HOMER: "ILIAD": BOOK XXI: THE FIGHT WITH THE RIVER.

 HOMER: "ILIAD": BOOK XXI: THE FIGHT WITH THE RIVER.

Introduction: 

Achilles' aristeia continues into Book XXI, but largely in set confrontations, as Homer uses every device he can to delay his eventual meeting with Hector. The book falls into four distinct episodes, each one skilfully joined to its predecessor and successor by a transitional passage: 1) single combats with Lycaon and Asteropaeus (ll. 34-210); 2) the fight between Achilles and the river Xanthus (ll. 227-327); 3) the battle of the gods (ll. 383-513); and 4) Achilles' pursuit of the Trojans into their city, with the brave Agenor providing a diversion (ll. 520-611). In the third of these episodes the conflict between the pro-Achaean and pro-Trojan gods provides one with some comic relief, as the gods cannot seriously hurt one another. 

Ll. 1-33. Achilles reaches the Scamander. 

But, when they came to the ford of the swirling fair-flowing river Xanthus (i.e. men called it the Scamander), which immortal Zeus had begot, there he split (them) in two, and one part he chased over the plain in the direction of the city, to where the bewildered Achaeans had fled on the previous day, when glorious Hector was raging; so they poured across it in flight, and Hera spread a thick mist before (them) in order to hold (them) back; and the other half were forced together into the deep-flowing river with its silver eddies, and into (it) they fell with a great crash, and the rapid torrent resounded, and the banks echoed greatly all around (them); and they swam this way and that with a shout, as they were whirled around in the eddies. And, as, when beneath the blast of a fire, locusts float in the air, and flee to the river; and, having been suddenly aroused, the tireless fire blazes, and they shrink down into the water; and so beneath Achilles the roaring stream of the deep-swirling Xanthus was filled with a mixture of horses and men.   

But the god-begotten (warrior) (i.e. Achilles) left his spear there on the bank, leaning against the tamarisk (bushes) and he leapt in like a demon with only his sword, and he devised grim deeds in his mind, and he struck out in all directions; and pitiful groaning arose from those that were struck by his sword, and the water became red with blood. And, as the other fish flee from under a dolphin of huge size and, in their terror, fill the nooks of a well-sheltered harbour - for greedily does he devour whichever (one) he catches - so the Trojans cowered down beneath the overhanging banks of the streams of that dread river. And, when his hands grew weary of slaying, he chose twelve youths live from the river (as) payment for the dead Patroclus, son of Menoetius. These he led outside, amazed like fawns, and he bound their hands behind (them) with the well-cut straps, which they themselves used to wear on their pliant tunics, and he gave (them) to his comrades to lead (them) down to the hollow ships. Then, back he sprang again, eager to slaughter.  

Ll. 34-63. Achilles captures Lycaon, son of Priam. 

There he met a son of Dardanian Priam, (as he was) fleeing from the river, (namely) Lycaon, whom he himself had once taken and brought, against his will, from his father's orchard, having come forth during the night; and he was cutting the young shoots of a wild fig-tree, in order to be the rims of a chariot; but upon (him) came godlike Achilles, that unexpected bane. Then, he sold him to well-established Lemnos, having led (him there) in his ships, but the son of Jason (i.e. Euneos) had given a price (for him). But a guest-friend ransomed him from there, (namely,) Eëtion of Imbros, and a good price he gave, and he sent him to sacred Arisbe (i.e. probably a sanctuary on Lemnos); from there he secretly escaped and came to his ancestral home (i.e. Troy). Having come from Lemnos, his heart was joyful amid his loved ones for eleven days; but on the twelfth (day) a god threw him once more into the hands of Achilles, who would send him to Hades, loath though he was to go (there). Now, when swift-footed godlike Achilles became aware of him, (he was) unarmed, without helmet and shield, nor was he carrying a spear, but he had thrown away all these (things) on to the ground; for sweat oppressed (him), as he fled from the river, and weariness came over his knees; then, sorely angered, he (i.e. Achilles) spoke to his great-hearted spirit: "Oh, in truth, this is a great wonder that I behold with my eyes; the great-hearted Trojans, whom I have slain, will assuredly rise up again from the murky darkness below, seeing that this (man) has come (here), having escaped the pitiless day (of doom), when he was sold across the sea into sacred Lemnos; nor has the salt of the grey sea held him back, though it restrains many (men) against their will. But come now, the point of our grey spear shall he taste, so that I may see in my heart and know whether he will come back from that place in a similar manner, or whether the life-giving earth, which holds down even a strong (man), will restrain him."  

Ll. 64-96. Lycaon begs Achilles not to slay him.

So he (i.e. Achilles) waited and pondered; but the other one (i.e. Lycaon) came near him in a dazed state, eager to touch his knees, and he very much wished in his heart to escape grim death and dark fate. Now, godlike Achilles raised his long spear, eager to smite (him), but the other one ran under it, and, bending forward, took hold of his knees; and the spear stuck in the ground over his back, eager to have its fill of human flesh. Then, he began to beg (for mercy), as he clasped his knees with one hand, and held the sharp-edged spear with the other, nor would he let (it) go; and he spoke these winged words as he addressed him: "By your knees, I beseech you, Achilles; and do you take pity on me and show me mercy; beloved of Zeus, I am equivalent to you and deserving of respect; for I first ate the grain of Demeter with you, on that day when you took me captive in that well-ordered orchard, and you sold me across the sea, taking me to sacred Lemnos far from my father and my friends, and I earned you the price of a hundred oxen. And now I have bought my freedom by paying three times as much; and this is my twelfth morning, since I came to Ilium, having suffered much; now deadly fate has put me in your hands once more; I must surely be hated by Father Zeus, (seeing that) he has given me to you again; now, my mother bore me to a short span of life, Laothoe (that is), the daughter of old man Altes, Altes (that is), he who is lord of the war-loving Leleges and who dwells in lofty Pedasus (i.e. a town in the Troad) on the (river) Satnioeis. Priam had his daughter to be his wife, and many others too; and from her the two (of us) were born, and you will cut the throats of (us) both. In truth, you overcame him among the foremost men-at-arms, godlike Polydorus (that is), when you struck (him) with a sharp spear; and now evil shall come upon me even here; for I do not think I shall escape your hands, since a god has brought (me to them). And I will tell you another (thing), and do you bear it in your mind; do not slay me, since I am not (come) from the same womb as Hector, who killed your kind and valiant companion."

Ll. 97-135. The death of Lycaon.     

So the glorious son of Priam spoke to him with words of entreaty, but the voice he heard (was) a harsh (one): "(You) fool, do not talk to me of ransom, nor try to lecture me; for, until Patroclus met his fateful day, so it was, to some extent, a better (thing) in my mind to spare the Trojans, and I took many (of them) alive and sold them overseas; but now there is not one (of them) who shall escape death, not one of all those Trojans whom a god shall deliver into my hands, and (that is) particularly (the case) with regard to the sons of Priam. And you too shall die, my friend; why then do you lament in such a way? Patroclus also died, though (he was) a much better (man) than you. Do you not see what kind (of man) I (am), both tall and handsome? I am (the son) of a noble father (i.e. Peleus), and the mother (who) bore me (i.e. Thetis) (is) a goddess; but, let me tell you, over me too (hang) death and mighty fate; a morning, or an evening, or a mid-day shall come, when some (man) shall take my life in battle, whether he struck me with a spear or with an arrow from the string."   

So he (i.e. Achilles) spoke, and then did his (i.e. Lycaon's) knees and his heart collapse; and he let go of the spear, and he sat with both his hands outstretched; then, Achilles drew his sharp sword and smote (him) on the collar-bone beside the neck, and the whole of his two-edged sword sank into him; and he lay there prone stretched upon the ground, and dark blood flowed forth and soaked the earth. Then, Achilles seized him by the  foot and flung (him) into the river to float, and, as he exulted over him, he spoke these winged words: "Lie there now among the fishes, who shall carelessly lick the blood from your wound; nor shall your mother lay you on a bier and lament, but the swirling Scamander will bear you into the broad gulf of the sea; many a fish, as he springs beneath the waves, shall dart beneath the black ripples, and he shall eat the white fat of Lycaon. So shall you perish as we come to the city of sacred Ilium, you in flight and I creating havoc in your rear. Not even the fair-flowing river with his silver eddies will assist you, and to him you used, for a long time, to sacrifice many bulls, and to cast single-hooved horses into his eddies, (while they were still) alive. But even so you will perish by an evil fate, until you have all paid the price for the death of Patroclus and the destruction of those Achaeans, whom you slew by the swift ships in my absence."

Ll. 136-160. Asteropaeus challenges Achilles.

So he spoke, and the river (god) (i.e. Xanthus) was further angered in his heart, and pondered in his mind how he might restrain godlike Achilles from his work, and ward off ruin from the Trojans. Meanwhile, in his eagerness to slay (him), the son of Peleus leapt with his long-shafted spear upon Asteropaeus, the son of Pelegon; and the broad-flowing Axius and Periboea, Acessamenus' eldest daughter, had begotten him; for the deeply-eddying river (god) had lain with her. So, Achilles sprang at him, and he stood forth from the river to face (him), holding two spears. Now, Xanthus put courage in his heart, since he had been angered at the slaying of the active men, whom Achilles was cutting down along the stream without pity. But, when they were at close range, as they advanced against one another, swift-footed godlike Achilles spoke to him first: "Who among men, and from where, are you, who has dared to come against me? Unhappy (are they whose) children will face my might."  

