Iliad, Book 19: Achilles Returns

Homer · Greek original · new English translation and commentary by Text Atlas

Overview

Achilles' public return ends the quarrel's practical obstruction without dissolving grief or responsibility. The assembly, restitution, oath, Briseis' lament, refusal of food, divine sustenance, arming, and Xanthus' prophecy place social repair beside an accepted approach to death.

Narrative arc

  • Thetis delivers the armor and preserves Patroclus
  • Achilles and Agamemnon speak before the assembled Achaeans
  • Gifts and oath enact restitution while Briseis laments
  • Achilles arms and hears the horse's prophecy

Central themes

  • reconciliation without consolation
  • responsibility and divine pressure
  • grief and collective readiness
  • foreknowledge and chosen action

Dawn and Thetis at Patroclus' body 19.1–7

1Ἠὼς μὲν κροκόπεπλος ἀπʼ Ὠκεανοῖο ῥοάων

ὄρνυθʼ, ἵνʼ ἀθανάτοισι φόως φέροι ἠδὲ βροτοῖσιν·

ἣ δʼ ἐς νῆας ἵκανε θεοῦ πάρα δῶρα φέρουσα.

εὗρε δὲ Πατρόκλῳ περικείμενον ὃν φίλον υἱὸν

5κλαίοντα λιγέως· πολέες δʼ ἀμφʼ αὐτὸν ἑταῖροι

μύρονθʼ· ἣ δʼ ἐν τοῖσι παρίστατο δῖα θεάων,

ἔν τʼ ἄρα οἱ φῦ χειρὶ ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζε·

1Saffron-robed Dawn rose from the streams of Ocean,

to bring light to immortals and mortals alike;

and Thetis reached the ships, bearing the god’s gifts.

She found her own dear son lying over Patroclus,

5weeping keenly; around him many companions

were mourning. Radiant among goddesses, she stood among them.

She clasped his hand, spoke, and called him by name:

Commentary

Lines 19.1-7 present Dawn and Thetis at Patroclus' body as a distinct movement in the book. The treatment of the dead proceeds through materially ordered actions; custody, preparation, mourning, and commemoration are not treated as interchangeable rites.

19.1–7 The feminine pronoun at 19.3 changes referent from Dawn to Thetis, and the subsequent chain of verbs keeps the goddess moving from arrival to touch and speech. The μέν clause gives Dawn her cosmic task at 19.1-2; the contrasting ἣ δ’ then introduces Thetis bearing Hephaestus’ gifts. She finds Achilles stretched over Patroclus and weeping, stands among the mourners, clasps his hand, and addresses him by name, so the grammar carries divine arrival directly into embodied consolation.

Thetis delivers the armor 19.8–18

8τέκνον ἐμὸν τοῦτον μὲν ἐάσομεν ἀχνύμενοί περ

κεῖσθαι, ἐπεὶ δὴ πρῶτα θεῶν ἰότητι δαμάσθη·

10τύνη δʼ Ἡφαίστοιο πάρα κλυτὰ τεύχεα δέξο

καλὰ μάλʼ, οἷʼ οὔ πώ τις ἀνὴρ ὤμοισι φόρησεν.

ὡς ἄρα φωνήσασα θεὰ κατὰ τεύχεʼ ἔθηκε

πρόσθεν Ἀχιλλῆος· τὰ δʼ ἀνέβραχε δαίδαλα πάντα.

Μυρμιδόνας δʼ ἄρα πάντας ἕλε τρόμος, οὐδέ τις ἔτλη

15ἄντην εἰσιδέειν, ἀλλʼ ἔτρεσαν. αὐτὰρ Ἀχιλλεὺς

ὡς εἶδʼ, ὥς μιν μᾶλλον ἔδυ χόλος, ἐν δέ οἱ ὄσσε

δεινὸν ὑπὸ βλεφάρων ὡς εἰ σέλας ἐξεφάανθεν·

τέρπετο δʼ ἐν χείρεσσιν ἔχων θεοῦ ἀγλαὰ δῶρα.

8“My child, grieving though we are, we must let him

lie, since by the gods’ will he was overcome once and for all.

10But you, receive from Hephaestus this splendid armor,

so beautiful—the like no man has ever worn on his shoulders.”

So the goddess spoke and set the armor down

before Achilles; all its intricate work rang aloud.

Trembling seized all the Myrmidons; no one dared

15look straight at it—they trembled. But when Achilles

saw it, anger sank deeper into him; beneath his lids his eyes

blazed terribly, like a flare of fire.

He delighted in holding the god’s glorious gifts in his hands.

Commentary

Lines 19.8-18 present Thetis delivers the armor as a distinct movement in the book. Divine intention or intervention is distinguished from the mortal recognition, decision, resistance, or action that follows under that pressure.

Achilles marvels and fears decay 19.19–27

19αὐτὰρ ἐπεὶ φρεσὶν ᾗσι τετάρπετο δαίδαλα λεύσσων

20αὐτίκα μητέρα ἣν ἔπεα πτερόεντα προσηύδα·

μῆτερ ἐμὴ τὰ μὲν ὅπλα θεὸς πόρεν οἷʼ ἐπιεικὲς

ἔργʼ ἔμεν ἀθανάτων, μὴ δὲ βροτὸν ἄνδρα τελέσσαι.

νῦν δʼ ἤτοι μὲν ἐγὼ θωρήξομαι· ἀλλὰ μάλʼ αἰνῶς

δείδω μή μοι τόφρα Μενοιτίου ἄλκιμον υἱὸν

25μυῖαι καδδῦσαι κατὰ χαλκοτύπους ὠτειλὰς

εὐλὰς ἐγγείνωνται, ἀεικίσσωσι δὲ νεκρόν,

ἐκ δʼ αἰὼν πέφαται, κατὰ δὲ χρόα πάντα σαπήῃ.

19When his heart had taken delight in gazing at the intricate work,

20he at once addressed his mother with winged words:

“Mother, the god has given armor such as is fitting

to be the work of immortals, not for mortal man to make.

Now I will arm myself. But I am terribly

afraid that meanwhile flies may infest Menoetius’ brave son

25by crawling down into his bronze-struck wounds,

breed maggots and defile his corpse;

life is gone from him now, and all his flesh may rot.”

Commentary

Lines 19.19-27 present Achilles marvels and fears decay as a distinct movement in the book. The scene develops grief and collective readiness through a source-ordered sequence rather than an isolated tableau.

Thetis preserves Patroclus 19.28–39

28τὸν δʼ ἠμείβετʼ ἔπειτα θεὰ Θέτις ἀργυρόπεζα·

τέκνον μή τοι ταῦτα μετὰ φρεσὶ σῇσι μελόντων.

30τῷ μὲν ἐγὼ πειρήσω ἀλαλκεῖν ἄγρια φῦλα

μυίας, αἵ ῥά τε φῶτας ἀρηϊφάτους κατέδουσιν·

ἤν περ γὰρ κεῖταί γε τελεσφόρον εἰς ἐνιαυτόν,

αἰεὶ τῷ γʼ ἔσται χρὼς ἔμπεδος, ἢ καὶ ἀρείων.

ἀλλὰ σύ γʼ εἰς ἀγορὴν καλέσας ἥρωας Ἀχαιοὺς

35μῆνιν ἀποειπὼν Ἀγαμέμνονι ποιμένι λαῶν

αἶψα μάλʼ ἐς πόλεμον θωρήσσεο, δύσεο δʼ ἀλκήν.

ὣς ἄρα φωνήσασα μένος πολυθαρσὲς ἐνῆκε,

Πατρόκλῳ δʼ αὖτʼ ἀμβροσίην καὶ νέκταρ ἐρυθρὸν

στάξε κατὰ ῥινῶν, ἵνα οἱ χρὼς ἔμπεδος εἴη.

28Then silver-footed goddess Thetis answered him:

“My child, do not let these things trouble your mind.

30I will try to keep away from him the savage tribes

of flies that devour men killed in war.

Even if he lies here until a full year has run its course,

his skin will remain intact as ever, or better still.

But summon the Achaean heroes to assembly,

35renounce your wrath against Agamemnon, shepherd of the people,

then arm at once for war and clothe yourself in battle-strength.”

So she spoke and instilled dauntless force in him.

Then over Patroclus she dripped ambrosia and red nectar

down his nostrils, so that his skin would remain intact.

Commentary

Lines 19.28-39 present Thetis preserves Patroclus as a distinct movement in the book. Divine intention or intervention is distinguished from the mortal recognition, decision, resistance, or action that follows under that pressure.

The full Achaean assembly gathers 19.40–53

40αὐτὰρ ὃ βῆ παρὰ θῖνα θαλάσσης δῖος Ἀχιλλεὺς

σμερδαλέα ἰάχων, ὦρσεν δʼ ἥρωας Ἀχαιούς.

καί ῥʼ οἵ περ τὸ πάρος γε νεῶν ἐν ἀγῶνι μένεσκον

οἵ τε κυβερνῆται καὶ ἔχον οἰήϊα νηῶν

καὶ ταμίαι παρὰ νηυσὶν ἔσαν σίτοιο δοτῆρες,

45καὶ μὴν οἳ τότε γʼ εἰς ἀγορὴν ἴσαν, οὕνεκʼ Ἀχιλλεὺς

ἐξεφάνη, δηρὸν δὲ μάχης ἐπέπαυτʼ ἀλεγεινῆς.

τὼ δὲ δύω σκάζοντε βάτην Ἄρεος θεράποντε

Τυδεΐδης τε μενεπτόλεμος καὶ δῖος Ὀδυσσεὺς

ἔγχει ἐρειδομένω· ἔτι γὰρ ἔχον ἕλκεα λυγρά·

50κὰδ δὲ μετὰ πρώτῃ ἀγορῇ ἵζοντο κιόντες.

