THE EPISTLE OF ST. PAUL TO THE PHILIPPIANS

Introduction:

The city of Philippi, to the Christian congregation of which this epistle is addressed, was an important city of Macedonia, named after King Philip II, the father of Alexander the Great, and situated on the Egnatian Way, the main highway that joined Rome to Greece and the Balkans, and about ten miles from the coast of the Aegean Sea. Philippi was a Roman colony, and many of its inhabitants were retired Roman soldiers who had acquired land in the vicinity, and, being a colony, its citizens were automatically Roman citizens as well. At the same time, its status as a colony will have meant that Paul's followers in this city would have been of predominantly Gentile extraction, and helps to explain the complete absence of any reference to the Old Testament in the text of this epistle. Philippi was originally evangelised by Paul during his Second Missionary Journey in A.D. 50 (see Acts 16: 12-40) and he visited it again twice during his Third Missionary Journey, in the autumn of A. D. 57 (see Acts 20: 1-2) and during the Passover in A.D. 58 (see Acts 20, 3-6).   

It is evident that Paul was in a state of imprisonment when he wrote this letter, and the evidence suggests that he wrote it in c. 61 A.D. during the two years when he was under house arrest in his own rented house in Rome (see Acts 28, 14-21). 

The outline or structure of this epistle is as follows: 

A. Salutation (1:1-2).

B. Thanksgiving and prayer for the Philippians (1: 3-11).

C. Paul's personal circumstances (1: 12-26).

D. Exhortations (1: 27 - 2: 18).

E. Paul's associates in the Gospel (2: 19-30).

F. Warnings against Judaisers and Libertines (3: 1 - 4: 1).

G. Final Exhortations and Thanks (4: 2-20).

H. Greeting and Benediction (4: 21-23). 

As a letter, "Philippians" is at root a report from a missionary on the progress of his work to a congregation which has been particularly generous to him personally. It is remarkable in that the word 'joy' appears in various forms some sixteen times in the letter, and this gives it a particularly optimistic tone. This epistle also contains one of the most profound Christological passages in the whole of the New Testament (see 2:5-11). If it is correct that this letter was written as late as 61 A.D. it is possibly the latest of the authentic letters of Paul to survive. While the Pastoral Letters to Timothy (I and II) and Titus appear to have been written later, they were not written by Paul.

At the end of this translation, Sabidius has followed his usual practice, in relation to his translation of Paul's letters, of providing a list of quotations. In each case, he has provided the words firstly in the original Greek, then a version in Latin according to the "Vulgate", and then the translation according to the Authorised Version of the Bible.

CHAPTER 1. 

Greetings (vv. 1-2).

(1) Paul and Timothy, servants of Christ Jesus, to all the holy ones in Christ Jesus who are in Philippi, together with their guardians and deacons; (2) grace and peace to you from God our Father, and the Lord Jesus Christ. 

Thanksgiving and Prayer (vv. 3-11). 

(3) I thank God always, whenever you are mentioned in every entreaty of mine for all of you, as I make my entreaty with joy, (5) for your partnership in (promoting) the gospel from the first day until the present, (6) being confident of this very thing, that he who has begun a good work in you will continue with its completion until the (coming of) the day of Jesus Christ. (7) It is even right for me to think in this way with regard to all of you, because I have you in my heart, (and because,) both in my bonds and in the defence and confirmation of the gospel, you are all sharers in my grace.

(8) For, (as) God (is) my witness, how I long after all of you in the tender affections of Christ Jesus! (9) And this I pray, that your love may abound yet more and more in the knowledge and total understanding (of God), (10) but may you put to the test the things that really matter, so that you may be flawless and without blame on the day of Christ, (11) being filled with the fruit of righteousness, which (comes) through Jesus Christ to the glory of God.  

Paul's personal circumstances (vv. 12-26).

(12) Now, I want you to know, brothers, that my circumstances have turned out rather to the advancement of the gospel, (13) so the fact that my chains (are) on behalf of Christ has become evident to the whole of the praetorian guard and to everyone else, (14) and most of our brothers in the Lord, feeling confident from my bonds, dare all the more to preach the word of God without fear. 

(15) Some preach out of malice and strife, but some also out of good intentions; (16) the latter (do so) out of love, for they know that I exist for the defence of the gospel, but the former preach the Christ, not for pure motives, but on account of selfish ambition, thinking to add affliction to my chains. (18) But what does it matter? (Nothing at all,) except that in every way, whether for false motives or in truth, Christ is being preached, and for this (reason) I rejoice; and yes, I shall continue to rejoice, (19) for I know that "this will result in my salvation" (vid. Job 13. 16), through your prayers and the support of the spirit of Jesus Christ, (20) in accordance with my earnest expectation and hope that I will in no way be put to shame, but that now, as always, Christ will be glorified with all fearlessness in my body, whether in life or in death. 

(21) For to me to live (is) Christ, and to die (is) gain. (22) But, if (I am) to live in the flesh, this (will involve) the fruit of my labour, - and yet, what I shall chose, I do not know. (23) I am torn between these two (things): I have the desire to be released and to be with Christ; for this is much the better (course) by far; (24) and yet to remain in the flesh is more necessary for your sake. (25) And, being convinced of this, I know that I shall remain, and that I shall remain with you all to (witness) your progress and joy in the faith, (26) so that your pride may abound in Christ Jesus on my account through my presence with you again.

(27) Only may you believe in a manner worthy of the gospel of the Christ, so that, whether I come and see you or I am absent, I may hear about the (things) that concern you, that you are standing (firm) in one spirit, contending with one soul for the faith of the gospel, (28) and not being frightened in any way by your opponents, (something) which is an indication of destruction for them, but of salvation for you, and this (indication is) from God, (29) because it has been granted to you, on behalf of Christ, not only to believe in him, but also to suffer for his sake, (30) as you are having the same struggle that you saw in my (case) and that you are now hearing about in my (case).     

CHAPTER 2.

Imitating Christ's humility (vv. 1-10).

(1) So, if (there is) any encouragement (from union) in Christ, if (there is) any comfort from his love, if (there is) any fellowship with the Spirit, if (there is) any tenderness and compassion, (2) (then) make my joy complete in that you think the same, having the same love, (being) of one accord and of one mind, (3) (doing) nothing through rivalry or through conceit, but in humility, considering each one superior to yourselves, (4) each (of you) not just looking out for his own things, but each of you also (looking out for) the things of others.   

(5) Let the same kind of thinking dominate you that was also in Christ Jesus, who, although he existed in the form of God, did not consider (it) a prize to be grasped at to be equal with God, and came to be in the likeness of men; (8) and being found (to be) like a man in appearance, he humbled himself, becoming obedient unto death, and the death of the cross; (9) accordingly, God also greatly exalted him, and gave him the name that is above every name, (10) that at the name of Jesus "every knee should bow, those in heaven, those on the earth, and those under the earth, (11) and every tongue should confess" (vid. Isaiah 45. 23) that Jesus Christ (is) Lord to the glory of God the Father. 