Then, the glorious son of Pelegon replied to him: "Great-hearted son of Peleus, why indeed do you ask about my birth? I come from fertile Paeonia (i.e. a region of Thrace), (a place) which is far away, bringing (with me) men of Paeonia with their long spears; and, as for me, this is now the eleventh morning since I came to Ilium. But my descent (is) from the wide-flowing Axius, whose water is the loveliest on earth, who begat Pelegon, renowned for his spear; and they say that he was my father; now then, glorious Achilles, let us fight!"

Ll. 161-199. The death of Asteropaeus.

So he spoke in a threatening manner, but godlike Achilles lifted up his spear of Pelian ash; then, the warrior Asteropaeus threw spears from both of his hands at the same time, for he was ambidextrous. Now, with one spear he struck his shield, but it did not pierce the shield right through; for gold, the gift of a god, blocked (it); and with the other (hand) he smote him with a grazing blow on the elbow of his right arm, and black blood spouted forth; but, though longing to taste the flesh, it fixed itself in the earth above him. Then, secondly, in his eagerness to slaw (him), Achilles hurled his straight-flying ashen spear at Asteropaeus. But he missed his (man), and he struck the lofty bank, and he drove the ashen spear up to half of its length into the bank. But the son of Peleus, drawing his sharp sword from beside his thigh, leapt eagerly upon him; but the other (one) could not draw Achilles' ashen spear from the bank with his stout hand. Three times he made it quiver in his eagerness to draw (it), and three times he withdrew his efforts; but on the fourth (occasion) he wished in his heart to bend and break the ashen spear of the son of Aeacus (i.e. Achilles' father, Peleus), but before that Achilles (drew) near and took away his life with his sword. For he struck him in the belly beside his navel, and all his bowels gushed forth on to the ground; and darkness covered his eyes as he (lay) gasping; then, Achilles leapt upon his breast, and stripped him of his armour and said these words in triumph: "So, lie (there); hard (it is) for you to strive with the children of the most mighty son of Cronos, begat from a river (god) though (you may be). You said you were born from a wide-flowing river, but I claim to be sprung from almighty Zeus. The man who begat me is lord of the many Myrmidons, (namely) Peleus, son of Aeacus; and Aeacus himself was sprung from Zeus. Therefore, as Zeus is mightier than the rivers that flow into the sea, so the stock of Zeus (is) mightier than (that which) stems from a river. For beside you there is a great river, if it can help you in any way; but there is (to be) no fighting with Zeus, the son of Cronos, and not even lord Achelous (i.e. by tradition the largest and most ancient river in Greece, it rises in the Central Pindus Mountains and flows for 140 miles to the Ionian Sea to the west) can vie with him, nor the great might of the deep-flowing Ocean, from whom flow all rivers and all seas, all springs and all deep wells; but he too is afraid of the lightning and dread thunder of great Zeus, when it crashes down from heaven." 

Ll. 200-232. Achilles continues to kill one Trojan after another, until the Scamander makes a protest. 

So he (i.e. Achilles) spoke, and he drew forth his spear of bronze from the bank, and there he left him (i.e. Asteropaeus) lying on the sand, since he had robbed him of his life, and they dark water kept him wet. Then, the eels and the fishes took charge of him, plucking out and feeding on the fat on his kidneys, but he (i.e. Achilles) went his way after the Paeonian horsemen, who were still running in panic along the swirling river, when they saw their best (man) in the fierce conflict forcibly vanquished beneath the hands and sword of the son of Peleus. There he slew Thersilochus, and Mydon, and Astypylus, and Mnesus, and Thrasius, and Aenius and Ophelestes; and yet more of the Paeonians would Achilles have slain, if the deep swirling river, in the guise of a man, had not addressed (him) in anger and sent forth his voice from a deep whirlpool: "O Achilles, beyond (all) men you are the strongest, and beyond (all men) do you perform evil (deeds); for the gods themselves always give you assistance. If the son of Cronos has given you (the power) to slay all the men of Troy, do you drive them from my (stream) and do your deadly deeds on the plain; nor, choked with bodies (as I am), can I pour forth my waters into the bright sea, while you continue your murderous slaughter. But come, let (things) be! Amazement takes hold of me, (you) leader of hosts."

Then, swift-footed Achilles said to him in answer: "So shall it be, Scamander, nurtured of Zeus, just as you say. But I shall not cease from slaying the proud Trojans, until I have penned (them) in the city, and I have tried to match myself with Hector face to face, whether he should slay me, or I him."

So saying, he leapt upon the Trojans like a god; and then the deep-swirling river addressed Apollo: "Shame on you, (lord) of the silver bow, child of Zeus, you have not respected the will of the son of Cronos, who strongly enjoined you to stand by the Trojans and protect (them), until the the late-setting (star of) evening shall come, and has darkened the very fertile ploughland."   

Ll. 233-271. Achilles is harassed by the Scamander. 

So he (i.e. Xanthus/the Scamander) spoke, and Achilles, famed for his spear, sprang from the overhanging bank and leapt into the midst (of the stream); and he (i.e. Xanthus/the Scamander) rushed furiously upon him in a swell, and whipped up all his waters into turmoil, and pushed away the many dead bodies that were heaped in his (bed, of men) whom Achilles had slain, and cast them out on to (dry) land, bellowing like a bull; and the living he rescued by means of his lovely streams, hiding (them) in his eddies deep (and) wide. But the water rose up around Achilles, seething terribly, and the stream beat upon his shield and thrust (him back), nor was he able to stand firmly on his feet; but he grasped in his hands an elm-tree tall (and) shapely; but it fell from the roots and tore away the whole bank, and it held back the whole stream with its thick branches, and he (i.e. Xanthus/the Scamander) dammed himself up as they crashed into the entire river, but he (i.e. Achilles) sprang out from the eddy, and, in his fear, he darted in flight across the plain on his swift feet; but the great god (i.e. Xanthus/the Scamander) did not leave off, but rushed upon him in a darkening swell, so that he might stop godlike Achilles from his work, and ward off destruction from the Trojans. But the son of Peleus rushed off as far as the cast of a spear with the swoop of a black eagle, the hunter that (is) both the strongest and the swiftest of winged (creatures); like him he darted, and the bronze (armour) on his breast rang terribly; and he fled from beneath the swerving of the flood, but it followed behind him, flowing with a mighty roar. And, as when a man conducts water from a dusky spring amid his plants and gardens, he guides its flow, and, with a mattock in his hands, he clears away the obstacles from the water-course; and, as it flowed forwards, all the small pebbles are swept away by (the water), and it murmurs as it glides swiftly along in sloping country, and even outstrips its guide; so did the flood of the river always overtake Achilles, even though he was fleet of foot; for gods are mightier than men. As often as the swift-footed godlike Achilles sought to make a stand against (him), and to see if all the immortals who hold broad heaven were forcing him to flee, so often would the great flood of the heaven-sent river crash down upon his shoulders from above; and the river would overpower his knees, as it flowed furiously beneath (him), and wash away the dust beneath his feet. 

Ll. 272-297. Poseidon and Athene come to the assistance of Achilles. 

Then, the son of Peleus uttered a bitter cry as he looked at the broad heaven; "Father Zeus, how (is it) that not one of the gods undertook to rescue me in my plight from the river? Then should I suffer anything! In my case, not one of the heavenly beings (is) as culpable as my dear mother, who beguiled me with falsehoods; she said that I should perish by the swift missiles of Apollo beneath the wall of the mail-clad Trojans. Would that Hector had slain me, (he) who is the best (man) bred here; then would a brave (man) have been the slayer, and a brave (man) would have been slain; but now I am fated to be taken by a miserable death, trapped (as I am) in the great river like a boy herding pigs, whom the torrent sweeps away as he is crossing in a storm."

So he spoke, and then Poseidon and Athene came very quickly and stood by his side, like mortal men in form, and they clasped his hands in their hands and reassured him with their words. And of the two of them, Poseidon the Earth-Shaker was the first to speak: "Son of Peleus, do not tremble so much, and do not be at all afraid; for we, let me tell you, are your helpers from the gods, of whom Zeus approves, even I and Pallas Athene; therefore, it is not your destiny to be vanquished by a river, but he will soon give you respite, and you shall know (it) yourself; but we will give you wise counsel, if you should hearken to (it); do not withhold your hands from fearful battle, until you have penned the Trojan host who have escaped you within the famed walls of Ilium; and, when you have deprived Hector of his life, go you back to the ships; and we grant that you win this glory."    

Ll. 298-323. Xanthus seeks the assistance of Simois in checking Achilles. 