αὐτὰρ ὃ δεύτατος ἦλθεν ἄναξ ἀνδρῶν Ἀγαμέμνων

ἕλκος ἔχων· καὶ γὰρ τὸν ἐνὶ κρατερῇ ὑσμίνῃ

οὖτα Κόων Ἀντηνορίδης χαλκήρεϊ δουρί.

40Then godlike Achilles walked along the seashore,

and with a fearsome shout roused the Achaean heroes.

Even those who before had always remained at the ships’ station—

the helmsmen who handled the ships’ steering oars

and the stewards beside the ships who dealt out grain—

45even they now came to the assembly, because Achilles

had appeared after so long an absence from the grievous fighting.

The two attendants of Ares came limping,

Tydeus’ son, steadfast in battle, and godlike Odysseus,

leaning on their spears; their painful wounds still remained.

50They came and sat down at the front of the assembly.

Then Agamemnon, lord of men, came second,

also wounded; for in the fierce fighting

Coon son of Antenor had stabbed him with a bronze-shod spear.

Commentary

Lines 19.40-53 present the full Achaean assembly gathers as a distinct movement in the book. The scene develops reconciliation without consolation through a source-ordered sequence rather than an isolated tableau.

Achilles renounces the wrath 19.54–75

54αὐτὰρ ἐπεὶ δὴ πάντες ἀολλίσθησαν Ἀχαιοί,

55τοῖσι δʼ ἀνιστάμενος μετέφη πόδας ὠκὺς Ἀχιλλεύς·

Ἀτρεΐδη ἦ ἄρ τι τόδʼ ἀμφοτέροισιν ἄρειον

ἔπλετο σοὶ καὶ ἐμοί, ὅ τε νῶΐ περ ἀχνυμένω κῆρ

θυμοβόρῳ ἔριδι μενεήναμεν εἵνεκα κούρης;

τὴν ὄφελʼ ἐν νήεσσι κατακτάμεν Ἄρτεμις ἰῷ

60ἤματι τῷ ὅτʼ ἐγὼν ἑλόμην Λυρνησσὸν ὀλέσσας·

τώ κʼ οὐ τόσσοι Ἀχαιοὶ ὀδὰξ ἕλον ἄσπετον οὖδας

δυσμενέων ὑπὸ χερσὶν ἐμεῦ ἀπομηνίσαντος.

Ἕκτορι μὲν καὶ Τρωσὶ τὸ κέρδιον· αὐτὰρ Ἀχαιοὺς

δηρὸν ἐμῆς καὶ σῆς ἔριδος μνήσεσθαι ὀΐω.

65ἀλλὰ τὰ μὲν προτετύχθαι ἐάσομεν ἀχνύμενοί περ

θυμὸν ἐνὶ στήθεσσι φίλον δαμάσαντες ἀνάγκῃ·

νῦν δʼ ἤτοι μὲν ἐγὼ παύω χόλον, οὐδέ τί με χρὴ

ἀσκελέως αἰεὶ μενεαινέμεν· ἀλλʼ ἄγε θᾶσσον

ὄτρυνον πόλεμον δὲ κάρη κομόωντας Ἀχαιούς,

70ὄφρʼ ἔτι καὶ Τρώων πειρήσομαι ἀντίον ἐλθὼν

αἴ κʼ ἐθέλωσʼ ἐπὶ νηυσὶν ἰαύειν· ἀλλά τινʼ οἴω

ἀσπασίως αὐτῶν γόνυ κάμψειν, ὅς κε φύγῃσι

δηΐου ἐκ πολέμοιο ὑπʼ ἔγχεος ἡμετέροιο.

ὣς ἔφαθʼ, οἳ δʼ ἐχάρησαν ἐϋκνήμιδες Ἀχαιοὶ

75μῆνιν ἀπειπόντος μεγαθύμου Πηλεΐωνος.

54Once all the Achaeans had gathered together,

55swift-footed Achilles rose among them and spoke:

“Son of Atreus, was this truly better for both of us—

for you and me—when, heartsick though we were,

we raged in spirit-devouring strife over a girl?

If only Artemis had killed her at the ships with an arrow

60on the day I took her after I destroyed Lyrnessus.

Then not so many Achaeans would have bitten the measureless earth

beneath enemy hands while I stood apart in wrath.

That was better for Hector and the Trojans; but the Achaeans

will long remember the strife between you and me, I think.

65But grieving though we are, we will let the past be past,

subduing the spirit in our breasts because we must.

Now I put an end to my anger; I have no need

to rage on unyieldingly forever. Come, quickly

urge the long-haired Achaeans toward battle,

70so I can face the Trojans again and test

whether they mean to sleep beside the ships. I think some among them

will gladly bend his knees, if he escapes

from deadly battle beneath our spear.”

So he spoke, and the well-greaved Achaeans rejoiced

75that great-hearted Peleus’ son had renounced his wrath.

Commentary

Lines 19.54-75 present Achilles renounces the wrath as a distinct movement in the book. The scene develops responsibility and divine pressure through a source-ordered sequence rather than an isolated tableau.

Agamemnon begins his apologia 19.76–90

76τοῖσι δὲ καὶ μετέειπεν ἄναξ ἀνδρῶν Ἀγαμέμνων

αὐτόθεν ἐξ ἕδρης, οὐδʼ ἐν μέσσοισιν ἀναστάς·

ὦ φίλοι ἥρωες Δαναοὶ θεράποντες Ἄρηος

ἑσταότος μὲν καλὸν ἀκούειν, οὐδὲ ἔοικεν

80ὑββάλλειν· χαλεπὸν γὰρ ἐπισταμένῳ περ ἐόντι.

ἀνδρῶν δʼ ἐν πολλῷ ὁμάδῳ πῶς κέν τις ἀκούσαι

ἢ εἴποι; βλάβεται δὲ λιγύς περ ἐὼν ἀγορητής.

Πηλεΐδῃ μὲν ἐγὼν ἐνδείξομαι· αὐτὰρ οἱ ἄλλοι

σύνθεσθʼ Ἀργεῖοι, μῦθόν τʼ εὖ γνῶτε ἕκαστος.

85πολλάκι δή μοι τοῦτον Ἀχαιοὶ μῦθον ἔειπον

καί τέ με νεικείεσκον· ἐγὼ δʼ οὐκ αἴτιός εἰμι,

ἀλλὰ Ζεὺς καὶ Μοῖρα καὶ ἠεροφοῖτις Ἐρινύς,

οἵ τέ μοι εἰν ἀγορῇ φρεσὶν ἔμβαλον ἄγριον ἄτην,

ἤματι τῷ ὅτʼ Ἀχιλλῆος γέρας αὐτὸς ἀπηύρων.

90ἀλλὰ τί κεν ῥέξαιμι; θεὸς διὰ πάντα τελευτᾷ.

76Then Agamemnon, lord of men, spoke among them,

from where he sat; he did not rise to stand in their midst:

“Friends, Danaan heroes, attendants of Ares:

when a man is standing, it is right to listen; it is not fitting

80to interrupt him. Even for a skilled speaker, that is hard.

In the loud uproar of many men, how could anyone hear

or speak? Even a clear-voiced speaker is thwarted.

I will make my case to Peleus’ son; the rest of you,

Argives, listen, and each mark my speech well.

85Often the Achaeans have spoken this charge to me

and kept reproaching me. But I am not to blame:

Zeus, Fate, and the mist-walking Erinys are,

who in the assembly cast savage Delusion into my mind

on the day I myself took Achilles’ prize away.

90But what could I have done? A god brings everything to pass.

Commentary

Lines 19.76-90 present Agamemnon begins his apologia as a distinct movement in the book. The scene develops grief and collective readiness through a source-ordered sequence rather than an isolated tableau.

Atē and the Heracles exemplum 19.91–99

91πρέσβα Διὸς θυγάτηρ Ἄτη, ἣ πάντας ἀᾶται,

οὐλομένη· τῇ μέν θʼ ἁπαλοὶ πόδες· οὐ γὰρ ἐπʼ οὔδει

πίλναται, ἀλλʼ ἄρα ἥ γε κατʼ ἀνδρῶν κράατα βαίνει

βλάπτουσʼ ἀνθρώπους· κατὰ δʼ οὖν ἕτερόν γε πέδησε.

95καὶ γὰρ δή νύ ποτε Ζεὺς ἄσατο, τόν περ ἄριστον

ἀνδρῶν ἠδὲ θεῶν φασʼ ἔμμεναι· ἀλλʼ ἄρα καὶ τὸν

Ἥρη θῆλυς ἐοῦσα δολοφροσύνῃς ἀπάτησεν,

ἤματι τῷ ὅτʼ ἔμελλε βίην Ἡρακληείην

Ἀλκμήνη τέξεσθαι ἐϋστεφάνῳ ἐνὶ Θήβῃ.

91Delusion is Zeus’s eldest daughter; she blinds everyone,

accursed. Her feet are soft: she never draws near the ground

but walks over the heads of men,

harming humankind; one man or another she shackles.

95For once even Zeus was deluded, though they say he is greatest

among gods and men. Yet even him

Hera, female though she was, deceived with her cunning,

on the day when Alcmene was due to bear mighty Heracles

in well-crowned Thebes.

Commentary

Lines 19.91-99 present Atē and the Heracles exemplum as a distinct movement in the book. Divine intention or intervention is distinguished from the mortal recognition, decision, resistance, or action that follows under that pressure.

19.91–99 The name Ἄτη is activated by the repeated verb ἀάω: she blinds everyone at 19.91, and even Zeus ἄσατο at 19.95. Agamemnon’s speech first gives Delusion a divine genealogy and the formulaic image of soft feet moving above the ground and over human heads. The repeated verbal root then carries the general portrait into the Heracles exemplum, where Hera’s deception of Zeus becomes the precedent through which Agamemnon frames his own error.

Zeus' proclamation and Hera's oath 19.100–113

100ἤτοι ὅ γʼ εὐχόμενος μετέφη πάντεσσι θεοῖσι·

κέκλυτέ μευ πάντές τε θεοὶ πᾶσαί τε θέαιναι,

ὄφρʼ εἴπω τά με θυμὸς ἐνὶ στήθεσσιν ἀνώγει.