Shining as stars in the world (vv. 12-18).

(12) And so, my beloved (ones), just as you have always obeyed, not only when (you are) in my presence, but now much more (readily) during my absence, "do you bring about your own salvation with fear and trembling" (vid. Psalms 2. 11); (13) for God it is who produces in you (the power) both to will and to act in accordance with his own good purpose; (14) do everything without murmurings and disputes; (15) that you may become blameless and innocent, children of God without a blemish, in the midst of "a crooked and depraved generation" (vid. Deuteronomy 32. 5), "among whom you shine out like stars in the world" (vid. Daniel 12. 3), (16) paying attention to the word of life, so that I (may have cause for) boasting on the day of Christ that "I did not run in vain nor labour in vain" (vid. Isaiah 49. 4). (17) Yet, even if my (blood) is poured out as a drink offering upon the sacrifice and service to your faith, I rejoice and rejoice with all of you; (18) And in the same way, you also rejoice and rejoice with me. 

The mission of Timothy and Epaphroditus (vv. 19-30).

(19) Now, I hope in (the name of) the Lord Jesus to send Timothy to you soon, so that I also may be glad when I learn about your affairs. (20) For I have no one (else) of a similar mind who will genuinely care about your concerns, (21) for they are all seeking their own interests, not those of Christ Jesus. (22) But you know the proof (that he gave) of himself, that, like a child with his father, he slaved together with me for (the furtherance) of the gospel. (23) Therefore, I hope to send Timothy as soon as I have seen just (how) things (are getting on) concerning me; (24) and I trust in the Lord that I myself shall also come shortly (i.e. he was hoping to be released from prison).   

(25) But I considered it necessary to send to you Epaphroditus, my brother, and fellow worker, and fellow soldier, and your messenger and minister to my needs, (26) since he was longing to see you all, and he was severely troubled because you had heard that he was sick. (27) And, indeed, he was sick, almost to the point of death; but God had mercy on him, and not on him only, but also on me, so that I should not have grief (piled) upon grief. (28) So, I have sent him with special urgency, so that, when you see him again, you may rejoice and I may be the less sorrowful. (29) Welcome him, therefore, in (the name of) the Lord with all joy, and hold such men in esteem, (30) because, through the Lord's work, he came near to death, risking his life to make up for your inability to provide a service to me.  

CHAPTER 3.

Have no confidence in the flesh (vv. 1-11).

(1) Finally, my brothers, rejoice in the Lord. To be writing the same (things) to you (is) not a troublesome (thing) to me, but it is (a matter of) safety to you. 

(2) "Beware of the dogs" (vid. Psalms 22. 16, 20), beware of evil doers, beware of mutilation (i.e. false circumcision). (3) For we are the (truly) circumcised, (those) who worship God and glory in Christ Jesus, and have no confidence in the flesh, (4) though I have confidence even in the flesh. If anyone else thinks he has confidence in the flesh, I (have even) more: (5) circumcised on the eighth day, (I was) of the stock of Israel, of the tribe of Benjamin, a Hebrew, (born) of Hebrew (parents), concerning the law a Pharisee, (6) regarding zeal I was a persecutor of the congregation (i.e. Christians), (and) regarding righteousness in the law, I proved blameless. (7) But the things that were a gain to me, these I have considered a loss on account of the Christ. (8) But, yet, I also consider all (things) to be a loss compared with the surpassing greatness of the knowledge of Christ Jesus, my Lord, for whose sake I have suffered the loss of all things, and I consider (them) rubbish so that I shall gain Christ (9) and be found in (union) with him, not having a righteousness of my own which (comes) from the law, but that which (comes) from faith in Christ, the righteousness which (issues) from God (based) on faith, (10) so that I know him and the power of his resurrection and a share in his sufferings, submitting myself to a death like his, (11) (to see) if somehow I may attain to the resurrection of the dead.   

Pressing on towards the goal (vv. 12-21).

(12) Not that I have already received (it) or I am already made perfect, but I am pressing on (to see) if I may also lay hold of (that) for which I have also been taken hold of by Christ Jesus. Brothers, I do not yet consider myself as having laid hold of (it); (13) but (there is) one (thing I do know), (while) forgetting the (things that are) behind us, and stretching out to the (things) that are before (us), (14)  I am pressing on towards the goal of (winning) the prize of the upward calling of God in Christ Jesus. (15) Let us, therefore, as many (of us) as (are) mature, take this view: and if you are inclined to think otherwise in some ways, then God will reveal this (attitude) to you; (16) nevertheless, to the extent that we have made progress, let us agree to walk on the same (path). 

(17) Brothers, be imitators together of me, and keep your eye on those who are walking this way, just as you have us (as) an example; (18) for (there are) many, of whom I often used to speak to you, and of whom I speak even now with tears in my eyes, who conduct themselves (as) the enemies of the cross of the Christ, (19) whose destiny (is) destruction, whose god (is) the belly, and their glory (is) in their shame, (and) they have their minds on earthly things. (20) For our citizenship is in the heavens, from where we also eagerly await our saviour, the Lord Jesus Christ, (21) who will change our humble body to be conformed to his glorious body, according to the working by which he is able even to subject all things to himself.  

CHAPTER 4

Exhortations (vv. 1-9).

(1) Therefore, my brothers, beloved and longed for (by me as you are), my joy and crown, stand thus firm in the Lord, my beloved.

(2)  I call upon Euodia and I call upon Syntache to be of the same mind in the Lord. (3) Yes, I beg you too, true yoke-fellow, keep helping these (women), who have striven along with me in the gospel, and with Clement, as well as the rest of my fellow-workers, whose names are in "the book of life" (i.e. the heavenly register of the elect, vid. Exodus 32. 32; Psalms 69. 28; Daniel 12. 1).

(4) Rejoice in the Lord always, and again I will say rejoice! (5) Let your forbearing spirit be known to all men. The Lord (is) near; (6) do not be anxious about anything, but in everything by prayer and supplication, along with thanksgiving, let your petitions be made known to God; (7) and the peace of God which surpasses all understanding will guard your hearts and your minds through Christ Jesus. 

(8) Finally, brothers, whatever (things) are true, whatever (things are) above reproach, whatever (things are) just, whatever (things are) chaste, whatever (things are) pleasing, whatever (things are) of good report, if (there is) any virtue, if (there is) anything worthy of praise, think about these (things); (9) (the things) which you learned, and received, and heard, and saw in me, do these (things); and the God of peace will be with you. 