When the two of them had spoken thus, they went back among the immortals; but he (i.e. Achilles) went towards the plain, for the bidding of the gods had mightily aroused (him); and the whole (plain) was filled with a flood of water and the fair suits of armour and the corpses of young men slain in battle; but his knees leapt on high as he rushed straight on towards the plain, nor could the wide-flowing river hold him back; for Athene had put great strength in (him). nor would the Scamander abate his fury, but he was even more wrathful with the son of Peleus, and, raising himself aloft, he called out with a shout to Simois (the god of the River Simois, which flows from Mount Ida to the plain of Troy, where, he joined the Xanthus/Scamander): "May the two of us check the might of this man, seeing that he will soon destroy the great city of King Priam, and the Trojans will not withstand (him) in battle. But come you with all speed to my aid and fill your streams with water from your springs, and arouse all your torrents and make a great wave, and raise a great din of tree-trunks and stones, so that we may check this fierce man, who prevails even now, and he strives in equality with the gods. I do not think that his strength or his appearance will avail (him) at all, nor those fine arms which will lie deep beneath the mere, covered by slime; and himself will I enwrap in the sands of the seashore, and over him shall I spread a mass of shingle, beyond measurement, nor will the Achaeans know (from where) to gather his bones; such a pile of silt shall I heap on top of him. Here will his sepulchre be forged, nor will he have any need of a cairn, when the Achaeans shall come to inter him." 

Ll. 324-360. The fires of Hephaestus lead Xanthus into submission.

(So) he (i.e. Xanthus) spoke, and, in his excitement, he rushed at Achilles, raging on high and seething with foam, and blood and corpses. And a dark wave of the heaven-fed river stood hanging (above him), and was about to overwhelm the son of Peleus; but Hera cried out loudly, in her fear for Achilles, lest the great deep-swirling river should sweep him away, and forthwith she spoke to her dear son Hephaestus: "Rouse yourself, my crook-footed child, for it was against you that we thought to match the swirling Xanthus in fight; but do you bring help as quickly as possible, and kindle a great fire. But I will come and rouse from the sea a fierce blast of the West Wind and the brightening South Wind, which, by driving on the evil flame, shall utterly consume the Trojans and their battle-gear, and do you burn up his trees along the banks of the Xanthus, and set him on fire; and do not let him turn you back at all with soft words and threats; and do not put a stop to your fury, but only when I call (you) with a shout, and then do you quench your tireless fire."`So she spoke, and Hephaestus made ready a god-kindled fire. The fire was first kindled on the plain, and it buried many corpses, which lay in piles around him, (of men) whom Achilles had slain; and the whole plain was parched, and the shining water was held back. And, as when in the early autumn the North Wind dries up a freshly watered garden, and he who tills it is glad, so the whole plain was parched and he consumed the dead bodies; and then he turned his gleaming flame towards the river. And the elms, and the willows and the tamarisk bushes were burned, and burned were the lotus and the rushes and the galingale that grew in abundance around the fair streams of the river; distressed were the eels and the fishes in the eddies, and they tumbled this way and that in the fair streams, sore distressed by the blast of the quick-witted Hephaestus. And the mighty river (i.e. Xanthus) burned as well, and spoke these words in a loud voice: "None of the gods can vie with you (i.e. Hephaestus), nor can I fight with you, ablaze with fire as you are. Cease from strife, and (as for) the Trojans, let the godlike Achilles drive (them) out of their city at once; what have I to do with strife and the bearing of aid?" 

Ll. 361-399. The strife of the gods continues.

So he (i.e. Xanthus) spoke, burning with fire. And as a cauldron boils within, when driven by a fierce fire, and it melts the lard of a plump fatted hog, while bubbling up on every side, and dry pieces of timber are laid beneath (it), so his fair streams burned with fire, and the water boiled; nor did he wish to flow any further, but he held himself in check; and the blast of the might of resourceful Hephaestus distressed (him). Then, as he prayed urgently to Hera, he spoke these winged words: "Why, pray, has your son soiled my stream in order to torment me beyond (all) the others? Truly, I am not so much at fault as all the others, who are helping the Trojans. But I shall certainly stop, if you bid (me). But let him also stop; for I shall swear this (oath), never to ward off the evil day from the Trojans, not even when all of Troy is burning with raging fire, and the warlike sons of the Achaeans shall kindle (it)." 

Now, when the white-armed goddess Hera heard this (plea), she spoke at once to her dear son Hephaestus: "Check yourself, Hephaestus, my glorious child; for it is not seemly to strike an immortal god in this way for the sake of mortals!"  

So she spoke, and Hephaestus quenched his wondrous fire, and the fair streams rushed back down again, but, when the fury of Xanthus was overcome, then the two of them ceased (to fight), for Hera restrained (them) despite her anger; but strife, weighty (and) grievous, fell upon the other gods, and the spirit in their breasts was driven in different directions; then, they joined together with a great crash, and the wide earth rang (with it), and great heaven rang loudly round about (them), as with a trumpet. And Zeus heard (it) as he sat upon Olympus; and the heart within him laughed loudly with joy, as he beheld the gods joining in strife. Then, they no more held aloof; for Ares, piercer of shields, began (the fray), and he leapt first upon Athene with his brazen spear, and he spoke these words of reproach: "Why then, you dog-fly, are you driving the gods in strife with your stormy courage, as your mighty spirit forces (you) on with your stormy courage? Or do you not remember (the time) when you sent Diomedes, the son of Tydeus, to wound me and you openly grasped his spear and drove (it) straight at me, and rent my fair flesh? So, now I think that you will pay the price for all that you have done." 

Ll. 400-433. Athene overcomes Aphrodite.

Thus speaking, he struck at the dread tasselled aegis, against which not even the lightning of Zeus could prevail; there did the murderous Ares strike at it with his long spear. But she (i.e. Athene) drew back, and with her stout hand she seized a stone that lay on the plain, black, and jagged and huge (it was), which men of former times had set there to be the boundary mark of a field; with it she smote the furious Ares on the neck, and loosened his limbs. And in his fall he stretched over seven plethra (i.e. about seven hundred feet), and he sullied his hair with dust, and his armour clanged about him; but Athene laughed, and, exulting over him, she spoke these winged words: "(You) childish (one), not even yet have you now learned how much stronger (than you) I claim to be, so that you match your strength with mine. So you shall fully satisfy the Erinyes (i.e. the Furies) invoked by your mother (i.e. Hera), who devises evil (things) against you in her wrath, because you deserted the Achaeans and bring aid to the overbearing Trojans."

When she (i.e. Athene) had thus spoken, she turned her bright eyes away (from him); then, Aphrodite, the daughter of Zeus, took his hand and sought to lead him away, groaning very frequently (as he was); and scarcely were his senses recovering. But, when the white-armed goddess Hera became aware of her, forthwith she spoke these winged words to Athene: "Alas, Atrytone (i.e. the Tireless One, an epithet of Athene), the child of Zeus who bears the aegis, there again the dog-fly (i.e. Aphrodite) is leading Ares, the bane of mortals, amid the throng from the press of battle; but (you must) go after her." 

So she (i.e. Hera) spoke, and Athene pursued (her) glad at heart, and she came up and smote her (i.e. Aphrodite), and there her knees were loosened and her heart (melted). So, they both lay on the bounteous earth, and, exultingly, she (i.e. Athene) spoke these winged words: "Like this may they all now be, who fight against the mail-clad Argives to aid the Trojans, even as daring and steadfast as Aphrodite (was) when she came as an ally to Ares to face my strength; now soon after this we shall have ceased from war, having sacked the well-established city of Ilium." 

Ll. 434-467. Poseidon and Apollo argue with each other.

So she (i.e. Athene) spoke, and the white-armed goddess Hera smiled (at this). But the Lord Earth-shaker (i.e. Poseidon) addressed Apollo: "Why, Phoebus, are the two of us standing aloof? It does not seem right when others have made a start. Shameful it would be, if we went back without fighting to Olympus and to the house of Zeus with its brazen base; for you (are) the younger by birth; for in my case it would not be right, since I am the elder born, and know more. (You) fool, what a stupid heart you have! Nor do you now remember all the woes we two, alone of the gods, suffered around Ilium, when, at the bidding of Zeus, we came to serve the lordly Laomedon for a year at a stipulated price; and he gave us orders and told us what to do. Indeed, for the Trojans I built a wall around their city, wide and very magnificent (it was), so that their city would be impregnable. And you, Phoebus, tended cattle with a shambling gait and twisted horns on the slopes of wooded Ida with its many glens. But now, when the glad seasons were bringing to an end the (terms of) our hire, then did dread Laomedon defraud the two of us of all of our wages, and send us away in a threatening manner. And he threatened that he would bind our feet and hands together from above, and export us for sale to some distant islands; and he promised to lop off the ears of us both with his bronze (dagger). Then, the two of us (i.e. Poseidon and Apollo) went back with malice in our hearts, angry at the wages, which he had promised (us) but had not delivered. Now you (i.e. Apollo) are showing favour to his (i.e. Laomedon's) folks, nor do you seek with us that the overbearing Trojans should perish in a wretched plight with their children and their honoured wives."

Then, the far-shooting lord Apollo spoke to him (i.e. Poseidon) again: "(You would) not (consider) me to be of sound mind, if I should go to war with you for the sake of wretched mortals, who are like leaves, at one time full of flames, consuming the fruit of the field, and at another time they pine away and perish. But let us speedily cease from fighting; and may they do battle by themselves." 

Ll. 468-501. Artemis is overpowered by Hera.

So, having spoken, he (i.e. Apollo) turned back, for he felt ashamed to engage hand to hand with his father's brother (i.e. Poseidon). But his sister, the huntress Artemis, the queen of wild beasts, strongly berated him, and spoke these words of reproach: "Then, far-shooter, you are fleeing, and you have yielded a complete victory to Poseidon, and a worthless offering you have given him; (you) fool, why do you now bear a bow (which is) so windy (i.e. useless)? Now I shall no longer hear you boasting in the halls of our father that once among the immortal gods, you fought face to face against Poseidon."