σήμερον ἄνδρα φόως δὲ μογοστόκος Εἰλείθυια

ἐκφανεῖ, ὃς πάντεσσι περικτιόνεσσιν ἀνάξει,

105τῶν ἀνδρῶν γενεῆς οἵ θʼ αἵματος ἐξ ἐμεῦ εἰσί.

τὸν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη·

ψευστήσεις, οὐδʼ αὖτε τέλος μύθῳ ἐπιθήσεις.

εἰ δʼ ἄγε νῦν μοι ὄμοσσον Ὀλύμπιε καρτερὸν ὅρκον,

ἦ μὲν τὸν πάντεσσι περικτιόνεσσιν ἀνάξειν

110ὅς κεν ἐπʼ ἤματι τῷδε πέσῃ μετὰ ποσσὶ γυναικὸς

τῶν ἀνδρῶν οἳ σῆς ἐξ αἵματός εἰσι γενέθλης.

ὣς ἔφατο· Ζεὺς δʼ οὔ τι δολοφροσύνην ἐνόησεν,

ἀλλʼ ὄμοσεν μέγαν ὅρκον, ἔπειτα δὲ πολλὸν ἀάσθη.

100Zeus spoke out boastfully before all the gods:

‘Hear me, all gods and all goddesses,

so I may say what the spirit in my breast commands.

Today Eileithyia, bringer of labor pains, will bring a man to light

who will rule all those dwelling around him,

105from the race of men who spring from my blood.’

Lady Hera, plotting deception, answered him:

‘You will prove false, and fail as well to fulfill your word.

Come now, Olympian: swear a binding oath to me

that the man will rule all those dwelling around him—

110whoever this day falls between a woman’s feet,

among those men who come from your blood and lineage.’

So she spoke. Zeus did not detect her cunning

but swore the great oath, and then was deeply deluded.

Commentary

Lines 19.100-113 present Zeus' proclamation and Hera's oath as a distinct movement in the book. Divine intention or intervention is distinguished from the mortal recognition, decision, resistance, or action that follows under that pressure.

Hera advances Eurystheus' birth 19.114–124

114Ἥρη δʼ ἀΐξασα λίπεν ῥίον Οὐλύμποιο,

115καρπαλίμως δʼ ἵκετʼ Ἄργος Ἀχαιικόν, ἔνθʼ ἄρα ᾔδη

ἰφθίμην ἄλοχον Σθενέλου Περσηϊάδαο.

ἣ δʼ ἐκύει φίλον υἱόν, ὃ δʼ ἕβδομος ἑστήκει μείς·

ἐκ δʼ ἄγαγε πρὸ φόως δὲ καὶ ἠλιτόμηνον ἐόντα,

Ἀλκμήνης δʼ ἀπέπαυσε τόκον, σχέθε δʼ Εἰλειθυίας.

120αὐτὴ δʼ ἀγγελέουσα Δία Κρονίωνα προσηύδα·

Ζεῦ πάτερ ἀργικέραυνε ἔπος τί τοι ἐν φρεσὶ θήσω·

ἤδη ἀνὴρ γέγονʼ ἐσθλὸς ὃς Ἀργείοισιν ἀνάξει

Εὐρυσθεὺς Σθενέλοιο πάϊς Περσηϊάδαο

σὸν γένος· οὔ οἱ ἀεικὲς ἀνασσέμεν Ἀργείοισιν.

114Hera darted away and left the ridge of Olympus,

115swiftly reaching Achaean Argos, where she knew of

the strong wife of Sthenelus, son of Perseus.

She was carrying her dear son, and the seventh month was upon her;

Hera brought him to light though he was premature,

but stopped Alcmene’s labor and held back the Eileithyiae.

120Then she herself brought the news and addressed Zeus son of Cronus:

‘Father Zeus, lord of bright lightning, I will place a word in your mind:

already a noble man has been born who will rule the Argives—

Eurystheus, son of Sthenelus, son of Perseus,

of your own line. It is not unfitting that he rule the Argives.’

Commentary

Lines 19.114-124 present Hera advances Eurystheus' birth as a distinct movement in the book. Divine intention or intervention is distinguished from the mortal recognition, decision, resistance, or action that follows under that pressure.

Zeus casts Atē and Agamemnon offers amends 19.125–144

125ὣς φάτο, τὸν δʼ ἄχος ὀξὺ κατὰ φρένα τύψε βαθεῖαν·

αὐτίκα δʼ εἷλʼ Ἄτην κεφαλῆς λιπαροπλοκάμοιο

χωόμενος φρεσὶν ᾗσι, καὶ ὤμοσε καρτερὸν ὅρκον

μή ποτʼ ἐς Οὔλυμπόν τε καὶ οὐρανὸν ἀστερόεντα

αὖτις ἐλεύσεσθαι Ἄτην, ἣ πάντας ἀᾶται.

130ὣς εἰπὼν ἔρριψεν ἀπʼ οὐρανοῦ ἀστερόεντος

χειρὶ περιστρέψας· τάχα δʼ ἵκετο ἔργʼ ἀνθρώπων.

τὴν αἰεὶ στενάχεσχʼ ὅθʼ ἑὸν φίλον υἱὸν ὁρῷτο

ἔργον ἀεικὲς ἔχοντα ὑπʼ Εὐρυσθῆος ἀέθλων.

ὣς καὶ ἐγών, ὅτε δʼ αὖτε μέγας κορυθαίολος Ἕκτωρ

135Ἀργείους ὀλέκεσκεν ἐπὶ πρυμνῇσι νέεσσιν,

οὐ δυνάμην λελαθέσθʼ Ἄτης ᾗ πρῶτον ἀάσθην.

ἀλλʼ ἐπεὶ ἀασάμην καί μευ φρένας ἐξέλετο Ζεύς,

ἂψ ἐθέλω ἀρέσαι, δόμεναί τʼ ἀπερείσιʼ ἄποινα·

ἀλλʼ ὄρσευ πόλεμον δὲ καὶ ἄλλους ὄρνυθι λαούς.

140δῶρα δʼ ἐγὼν ὅδε πάντα παρασχέμεν ὅσσά τοι ἐλθὼν

χθιζὸς ἐνὶ κλισίῃσιν ὑπέσχετο δῖος Ὀδυσσεύς.

εἰ δʼ ἐθέλεις, ἐπίμεινον ἐπειγόμενός περ Ἄρηος,

δῶρα δέ τοι θεράποντες ἐμῆς παρὰ νηὸς ἑλόντες

οἴσουσʼ, ὄφρα ἴδηαι ὅ τοι μενοεικέα δώσω.

125So she spoke, and sharp grief struck deep into his heart.

At once he seized Delusion by her glossy hair,

angry in his heart, and swore a binding oath:

never again to Olympus or starry heaven

would Delusion return, she who blinds everyone.

130So he spoke and hurled her from starry heaven

after whirling her in his hand; soon she came among the affairs of humankind.

Zeus would always groan over her whenever he saw his dear son

subjected to shameful labor in Eurystheus’ trials.

So too with me: whenever great Hector of the flashing helmet

135kept slaughtering Argives at the sterns of their ships,

I could not forget the Delusion by which I was first blinded.

But since I was deluded and Zeus robbed me of my senses,

I now wish to make amends and give boundless restitution.

Come, rise for battle and rouse the rest of the troops.

140I am ready here to provide all the gifts godlike Odysseus

promised you yesterday when he came to your shelters.

If you wish, wait, eager for war though you are;

my attendants will take the gifts from beside my ship

and bring them, so you may see that what I give will please your spirit.”

Commentary

Lines 19.125-144 present Zeus casts Atē and Agamemnon offers amends as a distinct movement in the book. Divine intention or intervention is distinguished from the mortal recognition, decision, resistance, or action that follows under that pressure.

Achilles dismisses the gifts 19.145–153

145τὸν δʼ ἀπαμειβόμενος προσέφη πόδας ὠκὺς Ἀχιλλεύς·

Ἀτρεΐδη κύδιστε ἄναξ ἀνδρῶν Ἀγάμεμνον

δῶρα μὲν αἴ κʼ ἐθέλῃσθα παρασχέμεν, ὡς ἐπιεικές,

ἤ τʼ ἐχέμεν παρὰ σοί· νῦν δὲ μνησώμεθα χάρμης

αἶψα μάλʼ· οὐ γὰρ χρὴ κλοτοπεύειν ἐνθάδʼ ἐόντας

150οὐδὲ διατρίβειν· ἔτι γὰρ μέγα ἔργον ἄρεκτον·

ὥς κέ τις αὖτʼ Ἀχιλῆα μετὰ πρώτοισιν ἴδηται

ἔγχεϊ χαλκείῳ Τρώων ὀλέκοντα φάλαγγας.

ὧδέ τις ὑμείων μεμνημένος ἀνδρὶ μαχέσθω.

145Swift-footed Achilles answered him:

“Most glorious son of Atreus, Agamemnon, lord of men,

as for the gifts, provide them if you wish, as is fitting,

or keep them with you. But now let us think of battle

at once. We must not sit here talking idly

150or linger; for a great work is still unfinished.

so someone may see Achilles again among the front ranks,

destroying the Trojan ranks with his bronze spear.

Remembering this, let each of you fight his man.”

Commentary

Lines 19.145-153 present Achilles dismisses the gifts as a distinct movement in the book. The scene develops foreknowledge and chosen action through a source-ordered sequence rather than an isolated tableau.

Odysseus requires food, oath, and restitution 19.154–183

154τὸν δʼ ἀπαμειβόμενος προσέφη πολύμητις Ὀδυσσεύς·

155μὴ δʼ οὕτως, ἀγαθός περ ἐών, θεοείκελʼ Ἀχιλλεῦ

νήστιας ὄτρυνε προτὶ Ἴλιον υἷας Ἀχαιῶν

Τρωσὶ μαχησομένους, ἐπεὶ οὐκ ὀλίγον χρόνον ἔσται

φύλοπις, εὖτʼ ἂν πρῶτον ὁμιλήσωσι φάλαγγες

ἀνδρῶν, ἐν δὲ θεὸς πνεύσῃ μένος ἀμφοτέροισιν.

