἀδάκρυτος καὶ ἀπήμων
ἧσθαι, ἐπεί νύ τοι αἶσα μίνυνθά περ οὔ τι μάλα δήν·
νῦν δʼ ἅμα τʼ ὠκύμορος καὶ ὀϊζυρὸς περὶ πάντων
ἔπλεο· τώ σε κακῇ αἴσῃ τέκον ἐν μεγάροισι.
τοῦτο δέ τοι ἐρέουσα ἔπος Διὶ τερπικεραύνῳ
420εἶμʼ αὐτὴ πρὸς Ὄλυμπον ἀγάννιφον αἴ κε πίθηται.
ἀλλὰ σὺ μὲν νῦν νηυσὶ παρήμενος ὠκυπόροισι
μήνιʼ Ἀχαιοῖσιν, πολέμου δʼ ἀποπαύεο πάμπαν·
Ζεὺς γὰρ ἐς Ὠκεανὸν μετʼ ἀμύμονας Αἰθιοπῆας
χθιζὸς ἔβη κατὰ δαῖτα, θεοὶ δʼ ἅμα πάντες ἕποντο·
425δωδεκάτῃ δέ τοι αὖτις ἐλεύσεται Οὔλυμπον δέ,
καὶ τότʼ ἔπειτά τοι εἶμι Διὸς ποτὶ χαλκοβατὲς δῶ,
καί μιν γουνάσομαι καί μιν πείσεσθαι ὀΐω.
413Then Thetis answered him, shedding tears:
“Ah, my child, why did I rear you after bearing you to sorrow?
415If only you could sit beside the ships without tears or pain,
since your allotted span is brief, not long at all.
But now you are both swift-doomed and miserable beyond all others;
therefore I bore you to an evil fate in my halls.
I will go myself to snow-covered Olympus
420to tell this plea to Zeus who delights in thunder, in hope that he may listen.
But you now, sitting beside the swift-faring ships,
continue in wrath against the Achaeans and cease entirely from war.
For yesterday Zeus went to Ocean to feast
among the blameless Ethiopians, and all the gods went with him.
425On the twelfth day he will return again to Olympus;
then I will go for you to Zeus’ bronze-floored house,
clasp his knees in supplication, and I think I will persuade him.”
Commentary
This source-ordered unit stages Thetis laments and promises action. Its movement centers on Thetis and Zeus; it develops wrath, supplication, divine agency, and persuasive speech through speech and persuasion, divine-mortal causation, ritual action, and geography and coalition. It carries the book’s action across 1.413–1.427.
Odysseus reaches Chryse and restores Chryseis 1.428–445
428ὣς ἄρα φωνήσασʼ ἀπεβήσετο, τὸν δὲ λίπʼ αὐτοῦ
χωόμενον κατὰ θυμὸν ἐϋζώνοιο γυναικὸς
430τήν ῥα βίῃ ἀέκοντος ἀπηύρων· αὐτὰρ Ὀδυσσεὺς
ἐς Χρύσην ἵκανεν ἄγων ἱερὴν ἑκατόμβην.
οἳ δʼ ὅτε δὴ λιμένος πολυβενθέος ἐντὸς ἵκοντο
ἱστία μὲν στείλαντο, θέσαν δʼ ἐν νηῒ μελαίνῃ,
ἱστὸν δʼ ἱστοδόκῃ πέλασαν προτόνοισιν ὑφέντες
435καρπαλίμως, τὴν δʼ εἰς ὅρμον προέρεσσαν ἐρετμοῖς.
ἐκ δʼ εὐνὰς ἔβαλον, κατὰ δὲ πρυμνήσιʼ ἔδησαν·
ἐκ δὲ καὶ αὐτοὶ βαῖνον ἐπὶ ῥηγμῖνι θαλάσσης,
ἐκ δʼ ἑκατόμβην βῆσαν ἑκηβόλῳ Ἀπόλλωνι·
ἐκ δὲ Χρυσηῒς νηὸς βῆ ποντοπόροιο.
440τὴν μὲν ἔπειτʼ ἐπὶ βωμὸν ἄγων πολύμητις Ὀδυσσεὺς
πατρὶ φίλῳ ἐν χερσὶ τίθει καί μιν προσέειπεν·
ὦ Χρύση, πρό μʼ ἔπεμψεν ἄναξ ἀνδρῶν Ἀγαμέμνων
παῖδά τε σοὶ ἀγέμεν, Φοίβῳ θʼ ἱερὴν ἑκατόμβην
ῥέξαι ὑπὲρ Δαναῶν ὄφρʼ ἱλασόμεσθα ἄνακτα,
445ὃς νῦν Ἀργείοισι πολύστονα κήδεʼ ἐφῆκεν.