So she spoke, but Apollo the far-shooter did not reply to her at all, but the revered wife of Zeus (was) angered and rebuked the lady of the bow (i.e. Artemis) with these reproachful words: "How do you now strive to stand against me, (you) fearless bitch? I am, let me tell you, hard to match in might, even in the case of a bow-bearer, since it was against women that Zeus made you a lion, and granted that you slay whichever one you wish. Surely it is better to be slaying wild beasts and deer in the mountains than to be fighting (those) mightier (than you) in strength. But, if you wish to learn about war, then may you know full well how much stronger I am, whenever you match your strength with mine." 

So she (i.e. Hera) spoke, and she grabbed both her arms at the wrist with her left hand, and with her right hand she took the bow and quiver from her shoulders, and with these she beat (her) about the ears, as she kept on turning around smiling; and the swift arrows fell from (their quiver). Then, from underneath (her) the goddess (i.e. Artemis) fled away in tears, like a dove that flew before a falcon into a hollow rock, a cleft; so, it is not her fate to be caught; then she ran away in tears, and she left her bow and arrows there. But the messenger, the slayer of Argos (i.e. Hermes), spoke to Leto (i.e. the mother of Artemis):  "I will not fight with you in any way; for hard (it is) to bandy blows with the wives of Zeus the cloud-gatherer, but I am very willing that you should boast among the immortal gods that you did overpower me with your mighty strength." 

Ll. 502-536. While the gods quarrel, Achilles continues to slay the Trojans. 

So he (i.e. Hermes) spoke, and Leto gathered up the curved bow and arrows that had fallen here and there amid the whirl of dust. When she had taken her daughter's bow and arrows, she went back; and the maiden (i.e. Artemis) went to the bronze-floored mansion of Zeus on Olympus, and sat weeping on her father's knees, and her immortal robe quivered around (her); then, her father, the son of Cronos, drew her to him, and, laughing pleasantly, he began to question her: "Which of the heavenly beings has been treating you in so thoughtless a manner as this, my dear child, as if you were openly doing something wicked?" 

And the well-crowned (goddess) answered him again in a clear voice: "(It was) your wife, white-armed Hera, who beat me, Father; because of her, quarrels and strife have taken hold of the immortals." 

Thus did they say such (things) to each other; then did Phoebus Apollo enter the sacred (city of) Ilium; for it was a matter of concern to him that the Danaans should not sack the wall of the well-built city on that day contrary to its destiny. But the rest of the ever-living gods went (back) to Olympus, some angry, and some openly rejoicing; and they sat down beside their father, wrapt in clouds (as he was); but Achilles continued to slay the Trojans, both them and their single-hooved horses alike. And, as when smoke from some burning city goes up to the broad sky, when the anger of the gods has kindled it, and toil comes upon everyone, and sorrow is extended to many, even so did Achilles bring toil and sorrow to the Trojans.  

And the old man Priam stood upon the sacred wall, and became aware of the monstrous Achilles; now the Trojans were being driven by him forthwith in headlong flight, and there was no help (for them). Then, he got down from the wall with a groan, and, calling upon the renowned gate-keepers along the wall, (he said): "Hold the gates wide open with your hands, until the people shall come to the city in their flight; for here at hand is Achilles as he drives (them) on; now I think there will be deadly (work). But, when they get their breath back, confined within the wall, then close the close-fitting double-doors again; for I am afraid lest that dreadful man should jump on to the wall."  

Ll. 537-570. Agenor prepares to take on Achilles.

So he spoke, and they opened the gates and pulled back the bolts; and the opening of the gates brought deliverance; but Apollo leapt forth to face (Achilles), in order to ward off ruin from the Trojans. And they were fleeing straight for the city and its high wall, parched with thirst and covered in dust from the plain; and he (i.e. Achilles) pursued (them) eagerly with his spear, and a mighty rage ever took hold of his heart, and he earnestly desired to win (himself) glory. 

Then would the sons of the Achaeans have taken high-gated Troy, if Phoebus Apollo had not aroused the godlike Agenor, son of Antenor, and a peerless and most powerful man (he was). He put courage in his heart, and he himself stood by his side, as he was leaning against an oak-tree (i.e. the one near the Scaean Gate), in order that he might ward off the heavy hands of death; and he was hidden in thick mist. But he halted, when he saw Achilles, sacker of cities, and his dark heart (pondered) many (things) as he waited; and, heavy at heart, he (i.e. Agenor) spoke to his great-hearted spirit: "Woe is me; if I flee from mighty Achilles (to the place) where the rest are being driven, distraught with terror (as they are); even so shall he slay me, and in my impotence behead (me).  But (what) if I should suffer these (men) to be driven in rout by Achilles, son of Peleus, and flee on my feet from the wall elsewhere towards the plain of Ilium, until I come to the slopes of Ida and dive into the bushes; then, in the evening, when I have washed myself in the river and got rid of my sweat, I may return to Ilium; but why does my heart converse with me about these (things)? Let him not notice me, as I set off from the city to the plain, and, darting after me, overtake me with his fleetness of foot. Then, it will no longer be possible to avoid death and the fates; for he is exceedingly mighty beyond all men. But (what) if I go forth to meet him in front of the city; for even his flesh may be vulnerable to this sharp bronze, and in him there is but one life, and mortal do men consider him to be; however, Zeus, the son of Cronos, gives the glory to him (i.e. Achilles)."

Ll. 571-611. Apollo saves Agenor.

So saying, he (i.e. Agenor) crouched down and awaited Achilles, and the valiant heart within him was eager to wage war and to fight. Just as a leopardess goes forth from a deep thicket before the face of a huntsman, and has no fear at all in her heart, and does not flee when she hears the baying (of hounds); for even though he outstrips her and wounds or strikes (her), yet, though she is pierced through by a spear, she does not cease from her fury, until she grapples with him or is slain; so did godlike Agenor, the son of lordly Antenor, refuse to flee until he should put Achilles to the test. But he held before (him) his all even (i.e. quite round) shield and took aim at him with his spear, and loudly shouted: "Now I think that you very much hope in your heart, glorious Achilles, to sack the city of the lordly Trojans on this day, fool (that you are); in truth, many woes will still be brought about because of her. For within her there are many valiant men, who in front of their dear parents, wives and sons are guarding Ilium; and here you shall meet your doom, despite your being so violent and daring a warrior."  

So he (i.e. Agenor) spoke, and he hurled the sharp spear from his heavy hand, and it struck (him) (i.e Achilles) on the shin below the knee, and it did not miss (him). And the greave of newly wrought tin rang out terribly around him; but the bronze (point) darted back from (him) after it had struck (him), nor did it pierce (him), but the gift of the god held it back.Then, the son of Peleus set upon godlike Agenor in his turn; but Apollo did not allow (him) to win glory, but snatched him away and covered (him) in thick mist, and sent him quietly away from the battle. But he kept the son of Peleus away from the people by a trick; for resembling Agenor himself in every way, the one who works from afar stood in front of his feet, and rushed to pursue (him) on his feet; while he pursued him over the wheat-bearing plain, and, turning towards the deep-swirling river Scamander, he kept running a little in front of him; and Apollo deceived (him) with his cunning, so that he ever hoped to overtake him on his feet; meanwhile, the rest of the Trojans, having been put to flight, came gladly to the city in a mass, and the town was filled with them thronging together. They no longer dared to await one another outside the city and its wall, and to know who had escaped and who had been slain in battle; but they poured eagerly into the city, whichever one of them his feet and his knees had saved. 

SOME READINGS TO ILLUSTRATE THE CHRISTIAN RELIGIOUS TRADITION.

SOME READINGS TO ILLUSTRATE THE CHRISTIAN RELIGIOUS TRADITION. 

1. Jesus is 'Love'.

Who was Jesus Christ? Two Greek names: Jesus was the Greek name for a Jew called Joshua, a carpenter who lived in Palestine two thousand years ago;  Christ is Greek for the Jewish word 'Messiah', which in English means 'Saviour'. Christians believe that Jesus was the Son of God, who took human form and died the agonising death of crucifixion, in order to 'save' all mankind from the results of its sins. All we have to do to be 'saved', which means to go to heaven and receive everlasting life, is to believe in Jesus - that is to have Christian faith -  and the measure of our belief in Him is how we lead our lives. The basic principle of Christian living is 'Love'. Jesus told us to "Love Your Neighbour as Yourself." What sort of love is this? What is Christian love? One of the most famous of Jesus' early followers, Paul, sets this out in one of his letters to early Christian churches: 

[I CORINTHIANS, Chapter 13. vv. 1-8.]

(1) "If I speak with the tongues of men and of angels, and do not have love, I am (like) sounding brass or a clanging cymbal. (2) And, if I have (the gift of) prophecy, and understand all mysteries and all knowledge, and, if I have all faith, so as to remove mountains, and do not have love, I am nothing. (3) And, if I should give away all my belongings (to feed the poor), and, if I should hand over my body, so that I am burned, but do not have love, I derive no benefit at all.