160ἀλλὰ πάσασθαι ἄνωχθι θοῇς ἐπὶ νηυσὶν Ἀχαιοὺς

σίτου καὶ οἴνοιο· τὸ γὰρ μένος ἐστὶ καὶ ἀλκή.

οὐ γὰρ ἀνὴρ πρόπαν ἦμαρ ἐς ἠέλιον καταδύντα

ἄκμηνος σίτοιο δυνήσεται ἄντα μάχεσθαι·

εἴ περ γὰρ θυμῷ γε μενοινάᾳ πολεμίζειν,

165ἀλλά τε λάθρῃ γυῖα βαρύνεται, ἠδὲ κιχάνει

δίψά τε καὶ λιμός, βλάβεται δέ τε γούνατʼ ἰόντι.

ὃς δέ κʼ ἀνὴρ οἴνοιο κορεσσάμενος καὶ ἐδωδῆς

ἀνδράσι δυσμενέεσσι πανημέριος πολεμίζῃ,

θαρσαλέον νύ οἱ ἦτορ ἐνὶ φρεσίν, οὐδέ τι γυῖα

170πρὶν κάμνει πρὶν πάντας ἐρωῆσαι πολέμοιο.

ἀλλʼ ἄγε λαὸν μὲν σκέδασον καὶ δεῖπνον ἄνωχθι

ὅπλεσθαι· τὰ δὲ δῶρα ἄναξ ἀνδρῶν Ἀγαμέμνων

οἰσέτω ἐς μέσσην ἀγορήν, ἵνα πάντες Ἀχαιοὶ

ὀφθαλμοῖσιν ἴδωσι, σὺ δὲ φρεσὶ σῇσιν ἰανθῇς.

175ὀμνυέτω δέ τοι ὅρκον ἐν Ἀργείοισιν ἀναστὰς

μή ποτε τῆς εὐνῆς ἐπιβήμεναι ἠδὲ μιγῆναι·

ἣ θέμις ἐστὶν ἄναξ ἤ τʼ ἀνδρῶν ἤ τε γυναικῶν·

καὶ δὲ σοὶ αὐτῷ θυμὸς ἐνὶ φρεσὶν ἵλαος ἔστω.

αὐτὰρ ἔπειτά σε δαιτὶ ἐνὶ κλισίῃς ἀρεσάσθω

180πιείρῃ, ἵνα μή τι δίκης ἐπιδευὲς ἔχῃσθα.

Ἀτρεΐδη σὺ δʼ ἔπειτα δικαιότερος καὶ ἐπʼ ἄλλῳ

ἔσσεαι. οὐ μὲν γάρ τι νεμεσσητὸν βασιλῆα

ἄνδρʼ ἀπαρέσσασθαι ὅτε τις πρότερος χαλεπήνῃ.

154Resourceful Odysseus answered him:

155“No, godlike Achilles, brave as you are,

do not urge the sons of the Achaeans toward Ilium fasting

to fight the Trojans, since the battle will not last

a short time once the ranks of men first meet

and a god breathes battle-force into both sides.

160Instead, tell the Achaeans beside the swift ships to take

food and wine; for that is force and battle-strength.

No man can fight face-to-face the whole day until sunset

without taking food.

Though his heart may be eager for war,

165his limbs grow heavy without his noticing, and thirst

and hunger overtake him; his knees falter as he goes.

But when a man has had his fill of wine and food

and fights hostile men all day,

the heart within him is bold, and his limbs do not

170grow weary before he has driven all before him from battle.

Come, dismiss the army and tell them to prepare their meal.

As for the gifts, let Agamemnon, lord of men,

bring them into the middle of the assembly, so all the Achaeans

may see them with their own eyes and your heart may be glad.

175Let him stand among the Argives and swear an oath to you

that he never mounted her bed or lay with her,

as is customary, lord, between men and women.

Then let your own heart within you be appeased.

Afterward, let him make amends to you in his huts with a rich

180feast, so that you lack nothing justice requires.

Son of Atreus, thereafter you too will be more just toward another.

There is nothing blameworthy in a king’s

making full amends to a man when he himself was first to act harshly.”

Commentary

Lines 19.154-183 present Odysseus requires food, oath, and restitution as a distinct movement in the book. The scene develops reconciliation without consolation through a source-ordered sequence rather than an isolated tableau.

Agamemnon accepts Odysseus’ program 19.184–197

184τὸν δʼ αὖτε προσέειπεν ἄναξ ἀνδρῶν Ἀγαμέμνων·

185χαίρω σεῦ Λαερτιάδη τὸν μῦθον ἀκούσας·

ἐν μοίρῃ γὰρ πάντα διίκεο καὶ κατέλεξας.

ταῦτα δʼ ἐγὼν ἐθέλω ὀμόσαι, κέλεται δέ με θυμός,

οὐδʼ ἐπιορκήσω πρὸς δαίμονος. αὐτὰρ Ἀχιλλεὺς

μιμνέτω αὐτόθι τεῖος ἐπειγόμενός περ Ἄρηος·

190μίμνετε δʼ ἄλλοι πάντες ἀολλέες, ὄφρά κε δῶρα

ἐκ κλισίης ἔλθῃσι καὶ ὅρκια πιστὰ τάμωμεν.

σοὶ δʼ αὐτῷ τόδʼ ἐγὼν ἐπιτέλλομαι ἠδὲ κελεύω·

κρινάμενος κούρητας ἀριστῆας Παναχαιῶν

δῶρα ἐμῆς παρὰ νηὸς ἐνεικέμεν, ὅσσʼ Ἀχιλῆϊ

195χθιζὸν ὑπέστημεν δώσειν, ἀγέμεν τε γυναῖκας.

Ταλθύβιος δέ μοι ὦκα κατὰ στρατὸν εὐρὺν Ἀχαιῶν

κάπρον ἑτοιμασάτω ταμέειν Διί τʼ Ἠελίῳ τε.

184Then Agamemnon, lord of men, answered him:

185“I am glad, Laertes’ son, to hear your counsel;

for you have gone through and set out everything in due measure.

I am willing to swear to this, and my heart commands it;

I will not swear falsely before a god. Meanwhile let Achilles

remain here, eager though he is for battle;

190and all the rest of you stay gathered until the gifts

come from my hut and we cut the oath-victims that bind us.

To you yourself I give this charge and order:

choose the finest young men from all the Achaeans

to bring from beside my ship all the gifts we promised

195yesterday to give Achilles, and bring the women.

Let Talthybius quickly prepare a boar in the Achaeans’ broad camp

to slaughter for Zeus and the Sun.”

Commentary

Lines 19.184-197 present Agamemnon accepts Odysseus’ program as a distinct movement in the book. The scene develops responsibility and divine pressure through a source-ordered sequence rather than an isolated tableau.

Achilles refuses food amid the dead 19.198–214

198τὸν δʼ ἀπαμειβόμενος προσέφη πόδας ὠκὺς Ἀχιλλεύς·

Ἀτρεΐδη κύδιστε ἄναξ ἀνδρῶν Ἀγάμεμνον

200ἄλλοτέ περ καὶ μᾶλλον ὀφέλλετε ταῦτα πένεσθαι,

ὁππότε τις μεταπαυσωλὴ πολέμοιο γένηται

καὶ μένος οὐ τόσον ᾖσιν ἐνὶ στήθεσσιν ἐμοῖσι.

νῦν δʼ οἳ μὲν κέαται δεδαϊγμένοι, οὓς ἐδάμασσεν

Ἕκτωρ Πριαμίδης, ὅτε οἱ Ζεὺς κῦδος ἔδωκεν,

205ὑμεῖς δʼ ἐς βρωτὺν ὀτρύνετον· ἦ τʼ ἂν ἔγωγε

νῦν μὲν ἀνώγοιμι πτολεμίζειν υἷας Ἀχαιῶν

νήστιας ἀκμήνους, ἅμα δʼ ἠελίῳ καταδύντι

τεύξεσθαι μέγα δόρπον, ἐπὴν τεισαίμεθα λώβην.

πρὶν δʼ οὔ πως ἂν ἔμοιγε φίλον κατὰ λαιμὸν ἰείη

210οὐ πόσις οὐδὲ βρῶσις ἑταίρου τεθνηῶτος

ὅς μοι ἐνὶ κλισίῃ δεδαϊγμένος ὀξέϊ χαλκῷ

κεῖται ἀνὰ πρόθυρον τετραμμένος, ἀμφὶ δʼ ἑταῖροι

μύρονται· τό μοι οὔ τι μετὰ φρεσὶ ταῦτα μέμηλεν,

ἀλλὰ φόνος τε καὶ αἷμα καὶ ἀργαλέος στόνος ἀνδρῶν.

198Swift-footed Achilles answered him:

“Most glorious son of Atreus, Agamemnon, lord of men,

200you two ought to tend to these things some other time, and more fully,

whenever there comes a pause in war

and there is not so much battle-force in my chest.

Now men lie hacked apart, those whom

Hector, Priam's son, brought down when Zeus granted him ascendancy;

205and you two urge the army to food. For my part,

I would command the sons of the Achaeans to fight now,

fasting and unfed, and together with the setting sun

prepare a great supper, after we exact payment for this outrage.

Before then no drink or food could pass

210down my throat while my companion lies dead,

lying in my hut, cut apart by sharp bronze,

turned toward the doorway, while companions around him

mourn. Food and drink are no concern to my heart,

but slaughter and blood and the agonizing groans of men.”

Commentary

Lines 19.198-214 present Achilles refuses food amid the dead as a distinct movement in the book. The treatment of the dead proceeds through materially ordered actions; custody, preparation, mourning, and commemoration are not treated as interchangeable rites.