428So she spoke and went away, leaving him there
angry in his spirit over the well-girded woman
430whom they had taken from him by force against his will. Meanwhile Odysseus
reached Chryse, bringing the sacred hecatomb.
When they had entered the deep harbor,
they furled the sail and laid it in the black ship;
they lowered the mast into its mast-crutch, slackening the forestays,
435then swiftly rowed the ship forward into the anchorage.
They cast the anchors and made the stern cables fast.
Then they themselves stepped out upon the breaking surf,
and brought out the hecatomb for far-shooting Apollo;
Chryseis too stepped down from the seafaring ship.
440Resourceful Odysseus led her to the altar,
placed her in her dear father’s hands, and addressed him:
“Chryses, Agamemnon, lord of men, sent me here
to bring you your daughter and offer Phoebus a sacred hecatomb
on behalf of the Danaans, so that we may propitiate the lord,
445who has now laid griefs full of groans upon the Argives.”
Commentary
This source-ordered unit stages Odysseus reaches Chryse and restores Chryseis. Its movement centers on Odysseus, Agamemnon, Apollo, and Chryses; it develops wrath, divine agency, persuasive speech, and kinship through speech and persuasion, divine-mortal causation, social rank and leadership, and family and civic life. It carries the book’s action across 1.428–1.445.
Chryses’ reversed prayer 1.446–457
446ὣς εἰπὼν ἐν χερσὶ τίθει, ὃ δὲ δέξατο χαίρων
παῖδα φίλην· τοὶ δʼ ὦκα θεῷ ἱερὴν ἑκατόμβην
ἑξείης ἔστησαν ἐΰδμητον περὶ βωμόν,
χερνίψαντο δʼ ἔπειτα καὶ οὐλοχύτας ἀνέλοντο.
450τοῖσιν δὲ Χρύσης μεγάλʼ εὔχετο χεῖρας ἀνασχών·
κλῦθί μευ ἀργυρότοξʼ, ὃς Χρύσην ἀμφιβέβηκας
Κίλλαν τε ζαθέην Τενέδοιό τε ἶφι ἀνάσσεις·
ἦ μὲν δή ποτʼ ἐμεῦ πάρος ἔκλυες εὐξαμένοιο,
τίμησας μὲν ἐμέ, μέγα δʼ ἴψαο λαὸν Ἀχαιῶν·
455ἠδʼ ἔτι καὶ νῦν μοι τόδʼ ἐπικρήηνον ἐέλδωρ·
ἤδη νῦν Δαναοῖσιν ἀεικέα λοιγὸν ἄμυνον.
ὣς ἔφατʼ εὐχόμενος, τοῦ δʼ ἔκλυε Φοῖβος Ἀπόλλων.
446So he spoke and placed her in his hands, and Chryses received
his dear daughter with joy. Then they quickly set the sacred hecatomb
in order for the god around the well-built altar.
Afterward they washed their hands and took up the barley grains.
450Chryses prayed aloud for them, raising his hands:
“Hear me, silver-bowed Apollo, you who watch over Chryse
and holy Cilla, and rule Tenedos with might.
Once before you heard me when I prayed:
you honored me and struck the Achaeans’ troops hard.
455Fulfill this wish for me now as well:
at once ward the shameful scourge away from the Danaans.”
So he spoke in prayer, and Phoebus Apollo heard him.
Commentary
This source-ordered unit stages Chryses’ reversed prayer. Its movement centers on Chryses and Apollo; it develops prayer and offering, honor economy, and divine agency through speech and persuasion, divine-mortal causation, ritual action, and social rank and leadership. It carries the book’s action across 1.446–1.457.
Sacrifice, feast, and paean 1.458–474
458αὐτὰρ ἐπεί ῥʼ εὔξαντο καὶ οὐλοχύτας προβάλοντο,
αὐέρυσαν μὲν πρῶτα καὶ ἔσφαξαν καὶ ἔδειραν,
460μηρούς τʼ ἐξέταμον κατά τε κνίσῃ ἐκάλυψαν
δίπτυχα ποιήσαντες, ἐπʼ αὐτῶν δʼ ὠμοθέτησαν·
καῖε δʼ ἐπὶ σχίζῃς ὁ γέρων, ἐπὶ δʼ αἴθοπα οἶνον
λεῖβε· νέοι δὲ παρʼ αὐτὸν ἔχον πεμπώβολα χερσίν.
αὐτὰρ ἐπεὶ κατὰ μῆρε κάη καὶ σπλάγχνα πάσαντο,
465μίστυλλόν τʼ ἄρα τἆλλα καὶ ἀμφʼ ὀβελοῖσιν ἔπειραν,
ὤπτησάν τε περιφραδέως, ἐρύσαντό τε πάντα.