 (10) But I rejoice greatly in the Lord that now at last you have revived your concerns on my behalf, (concerns) to which you were really giving thought, but you lacked the opportunity (to show it). (11) Not that I am speaking with regard to a lack (of provisions), for I have learned to be self-sufficient in whatever (circumstances) I am placed. (12) Indeed, I know how to manage with little, and how to have an abundance; in everything and in all (circumstances) I have learned the secret both of how to be full, and how to be hungry, and of how to have an abundance, and of how to suffer want. (13) 

(14) Nevertheless, you did well to participate in my tribulation. You also know, Philippians, that at the beginning of (my preaching) the gospel, when I left Macedonia, not a single congregation had fellowship with me in the matter of giving and receiving except for you alone, (26) because, even when I was in Thessalonica, you sent me (assistance) once, and then a second time, according to my need. (17) Not that I am (now) seeking such a gift, but I am seeking the fruit that causes your account to grow. (18) Indeed, I have everything and I have it in abundance; I have been made full, now that I have received from Epaphroditus the (things) that (came) from you, "a sweet-smelling odour" (vid. Genesis 8, 21; Exodus 19. 18; Ezekiel 20. 41), an acceptable sacrifice, well-pleasing to god. (19) My God will meet every need of yours in accordance with his glorious riches through Christ Jesus. (20) Now, to our God and Father (be) the glory forever and ever. Amen. 

Final greetings (vv. 21-23).

(21) Greet every holy (one) in Christ Jesus. The brothers (who are) with me send you their greetings. (22) All the holy (ones) greet you, but especially (those) who (are) of Caesar's household. 

(23) The grace of our Lord. Jesus Christ (be) with your spirit. 

APPENDIX TO THE EPISTLE OF ST. PAUL TO THE PHILIPPIANS. 

Listed below are  quotations taken from the above text. In each case, the words are given in the original Greek, followed by a translation from the Latin Vulgate, and the English of the traditional Authorised Version of the Bible. Where the wording of the latter may be somewhat opaque, the reader  can of course consult the translation above for an alternative, and hopefully more readable, version.

1) i. 21:

Ἐμοὶ γὰρ τὸ ζῇν Χριστὸς καὶ τὸ ἀποθανεῖν κέρδος.

mihi enim vivere Christus est et mori lucrum.

For me to live is Christ, and to die is gain. 

2) ii. 5-11:

τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος: καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ: διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ἵνα ἐν τῷ ὀνόματι Ἰησοῦ “πᾶν γόνυ κάμψῃ” ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, “καὶ πᾶσα γλῶσσα ἐξομολογήσηται” ὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξαν “θεοῦ” πατρός.

hoc enim sentite in vobis quod et in Christo Iesu, qui cum in forma Dei esset non rapinam arbitratus est esse se aequalem Deo,  sed semet ipsum exinanivit formam servi accipiens in similitudinem hominum factus et habitu inventus ut homo humiliavit semet ipsum factus oboediens usque ad mortem mortem autem crucis propter quod et Deus illum exaltavit et donavit illi nomen super omne nomen, ut in nomine Iesu omne genu flectat caelestium et terrestrium et infernorum et omnis lingua confiteatur quia Dominus Iesus Christus in gloria est Dei Patris.

Let this mind be in you, which was also in Christ Jesus: / Who, being in the form of God, thought it not robbery to be equal with God: / But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. / Wherefore God has also highly exalted him, and has given him a name which is above every other name: / That at the name of Jesus every knee shall bow, of things in heaven, and things in earth, and things under the earth; / And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

3) ii. 12:

μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε.

cum metu et tremore vestram salutem operamini.

work out your own salvation with fear and trembling.

4) iii. 7:

Ἀλλὰ ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν χριστὸν ζημίαν.

sed quae mihi fuerunt lucra haec arbitratus sum propter Christum detrimenta.

But what things were gain to me, those I counted loss for Christ.

5) iii. 13-14:

τὰ μὲν ὀπίσω ἐπιλανθανόμενος τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος,  κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ.

quae quidem retro sunt obliviscens ad ea vero quae sunt in priora extendens me,  ad destinatum persequor ad bravium supernae vocationis Dei in Christo Iesu.

forgetting those things which are behind, and reaching forth unto those things that are before, / I press toward the mark for the prize of the high calling of God in Christ Jesus.

6) iii. 19:

 ὧν τὸ τέλος ἀπώλεια, ὧν ὁ θεὸς ἡ κοιλία καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, οἱ τὰ ἐπίγεια φρονοῦντες.

 quorum finis interitus quorum deus venter et gloria in confusione ipsorum qui terrena sapiunt.

Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.

7) iv. 4-7:

 Χαίρετε ἐν κυρίῳ πάντοτε: πάλιν ἐρῶ, χαίρετε. τὸ ἐπιεικὲς ὑμῶν γνωσθήτω πᾶσιν ἀνθρώποις. ὁ κύριος ἐγγύς:  μηδὲν μεριμνᾶτε, ἀλλ᾽ ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετ᾽ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν θεόν:  καὶ ἡ εἰρήνη τοῦ θεοῦ ἡ ὑπερέχουσα πάντα νοῦν φρουρήσει τὰς καρδίας ὑμῶν καὶ τὰ νοήματα ὑμῶν ἐν Χριστῷ Ἰησοῦ.

gaudete in Domino semper iterum dico gaudete.  modestia vestra nota sit omnibus hominibus Dominus prope: nihil solliciti sitis sed in omni oratione et obsecratione cum gratiarum actione petitiones vestrae innotescant apud Deum:  et pax Dei quae exsuperat omnem sensum custodiat corda vestra et intellegentias vestras in Christo Iesu.

Rejoice in the Lord alway, and again I say, Rejoice. / Let your moderation be known unto all men. The Lord is at hand. / Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. / And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. 

8) iv. 8:

Τὸ λοιπόν, ἀδελφοί, ὅσα ἐστὶν ἀληθῆ, ὅσα σεμνά, ὅσα δίκαια, ὅσα ἁγνά, ὅσα προσφιλῆ, ὅσα εὔφημα, εἴ τις ἀρετὴ καὶ εἴ τις ἔπαινος, ταῦτα λογίζεσθε.

 de cetero fratres quaecumque sunt vera quaecumque pudica quaecumque iusta quaecumque sancta quaecumque amabilia quaecumque bonae famae si qua virtus si qua laus haec cogitate.

Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any virtue, and if there be any praise, think on these things. 

9) iv. 11:

 ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμὶ αὐτάρκης εἶναι: οἶδα καὶ ταπεινοῦσθαι.

 ego enim didici in quibus sum sufficiens esse.

For I have learned, in whatsoever state I am, therewith to be content. 

10) iv. 13:

πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με.

omnia possum in eo qui me confortat.

I can do all things through Christ which strengtheneth me. 

11) iv. 19:

ὁ δὲ θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν κατὰ τὸ πλοῦτος αὐτοῦ ἐν δόξῃ ἐν Χριστῷ Ἰησοῦ.

Deus autem meus impleat omne desiderium vestrum secundum divitias suas in gloria in Christo Iesu.