(4) Love is long-suffering (and) is kind; love is not envious, it does not brag, is not puffed up, (5) does not behave indecently, does not seek its own (interests), does not become provoked, does not keep a record of wrongs. (6) It does not rejoice in iniquity, but rejoices in the truth; (7) it bears all (things), believes all (things), hopes all (things), endures all (things).

(8) Love never fails."

2. Christian love. 

This love that Paul was writing about is not romantic love, but a deep care and concern for our fellow human beings, sometimes called 'charity'. It's a self-sacrificing love. You give of yourself to your neighbour. What is the most you can do for your neighbour? Die for him! Jesus said, "Greater love has no man than he lays down his life for his friend". Jesus illustrated this willingness to die for his friends in a 'parable'. A parable is a story with a deeper meaning contained or hidden within it. Jesus tended to explain how people should live by means of these parables. They are very powerful. This one is called the 'Parable of the Good Shepherd'. 

[JOHN, Chapter 10. vv. 1-15.] 

1) "Verily, verily, I say unto you, he that does not enter into the sheep-fold through the door, but climbs up by another way, that (man) is a thief and a robber; 2) but he that enters through the door is the shepherd of the sheep. 3) The door-keeper opens (it) to him, and the sheep hear his voice, and he calls his own sheep by name and leads them out. 4) When he brings out all his own sheep, he goes before them, and the sheep follow him, because they know his voice; 5) but a stranger they will by no means follow, because they do not recognise the voice of strangers." 6) Jesus told them this parable; but they did not understand what (the things) which he was saying to them meant.

7) So again, Jesus said, "Verily, verily, I say unto you, I am the door of the sheep. 8) All those who have come instead of me are thieves and robbers; but the sheep did not listen to them. 9) I am the door; if anyone enters through me, he will be saved, and will go in and go out, and find pasture. 10) The thief does not come, except to steal and to destroy; I have come that they might have life, and (that) they might have (it) in abundance.

11) "I am the good shepherd; the good shepherd lays down his life for the sheep; 12) but the hired man, who is not the shepherd, and whose own the sheep are not, sees the wolf coming, and abandons the sheep and flees - and the wolf catches them and scatters (them) - 13) because he is a hired man and does not care about the sheep. 14) I am the good shepherd, and I know my (sheep), and my (sheep) know me, 15) just as the Father knows me and I know my Father, and I lay down my life for the sheep." 

3. How Christians should live.

Jesus was truly a man who lived for others, and, as we know, he did eventually have to lay down his life for his friends - whom Christians believe means all of us. How in practice should Christians live, if they are to love their neighbours as themselves? Paul sets this out in a famous passage.

[ROMANS, Chapter 12.]

(1) "Therefore, I beseech you, brothers, by the mercies of God, to present your bodies (as) a living sacrifice, holy, and acceptable to god, and your sacred service as a spiritual (person); (2) and do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove (to yourself) what (is) the good, and acceptable, and perfect, will of God.

(3) So, through the grace that has been given to me, I say to every (man) who is among you not to think more highly (of himself) than he ought to think, but to think soberly, as God has distributed to each (man) the measure of faith. (4) For, as we have many parts in one body, and all the parts do not have the same function, (5) so we, (although) many, are one body in Christ, and our parts (are joined) one to another. (6) But, having different gifts according to the grace that has been given to us, whether prophecy, (let us prophesy) in accordance with the proportion of our faith, (7) or ministry, (let us concentrate) on our ministry, or teaching, on our teaching, (8) or he who exhorts, on his exhortation, he that gives, (let him do it) with generosity, he who is put in charge, (let him act) with zeal, (and) he that provides charity, (let him do so) with cheerfulness.

(9) (Let) love (be) without pretence. Abhor what is evil, and cling to what is good; (10) (be) clearly devoted to one another in brotherly love, set an example in (showing) honour to each other, (11) do not be half-hearted in your diligence, (but) be fervent in spirit, (while) serving the Lord, (12) rejoicing in hope, enduring in tribulation, persisting steadfastly in prayer, (13) providing for the needs of the saints, (and) given to hospitality. (14) Bless those who persecute (you), bless (them) and do not curse (them). (15) Rejoice with those who rejoice, weep with those who weep. (16) Be of the same mind towards one another, do not concern yourselves with exalted things, but condescend to those of low estate. Do not be wise in your own (conceits).

(17) Return evil for evil to no one; have regard for (what is) noble in the presence of all men; (18) if possible, (and in so far as it depends) on you, live in peace with all men. (19) Do not seek vengeance yourselves, my beloved, but give place to (God's) wrath, for it is written, "Vengeance is mine, I will repay" (vid. Deuteronomy 32.35), says the Lord. (20) But, "If your enemy is hungry, feed him; if he is thirsty, give him a drink; for (by) doing this you will heap coals of fire on his head" (vid. Proverbs 25.21-22). (21) Do not be overcome by evil, but overcome evil with good."

4. The futility of worldly success.

What gets in our way when Christians try to live their lives in this way? A desire for  worldly success and wealth! Jesus warns us about the danger, the futility, of just seeking wealth in another famous parable, called the 'Parable of the Rich Fool', at the end of which he tells Christians to trust in God, not money. He says that earthly wealth is really worthless, since it is only be acquiring riches in the sight of God that we can enter heaven. 

[LUKE, Chapter 12. vv. 13-31.]

13) "Then, one of the crowd said to him: "Teacher, tell my brother to divide the inheritance with me." 14) But he said to him: "Man, who made me judge (vid. Exodus 2.14) or arbitrator over you?" 15) Then he said to them: "Take care, and be on your guard against all covetousness, for a man's life does not consist in the abundance of the things that belong to him." 16) Then, he spoke a parable to them, saying: "The ground of a certain rich man brought forth plentifully. 17) And he pondered within himself, saying: "What shall I do, because I have nowhere to store my crops?" so he said: "This will I do; I will pull down my barns and build greater (ones), and there I will store all the grain and my goods; 19) and I will say to my soul: "Soul, you have many goods laid up for many years; take it easy, eat, drink (and) be merry. 20) But he said to him: "(You) fool, this night they are demanding your soul from you; to whom, then, will (those things) belong which you have prepared? 21) So (is) he (who) lays up treasure for himself and is not rich towards God." 

22) Then, he said to his disciples: "Therefore I say to you, do not worry about your life, what you should eat, nor about your body, what you should put on! 23) For life is more than food, and the body (is more) than clothing. 24) Consider the ravens, for they neither sow nor reap, they have neither storeroom nor barn, yet God feeds them; how much more are you worth than birds! 25) Which (one) of you by being anxious can add a cubit to his height? 26) So, if you cannot do the smallest (thing), why worry about the rest? 27) Consider the lilies, how they grow; they toil not, neither do they spin. Yet I tell you, not even Solomon in all his glory (vid. 1 Kings 10.4-7; 2 Chronicles 9.3-6) was arrayed like one of these. 28) But, if God so clothes the grass, (which) today exists and tomorrow is cast into the oven, how much more (will he clothe) you, (O you) of little faith! 29) Now, seek not what you should eat and what you should drink, and do not be anxious, 30) for the nations of the world are seeking after all of these (things), but your father knows that you have need of them; 31) but seek his kingdom and these (things) will be given to you."

5. Trust in God. 

Christians believe that they can trust totally in Jesus and God, His Father. This can be illustrated by a short final extract from an unknown modern Christian writer. It's called 'Footprints (in the Sand)'.

['FOOTPRINTS IN THE SAND'.]

"One night a man had a dream. He dreamed he was walking along the beach with the Lord. Across the sky flashed scenes from his life. For each scene, he noticed two sets of footprints in the sand - one belonging to him, and the other to the Lord.

When the last scene of his life flashed before him, he looked back at the footprints in the sand. He noticed that many times along the path of his life, there was only one set of footprints. He also noticed that it happened at the very lowest and saddest times in his life.

This really bothered him and he questioned the Lord about it. "Lord, you said that once I decided to follow you, you'd walk with me all the way. But I have noticed that during the most troublesome times in my life, there is only one set of footprints. I don't understand why when I needed you most you would leave me."

The Lord replied: "My precious, precious child, I love you and I would never leave you. During your times of trial and suffering, when you see only one set of footprints, it was then that I carried you."

P.S. The article above stems from some papers recently discovered by Sabidius' colleague and coadjutor, Andrew Panton (see the 'Prolegomenon' at the beginning of this blog). These readings, and the attached commentary, were offered by him to the Christian Society at Burnham Grammar School, Bucks, where he taught History from 1968 to 1970. However, the four biblical readings above are now all taken from Sabidius' translations which have been published on this blog. 

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HOMER: "ODYSSEY": BOOK XXI: THE GREAT BOW.

HOMER: "ODYSSEY": BOOK XXI: THE GREAT BOW. 

Introduction:

Book XXI sees the continuance of the Odyssey's 39th day of action. After Penelope has fetched the bow and the iron axes, Telemachus sets up the arrangements for the trial. He nearly strings the bow himself, but is then warned off by his father. Some of the suitors try to string it too, but they fail. Odysseus then reveals himself to Eumaeus and Philoetius, and Eurycleia is told to bar the doors of the hall. Telemachus asserts himself and, at his behest, his mother retires to her bedchamber to sleep. When Odysseus asks to be allowed to try to string the bow, the suitors abuse him, but he eventually persuades the suitors to let him do so. Then he strings the bow with ease and shoots an arrow through the handle-holes of the axes. 