αὐτὰρ ἐπεὶ παύσαντο πόνου τετύκοντό τε δαῖτα
δαίνυντʼ, οὐδέ τι θυμὸς ἐδεύετο δαιτὸς ἐΐσης.
αὐτὰρ ἐπεὶ πόσιος καὶ ἐδητύος ἐξ ἔρον ἕντο,
470κοῦροι μὲν κρητῆρας ἐπεστέψαντο ποτοῖο,
νώμησαν δʼ ἄρα πᾶσιν ἐπαρξάμενοι δεπάεσσιν·
οἳ δὲ πανημέριοι μολπῇ θεὸν ἱλάσκοντο
καλὸν ἀείδοντες παιήονα κοῦροι Ἀχαιῶν
μέλποντες ἑκάεργον· ὃ δὲ φρένα τέρπετʼ ἀκούων.
458When they had prayed and scattered the barley grains forward,
they first drew back the victims’ heads, slaughtered them, and flayed them.
460They cut out the thigh pieces and covered them with fat,
folding it double, and laid raw strips of flesh upon them.
The old man burned them over split wood and poured
gleaming wine over them; beside him young men held five-pronged forks.
When the thigh pieces were entirely burned and they had tasted the entrails,
465they carved the rest into pieces and threaded them on spits,
roasted everything carefully, and drew it all from the fire.
When they had finished their work and prepared the feast,
they feasted, and no one’s spirit lacked an equal share.
When they had satisfied their desire for food and drink,
470the young men filled the mixing bowls to the brim with wine
and served it to everyone, making the first libation from the cups.
All day long they propitiated the god with song,
the young Achaeans singing a beautiful paean,
celebrating the far-worker; and he delighted in his heart as he listened.
Commentary
This source-ordered unit stages sacrifice, feast, and paean. Its movement centers on Achilles and Agamemnon; it develops prayer and offering, divine agency, and kinship through speech and persuasion, divine-mortal causation, ritual action, and social rank and leadership. It carries the book’s action across 1.458–1.474.
Return voyage and Achilles’ withdrawal 1.475–492
475ἦμος δʼ ἠέλιος κατέδυ καὶ ἐπὶ κνέφας ἦλθε,
δὴ τότε κοιμήσαντο παρὰ πρυμνήσια νηός·
ἦμος δʼ ἠριγένεια φάνη ῥοδοδάκτυλος Ἠώς,
καὶ τότʼ ἔπειτʼ ἀνάγοντο μετὰ στρατὸν εὐρὺν Ἀχαιῶν·
τοῖσιν δʼ ἴκμενον οὖρον ἵει ἑκάεργος Ἀπόλλων·
480οἳ δʼ ἱστὸν στήσαντʼ ἀνά θʼ ἱστία λευκὰ πέτασσαν,
ἐν δʼ ἄνεμος πρῆσεν μέσον ἱστίον, ἀμφὶ δὲ κῦμα
στείρῃ πορφύρεον μεγάλʼ ἴαχε νηὸς ἰούσης·
ἣ δʼ ἔθεεν κατὰ κῦμα διαπρήσσουσα κέλευθον.
αὐτὰρ ἐπεί ῥʼ ἵκοντο κατὰ στρατὸν εὐρὺν Ἀχαιῶν,
485νῆα μὲν οἵ γε μέλαιναν ἐπʼ ἠπείροιο ἔρυσσαν
ὑψοῦ ἐπὶ ψαμάθοις, ὑπὸ δʼ ἕρματα μακρὰ τάνυσσαν·
αὐτοὶ δʼ ἐσκίδναντο κατὰ κλισίας τε νέας τε.
αὐτὰρ ὃ μήνιε νηυσὶ παρήμενος ὠκυπόροισι
διογενὴς Πηλῆος υἱὸς πόδας ὠκὺς Ἀχιλλεύς·
490οὔτέ ποτʼ εἰς ἀγορὴν πωλέσκετο κυδιάνειραν
οὔτέ ποτʼ ἐς πόλεμον, ἀλλὰ φθινύθεσκε φίλον κῆρ
αὖθι μένων, ποθέεσκε δʼ ἀϋτήν τε πτόλεμόν τε.
475When the sun went down and darkness came on,
then they slept beside the ship’s stern cables.
When early-born, rosy-fingered Dawn appeared,
they put out to sea toward the Achaeans’ broad camp.
Far-working Apollo sent them a following wind.
480They stepped the mast and spread the white sails aloft;
the wind filled the sail’s belly, and around the prow
the dark wave roared loudly as the ship went on.
She sped across the waves, cutting along her course.
When they reached the Achaeans’ broad camp,
485they hauled the black ship high onto the land,
up on the sands, and stretched long supports beneath her.