But my God shall supply all your need according to his riches in glory by Christ Jesus. 

HOMER: "ILIAD": BOOK X : NOCTURNAL OPERATIONS

Introduction:

Book X of the "Iliad" is traditionally known as the "Doloneia" due to the appearance within it of Dolon, the luckless young Trojan chosen by Hector to spy on the Greeks, and later captured and killed by Diomedes and Odysseus. The episode recounted by this book is remarkable in that it could be excluded from the rest of the work without leaving any trace. For instance the wonderful horses of Rhesus, which Diomedes captures, are never mentioned elsewhere in the "Iliad", not even in Book XXI, when Diomedes competes in the chariot race during Achilles' funeral games. It is possible, therefore, that Book X is an interpolation, and that it was originally a separate poem of Homer's, added to the work later, perhaps at Athens in the sixth century recension of Peisistratus. But, whatever the truth about its origins, Book X provides the reader with much interest and excitement, and is a welcome interlude between the high emotion of Book IX and the intense fighting which begins in Book XI. 

Ll. 1-41.  Anxiety disturbs the sleep of both Agamemnon and Menelaus.

The other leading men of all the Achaeans slept all night long beside their ships, overcome by soft slumber; but sweet sleep did not keep its hold on Agamemnon, son of Atreus, the shepherd of the host, as he pondered many (things) in his mind. As when the husband of lovely-haired Hera (i.e. Zeus) hurls flashes of lightning, as he prepares for a wonderfully great thunder-storm, or for hail, or for a blizzard, when snow covers the fields, or, perhaps, for the destructive jaws of war (to open) wide, so did Agamemnon frequently groan aloud in his breast from the bottom of his heart, and his spirit trembled within (him). Indeed, whenever he gazed out over the Trojan plain, he marvelled at the many fires which were burning in front of Ilium, at the din of the flutes and pipes, and the hubbub of the men. But, whenever he looked towards the ships and the host of the Achaeans, he pulled out handfuls of hair from his head by the roots, (in supplication) to Zeus who is on high, and he grieved deeply in his noble heart. And this plan seemed in his mind (to be) the best, to go first of all to Nestor, son of Neleus, (to see) if he might devise with him some sure strategy, which could prove (to be) some kind of salvation for all the Danaans. So, he arose and put on a tunic around his breast, and tied his fine sandals beneath his well oiled feet, and then he slung around (him) the tawny skin of a great fierce lion that reached right down to his feet, and took up his spear.  

In the same way, fear gripped Menelaus; for sleep did not settle on his eyelids either; (for he was afraid) that some harm might come to the Argives, who, for his sake, had come to Troy over (so) much water with the bold purpose of war. Firstly, he covered his broad back with the spotted skin of a leopard, then he lifted up his bronze helmet and put (it) on his head, and grasped his spear in his stout hand. Then, he went on his way to rouse his brother, who was high king over all the Argives, and was honoured by his people like a god. And he found him beside the stern of his ship, putting his fine armour over his shoulders; and, when he arrived, he was welcomed by him. Menelaus, good at the war-cry, spoke to him first: "Why on earth are you so armed, brother? Are you going to rouse one of your comrades to spy on the Trojans? But I am most sorely afraid that no one will undertake this task for you, to go out alone, (that is,) through the immortal night to spy on the enemy warriors; such a man would (indeed) be very stout-hearted!" 

Ll. 42-85.  Agamemnon rouses Nestor.

Then, the lord Agamemnon spoke to him in reply: "(Both) you and I, O Menelaus, cherished by Zeus, have need of a shrewd plan, such as will protect and rescue the Argives and their ships, since Zeus has turned his heart away (from us). (For) he has certainly paid attention to Hector's offerings rather (than ours). For I have never seen or heard of (anyone) telling of one man doing as much damage in a single day as Hector, beloved of Zeus, has done to the sons of the Achaeans all by himself, and (he is) not the dear son of a god or goddess. But he has done such things (to us) as I think will be matters of concern to the Argives for a long, long time to come; for such harm has he done to the Achaeans. But go now, run swiftly along the line of ships (and) call Ajax and Idomeneus (i.e. the leader of the Cretan contingent); and I shall go to godlike Nestor and bid (him) arise, (to see) if he is willing to go to the goodly contingent of guards and give (them) their instructions. For they will listen to him most of all; for his son (i.e. Thrasymedes) commands the guards, (he) and Meriones, the companion of Idomeneus; for to them we especially entrusted (this responsibility)." 

Then, Menelaus, good at the war-cry, answered him (thus): "Yes, but with what words do you prescribe and command me? Am I to remain there with them, waiting until you should come, or am I to run back to join you, when I have duly given them their orders?" Then did Agamemnon, king of men, speak to him again: "Stay there, less perhaps we miss each other as we go; for there are many paths within the camp. But raise your voice, wherever you go, and bid each man arise, calling (him) by his father's name and (that) of his lineage, and give honour to all (of them); do not be proud of heart, but rather let us busy ourselves; for such (is) the heavy (burden of) hardship (that) Zeus laid on us at our birth."

Thus speaking, he sent off his brother with full instructions; then he went on his way to join Nestor, the shepherd of the host; and he found him on a soft bed by his hut and his black ship, and beside (him) lay his ornately wrought armour, his shield and a pair of spears, and his shining helmet. And beside (him) lay the glittering belt, with which the old man girded himself, whenever he put on his armour and led his men into mortal combat, since he made no concessions to dismal old age. Resting on his elbow, and raising his head, he spoke to the son of Atreus and asked (him) this question: "Who (are you) that goes alone by the ships through the camp during the dark night when other mortals are asleep? (Is it) one of your mules you are looking for, or one of your comrades? Speak, and do not come upon me in silence; and what, pray, do you want?"    

Ll. 86-127.  Agamemnon rouses Nestor.

Then, Agamemnon. king of men, answered him (thus): "O Nestor, son of Neleus, great glory of the Achaeans, (surely) you must recognise Agamemnon, son of Atreus, (the man) whom Zeus has continually immersed in toils, so long as the breath remains in my breast, and  my knees have the power to raise me. I have come here like this, because sweet sleep has not settled on my eyes, but the war and the troubles of the Achaeans are worrying (me). For I am terribly afraid for the Danaans, nor (will) my heart (be) still, but I am in anguish, and my heart springs forth out of my chest, and my glorious limbs tremble beneath (me). But, if you are ready to do something, since sleep does not come to you either, come, let us go out to the guardsmen, so we can inspect (them), lest, sated with toil, they have fallen asleep, and have quite forgotten their watch-duty. The enemy warriors are encamped close by; and we do not know, but they might even be prepared to launch an attack during the night."