Ll. 1-41. Odysseus acquires the bow as a gift from his friend Iphitus. 

The goddess, bright-eyed Athene, put it into the mind of Icarius' daughter, wise Penelope, to confront the  suitors in the palace of Odysseus with his bow and grey iron (i.e. the twelve axes) as the (materials for) a contest and the source of their destruction. Then, she climbed the lofty staircase to her chamber, and she took her well-curved key in her sturdy hand, (made of) beautiful bronze (it was); and its handle was (made) of ivory. And she made her way with her attendant women to a remote storeroom; and there lay the treasures of her lord, bronze, and gold and iron wrought with much toil. And there lay the bent-back bow and his arrow-holding quiver, and many grief-laden arrows were in (it), gifts which his friend Iphitus, son of Eurytus, (a man) like the immortals, had given him when they met in Lacedaemon. 

Now, the two of them had met one another in Messene, in the house of wise Ortilochus. In truth, Odysseus had come after a debt, which the whole people owed him; for men from Messene had carried off from Ithaca in their many-benched ships three hundred sheep and their shepherds (with them). Odysseus came a long way on an embassy in quest of these (things), when he was (but) a youth; for his father and the other elders had sent (him) forth. Iphitus, for his part, was searching for a dozen mares, which he had lost, with sturdy mules at the teat; but to him thereafter did they bring death and doom, when he came back to the stout-hearted son of Zeus, the man Heracles, privy to mighty deeds, who ruthlessly slew him in his house, though he was his guest, and he had regard neither for the wrath of the gods, nor for the table which he had set before him; but after that he slew him, and he himself kept the strong-hooved mares in his halls. While searching for these, he (i.e. Iphitus) met Odysseus and gave him the bow, which mighty Eurytus had once borne, and at his death in his lofty house he bequeathed (it) to his son. And to him Odysseus gave a sharp sword and a mighty spear as the origin of a warm friendship; yet, they never knew one another at the table; for before that (could happen) the son of Zeus had killed Iphitus, son of Eurytus, that man who resembled the immortals, who had given him the bow. Godlike Odysseus would never take it (with him) on the black ships when going forth to war, but it lay in his palace in memory of his dear friend, and he carried it in his own land.  

Ll. 42-79. Penelope outlines the contest.

Now when the most divine of women (i.e. Penelope) had come to the storeroom, and had set foot on the oaken threshold, which a carpenter had once skilfully carved, and made it straight to the line - and he had fitted doorposts on (them) and had placed shining doors on (them) - straightway she quickly loosed the thong from the handle, and thrust in the key, and pushed back the bolts of the doors with a straight aim; and just as a bull foams away when grazing in a meadow, so did the fair doors rattle when smitten by the key, and they quickly flew open before her.  Then, she stepped on the high floor-boards; and here stood the chests, in which lay fragrant clothing. Then, she stretched out (her hands) and took the bow from its peg, together with its bow-case, which brightly surrounded it. And there she sat down, and placed (them) on her knees, and she wept very loudly, while she was taking the bow of her lord (i.e. Odysseus) out from (its case) . And, when she had thus had her fill of tearful wailing, she made her way to the hall to meet with the noble wooers, bearing in her hands the bent-back bow and its arrow-holding quiver; and there were within (it) many groan-causing arrows. And together with her (came) her serving women bearing a metal box, wherein lay an abundance of iron and bronze, the prizes won by her lord. Now, when she reached the wooers, the most divine of women stood by the pillar of the well-built chamber, holding a shining veil before her cheeks. And a trusty handmaid stood on either side of her. And straightway she spoke among the wooers and said these words: "Hear me, (you) proud wooers, who have got what you need to eat and drink in this house ever without end, (as) its master has been absent for a long time; nor could you offer any other pretext for your conduct, save your desire to wed me and take (me) to wife. But come (now, you) suitors, since this prize stands clearly (before you). For I will place (before you) the great bow of divine Odysseus; and (he) who shall string the bow in his hands, and shall shoot an arrow through all twelve axes, with him shall I go, forsaking this house, (to which I came as) a bride, (a house) most fine and full of livelihood, which I think I shall ever remember, even in my dreams."   

Ll. 80-117. Both Antinous and Telemachus indicate their desire to string the bow.

So she spoke, and she bid Eumaeus, the goodly swineherd, to hand over the bow and the grey iron (axes) to the suitors. Then, Eumaeus burst into tears, as he took (them) and laid (them) down; and elsewhere the herdsman (i.e. Philoetius) began to cry, when he saw his master's bow. Then, Antinous rebuked (them) and spoke these words when he addressed them: "(You) stupid yokels, who have no though for the morrow, what a miserable pair (you are), why now do you shed tears and trouble the soul in the lady's breast? Otherwise her heart lies in pain, since she has lost her dear husband. But do you sit and feast in silence, or go forth and weep, and leave the bow behind (here) as a decisive contest for the suitors; for I do not think this polished bow is easily to be strung. For there is no such man among all these (here) as Odysseus was; and I myself saw him, for I do remember (him), though I was still a young child." 

So he (i.e. Antinous) spoke, but the heart in his breast had hoped that he would string the bow and shoot an arrow through the iron (axes). In fact, he was destined (to be) the first to sample an arrow from the hands of peerless Odysseus, whom he was then dishonouring as he sat in the hall and urged on all his comrades. 

Then, the sacred force of Telemachus spoke among them: "O, how extraordinary, for in truth Zeus, the son of Cronos, has made me witless; my dear mother, wise though she is, says that she will go with another, forsaking this house; yet I laugh and am glad in my crazy heart. But come (now, you) wooers, since this is shown (to be) your prize, a lady whose like is not now in the land of the Achaeans, neither in sacred Pylos, nor in Argos, nor in Mycenae; nor yet in Ithaca itself, nor on the dark mainland; but you know this yourselves; why do I need to speak in praise of my mother? Come now, do not draw (the matter) aside with excuses, and do not any more turn away too long from the drawing of the bow, so we may see (the result). Yes, and I myself would make a trial of the bow; if I should string (it) and shoot an arrow through the iron (axes), it would not vex me that my queenly mother should leave this house and go with another, when I have been left behind, able now to take up the prizes won by my father."

Ll. 118-162. Telemachus and the suitor Leodes try to string the bow, but without success.

As he spoke, he flung the purple cloak from off his back, and sprang straight up, and he removed the sharp sword from his shoulders. Then, firstly, he set up the axes and dug one long trench for everyone, and made (it) straight to the line, and he stamped on the earth around (them); and amazement seized all those who saw (him), that he arranged (them) so well; for until then he had never seen them before, Then, he went and stood upon the threshold, and began to make trial of the bow. And three times he made (it) quiver in his eagerness to draw (it), and three times he relaxed his efforts, though in his heart he hoped to string the bow and shoot an arrow through the iron (axes). And now in his might he would have strung the bow, as for the fourth time he sought to draw it, but Odysseus shook his head and checked him, eager though (he was). Then, the sacred force of Telemachus spoke among them once more: "Alas, perhaps I shall then turn out to be a coward and a weakling, or I am too young, and it may be that I cannot trust my hands to ward off a man, when he has previously grown angry (with me). But come (now, you) who are mightier in strength than I (am), make trial of the bow, and let us bring this contest to an end."

So saying, he put the bow away from him on the ground, leaning it against the closely-joined planks of the well-polished (door), and he rested his swift arrow against the fair door-handle, and then he sat down again on the seat from which he had risen. 

Then, Antinous, the son of Eupeithes, spoke among them: " Rise up, one by one from left to right, all my companions, beginning from the place from where (the cup-bearer) pours the wine."

So spoke Antinous, and his words were pleasing to them. Then, Leodes, son of Oenops, rose up first, (he) who was their chief sacrificer, and who always sat by the fair mixing-bowl in the farthest corner (of the hall); acts of folly were hateful to him alone, and he resented (the conduct) of all of the suitors; then he (was) the first (to) take hold of the bow and the swift arrow. And he went and stood upon the threshold and began to make trial of the bow, but he could not string it; for long before he could string (it) his unworn delicate hands grew weary; and he spoke among the wooers (as follows): "I shall not string it, but let another (man) take over. For this bow will break the heart and spirit of many of the best (men here), since it is far better to die than to live on after failure in that for which we always assemble here in expectation every day. Now, many a man of you is hoping in his heart, and longing, to marry Odysseus' wife, Penelope. But, when he has made trial of the bow and seen (the outcome), then, mindful of his wedding gifts, shall he woo another one of the fair-robed Achaean (women); then shall she marry (the one) who offers her most and (who) comes as her destined lord."  

Ll. 163-204. The younger suitors fail to string the bow.

So he (i.e. Leodes) spoke, and he placed the bow away from him, leaning (it) against the closely-joined planks of the well-polished (door), and he rested his swift arrow against the fair door-handle, and then he sat down again on the seat from which he had risen. 

But Antinous rebuked (him) and addressed these words (to him) in a loud voice: "Leodes, what words have come out of your mouth (lit. escaped from the barrier of your teeth), dread (words) and grievous (ones they are), - and I am angered to hear (them) - if, indeed, this bow is to rob the best men of life and spirit, since you cannot string (it). For your queenly mother did not bring you forth (into this world) for such a purpose as to string a bow and shoot arrows; but other noble suitors shall quickly string (it)." 