Then they scattered among the shelters and ships.
But he continued in wrath, sitting beside the swift-faring ships—
Zeus-born Achilles, swift-footed son of Peleus.
490He no longer went to the assembly where men win glory,
nor ever to war; instead his dear heart wasted away
as he remained there, longing for the battle cry and for war.
Commentary
This source-ordered unit stages return voyage and Achilles’ withdrawal. Its movement centers on Achilles, Apollo, and Zeus; it develops wrath, divine agency, martial violence, and kinship through divine-mortal causation, battlefield sequencing, social rank and leadership, and geography and coalition. It carries the book’s action across 1.475–1.492.
Thetis supplicates Zeus 1.493–510
493ἀλλʼ ὅτε δή ῥʼ ἐκ τοῖο δυωδεκάτη γένετʼ ἠώς,
καὶ τότε δὴ πρὸς Ὄλυμπον ἴσαν θεοὶ αἰὲν ἐόντες
495πάντες ἅμα, Ζεὺς δʼ ἦρχε· Θέτις δʼ οὐ λήθετʼ ἐφετμέων
παιδὸς ἑοῦ, ἀλλʼ ἥ γʼ ἀνεδύσετο κῦμα θαλάσσης.
ἠερίη δʼ ἀνέβη μέγαν οὐρανὸν Οὔλυμπόν τε.
εὗρεν δʼ εὐρύοπα Κρονίδην ἄτερ ἥμενον ἄλλων
ἀκροτάτῃ κορυφῇ πολυδειράδος Οὐλύμποιο·
500καί ῥα πάροιθʼ αὐτοῖο καθέζετο, καὶ λάβε γούνων
σκαιῇ, δεξιτερῇ δʼ ἄρʼ ὑπʼ ἀνθερεῶνος ἑλοῦσα
λισσομένη προσέειπε Δία Κρονίωνα ἄνακτα·
Ζεῦ πάτερ εἴ ποτε δή σε μετʼ ἀθανάτοισιν ὄνησα
ἢ ἔπει ἢ ἔργῳ, τόδε μοι κρήηνον ἐέλδωρ·
505τίμησόν μοι υἱὸν ὃς ὠκυμορώτατος ἄλλων
ἔπλετʼ· ἀτάρ μιν νῦν γε ἄναξ ἀνδρῶν Ἀγαμέμνων
ἠτίμησεν· ἑλὼν γὰρ ἔχει γέρας αὐτὸς ἀπούρας.
ἀλλὰ σύ πέρ μιν τῖσον Ὀλύμπιε μητίετα Ζεῦ·
τόφρα δʼ ἐπὶ Τρώεσσι τίθει κράτος ὄφρʼ ἂν Ἀχαιοὶ
510υἱὸν ἐμὸν τίσωσιν ὀφέλλωσίν τέ ἑ τιμῇ.
493But when the twelfth dawn after that day came,
the everlasting gods went back toward Olympus,
495all together, with Zeus leading. Thetis did not forget
her son’s commands, but rose from the wave of the sea.
Early in the morning she climbed to high heaven and Olympus.
She found the far-seeing son of Cronus sitting apart from the others
on the highest peak of many-ridged Olympus.
500She sat before him and clasped his knees
with her left hand, while with her right she took him beneath the chin.
In supplication she addressed lord Zeus, son of Cronus:
“Father Zeus, if ever I aided you among the immortals
by word or deed, fulfill this wish for me:
505honor my son, most swift-doomed of all.
Now Agamemnon, lord of men,
has dishonored him: he seized his prize and holds it himself.
But you at least honor him in recompense, Olympian Zeus, lord of counsel.
Grant the Trojans ascendancy until the Achaeans
510honor my son and increase his honor.”
Commentary
This source-ordered unit stages Thetis supplicates Zeus. Its movement centers on Zeus, Thetis, and Agamemnon; it develops supplication, honor economy, divine agency, and persuasive speech through speech and persuasion, divine-mortal causation, ritual action, and social rank and leadership. It carries the book’s action across 1.493–1.510.
1.500 Thetis uses the bodily grammar of supplication at Zeus’s knees. Knee-clasping and upward petition make her request physically binding without compelling Zeus automatically; the scene tests whether relationship and ritual posture can overcome divine reluctance.
Zeus consents with the cosmic nod 1.511–530
511ὣς φάτο· τὴν δʼ οὔ τι προσέφη νεφεληγερέτα Ζεύς,
ἀλλʼ ἀκέων δὴν ἧστο· Θέτις δʼ ὡς ἥψατο γούνων
ὣς ἔχετʼ ἐμπεφυυῖα, καὶ εἴρετο δεύτερον αὖτις·
νημερτὲς μὲν δή μοι ὑπόσχεο καὶ κατάνευσον
515ἢ ἀπόειπʼ, ἐπεὶ οὔ τοι ἔπι δέος, ὄφρʼ ἐῢ εἰδέω
ὅσσον ἐγὼ μετὰ πᾶσιν ἀτιμοτάτη θεός εἰμι.