Then, the Gerenian horseman Nestor answered him (thus): "Most glorious son of Atreus, Agamemnon, king of men, Zeus the counsellor will surely not be bringing to fulfilment all Hector's designs, all those things for which he is doubtless now hoping; but methinks he will be struggling with even greater troubles (than you), if Achilles should (ever) turn his heart away from his grievous anger. Now I shall certainly follow you; but, in addition, let us arouse others too, both Tydeus' son, the famous spearman (i.e. Diomedes), and Odysseus, and the speedy Ajax (i.e. Ajax the Lesser, son of Oileus) and the valiant son of Phyleus (i.e. Meges). But would that someone should go and summon the godlike Ajax (i.e. Ajax the Greater, son of Telamon) and king Idomeneus; for their ships are the furthest away, and not at all nearby. But I shall blame Menelaus, dear and respected though he is, even if you are angry with me (as a result), nor shall I conceal (the fact) that he sleeps, and leaves you alone to do the work. He ought now to be working on all the leading (men), begging (their help); for need has come upon (us that is) no longer bearable."   

Then, Agamemnon, king of men, addressed him : "O old man, at other times I would even exhort you to find fault with him; for he tends to hang back and to be unwilling to work, not due to cowardice or slackness of mind, but because he looks to me and awaits my initiative. But this time he was up well before me, and (it was) he (who) came to me; and I sent him out to summon (those) of whom you are speaking. But let us go; we shall find them before the gates among the guardsmen, for (that is) where I thought they should gather together."

Ll. 128-167.  Nestor rouses Odysseus and Diomedes.

Then, the Gerenian horseman Nestor answered him: "So no man among the Argives will resent (it) or disobey (him), when he urges him on and gives (him) orders."

So saying, he put on his tunic around his breast, and tied his fine sandals beneath his well-oiled feet; then he pinned his doubly folded purple cloak around (him), and it had a soft woolly nap on its surface. And he took up a stout spear with a sharp bronze tip, and went on his way beside the ships of the bronze-clad Achaeans. Then, the first (man that) the Gerenian horseman Nestor awoke from his sleep with his voice (was) Odysseus, equal in mind to Zeus; and the sound went through to his consciousness straightaway, and he came out of his hut, and spoke these words to them: "How on earth is it that you are wandering alone through the camp by the ships at dead of night? What great need requires (it)?" 

Then, the Gerenian horseman Nestor replied to him: "Zeus-born son of Laertes, ever-resourceful Odysseus, do not be angry! For such a great load of grief has (indeed) overwhelmed the Achaeans. But do come with (us), so we can rouse anyone else whom it suits to (join us) when we deliberate on the issue (as to) whether to flee or to fight."   

So he spoke, and Odysseus, the man of many wiles, went to his hut, and slung his well-wrought shield around his shoulders, and went with them. Then, they came to Tydeus' son, Diomedes; and they found him, together with his armour, outside his hut; and his companions were sleeping around (him), and they had their shields under their heads; but their spears had been driven straight into the ground by their butt-ends, and the bronze (points) shone from afar like a flash of Father Zeus' lightning; now the hero was sleeping, and the hide of a field-ox was strewn beneath (him), and a bright rug was stretched under his head. The Gerenian horseman Nestor stood beside him and woke (him by) stirring (him) with the heel of his foot, and he roused (him) and taunted (him) openly: "Wake up, son of Tydeus! Why do you sleep (so) soundly in all night slumber? Haven't you heard that the Trojans have settled on the crest of the plain near to your ships, and that only a small (amount of) ground still separates (us)? 

So he said, and the (other) sprang up from his sleep, and, when he spoke to him, he addressed (him) with these winged words: "You are hardy, old man; and you never cease from toil. Are there not now other sons of the Achaeans younger (than you), who might then go around and wake up each one of all the kings? But you, old man, are (quite) irresistible." 

Ll. 168-217.  Nestor asks the assembled leaders of the Greeks whether anyone is prepared to enter the Trojan camp to try to ascertain their plans. 

Then the Gerenian horseman Nestor answered him once more: "All these (things) you have said, my friend, are right. I have fine sons, and I have men, and many (of them), one of whom could run and call (the others); but a very great need has befallen the Achaeans. For now the situation is on a razor's edge for all (of them): either a very wretched death for the Achaeans or survival. But, if you have pity on me, go now and rouse speedy Ajax and the son of Phyleus; for you are a younger (man than I am)."

So he spoke, and he slung around his shoulders the skin of a great tawny lion, reaching down to his feet, and took up his spear. And the hero went on his way and roused (the men) and brought them from (their huts). 

When they came into contact with the assembled guardsmen, they found that the captains of the guards were certainly not asleep, but they were all awake with their weapons (in their hands). And, like dogs keep a painful watch over the sheep in the sheepfold, when they have heard an aggressive beast, who comes down through the woods on the mountain; and there is a great clamour of men and dogs behind him, and their sleep is utterly lost; so sweet sleep was lost from their eyelids as they kept guard through the dangerous night; for they were constantly turned towards the plain, in case they might hear the Trojans coming onwards. The old man was delighted when he saw them, and he sought to encourage them with a speech, and, when he addressed them, he spoke these winged words: "Keep watching now like that, dear children; let not sleep take hold of any (of you), lest we become a source of joy to our foes." 

So speaking, he darted across the ditch; then, at once, the kings of the Argives, who had been called to the council, followed (him). With them too went Meriones and Nestor's splendid son (i.e. Thrasymedes); for they had invited (them) to join their conference. When they had crossed over the ditch that had been dug. they sat themselves down in a clear space, where the ground was free of fallen corpses; moreover, (it was the place) where mighty Hector had turned back from slaying Argives, when night had completely covered (everything). As they sat there, they spoke words to one another; and the Gerenian horseman Nestor began speaking to them: "O my dear friends, could not some man be persuaded by his own daring heart to go out there among the great-hearted Trojans (to see) if he could perhaps catch some enemy straggler, or perhaps hear one of the Trojans talk of what (plans) they are contemplating among themselves, whether they wish to remain there far away by the ships, or whether they might go back again to the city, since they have worsted the Achaeans. All this might he learn, and come back to us unscathed; great would his fame be among all men under heaven, and a goodly gift shall be his; for of all of those leading men who hold sway over our ships, each one will give him a black sheep, a ewe with a lamb at the teat; no possession (will be) at all like this, and he will always have a place at our feasts and banquets."  

Ll. 218-253.  Diomedes chooses Odysseus as his partner in the foray.

So he spoke, and they all became hushed in silence. Then, Diomedes, good at the war-cry, addressed them also: "Nestor, my heart and my proud spirit urge me to enter the camp of our Trojan enemy warriors who are nearby; but, if some other man were to go with me, that would (bring me) greater comfort and more confidence. When two (men) go together, one sees before the other where the advantage may lie; but, even if a man should see (it) on his own, all the same his mind (is) slower and his mental resources (are) reduced." 