Odysseus answers on endurance 19.215–237

215τὸν δʼ ἀπαμειβόμενος προσέφη πολύμητις Ὀδυσσεύς·

ὦ Ἀχιλεῦ Πηλῆος υἱὲ μέγα φέρτατʼ Ἀχαιῶν,

κρείσσων εἰς ἐμέθεν καὶ φέρτερος οὐκ ὀλίγον περ

ἔγχει, ἐγὼ δέ κε σεῖο νοήματί γε προβαλοίμην

πολλόν, ἐπεὶ πρότερος γενόμην καὶ πλείονα οἶδα.

220τώ τοι ἐπιτλήτω κραδίη μύθοισιν ἐμοῖσιν.

αἶψά τε φυλόπιδος πέλεται κόρος ἀνθρώποισιν,

ἧς τε πλείστην μὲν καλάμην χθονὶ χαλκὸς ἔχευεν,

ἄμητος δʼ ὀλίγιστος, ἐπὴν κλίνῃσι τάλαντα

Ζεύς, ὅς τʼ ἀνθρώπων ταμίης πολέμοιο τέτυκται.

225γαστέρι δʼ οὔ πως ἔστι νέκυν πενθῆσαι Ἀχαιούς·

λίην γὰρ πολλοὶ καὶ ἐπήτριμοι ἤματα πάντα

πίπτουσιν· πότε κέν τις ἀναπνεύσειε πόνοιο;

ἀλλὰ χρὴ τὸν μὲν καταθάπτειν ὅς κε θάνῃσι

νηλέα θυμὸν ἔχοντας ἐπʼ ἤματι δακρύσαντας·

230ὅσσοι δʼ ἂν πολέμοιο περὶ στυγεροῖο λίπωνται

μεμνῆσθαι πόσιος καὶ ἐδητύος, ὄφρʼ ἔτι μᾶλλον

ἀνδράσι δυσμενέεσσι μαχώμεθα νωλεμὲς αἰεὶ

ἑσσάμενοι χροῒ χαλκὸν ἀτειρέα. μηδέ τις ἄλλην

λαῶν ὀτρυντὺν ποτιδέγμενος ἰσχαναάσθω·

235ἥδε γὰρ ὀτρυντὺς κακὸν ἔσσεται ὅς κε λίπηται

νηυσὶν ἐπʼ Ἀργείων· ἀλλʼ ἀθρόοι ὁρμηθέντες

Τρωσὶν ἐφʼ ἱπποδάμοισιν ἐγείρομεν ὀξὺν Ἄρηα.

215Resourceful Odysseus answered him:

“Achilles, son of Peleus, greatest by far of the Achaeans,

you are stronger than I and far greater

with the spear; but in judgment I might surpass you

by far, since I was born earlier and know more.

220So let your heart endure what I say.

Men soon have their fill of battle,

where bronze spills the greatest swath of stalks across the earth

but the harvest is smallest whenever the scales are tipped by

Zeus, who dispenses war among mortals.

225The Achaeans cannot mourn a corpse by going hungry;

for far too many men, one after another, every day

fall. When could anyone draw breath from toil?

No: we must bury the man who dies,

with hardened hearts after mourning him for a day;

230then all who survive hateful war

must remember drink and food, so that still more fiercely

we may fight hostile men without ceasing,

our bodies clad in unyielding bronze. Let no one

hold back, waiting for another summons to the army;

235this summons will bring ruin to whoever remains

beside the Argive ships. Let us drive forward together

and rouse sharp Ares against the horse-taming Trojans.”

Commentary

Lines 19.215-237 present Odysseus answers on endurance as a distinct movement in the book. The scene develops foreknowledge and chosen action through a source-ordered sequence rather than an isolated tableau.

19.215–237 Odysseus’ answer moves in three paced units: ranked self-positioning, an extended harvest metaphor for battle, and imperatives that turn mourning into collective mobilization. At 19.216-220 balanced comparisons concede Achilles’ superiority with the spear but claim greater age and judgment for Odysseus. The harvest syntax of 19.221-224 runs across line ends until Zeus appears as war’s dispenser; from 19.225 the speech shortens into burial, food, armor, and summons, closing with the collective rush against the Trojans.

The restitution is displayed 19.238–251

238ἦ, καὶ Νέστορος υἷας ὀπάσσατο κυδαλίμοιο

Φυλεΐδην τε Μέγητα Θόαντά τε Μηριόνην τε

240καὶ Κρειοντιάδην Λυκομήδεα καὶ Μελάνιππον·

βὰν δʼ ἴμεν ἐς κλισίην Ἀγαμέμνονος Ἀτρεΐδαο.

αὐτίκʼ ἔπειθʼ ἅμα μῦθος ἔην, τετέλεστο δὲ ἔργον·

ἑπτὰ μὲν ἐκ κλισίης τρίποδας φέρον, οὕς οἱ ὑπέστη,

αἴθωνας δὲ λέβητας ἐείκοσι, δώδεκα δʼ ἵππους·

245ἐκ δʼ ἄγον αἶψα γυναῖκας ἀμύμονα ἔργα ἰδυίας

ἕπτʼ, ἀτὰρ ὀγδοάτην Βρισηΐδα καλλιπάρῃον.

χρυσοῦ δὲ στήσας Ὀδυσεὺς δέκα πάντα τάλαντα

ἦρχʼ, ἅμα δʼ ἄλλοι δῶρα φέρον κούρητες Ἀχαιῶν.

καὶ τὰ μὲν ἐν μέσσῃ ἀγορῇ θέσαν, ἂν δʼ Ἀγαμέμνων

250ἵστατο· Ταλθύβιος δὲ θεῷ ἐναλίγκιος αὐδὴν

κάπρον ἔχων ἐν χερσὶ παρίστατο ποιμένι λαῶν.

238He spoke, and took with him the sons of glorious Nestor,

Meges son of Phyleus, Thoas, Meriones,

240Lycomedes son of Creon, and Melanippus.

They went on their way to the hut of Agamemnon, Atreus’ son.

At once, as the word was spoken, the deed was done:

from the hut they carried seven tripods he had promised him,

twenty gleaming cauldrons, and twelve horses;

245quickly they led out seven women skilled

in excellent handiwork, and eighth was Briseis of the lovely cheeks.

Odysseus weighed out ten full talents of gold

and led the way, while other young Achaeans carried the gifts.

They set them in the middle of the assembly, and Agamemnon

250stood up. Talthybius, whose voice was like a god’s,

stood beside the shepherd of the people, holding the boar in his hands.

Commentary

Lines 19.238-251 present the restitution is displayed as a distinct movement in the book. The scene develops reconciliation without consolation through a source-ordered sequence rather than an isolated tableau.

Agamemnon’s oath and the boar 19.252–268

252Ἀτρεΐδης δὲ ἐρυσσάμενος χείρεσσι μάχαιραν,

ἥ οἱ πὰρ ξίφεος μέγα κουλεὸν αἰὲν ἄωρτο,

κάπρου ἀπὸ τρίχας ἀρξάμενος Διὶ χεῖρας ἀνασχὼν

255εὔχετο· τοὶ δʼ ἄρα πάντες ἐπʼ αὐτόφιν εἵατο σιγῇ

Ἀργεῖοι κατὰ μοῖραν ἀκούοντες βασιλῆος.

εὐξάμενος δʼ ἄρα εἶπεν ἰδὼν εἰς οὐρανὸν εὐρύν·

ἴστω νῦν Ζεὺς πρῶτα θεῶν ὕπατος καὶ ἄριστος

Γῆ τε καὶ Ἠέλιος καὶ Ἐρινύες, αἵ θʼ ὑπὸ γαῖαν

260ἀνθρώπους τίνυνται, ὅτις κʼ ἐπίορκον ὀμόσσῃ,

μὴ μὲν ἐγὼ κούρῃ Βρισηΐδι χεῖρʼ ἐπένεικα,

οὔτʼ εὐνῆς πρόφασιν κεχρημένος οὔτέ τευ ἄλλου.

ἀλλʼ ἔμενʼ ἀπροτίμαστος ἐνὶ κλισίῃσιν ἐμῇσιν.

εἰ δέ τι τῶνδʼ ἐπίορκον ἐμοὶ θεοὶ ἄλγεα δοῖεν

265πολλὰ μάλʼ, ὅσσα διδοῦσιν ὅτίς σφʼ ἀλίτηται ὀμόσσας.

ἦ, καὶ ἀπὸ στόμαχον κάπρου τάμε νηλέϊ χαλκῷ.

τὸν μὲν Ταλθύβιος πολιῆς ἁλὸς ἐς μέγα λαῖτμα

ῥῖψʼ ἐπιδινήσας βόσιν ἰχθύσιν· αὐτὰρ Ἀχιλλεὺς

252Atreus’ son drew the knife in his hands,

which always hung beside the great sheath of his sword,

cut the first hairs from the boar, raised his hands to Zeus,

255and prayed. All the Argives sat in silence where they were,

listening in due order to their king.

Then he spoke in prayer, looking into the broad sky:

“Let Zeus now be witness, first and highest and best of gods,

and Earth and Sun and the Erinyes, who beneath the earth

260punish any mortal who swears a false oath:

I never laid a hand on the girl Briseis,

whether for sex or for any other purpose.

She remained untouched in my huts.

If any of this is falsely sworn, may the gods give me sufferings,

265many—all they give a man who sins against them by his oath.”

He spoke, and cut the boar’s throat with pitiless bronze.

Talthybius whirled the boar and flung it into the great gulf

of the gray sea as food for fish. But Achilles

Commentary

Lines 19.252-268 present Agamemnon’s oath and the boar as a distinct movement in the book. The scene develops responsibility and divine pressure through a source-ordered sequence rather than an isolated tableau.