τὴν δὲ μέγʼ ὀχθήσας προσέφη νεφεληγερέτα Ζεύς·
ἦ δὴ λοίγια ἔργʼ ὅ τέ μʼ ἐχθοδοπῆσαι ἐφήσεις
Ἥρῃ ὅτʼ ἄν μʼ ἐρέθῃσιν ὀνειδείοις ἐπέεσσιν·
520ἣ δὲ καὶ αὔτως μʼ αἰεὶ ἐν ἀθανάτοισι θεοῖσι
νεικεῖ, καί τέ μέ φησι μάχῃ Τρώεσσιν ἀρήγειν.
ἀλλὰ σὺ μὲν νῦν αὖτις ἀπόστιχε μή τι νοήσῃ
Ἥρη· ἐμοὶ δέ κε ταῦτα μελήσεται ὄφρα τελέσσω·
εἰ δʼ ἄγε τοι κεφαλῇ κατανεύσομαι ὄφρα πεποίθῃς·
525τοῦτο γὰρ ἐξ ἐμέθεν γε μετʼ ἀθανάτοισι μέγιστον
τέκμωρ· οὐ γὰρ ἐμὸν παλινάγρετον οὐδʼ ἀπατηλὸν
οὐδʼ ἀτελεύτητον ὅ τί κεν κεφαλῇ κατανεύσω.
ἦ καὶ κυανέῃσιν ἐπʼ ὀφρύσι νεῦσε Κρονίων·
ἀμβρόσιαι δʼ ἄρα χαῖται ἐπερρώσαντο ἄνακτος
530κρατὸς ἀπʼ ἀθανάτοιο· μέγαν δʼ ἐλέλιξεν Ὄλυμπον.
511So she spoke, but cloud-gathering Zeus gave her no answer
and sat long in silence. Thetis, still clasping his knees,
clung fast to them and questioned him again:
“Give me a true promise now, and bow your head in assent—
515or refuse me, since you have nothing to fear—so that I may know clearly
how far I am the least honored goddess among them all.”
Cloud-gathering Zeus, deeply troubled, answered her:
“This is ruinous business: you will embroil me in strife
with Hera when she provokes me with reproachful words.
520Even as it is, she always quarrels with me among the immortal gods
and says that I aid the Trojans in battle.
Go back now, before Hera notices anything.
These matters will be my concern until I bring them to fulfillment.
Come, I will bow my head to you, so that you may trust me.
525For among the immortals this is the greatest token from me:
whatever I confirm with my nod is not revocable or deceitful,
nor can it remain unfulfilled.”
The son of Cronus spoke and nodded beneath his dark brows;
the lord’s ambrosial hair streamed from his immortal head,
530and he shook great Olympus.
Commentary
This source-ordered unit stages Zeus consents with the cosmic nod. Its movement centers on Zeus, Hera, and Thetis; it develops wrath, supplication, honor economy, and divine agency through speech and persuasion, divine-mortal causation, battlefield sequencing, and social rank and leadership. It carries the book’s action across 1.511–1.530.
1.528 Zeus’s nod gives a heavy visual close to the promise. The line’s coordinated speech and downward nod concentrate the decision in one measured action; the dark brows and ensuing movement of Olympus enlarge a compact gesture into cosmic confirmation.
Zeus returns and Hera challenges his secrecy 1.531–550
531τώ γʼ ὣς βουλεύσαντε διέτμαγεν· ἣ μὲν ἔπειτα
εἰς ἅλα ἆλτο βαθεῖαν ἀπʼ αἰγλήεντος Ὀλύμπου,
Ζεὺς δὲ ἑὸν πρὸς δῶμα· θεοὶ δʼ ἅμα πάντες ἀνέσταν
ἐξ ἑδέων σφοῦ πατρὸς ἐναντίον· οὐδέ τις ἔτλη
535μεῖναι ἐπερχόμενον, ἀλλʼ ἀντίοι ἔσταν ἅπαντες.
ὣς ὃ μὲν ἔνθα καθέζετʼ ἐπὶ θρόνου· οὐδέ μιν Ἥρη
ἠγνοίησεν ἰδοῦσʼ ὅτι οἱ συμφράσσατο βουλὰς
ἀργυρόπεζα Θέτις θυγάτηρ ἁλίοιο γέροντος.