So he spoke, and there were many who were willing to accompany Diomedes. The two Aiantes, squires of Ares, were willing, Meriones was willing, and Nestor's son (i.e. Thrasymedes) was especially willing, and the son of Atreus, the famous spearman Menelaus was willing, and the stout-hearted Odysseus was willing to steal into the midst of the mass of the Trojans; for the heart within his breast was full of daring.     

Then, Agamemnon, king of men, addressed them also: "Diomedes, son of Tydeus, most welcome to my heart, you must choose as your companion (the man) whom you want, (and) the best of those you can see, since many are eager to join (you). Do not let any reverence in your heart for rank make you leave behind the better (man) and take with you the weaker (man) through giving way to rank and looking up to (the claims of) birth, even if he is a greater king (than the others)."

So he spoke, as he was afraid for fair-haired Menelaus. Then, Diomedes, good at the war-cry, spoke to them again: "If you are urging that I myself should choose my companion, how then could I overlook godlike Odysseus? (For) his heart and manly spirit are (especially) ready for all kinds of tasks, and Pallas Athene loves him. With this (man) beside (me), (then) might we both return, even from a blazing fire, for he knows better (than anyone else) how to use his mind."

Then, the much-enduring godlike Odysseus spoke to him again: "Son of Tydeus, neither praise me too much, nor blame me in any way; for, in truth, you are saying these (things) among the Argives, who know (me). But let us go; for verily the night is waning and dawn (is) close at hand, and the stars have advanced in their course, and the greater part of the night is spent, two of its parts (that is), but the third part is still left." 

Ll. 254-294.  Diomedes and Odysseus set out. 

Thus speaking, they both donned their dread armour. To Tydeus' son, Thrasymedes, staunch in battle, gave a two-edged sword - for he had left his own beside his ship - , and a shield; and about his head he placed a leather helmet, without a boss and without a crest, and it is called a skull-cap, and it protects the heads of vigorous men. Then, Meriones gave Odysseus a bow, a quiver, and a sword, and about his head placed a helmet made of ox-hide: on the inside it was stretched tightly by many strips (of material); and on the outside the white teeth of a white-tusked boar were closely set here and there with great skill, and in the middle a felt cap was set (i.e. this boar's tusk helmet is an example of the oldest type of helmet in use on the Greek mainland, and it went out of use even before the end of the Mycenaean age). This (cap) Autolycus (i.e. the father of Odysseus' mother, Anticlea) once took from Eleon (i.e. a city in Boeotia), when he he had broken into the sturdily-built house of Amyntor (i.e. the father of Achilles' tutor, Phoenix), son of Ormenus, and he then gave (it) to Amphidamus, a native of Cythera (i.e. an island off the south coast of the Peloponnese), (who was on his way) to Scandia (i.e. a town in Cythera). And  Amphidamus gave (it) to Molus as a host's parting gift, and he gave (it) to his son Meriones to wear. 

So, when the two of them had donned their dread armour, they went on their way, and left all the (other) leading men behind (them) there. And Athenian Pallas sent them a heron close to the path on their right (n.b. omens on the right side are lucky ones); they could not see (it) with their eyes in the darkness of the night, but they heard its cry. Odysseus was delighted by this bird of omen, and prayed to Athene: "Hear me, child of aegis-bearing Zeus, (you) who always stands beside me in every kind of trouble, nor do I escape your notice as I set out; this time too, show me your love especially, (and grant) that we may come back again to the ships, full of renown for having accomplished some special deed, which will have hit the Trojans hard."

Then, after (him), prayed Diomedes, good at the war-cry: "Hearken now also to me, Atrytone (i.e. the Unwearied One, an epithet of Pallas Athene), daughter of Zeus; follow me, as (you did) when you accompanied my father, godlike Tydeus, to Thebes, when he went ahead of the Achaeans (as) a messenger. He left the bronze-clad Achaeans at the Asopus (i.e. a river running between Boeotia and the north-eastern Peloponnese), and brought conciliatory words to the Cadmeans (i.e. the inhabitants of Thebes); but on his journey back he brought about some very grim deeds with your (help), fair goddess, when you stood (so) readily by him (i.e. the Cadmeans set an ambush involving fifty men for Tydeus on his way home, but he killed all but one of them). To you then will I offer in sacrifice a heifer, a yearling, broad-fronted and unbroken, which no man has yet brought under the yoke; I will sacrifice her to you, and I shall spread gold on her horns."

Ll. 295-331.  Hector sends Dolon out to spy. 

So they spoke in prayer, and Pallas Athene heard them. But, when they had prayed to the daughter of mighty Zeus, they went their way through the night like two lions amid slaughter, amid corpses, and through weapons (stained) with dark blood. 

Nor, indeed, did Hector allow the manly Trojans to sleep, but he summoned all their best men, those who were the leaders and rulers of the Trojans; now, when he had called them together, he revealed a shrewd plan: "(Is there) a man (who) will undertake this task for me and accomplish (it in return) for a great gift?And his reward will be sure. For I will give both a chariot and two horses with high-arching necks, the finest that there are by the swift ships of the Achaeans, to any man who shall dare - and he will win glory for himself (by doing so) - to go near to the swift-faring ships and ascertain whether the swift ships are guarded as once they were, or whether, now that they have been worsted at our hands, they are planning flight among themselves, and, (being) full of dread weariness, they are unwilling to keep watch at night." 

So he spoke, and they all became hushed in silence. Now, there was among the Trojans a man (called) Dolon, the son of Eumedes, the sacred herald, rich in gold (he was, and) rich in bronze, and he was ugly in appearance, mark you, but swift of foot; and he was the only (son) among five sisters. He then said these words to the Trojans and to Hector: "Hector, my heart and my manly spirit urge me to go close to those swift-faring ships and spy (on them). But come, hold up to me that sceptre and swear to me that you will give (me) the horses and the chariot that bore the peerless son of Peleus (i.e. Achilles), and I will be no idle spy, nor (one that acts) contrary to your expectations. For I will go straight through the camp until I reach Agamemnon's ship, where, I presume, their leading men are likely to be debating the issue of whether to flee or to fight."  

So he spoke, and he (i.e. Hector) took the sceptre in his hands and swore this oath to him (i.e. Dolon): "Now, may Zeus himself, the loud-thundering husband of Hera, be my witness that no other many among the Trojans shall mount these horses, but you, I declare, shall glory (in them) continually." 

Ll. 332-371.  Odysseus catches sight of Dolon.

So he spoke, and though he (i.e. Hector) had sworn a vain oath, yet it had encouraged him (i.e. Dolon); then, at once, he slung a curved bow around his shoulders, and put the pelt of a grey wolf on top of it, and a ferret-skin cap on his head, and he took up a sharp spear, and went on his way from the camp to the ships; but he was not destined to return from the ships and bring his report back to Hector. But, when he had left the horses and warriors behind, he went on his way with eagerness; but Zeus-born Odysseus saw him coming, and said (these words) to Diomedes: "That man over there is coming from their camp, I know not whether to spy on our ships or to strip one (or other) of the corpses of the dead. But let us first allow him to go a little way past (us) on the plain; then, we can rush upon him and swiftly seize (him); and, if he can outrun the two of us by (speed of) foot, you can always rush at him with your spear and hem (him) in against the ships (and) away from his camp, lest he may somehow escape to the city.  