Achilles blames Zeus and dismisses the assembly 19.269–276

269ἀνστὰς Ἀργείοισι φιλοπτολέμοισι μετηύδα·

270Ζεῦ πάτερ ἦ μεγάλας ἄτας ἄνδρεσσι διδοῖσθα·

οὐκ ἂν δή ποτε θυμὸν ἐνὶ στήθεσσιν ἐμοῖσιν

Ἀτρεΐδης ὤρινε διαμπερές, οὐδέ κε κούρην

ἦγεν ἐμεῦ ἀέκοντος ἀμήχανος· ἀλλά ποθι Ζεὺς

ἤθελʼ Ἀχαιοῖσιν θάνατον πολέεσσι γενέσθαι.

275νῦν δʼ ἔρχεσθʼ ἐπὶ δεῖπνον, ἵνα ξυνάγωμεν Ἄρηα.

ὣς ἄρʼ ἐφώνησεν, λῦσεν δʼ ἀγορὴν αἰψηρήν.

269rose and addressed the war-loving Argives:

270“Father Zeus, what terrible delusions you give to men!

Never would Atreus’ son have roused the heart in my chest

so unrelentingly, nor carried off the girl

against my will, with no way to stop him. But Zeus somehow

must have wanted death to come upon many Achaeans.

275Now go to your meal, so that we may join battle.”

So he spoke and quickly dissolved the assembly.

Commentary

Lines 19.269-276 present Achilles blames Zeus and dismisses the assembly as a distinct movement in the book. Divine intention or intervention is distinguished from the mortal recognition, decision, resistance, or action that follows under that pressure.

The gifts enter Achilles’ quarters 19.277–281

277οἳ μὲν ἄρʼ ἐσκίδναντο ἑὴν ἐπὶ νῆα ἕκαστος,

δῶρα δὲ Μυρμιδόνες μεγαλήτορες ἀμφεπένοντο,

βὰν δʼ ἐπὶ νῆα φέροντες Ἀχιλλῆος θείοιο.

280καὶ τὰ μὲν ἐν κλισίῃσι θέσαν, κάθισαν δὲ γυναῖκας,

ἵππους δʼ εἰς ἀγέλην ἔλασαν θεράποντες ἀγαυοί.

277The men scattered, each to his own ship,

while the great-hearted Myrmidons busied themselves with the gifts

and carried them to the ship of godlike Achilles.

280They placed the objects in the huts and seated the women,

and noble attendants drove the horses into the herd.

Commentary

Lines 19.277-281 present the gifts enter Achilles’ quarters as a distinct movement in the book. The scene develops foreknowledge and chosen action through a source-ordered sequence rather than an isolated tableau.

Briseis laments Patroclus 19.282–300

282Βρισηῒς δʼ ἄρʼ ἔπειτʼ ἰκέλη χρυσέῃ Ἀφροδίτῃ

ὡς ἴδε Πάτροκλον δεδαϊγμένον ὀξέϊ χαλκῷ,

ἀμφʼ αὐτῷ χυμένη λίγʼ ἐκώκυε, χερσὶ δʼ ἄμυσσε

285στήθεά τʼ ἠδʼ ἁπαλὴν δειρὴν ἰδὲ καλὰ πρόσωπα.

εἶπε δʼ ἄρα κλαίουσα γυνὴ ἐϊκυῖα θεῇσι·

Πάτροκλέ μοι δειλῇ πλεῖστον κεχαρισμένε θυμῷ

ζωὸν μέν σε ἔλειπον ἐγὼ κλισίηθεν ἰοῦσα,

νῦν δέ σε τεθνηῶτα κιχάνομαι ὄρχαμε λαῶν

290ἂψ ἀνιοῦσʼ· ὥς μοι δέχεται κακὸν ἐκ κακοῦ αἰεί.

ἄνδρα μὲν ᾧ ἔδοσάν με πατὴρ καὶ πότνια μήτηρ

εἶδον πρὸ πτόλιος δεδαϊγμένον ὀξέϊ χαλκῷ,

τρεῖς τε κασιγνήτους, τούς μοι μία γείνατο μήτηρ,

κηδείους, οἳ πάντες ὀλέθριον ἦμαρ ἐπέσπον.

295οὐδὲ μὲν οὐδέ μʼ ἔασκες, ὅτʼ ἄνδρʼ ἐμὸν ὠκὺς Ἀχιλλεὺς

ἔκτεινεν, πέρσεν δὲ πόλιν θείοιο Μύνητος,

κλαίειν, ἀλλά μʼ ἔφασκες Ἀχιλλῆος θείοιο

κουριδίην ἄλοχον θήσειν, ἄξειν τʼ ἐνὶ νηυσὶν

ἐς Φθίην, δαίσειν δὲ γάμον μετὰ Μυρμιδόνεσσι.

300τώ σʼ ἄμοτον κλαίω τεθνηότα μείλιχον αἰεί.

282Then Briseis, like golden Aphrodite,

when she saw Patroclus hacked apart by sharp bronze,

flung herself around him and wailed shrilly; with her hands she tore

285at her breast, her tender neck, and her beautiful face.

Weeping, the woman like the goddesses spoke:

“Patroclus, dearest of all to my wretched heart,

I left you alive when I went from the shelter;

now I return and find you dead, marshal of the host.

290So evil after evil comes to meet me always.

The husband to whom my father and lady mother gave me,

I saw hacked apart by sharp bronze before our city,

and my three brothers, all born of one mother,

all dear to me, met their day of ruin.

295Yet when swift Achilles killed my husband

and destroyed the city of godlike Mynes, you would not let me

weep. You said you would make me the wedded wife

of godlike Achilles and carry me in the ships

to Phthia, then hold my wedding feast among the Myrmidons.

300So I mourn you dead without ceasing—you were always gentle.”

Commentary

Lines 19.282-300 present Briseis laments Patroclus as a distinct movement in the book. Bodily gesture, voiced grief, remembered relationship, and anticipated loss remain distinct, so lament also communicates knowledge and social position.

Shared mourning and Achilles' fast 19.301–313

301ὣς ἔφατο κλαίουσʼ, ἐπὶ δὲ στενάχοντο γυναῖκες

Πάτροκλον πρόφασιν, σφῶν δʼ αὐτῶν κήδεʼ ἑκάστη.

αὐτὸν δʼ ἀμφὶ γέροντες Ἀχαιῶν ἠγερέθοντο

λισσόμενοι δειπνῆσαι· ὃ δʼ ἠρνεῖτο στεναχίζων·

305λίσσομαι, εἴ τις ἔμοιγε φίλων ἐπιπείθεθʼ ἑταίρων,

μή με πρὶν σίτοιο κελεύετε μηδὲ ποτῆτος

ἄσασθαι φίλον ἦτορ, ἐπεί μʼ ἄχος αἰνὸν ἱκάνει·

δύντα δʼ ἐς ἠέλιον μενέω καὶ τλήσομαι ἔμπης.

ὣς εἰπὼν ἄλλους μὲν ἀπεσκέδασεν βασιλῆας,

310δοιὼ δʼ Ἀτρεΐδα μενέτην καὶ δῖος Ὀδυσσεὺς

Νέστωρ Ἰδομενεύς τε γέρων θʼ ἱππηλάτα Φοῖνιξ

τέρποντες πυκινῶς ἀκαχήμενον· οὐδέ τι θυμῷ

τέρπετο, πρὶν πολέμου στόμα δύμεναι αἱματόεντος.

301So she spoke in tears, and the women groaned in answer:

Patroclus was their occasion, but each mourned her own sorrows.

The elders of the Achaeans gathered around Achilles,

begging him to dine; but he groaned and refused:

305“I beg you, if any of my dear companions will heed me,

do not press me yet with food or drink

to sate my heart, for terrible grief has come upon me.

Until the sun goes down I will wait and endure.”

So saying, he dispersed the other kings,

310but the two sons of Atreus remained, and godlike Odysseus,

Nestor, Idomeneus, and old Phoenix, driver of horses,

trying earnestly to comfort him in his deep grief. But in his heart

he found no comfort before entering the mouth of bloody war.

Commentary

Lines 19.301-313 present shared mourning and Achilles' fast as a distinct movement in the book. Bodily gesture, voiced grief, remembered relationship, and anticipated loss remain distinct, so lament also communicates knowledge and social position.

Achilles imagines the lost future 19.314–337

314μνησάμενος δʼ ἁδινῶς ἀνενείκατο φώνησέν τε·

315ἦ ῥά νύ μοί ποτε καὶ σὺ δυσάμμορε φίλταθʼ ἑταίρων

αὐτὸς ἐνὶ κλισίῃ λαρὸν παρὰ δεῖπνον ἔθηκας

αἶψα καὶ ὀτραλέως, ὁπότε σπερχοίατʼ Ἀχαιοὶ

Τρωσὶν ἐφʼ ἱπποδάμοισι φέρειν πολύδακρυν Ἄρηα.

νῦν δὲ σὺ μὲν κεῖσαι δεδαϊγμένος, αὐτὰρ ἐμὸν κῆρ

320ἄκμηνον πόσιος καὶ ἐδητύος, ἔνδον ἐόντων,

σῇ ποθῇ· οὐ μὲν γάρ τι κακώτερον ἄλλο πάθοιμι,

οὐδʼ εἴ κεν τοῦ πατρὸς ἀποφθιμένοιο πυθοίμην,

ὅς που νῦν Φθίηφι τέρεν κατὰ δάκρυον εἴβει

χήτεϊ τοιοῦδʼ υἷος· ὃ δʼ ἀλλοδαπῷ ἐνὶ δήμῳ

325εἵνεκα ῥιγεδανῆς Ἑλένης Τρωσὶν πολεμίζω·

ἠὲ τὸν ὃς Σκύρῳ μοι ἔνι τρέφεται φίλος υἱός,

εἴ που ἔτι ζώει γε Νεοπτόλεμος θεοειδής.