αὐτίκα κερτομίοισι Δία Κρονίωνα προσηύδα·
540τίς δʼ αὖ τοι δολομῆτα θεῶν συμφράσσατο βουλάς;
αἰεί τοι φίλον ἐστὶν ἐμεῦ ἀπὸ νόσφιν ἐόντα
κρυπτάδια φρονέοντα δικαζέμεν· οὐδέ τί πώ μοι
πρόφρων τέτληκας εἰπεῖν ἔπος ὅττι νοήσῃς.
τὴν δʼ ἠμείβετʼ ἔπειτα πατὴρ ἀνδρῶν τε θεῶν τε·
545Ἥρη μὴ δὴ πάντας ἐμοὺς ἐπιέλπεο μύθους
εἰδήσειν· χαλεποί τοι ἔσοντʼ ἀλόχῳ περ ἐούσῃ·
ἀλλʼ ὃν μέν κʼ ἐπιεικὲς ἀκουέμεν οὔ τις ἔπειτα
οὔτε θεῶν πρότερος τὸν εἴσεται οὔτʼ ἀνθρώπων·
ὃν δέ κʼ ἐγὼν ἀπάνευθε θεῶν ἐθέλωμι νοῆσαι
550μή τι σὺ ταῦτα ἕκαστα διείρεο μηδὲ μετάλλα.
531When the two had taken counsel in this way, they parted. Thetis
plunged from radiant Olympus into the deep sea,
while Zeus went to his own house. All the gods rose together
from their seats before their father; no one dared
535remain seated as he approached, but all stood facing him.
So he sat there upon his throne. Hera did not fail to recognize,
when she saw him, that silver-footed Thetis,
daughter of the old man of the sea, had shared secret counsel with him.
At once she addressed Zeus, son of Cronus, with taunting words:
540“Which god has counseled with you now, you schemer?
It is always dear to you, when you are apart from me,
to make decisions while thinking secret thoughts. Never yet
have you willingly dared tell me a word of what you intend.”
Then the father of gods and men answered her:
545“Hera, do not expect to know all my counsels;
they will be hard for you, though you are my wife.
But whatever it is fitting for you to hear, no one—
neither god nor mortal—will know before you.
Yet whatever I choose to devise apart from the gods,
550do not question me closely about each thing or inquire into it.”
Commentary
This source-ordered unit stages Zeus returns and Hera challenges his secrecy. Its movement centers on Zeus, Hera, and Thetis; it develops divine agency, persuasive speech, and kinship through speech and persuasion, divine-mortal causation, social rank and leadership, and character knowledge. It carries the book’s action across 1.531–1.550.
Hera accuses and Zeus threatens 1.551–567
551τὸν δʼ ἠμείβετʼ ἔπειτα βοῶπις πότνια Ἥρη·
αἰνότατε Κρονίδη ποῖον τὸν μῦθον ἔειπες;
καὶ λίην σε πάρος γʼ οὔτʼ εἴρομαι οὔτε μεταλλῶ,
ἀλλὰ μάλʼ εὔκηλος τὰ φράζεαι ἅσσʼ ἐθέλῃσθα.
555νῦν δʼ αἰνῶς δείδοικα κατὰ φρένα μή σε παρείπῃ
ἀργυρόπεζα Θέτις θυγάτηρ ἁλίοιο γέροντος·
ἠερίη γὰρ σοί γε παρέζετο καὶ λάβε γούνων·
τῇ σʼ ὀΐω κατανεῦσαι ἐτήτυμον ὡς Ἀχιλῆα
τιμήσῃς, ὀλέσῃς δὲ πολέας ἐπὶ νηυσὶν Ἀχαιῶν.
560τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς·
δαιμονίη αἰεὶ μὲν ὀΐεαι οὐδέ σε λήθω·
πρῆξαι δʼ ἔμπης οὔ τι δυνήσεαι, ἀλλʼ ἀπὸ θυμοῦ
μᾶλλον ἐμοὶ ἔσεαι· τὸ δέ τοι καὶ ῥίγιον ἔσται.
εἰ δʼ οὕτω τοῦτʼ ἐστὶν ἐμοὶ μέλλει φίλον εἶναι·
565ἀλλʼ ἀκέουσα κάθησο, ἐμῷ δʼ ἐπιπείθεο μύθῳ,
μή νύ τοι οὐ χραίσμωσιν ὅσοι θεοί εἰσʼ ἐν Ὀλύμπῳ
ἆσσον ἰόνθʼ, ὅτε κέν τοι ἀάπτους χεῖρας ἐφείω.
551Then ox-eyed lady Hera answered him:
“Most terrible son of Cronus, what a word you have spoken!
Before now I have certainly neither questioned you nor pressed you,
but you calmly devise whatever you wish.