With these words, they lay down beside the path among the dead bodies; and, in his ignorance, he (i.e. Dolon) ran swiftly past (them). But, when he was as far ahead as the width (of land) ploughed by (a team of) mules in (a day) - for they are better than oxen at drawing the compact plough through deep fallow-land - , then the two of them ran after him, and, when he heard the sound (of their feet), he stood still. For he thought in his heart that they were comrades from the Trojan lines coming, at Hector's urging, to turn (him) back again. But, when they were a spear's shaft distance away, or even less (than that), he realised they were enemy warriors, and he nimbly plied his swift limbs in order to escape; and they immediately set off in pursuit. And, as when two sharp-fanged dogs, skilled in hunting, keep pressing relentlessly after a young deer or a hare through (a stretch of) wooded countryside, and it runs bleating before (them), so the son of Tydeus and Odysseus, the sacker of cities, kept relentlessly pursuing him and cut (him) off from his own people. But, when he was just about to join with the sentinels, as he fled towards the ships, at that very moment Athene put strength into Tydeus' son, so that no one among the bronze-clad Achaeans might exult that he had been the first to strike him, and that he had come second. Then, mighty Diomedes sprang at (him) with his spear and said: "Either stop, or I shall hit you with my spear, nor do I think you will long avoid stark destruction at my hand."  

Ll. 372-411.  Odysseus questions Dolon. 

He spoke, and hurled his spear, and purposely missed the man; and the point of his well-polished shaft, (passing) over his right shoulder, stuck in the ground, and he stood (stock) still, (his teeth) chattering in terror; then, pale with fear, he began grinding the teeth in his mouth. Panting, the two (of them) came upon (him) and seized hold of his arms; then, bursting into tears, he said these words (to them): "Take (me) alive, and I will ransom myself; for within (my house) there is (a stock of) bronze, and of gold, and of wrought iron, and of these (metals) my father would give you freely an unlimited ransom, if he were to learn that I was alive by the ships of the Achaeans." 

Then, Odysseus, the man of many wiles, spoke to him in reply: "Be of good cheer, and do not let death be in your mind at all! But come, tell me this and tell it truly! Where are you going then, alone like this, away from your camp to the ships through the dark night, (at a time) when other men are asleep? Is it to strip one (or other) of the corpses of the dead? Or did Hector send you out to keep a watch on everything by the hollow ships; or did you own heart send you forth?" 

Then, Dolon answered him (thus), and his limbs trembled: "Hector led my mind astray with many delusions, as he promised to give me the single-hooved horses and the bronze-trimmed chariot of the proud son of Peleus, and he told me to go through the quick black night and come close to the enemy warriors, and find out whether the swift ships are guarded as they once were, or whether, now that they have been worsted at our hands, they may be planning flight among yourselves, and, (being) full of dread weariness, they may be unwilling to keep guard at night."   

Then, Odysseus, (the man) of many wiles, answered him with a smile: "Verily now, great (were) the gifts your heart was set upon, (that is) the horses of the warrior grandson of Aeacus (i.e. Achilles); but they (are) hard for mortal men to master and to drive, other than Achilles, to whom an immortal mother (i.e. Thetis) gave birth. But come now, tell me this, and tell (it) truly. Where now, when you came here, did you leave Hector, shepherd of the host? Where does his martial armour lie, and where (are) his horses? And how are the guard-posts and sleeping quarters of the other Trojans (situated)? And, (tell me,) what (plans) are they contemplating among themselves, whether they wish to remain there far away beside the ships, or whether they might withdraw again, since they have worsted the Achaeans."  

Ll. 412-453.  In a desperate attempt to save his life, Dolon continues to answer Odysseus' questions. 

Then Dolon, Eumedes' son, answered him again: "Verily, I will tell you these (things) completely truthfully. Hector is debating his plans with those that are counsellors beside the barrow of godlike Ilus (i.e. the founding king of Troy and the grandfather of Priam), far away from the din (of the camp); as for the guard-posts that you asked about, hero, (there is) no specially appointed guard to defend the camp and keep watch. By all the watch-fires of the Trojans (there is) verily a need for them to stay awake and exhort one another to keep watch. But, at the same time, the allies, (who are) summoned from many lands, are sleeping; for they leave (it) to the Trojans to keep awake, for their own children and wives do not reside nearby."

Then, Odysseus, (the man) of many wiles, spoke to him in reply: "How (is it) now, do they sleep intermingled with the horse-taming Trojans, or apart (from them)? Tell me fully, so I may know!"

Then, Dolon, Eumedes' son, answered him (thus): "Verily, I will tell you these (things) completely truthfully. (Encamped) towards the sea (are) the Carians and the Paeonians with their curved bows, and the Leleges and the Caucones and the godlike Pelasgians, and the Lycians and the lordly Mysians, and the Phrygians who fight on horseback and the Maeonian charioteers. But why do you question me about all these (matters)? For, if you want to get inside the throng of the Trojans, over there at the end, far away from the others, (are) the newly arrived Thracians. And among them (is) their king, Rhesus, the son of Eioneus. His horses are the finest and the biggest I have seen; whiter than snow (they are), and they run like the winds, and his chariot is skilfully wrought with gold and silver; he has come bearing his golden armour, a prodigious marvel to behold. It is not at all fitting for mortal men to wear such a (thing), but (rather) for immortal gods (to do so). But now take me to your fast-faring ships, or tie me up and leave (me) in pitiless bondage, so you may go and put me to the test, whether I have spoken to you in accordance with the truth, or not."   

Then, mighty Diomedes looked at him with a scowl and said: "For my part, do not put into your mind any thought of escape, even though you have given us some very useful information since you came into our hands. For, if we should ransom you now or let you go, you are sure to come later to the swift ships of the Achaeans, either to spy or to fight against (us); but if you fall at my hands and lose your life, then you will no longer ever be a source of difficulty to the Argives."  

Ll. 454-502.  Diomedes slays Dolon, and then he and Odysseus set out to capture the horses of Rhesus. 

He (i.e. Diomedes) finished speaking, and the other (i.e. Dolon) was about to grasp his chin with his sturdy hand and entreat him, but he sprang (at him) with his sword and struck (him in) the middle of his neck, and cut through both tendons (i.e. the two tendons at the back of the neck); so his head met with the dust (just) as he was beginning to speak. Then, they took his ferret-skin cap from his head, and the wolf-skin, and the curved bow, and the long spear; and godlike Odysseus held them up high in his hand (as an offering) to Athene, the dispenser of booty, and he spoke these words (to her) in prayer: "Rejoice in these, goddess; for on you first, of all the immortals on Olympus, will we call; but go with us once more (and guide us) to the horses and sleeping quarters of the Thracian warriors." 