So he (i.e. Antinous) spoke, and gave an order to the goatherd Melanthius: "Come now, and light a fire in the hall, Melanthius, and set beside (it) a large stool with a fleece upon it, and bring forth a great cake of tallow that is within (the stores), so that (we) youngsters may warm (the bow) and anoint (it) with fat, and give a trial to the bow, and bring the contest to an end."  

So he spoke, and Melanthius at once rekindled the still glowing fire,  and set a large stool beside (it) and put a fleece upon it, and brought forth a great cake of tallow that was within (the stores); so the young (men) warmed (the bow) and put (it) to the test; but they could not string (it), for they were greatly lacking in strength.  

Now, Antinous was still holding back, as was the godlike Eurymachus, the leaders of the suitors; and they were by far the best in valour. But those (other) two had gone forth from the house both together at the same moment, the herdsman (i.e. Philoetius) and the swineherd (i.e. Eumaeus) of godlike Odysseus; but, when they were now outside the gates and the courtyard too, he spoke and addressed them with gentle words: "(You) herdsman, and (you) too, swineherd, shall I say something, or myself keep (it) hidden? But my spirit bids me tell (it). What sort of man would you be to defend Odysseus, if he were to come from somewhere so very suddenly, and some god were to bring him? Would you fight for the wooers or for Odysseus? Speak out as your heart and spirit bid you."

Then, the herdsman of the cattle answered him: "Father Zeus, if only you would fulfil this wish, that that man would come back and that some god would guide him; then would you know what kind of might (is) mine, and that my hands would follow."

And so, in like manner, did Eumaeus pray to all of the gods that wise Odysseus would return to his home. 

Ll. 205-255. Odysseus reveals himself to Eumaeus and Philoetius, while Eurymachus also fails to string the bow.

But now, when he knew their mind with certainty, he spoke these words to them once more, and said: "Now I myself (am) here in this house after suffering many tribulations, and in the twentieth year I have come back to my native-land. And I know that by you two alone of my servants is my return longed for; but I have not heard a single one of the others praying that I should return and come back to my home. But to you two I will tell the truth, even as it shall be. If a god shall subject the lordly wooers unto me, I shall bring a wife to each of you, and I shall give you possessions, and I shall build (you) a house near to my own; and you shall then be companions and brothers of Telemachus. But come on now, and I shall show (you) some other clearly visible sign that you may know me well and shall be persuaded in your heart, (that is) the scar (of the wound) which a boar once inflicted on me with his white tusk, when I went to (Mount) Parnassus with the sons of Autolycus (i.e. Odysseus' maternal uncles and the brothers of his mother Anticleia, the daughter of Autolycus)." 

As he spoke, he drew aside the rags from the great scar. And, when the two of them had seen (it) and had marked everything well, they wept, and then they flung their arms around wise Odysseus, and kept kissing his head and shoulders with great affection, just as Odysseus kissed their heads and hands in a similar fashion. And now the light of the sun would have gone down on them as they wept, if Odysseus himself had not restrained (them) and said: "Cease this weeping and wailing, lest someone should come from the hall and see (us), and tell those inside (about it) as well. But let us go inside one after another, and not all together, with myself first and you afterwards, and let this sign be our signal; for now all the others, such as the lordly wooers, will not allow the bow and quiver to be given to me; but do you, goodly Eumaeus, as you are bearing the bow through the hall, place (it) in my hands, and tell the women to shut the close-fitting doors of the hall, but, if anyone of them should hear the sound of groaning or the noise of the men within our walls, let her not go outside at all, but remain at her work in silence. But, divine Philoetius, I enjoin (you) to fasten the gates of the courtyard with a bar, and swiftly to cast a cord upon (them)."  

Thus having spoken, he entered the stately palace, and then went and sat down on the seat from which he had just risen; and then the two servants of divine Odysseus went in as well.  

Now by this time Eurymachus was managing the bow with his hands, warming (it) on this side and that by the light of the fire; but even so he could not string it, and he groaned loudly in his noble heart; then, in a frenzy of anger, he spoke out in a loud voice: "For shame, this pain of mine is for myself and for all of us; it is not at all about the marriage that I mourn so greatly, grieved though (I am); for there are many other Achaean (women), some in sea-girt Ithaca itself, and some in other cities; but to think that we are so much inferior to godlike Odysseus in strength, seeing that we cannot string his bow: (that is) a disgrace that even future generations will learn about."

Ll. 256-310. Odysseus seeks to try the bow.

But, then, Antinous, the son of Eupeithes, answered him: "It will not be like that, Eurymachus; and you yourself also know (it). For today (there is) a public holiday to that sacred god. And (on it) who would bend their bow? But let him put (it) down and be at rest; then, (as to) the axes, what if we should let them all stand? For I do not think that anyone is going to come to the house of Laertes' son, Odysseus, to carry (them) off. But come, let the wine-steward pour a drop into each cup, so that we can offer our libations and lay down our curved bows; and, in the morning, tell the goat-herd Melanthius to bring in the goats which are the very best in all of his herds to Apollo, the famous archer, and (then) try out the bow and end the contest." 

Thus spoke Antinous; and his words were pleasing to them. Then, squires poured water on their hands, and pages filled the mixing-bowl with wine, and they served everyone, beginning afresh with the cups. So, when they had poured a libation, and drunk as much as their hearts desired, the wily Odysseus addressed them in a crafty manner: "Listen to me, (you) suitors of our famous queen, so that I can tell (you) the (things which) the heart in my breast bids me; and I especially entreat Eurymachus and godlike Antinous, since their words have been rightly spoken, to set aside the bow now, and entrust (the matter) to the gods; and tomorrow the god will give strength to the one whom he favours. But come, give me the well-polished bow, so that with you I can try out the strength of my hands, (to see) whether in my case there is still any power in those limbs, which were once so supple, or whether my ceaseless wanderings and want of care have by now robbed me (of it)."  

So he (i.e. Odysseus) spoke; and they were all excessively angry, fearing that he might string the well-polished bow. And Antinous turned on (him) and spoke these words in a loud voice: "Ah, (you) wretched stranger, there is not the slightest sense in you; are you not content to dine in peace with your betters, and not to be deprived at all of your share of the feast, while you can hear our words and speech? And no other stranger or beggar can hear our words. The mellow wine is damaging you, and it harms all those who take it down in gulps and who do not drink (it) in a moderate manner. It was wine that befuddled even the famous Centaur Eurytion in the palace of great-hearted Peirithous (i.e. King of the Lapithae in Thessaly, whose wife, Hippodameia, Eurytion had attempted to rape at her wedding feast), when he was visiting the Lapithae; and, since he had stupefied his mind with wine, he did those evil (things) in the home of Peirithous while (he was) madly drunk; distress took hold of the demigods, and they arose and dragged him outside through the porch, and they sliced off his ears and his nose with piteous bronze; and he staggered off stupefied in his mind, bearing (the burden of) his folly in his infatuated heart. Through him the feud between Centaurs and men began, and he himself was the first to devise evil through drunkenness, so in your case I declare great suffering if you should string this bow; for you will not receive any kind treatment in our (part of the) country, and we shall send you off forthwith in a black ship to King Echetus (i.e. a king of North-Western Greece noted for his cruelty), the destroyer of all mortals; but keep on drinking in peace and do not seek to compete with younger men." 

Ll. 311-353. Telemachus asserts his authority. 

However, wise Penelope then addressed him: "Antinous, (it is) neither fair nor just to maltreat any of the guests of Telemachus, who may come to this house. Do you believe that, if this stranger should string the great bow of Odysseus with his hands and prevail by his strength, he should lead me to his home and make (me) his wife? Nor has he himself any such hope anywhere in his breast; do not anyone of you have dinner grieving in his heart for that (reason), since that is certainly not fitting."

Then, Eurymachus, son of Polybus, said to her in reply: "Daughter of Icarius, wise Penelope, we do not  imagine that this (man) is at all likely to win your (hand); but I do feel shame at the talk among men and women, lest any other of the low-born Achaeans should ever say: ' How much worse (can they be), these men (who) wish to court the wife of that excellent man, nor can they string that well-polished bow in any way; but some other poor man came begging, he strings the bow with ease, and shoots an arrow through the iron (axes).' So they will say; and such disgrace shall come upon us." 

Then, wise Penelope addressed him once more: "There is not going to be any public respect (for those men) who dishonour and devour the household of a nobleman; so why would that remark bring disgrace on you? Now this guest of ours (is) a very big and well-built (man), and in his birth he claims to be the son of a noble father. But come, give him the well-polished bow, so we can see (what happens). For so I proclaim, and this will be brought to pass: if he shall string it and Apollo answers his prayer, I shall dress him in a cloak and tunic, fine garments (both), and I shall give him a sharp javelin to ward off dogs and men, as well as a two-edged sword; and I shall give (him) sandals beneath his feet, and I shall send (him) to wherever his heart and soul bids him go."    