555Yet now I am terribly afraid in my heart that silver-footed Thetis,
daughter of the old man of the sea, has won you over.
For early this morning she sat beside you and clasped your knees.
I think you bowed your head to her in true assent, promising to honor Achilles
and destroy many Achaeans beside their ships.”
560Cloud-gathering Zeus answered her:
“Strange woman, you are always suspicious, and I never escape your notice.
Even so, you will accomplish nothing, but will become
still further from my heart—and that will be more terrible for you.
If this is so, then it must be pleasing to me.
565Sit down in silence and obey my command,
or all the gods who are on Olympus may be unable to protect you
when I come near and lay my irresistible hands upon you.”
Commentary
This source-ordered unit stages Hera accuses and Zeus threatens. Its movement centers on Zeus, Hera, Achilles, and Thetis; it develops supplication, honor economy, divine agency, and persuasive speech through speech and persuasion, divine-mortal causation, social rank and leadership, and geography and coalition. It carries the book’s action across 1.551–1.567.
Hephaestus intervenes 1.568–583
568ὣς ἔφατʼ ἔδεισεν δὲ βοῶπις πότνια Ἥρη,
καί ῥʼ ἀκέουσα καθῆστο ἐπιγνάμψασα φίλον κῆρ·
570ὄχθησαν δʼ ἀνὰ δῶμα Διὸς θεοὶ Οὐρανίωνες·
τοῖσιν δʼ Ἥφαιστος κλυτοτέχνης ἦρχʼ ἀγορεύειν
μητρὶ φίλῃ ἐπίηρα φέρων λευκωλένῳ Ἥρῃ·
ἦ δὴ λοίγια ἔργα τάδʼ ἔσσεται οὐδʼ ἔτʼ ἀνεκτά,
εἰ δὴ σφὼ ἕνεκα θνητῶν ἐριδαίνετον ὧδε,
575ἐν δὲ θεοῖσι κολῳὸν ἐλαύνετον· οὐδέ τι δαιτὸς
ἐσθλῆς ἔσσεται ἦδος, ἐπεὶ τὰ χερείονα νικᾷ.
μητρὶ δʼ ἐγὼ παράφημι καὶ αὐτῇ περ νοεούσῃ
πατρὶ φίλῳ ἐπίηρα φέρειν Διί, ὄφρα μὴ αὖτε
νεικείῃσι πατήρ, σὺν δʼ ἡμῖν δαῖτα ταράξῃ.
580εἴ περ γάρ κʼ ἐθέλῃσιν Ὀλύμπιος ἀστεροπητὴς
ἐξ ἑδέων στυφελίξαι· ὃ γὰρ πολὺ φέρτατός ἐστιν.
ἀλλὰ σὺ τὸν ἐπέεσσι καθάπτεσθαι μαλακοῖσιν·
αὐτίκʼ ἔπειθʼ ἵλαος Ὀλύμπιος ἔσσεται ἡμῖν.
568So he spoke, and ox-eyed lady Hera was afraid.
She sat in silence, bending her own heart into submission.
570The heavenly gods were troubled throughout Zeus’ house.
Then renowned craftsman Hephaestus began to speak among them,
seeking to bring comfort to his dear mother, white-armed Hera:
“These deeds will indeed be ruinous and no longer bearable,
if you two contend in this way over mortals
575and drive turmoil among the gods. There will be no pleasure
in the fine feast, since worse things are prevailing.
I advise my mother—though she understands this herself—
to bring pleasure to our dear father Zeus, so that father may not again
quarrel with her and throw our feast into confusion.
580For if the Olympian lord of lightning should wish
to knock us from our seats, he is by far the strongest.
But address him with gentle words;
then at once the Olympian will be gracious toward us.”
Commentary
This source-ordered unit stages Hephaestus intervenes. Its movement centers on Hephaestus, Zeus, and Hera; it develops wrath, divine agency, persuasive speech, and kinship through speech and persuasion, divine-mortal causation, social rank and leadership, and family and civic life. It carries the book’s action across 1.568–1.583.
Hephaestus’ fall and divine laughter 1.584–600
584ὣς ἄρʼ ἔφη καὶ ἀναΐξας δέπας ἀμφικύπελλον
585μητρὶ φίλῃ ἐν χειρὶ τίθει καί μιν προσέειπε·
τέτλαθι μῆτερ ἐμή, καὶ ἀνάσχεο κηδομένη περ,
μή σε φίλην περ ἐοῦσαν ἐν ὀφθαλμοῖσιν ἴδωμαι
θεινομένην, τότε δʼ οὔ τι δυνήσομαι ἀχνύμενός περ
χραισμεῖν· ἀργαλέος γὰρ Ὀλύμπιος ἀντιφέρεσθαι·
590ἤδη γάρ με καὶ ἄλλοτʼ ἀλεξέμεναι μεμαῶτα
ῥῖψε ποδὸς τεταγὼν ἀπὸ βηλοῦ θεσπεσίοιο,
πᾶν δʼ ἦμαρ φερόμην, ἅμα δʼ ἠελίῳ καταδύντι
κάππεσον ἐν Λήμνῳ, ὀλίγος δʼ ἔτι θυμὸς ἐνῆεν·
ἔνθά με Σίντιες ἄνδρες ἄφαρ κομίσαντο πεσόντα.