So he spoke, and he lifted (the spoils) aloft and placed (them) away from himself on a tamarisk bush; and, gathering together some reeds and luxuriant tamarisk branches, he marked out (the spot) clearly, so that it should not escape their notice on their way back through the swift black night. Then, the two (of them) went forward through the armour and the black blood, and arrived quickly on their journey to the contingent of the Thracian warriors. They were asleep, exhausted by their efforts, and their armour was lying in good order in three rows beside them on the ground. And beside each one of them (were) two horses yoked together. Now, Rhesus slept in their midst, and, beside him, his swift horses had been tethered by leather straps to the end of the chariot-rail. Odysseus saw him first and pointed (him) out to Diomedes: "Look, Diomedes, that (is) the man, and, look, those (are) his horses, (the ones,) which Dolon, (the man,) whom we killed, told us about. But come then, apply your great strength; there is no need at all for you to stand (there) idly with your weapons - but no, untie the horses, or (rather) you (start) killing the men, and the horses can be left to me."

So he spoke, and bright-eyed Athene breathed might into him, and he began killing on all sides; and terrible groans arose from the (men) who were slain by his sword, and the ground was reddened with their blood. And, just as a lion comes upon an unguarded flock of goats or sheep and leaps upon (them) intent on slaughter, so the son of Tydeus went up and down amid the Thracian warriors, until he had killed twelve (of them); but (as for) Odysseus, (the man) of many wiles, whomever the son of Tydeus stood over  and struck with his sword, Odysseus would seize his (body) from behind by the feet and drag (it) clear, with the thought in his mind of how easily the fair-maned horses could (then) pass through, and not be scared in their minds by treading on corpses; for they were unaccustomed as yet to (doing) this. But, when the son of Tydeus reached the king (i.e. Rhesus), (he who was) the thirteenth whom he robbed of his honey-sweet life, he was breathing hard: for the son of the son of Oeneus (i.e. Diomedes, the son of Oeneus' son, Tydeus) hovered above his head (as) an evil vision through a device of Athene. Meanwhile, stout-hearted Odysseus was releasing the single-hooved horses, and he tied (them) together with the leather straps and drove (them) out of the camp, striking (them) with his bow, since he had not thought to take in his hands the shining whip from the well-wrought chariot. And he whistled to alert godlike Diomedes.   

Ll. 503-539.  On Athene's advice, Diomedes and Odysseus begin their return to the Greek camp; furious with Athene, Apollo warns the Trojans. 

But he lingered (there), wondering what (was) the worst (thing) he could do, whether he should take the chariot, where the richly-wrought armour lay, and drag (it) away by its pole or carry (it) off raised above his head, or whether he should take the lives of yet more Thracians. While he was pondering these (things) in his mind, so Athene drew nigh and spoke to godlike Diomedes: "Remember your journey back to the hollow ships, son of great-hearted Tydeus, lest you return in full flight, and some other god may even happen to arouse the Trojans."  

So she spoke, and he recognised the goddess's voice as she spoke, and swiftly mounted the horses; then, Odysseus smote (them) with his bow; and they sped towards the swift ships of the Achaeans. 

Now, Apollo of the silver bow was not keeping a blind watch, when he saw Athene attending upon the son of Tydeus; furious with her, he went down into the crowded throng of the Trojans, and awoke (one of) the councillors of the Thracians, Hippocoön, the noble cousin of Rhesus; and he leapt up from his sleep, and, when he saw the empty place where the speedy horses had stood, and his men gasping away (their lives) amid the terrible carnage, then he cried out aloud and called upon the name of his dear companion. And (there were) shouts from the Trojans, and an unspeakably great uproar arose as they rushed together (to the spot); and (there) they beheld the dreadful work which those men had done, who had (now) gone (back) to the hollow ships. 

When they came (to the place) where they had killed Hector's spy (i.e. Dolon), there Odysseus, beloved of Zeus, checked the swift horses, and, jumping to the ground, the son of Tydeus put the gory spoils into Odysseus' hands, and mounted the horses (again); and he whipped the horses and on they flew quite willingly. Nestor (was) the first (to) hear the sound (of their approach), and he said: "O my friends, leaders and rulers of the Argives, will I be in the wrong or will I speak the truth? For my heart is urging me (to say it). The thud of horses' running feet is beating at my ears. For, if only it were the case that Odysseus and mighty Diomedes are driving straight from the Trojans' (camp); but in my heart I am terribly afraid from the battle-din of the Trojans that the best of the Argives have suffered some trouble."

Ll. 540-579.  Diomedes and Odysseus return in triumph.

He had not yet spoken every word, when they arrived. Down they jumped to the ground and joyfully did they greet them with handshakes and warm words (of welcome); then, the Gerenian horseman Nestor questioned (them) first: "Come (now), tell me, O Odysseus, greatly to be praised, (and) great glory of the Achaeans, how did you get those horses? Did you go down into the camp of the Trojans, or did some god meet (you) and give them (to you)? (They are) terribly like the rays of the sun. Day after day, I intermingle with the Trojans (in battle), and I declare that I do not linger in any way by the ships, old warrior though I am; but never yet have I seen or imagined such horses (as these). But I think (it was) some god that met (you) and gave (them) to you; for Zeus the cloud-gatherer loves you both and (so does) bright-eyed Athene, the daughter of Zeus who bears the aegis." 

Then, Odysseus, (the man) of many wiles, addressed him in reply: "O Nestor, son of Neleus, great glory of the Achaeans, a god, if he wished, could easily give even better horses than these, since they are much more powerful (than we are). These horses that you are asking about (are) new arrivals from Thrace; goodly Diomedes slew their master, and beside (him) twelve of this comrades, all nobles. The thirteenth (i.e. not counting King Rhesus) (was) a spy (that) we caught near the ships, whom Hector and the other proud Trojans sent out to be a spy on our camp (i.e. Dolon)." 

So speaking, he drove the single-hooved horses across the ditch, laughing exultantly; and the other Achaeans went with (him) rejoicing. When they came to the well-built hut of the son of Tydeus, they tethered the horses with well-cut leather thongs to the horse-manger, where Diomedes' swift horses stood eating their honeyed wheat; and Odysseus placed Dolon's gory spoils in the stern of his ship, until he could prepare (them) as a sacred offering to Athene. Then, they waded into the sea and washed off the heavy sweat from their shins, and necks, and thighs. When the sea's waves had washed away the thick sweat from their skin, and they were refreshed in their hearts, they stepped into the well-polished bathing-tubs and took a bath. When they had bathed and rubbed themselves richly with oil, they sat down to a meal, and they drew honeyed wine from the full mixing-bowl and poured (offerings) to Athene.