πρὶν μὲν γάρ μοι θυμὸς ἐνὶ στήθεσσιν ἐώλπει

οἶον ἐμὲ φθίσεσθαι ἀπʼ Ἄργεος ἱπποβότοιο

330αὐτοῦ ἐνὶ Τροίῃ, σὲ δέ τε Φθίην δὲ νέεσθαι,

ὡς ἄν μοι τὸν παῖδα θοῇ ἐνὶ νηῒ μελαίνῃ

Σκυρόθεν ἐξαγάγοις καί οἱ δείξειας ἕκαστα

κτῆσιν ἐμὴν δμῶάς τε καὶ ὑψερεφὲς μέγα δῶμα.

ἤδη γὰρ Πηλῆά γʼ ὀΐομαι ἢ κατὰ πάμπαν

335τεθνάμεν, ἤ που τυτθὸν ἔτι ζώοντʼ ἀκάχησθαι

γήραΐ τε στυγερῷ καὶ ἐμὴν ποτιδέγμενον αἰεὶ

λυγρὴν ἀγγελίην, ὅτʼ ἀποφθιμένοιο πύθηται.

314Remembering, he heaved a deep groan and said:

315“Surely once you too, my ill-fated one, dearest of companions,

you yourself would set a savory meal before me in the shelter,

swiftly and eagerly, whenever the Achaeans hurried,

bringing tear-bringing Ares against the horse-taming Trojans.

But now you lie hacked apart, while my heart

320fasts from drink and food, though both are here,

in longing for you. No worse thing could I suffer,

not even if I learned that my father had died,

who somewhere now in Phthia sheds a tender tear,

bereft of such a son, while I, in a foreign land,

325fight the Trojans for dreadful Helen;

nor if I learned that my dear son being raised for me in Scyros—

godlike Neoptolemus, if he still lives at all—had died.

Until now the spirit in my breast had hoped

that I alone would die far from horse-pasturing Argos,

330here in Troy, and that you would return to Phthia,

so you might take my son in a swift black ship

from Scyros and show him everything—

my property, the enslaved people, and my great high-roofed house.

For by now I think Peleus has either

335died altogether, or else lives on a little while in grief,

burdened by hateful age and always awaiting

the bitter news of me, when he hears that I am dead.”

Commentary

Lines 19.314-337 present Achilles imagines the lost future as a distinct movement in the book. The scene develops grief and collective readiness through a source-ordered sequence rather than an isolated tableau.

Zeus pities Achilles 19.338–348

338ὣς ἔφατο κλαίων, ἐπὶ δὲ στενάχοντο γέροντες,

μνησάμενοι τὰ ἕκαστος ἐνὶ μεγάροισιν ἔλειπον·

340μυρομένους δʼ ἄρα τούς γε ἰδὼν ἐλέησε Κρονίων,

αἶψα δʼ Ἀθηναίην ἔπεα πτερόεντα προσηύδα·

τέκνον ἐμόν, δὴ πάμπαν ἀποίχεαι ἀνδρὸς ἑῆος.

ἦ νύ τοι οὐκέτι πάγχυ μετὰ φρεσὶ μέμβλετʼ Ἀχιλλεύς;

κεῖνος ὅ γε προπάροιθε νεῶν ὀρθοκραιράων

345ἧσται ὀδυρόμενος ἕταρον φίλον· οἳ δὲ δὴ ἄλλοι

οἴχονται μετὰ δεῖπνον, ὃ δʼ ἄκμηνος καὶ ἄπαστος.

ἀλλʼ ἴθι οἱ νέκτάρ τε καὶ ἀμβροσίην ἐρατεινὴν

στάξον ἐνὶ στήθεσσʼ, ἵνα μή μιν λιμὸς ἵκηται.

338So he spoke weeping, and the elders groaned in answer,

each remembering what he had left behind in his halls.

340When Cronus’ son saw them mourning, he pitied them,

and at once addressed Athena with winged words:

“My child, you have utterly abandoned your own man.

Is Achilles no longer any concern at all in your heart?

There he sits before the upright-prowed ships,

345mourning his dear companion. The others

have gone to dine, but he remains fasting and without food.

Go, then, and drip nectar and lovely ambrosia

into his breast, so hunger does not come upon him.”

Commentary

Lines 19.338-348 present Zeus pities Achilles as a distinct movement in the book. Divine intention or intervention is distinguished from the mortal recognition, decision, resistance, or action that follows under that pressure.

19.338–348 Zeus’ pity does not feed Achilles directly; it opens a command chain in which he rebukes Athena and sends her to sustain the hero’s chosen fast. The elders’ answering groans lead each man back to what he left at home, and that communal mourning prompts Zeus’ pity at 19.340. He observes Achilles’ isolation, addresses Athena as the hero’s absent patron, and orders her to drip nectar and ambrosia into his breast, preserving the distinct agencies of pity, command, and divine care.

Athena sustains Achilles 19.349–356

349ὣς εἰπὼν ὄτρυνε πάρος μεμαυῖαν Ἀθήνην·

350ἣ δʼ ἅρπῃ ἐϊκυῖα τανυπτέρυγι λιγυφώνῳ

οὐρανοῦ ἐκκατεπᾶλτο διʼ αἰθέρος. αὐτὰρ Ἀχαιοὶ

αὐτίκα θωρήσσοντο κατὰ στρατόν· ἣ δʼ Ἀχιλῆϊ

νέκταρ ἐνὶ στήθεσσι καὶ ἀμβροσίην ἐρατεινὴν

στάξʼ, ἵνα μή μιν λιμὸς ἀτερπὴς γούναθʼ ἵκοιτο·

355αὐτὴ δὲ πρὸς πατρὸς ἐρισθενέος πυκινὸν δῶ

ᾤχετο, τοὶ δʼ ἀπάνευθε νεῶν ἐχέοντο θοάων.

349So he spoke and urged Athena, already eager.

350Like a long-winged, clear-voiced hawk,

she leapt down from heaven through the upper air. Meanwhile the Achaeans

at once armed throughout the camp, while into Achilles’ breast

she dripped nectar and lovely ambrosia,

so joyless hunger would not reach his knees.

355Then she went to the well-built house of her mighty father,

while the Achaeans poured out away from the swift ships.

Commentary

Lines 19.349-356 present Athena sustains Achilles as a distinct movement in the book. Divine intention or intervention is distinguished from the mortal recognition, decision, resistance, or action that follows under that pressure.

Arms pour from the ships 19.357–368

357ὡς δʼ ὅτε ταρφειαὶ νιφάδες Διὸς ἐκποτέονται

ψυχραὶ ὑπὸ ῥιπῆς αἰθρηγενέος Βορέαο,

ὣς τότε ταρφειαὶ κόρυθες λαμπρὸν γανόωσαι

360νηῶν ἐκφορέοντο καὶ ἀσπίδες ὀμφαλόεσσαι

θώρηκές τε κραταιγύαλοι καὶ μείλινα δοῦρα.

αἴγλη δʼ οὐρανὸν ἷκε, γέλασσε δὲ πᾶσα περὶ χθὼν

χαλκοῦ ὑπὸ στεροπῆς· ὑπὸ δὲ κτύπος ὄρνυτο ποσσὶν

ἀνδρῶν· ἐν δὲ μέσοισι κορύσσετο δῖος Ἀχιλλεύς.

365τοῦ καὶ ὀδόντων μὲν καναχὴ πέλε, τὼ δέ οἱ ὄσσε

λαμπέσθην ὡς εἴ τε πυρὸς σέλας, ἐν δέ οἱ ἦτορ

δῦνʼ ἄχος ἄτλητον· ὃ δʼ ἄρα Τρωσὶν μενεαίνων

δύσετο δῶρα θεοῦ, τά οἱ Ἥφαιστος κάμε τεύχων.

357As thick snowflakes fly down from Zeus,

cold beneath the blast of the clear-born North Wind,

so thick and fast the bright-glinting helmets

360were carried from the ships, and bossed shields,

strong-plated corselets, and ashwood spears.

Radiance reached heaven, and all the earth around smiled

beneath the lightning flash of bronze. A pounding rose beneath

the men’s feet, and in their midst godlike Achilles armed.

365His teeth gnashed, and his two eyes

blazed like a flash of fire; unbearable grief

sank into his heart. Raging against the Trojans,

he put on the god’s gifts Hephaestus had labored to fashion for him.

Commentary

Lines 19.357-368 present arms pour from the ships as a distinct movement in the book. The scene develops responsibility and divine pressure through a source-ordered sequence rather than an isolated tableau.

Achilles dons the divine armor 19.369–383

369κνημῖδας μὲν πρῶτα περὶ κνήμῃσιν ἔθηκε

370καλὰς ἀργυρέοισιν ἐπισφυρίοις ἀραρυίας·

δεύτερον αὖ θώρηκα περὶ στήθεσσιν ἔδυνεν.

ἀμφὶ δʼ ἄρʼ ὤμοισιν βάλετο ξίφος ἀργυρόηλον

χάλκεον· αὐτὰρ ἔπειτα σάκος μέγα τε στιβαρόν τε

εἵλετο, τοῦ δʼ ἀπάνευθε σέλας γένετʼ ἠΰτε μήνης.

375ὡς δʼ ὅτʼ ἂν ἐκ πόντοιο σέλας ναύτῃσι φανήῃ

καιομένοιο πυρός, τό τε καίεται ὑψόθʼ ὄρεσφι

σταθμῷ ἐν οἰοπόλῳ· τοὺς δʼ οὐκ ἐθέλοντας ἄελλαι

πόντον ἐπʼ ἰχθυόεντα φίλων ἀπάνευθε φέρουσιν·

ὣς ἀπʼ Ἀχιλλῆος σάκεος σέλας αἰθέρʼ ἵκανε

380καλοῦ δαιδαλέου· περὶ δὲ τρυφάλειαν ἀείρας

κρατὶ θέτο βριαρήν· ἣ δʼ ἀστὴρ ὣς ἀπέλαμπεν

ἵππουρις τρυφάλεια, περισσείοντο δʼ ἔθειραι

χρύσεαι, ἃς Ἥφαιστος ἵει λόφον ἀμφὶ θαμειάς.