595ὣς φάτο, μείδησεν δὲ θεὰ λευκώλενος Ἥρη,
μειδήσασα δὲ παιδὸς ἐδέξατο χειρὶ κύπελλον·
αὐτὰρ ὃ τοῖς ἄλλοισι θεοῖς ἐνδέξια πᾶσιν
οἰνοχόει γλυκὺ νέκταρ ἀπὸ κρητῆρος ἀφύσσων·
ἄσβεστος δʼ ἄρʼ ἐνῶρτο γέλως μακάρεσσι θεοῖσιν
600ὡς ἴδον Ἥφαιστον διὰ δώματα ποιπνύοντα.
584So he spoke, sprang up, and placed a two-handled cup
585in his dear mother’s hand, addressing her:
“Endure, my mother, and bear up despite your grief,
lest, dear as you are, I see you struck before my eyes
and be unable to help you, however much I grieve.
For the Olympian is hard to oppose.
590Once before, when I was eager to defend you,
he seized me by the foot and hurled me from the divine threshold.
All day long I was carried downward; at sunset
I fell on Lemnos, with little life still left in me.
There the Sintian men at once took care of me after my fall.”
595So he spoke, and the goddess, white-armed Hera, smiled;
smiling, she accepted the cup from her son’s hand.
Then he served all the other gods from left to right,
drawing sweet nectar from the mixing bowl.
Unquenchable laughter rose among the blessed gods
600when they saw Hephaestus bustling through the halls.
Commentary
This source-ordered unit stages Hephaestus’ fall and divine laughter. Its movement centers on Hephaestus and Hera; it develops divine agency, persuasive speech, mortality and burial, and kinship through speech and persuasion, divine-mortal causation, and family and civic life. It carries the book’s action across 1.584–1.600.
1.600 Olympian festivity contains conflict without resolving its cause. Music, laughter, and shared banquet restore surface order among the gods, while Zeus’s concealed promise keeps the mortal crisis active beneath the harmonious close.
Divine banquet and sleep 1.601–611
601ὣς τότε μὲν πρόπαν ἦμαρ ἐς ἠέλιον καταδύντα
δαίνυντʼ, οὐδέ τι θυμὸς ἐδεύετο δαιτὸς ἐΐσης,
οὐ μὲν φόρμιγγος περικαλλέος ἣν ἔχʼ Ἀπόλλων,
Μουσάων θʼ αἳ ἄειδον ἀμειβόμεναι ὀπὶ καλῇ.
605αὐτὰρ ἐπεὶ κατέδυ λαμπρὸν φάος ἠελίοιο,
οἳ μὲν κακκείοντες ἔβαν οἶκον δὲ ἕκαστος,
ἧχι ἑκάστῳ δῶμα περικλυτὸς ἀμφιγυήεις
Ἥφαιστος ποίησεν ἰδυίῃσι πραπίδεσσι·
Ζεὺς δὲ πρὸς ὃν λέχος ἤϊʼ Ὀλύμπιος ἀστεροπητής,
610ἔνθα πάρος κοιμᾶθʼ ὅτε μιν γλυκὺς ὕπνος ἱκάνοι·
ἔνθα καθεῦδʼ ἀναβάς, παρὰ δὲ χρυσόθρονος Ἥρη.
601So all that day until the sun went down
they feasted, and no one’s spirit lacked an equal share,
nor did they lack the beautiful lyre Apollo held,
nor the Muses, who sang in turn with lovely voices.
605But when the sun’s bright light had set,
each god went home to lie down,
where renowned Hephaestus, lame in both legs,
had made each one a dwelling with his skillful understanding.
Then Zeus, the lightning-hurler of Olympus, made his way to his bed,
610where he always lay whenever sweet sleep came upon him.
There he climbed into bed and slept, with golden-throned Hera beside him.
Commentary
This source-ordered unit stages divine banquet and sleep. Its movement centers on Apollo, Zeus, Hera, and Hephaestus; it develops divine agency, martial violence, and night and Dawn through divine-mortal causation and battlefield sequencing. It carries the book’s action across 1.601–1.611.