369First he set the handsome greaves around his shins,

370fitted with silver clasps at the ankles.

Next he put the breastplate around his chest.

Around his shoulders he slung a bronze sword

studded with silver; then he took up his great strong shield.

From it a radiance shone far off, like the moon.

375As when a light appears to sailors out at sea

from a blazing fire that burns high in the mountains

at a lonely sheepfold, while storms bear them unwilling

over the fish-filled sea, far from their loved ones—

so from Achilles’ beautiful, intricately worked shield

380radiance reached the upper air. He lifted the massive helmet

and set it on his head; like a star it flashed,

the horsehair-crested helmet, while thick golden strands

streamed around its crest, as Hephaestus had set them.

Commentary

Lines 19.369-383 present Achilles dons the divine armor as a distinct movement in the book. Objects retain makers, bearers, users, and changes of possession, allowing material detail to carry narrative and social consequence.

Armor's fit and the Peleian spear 19.384–391

384πειρήθη δʼ ἕο αὐτοῦ ἐν ἔντεσι δῖος Ἀχιλλεύς,

385εἰ οἷ ἐφαρμόσσειε καὶ ἐντρέχοι ἀγλαὰ γυῖα·

τῷ δʼ εὖτε πτερὰ γίγνετʼ, ἄειρε δὲ ποιμένα λαῶν.

ἐκ δʼ ἄρα σύριγγος πατρώϊον ἐσπάσατʼ ἔγχος

βριθὺ μέγα στιβαρόν· τὸ μὲν οὐ δύνατʼ ἄλλος Ἀχαιῶν

πάλλειν, ἀλλά μιν οἶος ἐπίστατο πῆλαι Ἀχιλλεύς,

390Πηλιάδα μελίην, τὴν πατρὶ φίλῳ πόρε Χείρων

Πηλίου ἐκ κορυφῆς φόνον ἔμμεναι ἡρώεσσιν·

384Godlike Achilles tested himself in the armor,

385to see if it fit and his glorious limbs ran free.

It became like wings for him and lifted the shepherd of the host.

From its case he drew his father’s spear,

heavy, huge, and strong. No other Achaean

could wield it, but Achilles alone knew how to wield

390the Pelian ash, which Chiron had given his dear father

from the crest of Pelion, to bring death to heroes.

Commentary

Lines 19.384-391 present armor's fit and the Peleian spear as a distinct movement in the book. Objects retain makers, bearers, users, and changes of possession, allowing material detail to carry narrative and social consequence.

Automedon harnesses the horses 19.392–398

392ἵππους δʼ Αὐτομέδων τε καὶ Ἄλκιμος ἀμφιέποντες

ζεύγνυον· ἀμφὶ δὲ καλὰ λέπαδνʼ ἕσαν, ἐν δὲ χαλινοὺς

γαμφηλῇς ἔβαλον, κατὰ δʼ ἡνία τεῖναν ὀπίσσω

395κολλητὸν ποτὶ δίφρον. ὃ δὲ μάστιγα φαεινὴν

χειρὶ λαβὼν ἀραρυῖαν ἐφʼ ἵπποιιν ἀνόρουσεν

Αὐτομέδων· ὄπιθεν δὲ κορυσσάμενος βῆ Ἀχιλλεὺς

τεύχεσι παμφαίνων ὥς τʼ ἠλέκτωρ Ὑπερίων,

392Automedon and Alcimus tended the horses

and yoked them; they set fine collars around them and put bits

into their jaws, then drew the reins back

395toward the close-fitted chariot. Taking the bright, well-made whip

in his hand, Automedon sprang onto the chariot behind the horses.

Behind him Achilles mounted in armor,

his gear flashing all over like Hyperion the sun.

Commentary

Lines 19.392-398 present Automedon harnesses the horses as a distinct movement in the book. Objects retain makers, bearers, users, and changes of possession, allowing material detail to carry narrative and social consequence.

Achilles charges the immortal horses 19.399–403

399σμερδαλέον δʼ ἵπποισιν ἐκέκλετο πατρὸς ἑοῖο·

400Ξάνθέ τε καὶ Βαλίε τηλεκλυτὰ τέκνα Ποδάργης

ἄλλως δὴ φράζεσθε σαωσέμεν ἡνιοχῆα

ἂψ Δαναῶν ἐς ὅμιλον ἐπεί χʼ ἕωμεν πολέμοιο,

μηδʼ ὡς Πάτροκλον λίπετʼ αὐτόθι τεθνηῶτα.

399Then he called in a terrible voice to his father’s horses:

400“Xanthus and Balius, far-famed children of Podarge,

take better care this time to bring your charioteer safely

back into the Danaan throng once we have had our fill of war;

do not leave him lying dead there as you left Patroclus.”

Commentary

Lines 19.399-403 present Achilles charges the immortal horses as a distinct movement in the book. Objects retain makers, bearers, users, and changes of possession, allowing material detail to carry narrative and social consequence.

Xanthus prophesies Achilles' death 19.404–418

404τὸν δʼ ἄρʼ ὑπὸ ζυγόφι προσέφη πόδας αἰόλος ἵππος

405Ξάνθος, ἄφαρ δʼ ἤμυσε καρήατι· πᾶσα δὲ χαίτη

ζεύγλης ἐξεριποῦσα παρὰ ζυγὸν οὖδας ἵκανεν·

αὐδήεντα δʼ ἔθηκε θεὰ λευκώλενος Ἥρη·

καὶ λίην σʼ ἔτι νῦν γε σαώσομεν ὄβριμʼ Ἀχιλλεῦ·

ἀλλά τοι ἐγγύθεν ἦμαρ ὀλέθριον· οὐδέ τοι ἡμεῖς

410αἴτιοι, ἀλλὰ θεός τε μέγας καὶ Μοῖρα κραταιή.

οὐδὲ γὰρ ἡμετέρῃ βραδυτῆτί τε νωχελίῃ τε

Τρῶες ἀπʼ ὤμοιιν Πατρόκλου τεύχεʼ ἕλοντο·

ἀλλὰ θεῶν ὤριστος, ὃν ἠΰκομος τέκε Λητώ,

ἔκτανʼ ἐνὶ προμάχοισι καὶ Ἕκτορι κῦδος ἔδωκε.

415νῶϊ δὲ καί κεν ἅμα πνοιῇ Ζεφύροιο θέοιμεν,

ἥν περ ἐλαφροτάτην φάσʼ ἔμμεναι· ἀλλὰ σοὶ αὐτῷ

μόρσιμόν ἐστι θεῷ τε καὶ ἀνέρι ἶφι δαμῆναι.

ὣς ἄρα φωνήσαντος Ἐρινύες ἔσχεθον αὐδήν.

404From beneath the yoke the nimble-footed horse answered him—

405Xanthus, who at once bowed his head. His whole mane,

spilling from beneath the yoke-pad beside the yoke, reached the ground.

White-armed goddess Hera gave him a voice:

“Mighty Achilles, this time too we will surely save you;

but your day of death is near. We are not

410to blame, but a great god and mighty Fate.

It was not through slowness or sluggishness of ours

that the Trojans stripped the armor from Patroclus’ shoulders;

but the best of the gods, whom lovely-haired Leto bore, killed him

among the foremost fighters, and granted Hector triumph.

415We two could race even with the breath of the West Wind,

which they say is the swiftest; but for you yourself

it is fated that a god and a man will bring you down by force.”

So he spoke, and the Erinyes checked his voice.

Commentary

Lines 19.404-418 present Xanthus prophesies Achilles' death as a distinct movement in the book. Attackers, defenders, weapons, wounds, stripping, rescue, and withdrawal remain ordered, preserving responsibility amid crowded action.

Achilles accepts doom and drives 19.419–424

419τὸν δὲ μέγʼ ὀχθήσας προσέφη πόδας ὠκὺς Ἀχιλλεύς·

420Ξάνθε τί μοι θάνατον μαντεύεαι; οὐδέ τί σε χρή.

εὖ νυ τὸ οἶδα καὶ αὐτὸς ὅ μοι μόρος ἐνθάδʼ ὀλέσθαι

νόσφι φίλου πατρὸς καὶ μητέρος· ἀλλὰ καὶ ἔμπης

οὐ λήξω πρὶν Τρῶας ἅδην ἐλάσαι πολέμοιο.

ἦ ῥα, καὶ ἐν πρώτοις ἰάχων ἔχε μώνυχας ἵππους.

419Deeply troubled, swift-footed Achilles answered him:

420“Xanthus, why do you prophesy my death? There is no need for you to do so.

I know well enough myself that it is my fate to die here,

far from my dear father and mother. Even so,

I will not stop until I have driven the Trojans to their fill of war.”

He spoke, and with a shout drove the single-hoofed horses among the foremost ranks.

Commentary

Lines 19.419-424 present Achilles accepts doom and drives as a distinct movement in the book. The scene develops foreknowledge and chosen action through a source-ordered sequence rather than an isolated tableau.

19.419–424 Achilles answers an unsolicited prophecy with a performative declaration: knowledge of his allotted death becomes the condition for, not an obstacle to, renewed combat. He dismisses Xanthus’ warning as unnecessary, asserts his own knowledge that he will die far from his parents, and then turns on ἀλλὰ καὶ ἔμπης to the pledge-like οὐ λήξω πρίν, ‘I will not stop until.’ No formal oath rite is narrated; the speech binds Achilles because 19.424 immediately converts it into the shouted driving of his horses among the foremost ranks.

Greek text from PerseusDL/canonical-greekLit, Iliad tlg0012.tlg001.perseus-grc2, based on D. B. Monro and T. W. Allen, eds., Homeri Opera, Oxford: Clarendon Press, 1908-1920. Repository license: CC BY-SA 4.0 unless otherwise indicated. Perseus and Tufts University do not endorse this project.

How to cite: Text Atlas, Iliad 19.1–424, https://www.textatlas.app/iliad/19/1