Then shrewd Telemachus said to her once more in reply: "My mother, (as for) the bow, not one of the Achaeans has a better right than I to give (it) or deny (it) to whomever I wish, neither those who are chieftains in rugged Ithaca, nor those who (are rulers) in the islands in the direction of horse-rearing Elis; not one of them can force me to act against my will, even if I should wish to give this bow to the stranger once and for all to take away (with him). But go to your room to take care of your own tasks, the loom and the spindle, and tell your attendants to get on with their work; now the bow is the concern of all men, and me especially; for the master in this house is me."

Ll. 354-400. Odysseus receives the bow.

Full of astonishment, she went back to her room; for she laid her son's shrewd speech in her heart. And, going up to the upper story (of the house) with her attendant women, then she wept for Odysseus, her beloved husband, until bright-eyed Athene cast sweet sleep on her eyelids.  

Meanwhile the goodly swineherd (i.e. Eumaeus) had picked up the curved bow and was carrying (it) along; then, all the suitors let out loud shouts in the hall; and one of the haughty young men spoke as follows: "Where are you taking that curved bow, (you) wretched swineherd, (you) vagabond? Moreover, those speedy dogs that you have bred will soon devour you out there among your pigs and far away from (other) men, if Apollo and the other immortal gods should be gracious unto us." 

So they spoke; then he took it and put it down in that very place, full of apprehension because many in the hall were shouting. But Telemachus in a threatening voice called out loudly from the other side: "Come on, old fellow, you'll soon find it hard to obey everyone; lest, younger than you though I am, I shall chase you into the fields, pelting (you) with a shower of stones; for in strength I am better (than you). Would that I were so much stronger in my hands and muscles than all of those suitors who are (here) in this house!  Then, to their regret, I would soon be packing them off to depart from this house of mine, when they hatch their wicked (plots)."

So he spoke; and then all the suitors laughed pleasantly at him, and gave up their bitter wrath against Telemachus; then, the swineherd carried the bow down the hall, until he stood beside wise Odysseus and put (it) in his hands. Then, he called the nurse Eurycleia from (her quarters) and said to (her): "Telemachus calls upon you, wise Eurycleia, to shut the close-fitting doors of the hall; but if anyone should hear (the sound of) groaning, or the noise of men within our walls, they are not to go outside at all, but to remain at their work in silence."

So then he spoke; but with her the word stayed unwinged (i.e. she made no reply), and she locked the doors of the hall that was well-filled with people.  

And Philoetius slipped silently out of the house, and then he barred the doors leading to the well-fenced courtyard. Now a fresh cable, made of Egyptian papyrus, lay curled up under the portico, and with it he bound fast the doors, and then he went inside himself. Then he went and sat down on the stool from which he had just risen, and he gazed upon Odysseus. And now he (i.e. Odysseus) had control of the bow, and was turning (it) about on every side and trying (it) out at both ends, for fear that worms might have eaten the horns in the absence of its master. And so, with each man glancing at his neighbour, one (of them) said: "This man who is an admirer of bows is also given to stealing. Doubtless he wishes such (things) to lie in his home, or (he wishes) to make one, so the vagabond, practised in evil (things as he is), turns (it) up and down in his hands."

Ll. 401-434. Odysseus proves himself with the bow.

And then another one of the arrogant youths said: "Would that (he has) as much luck in doing that as he can ever have in stringing this (one)!" So did the suitors talk; but Odysseus, (that man) of many wiles, at once lifted up the great bow and checked (it) on every side, as when a man, skilled at the lyre and in song, easily stretches a fresh string around a leather strap, fixing the well-twisted sheep-gut on both sides, so did Odysseus string the great bow without haste. Then, he took up the string in his right hand and tested (it), and under (his touch) it sang sweetly, like the voice of a swallow. Then, great distress came over (the minds of) the suitors, and in all of them their complexion changed its colour.  And Zeus thundered loudly in the display of his signs. Then, the much-enduring godlike Odysseus was delighted that the son of crooked-thinking Cronos had sent him an omen. And he seized a swift arrow, which lay beside him uncovered on the table; and the others, which the Achaeans were soon destined to experience, lay inside the hollow quiver. Taking it (and putting it) on the bridge of the bow, he drew back the string and its notches from the very stool where he sat and shot the arrow, and of all the axes he did not miss a single handle-hole, and the brass-burdened arrow came out right through (them); then, he said to Telemachus: "Telemachus, the stranger who sits in your hall brings no shame upon you, nor did I miss the mark in any way, or labour long at all in stringing the bow; my strength is still unbroken, not as the wooers scornfully taunt me. But now is the time for supper to be prepared for the Achaeans in the daylight, and then to find other amusements with song and with the lyre; for these (things) are the adornments of a feast."

He spoke, and gave a signal with his eyebrows; then, Telemachus, the beloved son of divine Odysseus, girded on his sharp sword, and put his hand around his spear, and stood by the chair beside his (father), armed with glittering bronze.      

HOMER: "ILIAD": BOOK XX: THE RETURN OF ACHILLES.

HOMER: "ILIAD": BOOK XX: THE RETURN OF ACHILLES. 

Introduction:

After the long preliminaries in Book XIX, Achilles and the Achaeans move into battle. But first there is a scene on Olympus, where Zeus calls an assembly and tells the gods to take sides in the human struggle below. Hera, Athene, Poseidon, Hermes and Hephaestus are on the side of the Achaeans; Ares, Apollo, Artemis, Leto, Aphrodite and Xanthus are supporting the Trojans. Apollo then spurs a reluctant Aeneas against Achilles, but the action is retarded by a long rambling speech by Aeneas, who is then rescued by Poseidon. The 'aristeia' (i.e. the prize-winning gallantry) of Achilles then begins in earnest and he kills fourteen Trojans in quick succession. Among these is Polydorus, the youngest and the favourite son of Priam, and in order to avenge his brother Hector attacks Achilles. His spear cast is blown back by Athene, and Apollo then snatches Hector away in a thick mist. The book ends with Achilles totally in the ascendant.  

Ll. 1-30. Zeus summons the gods and removes his objection to their taking part in the conflict. 

So, by the beaked ships around you, son of Peleus, insatiate of fighting (as you are), the Achaeans armed themselves for battle, and opposite (them) the Trojans did likewise on the rising plain. Meanwhile, from the peak of Olympus with its many valleys, Zeus bade Themis summon the gods to an assembly; and so, backwards and forwards she went in all directions, and commanded (them) to come to the house of Zeus. And so there was no river that did not come except Ocean, nor any of the nymphs that inhabit the fair groves and the springs of the rivers and the grassy meadows. And, coming to the house of cloud-gathering Zeus, they sat themselves down within the polished porticoes, which Hephaestus had built for his father Zeus with a knowing heart.

Thus had they assembled within (the house) of Zeus; nor did the Earthshaker (i.e. Poseidon) fail to pay heed to (the summons of) the goddess, but he came from the sea to join them, and he sat in their midst and inquired into Zeus' plan: "So why have you, the lord of bright lightning, called the gods to the place of assembly? Are you pondering something concerning the Trojans and the Achaeans? For now is their battle and conflict blazing most closely (to us)." 

Then Zeus the cloud-gatherer spoke to him in reply: "Earthshaker, you are aware of the plan in my mind; for the sake of these (warriors) I have called (you) together; they  are of concern to me even as they die, but now I shall stay (here) sitting in a fold of Olympus, and, when I look on, I shall gladden my heart; but the rest (of you) go to be with the Trojans and the Achaeans, and bring help to both (of them), as each of you is so minded. For if Achilles alone fights against the Trojans, they will not withstand the swift-footed son of Peleus, even for a very short time. Even previously they used to tremble when they saw him; and now, when he is terribly angry in his heart on account of his companion (i.e. Patroclus), I fear lest he should exceed his destiny and storm the wall.

Ll. 31-53. The gods join the battle on both sides. 

So spoke the son of Cronos, and he aroused unabating war. And the gods went their way to the battle, having their different intentions. Hera (went) to the assembly of ships, as did Pallas Athene and earth-gathering Poseidon, and Hermes the helper, who excelled in the subtlety of his mind; and Hephaestus went together with them, exulting in his might, lame (he was) but his thin legs moved swiftly beneath (him). But Ares of the flashing helmet (went) to the Trojans, and with him (went) Phoebus with his hair unshorn, and Artemis the archer, and Leto, and Xanthus and laughter-loving Aphrodite. 

Now as long as the gods were afar from mortal men, for so long did the Achaeans win great glory, on account of Achilles having reappeared, and he had long kept way from the grievous fighting. And dread trembling in every limb came over the Trojans, fearful when they beheld the swift-footed son of Peleus gleaming in his armour like Ares, the bane of men. But when the Olympians came into the midst of the throng of men, then uprose mighty Strife, the rouser of armies, and Athene cried aloud, when standing beside the trench dug outside the wall, and at another time she cried out loudly on the resounding seashore. And from the other side Ares, like a black storm-cloud, shouted out, urging on the Trojans in shrill tones from the topmost citadel, and at another time from the banks of the Simois, as he ran towards the (hill) Callicolone.  

Ll. 54-85. The gods oppose each other.

So did the blessed gods urge on both parties to clash together, and whipped up grievous strife among them; then did the father of men and of the gods thunder terribly from on high; and from beneath did Poseidon cause the boundless earth and the lofty peaks of the mountains to shake, and all the foothills and the peaks of many-fountained Ida were shaken, as were the city of the Trojans and the ships of the Achaeans. And down below Aïdoneus (i.e. Hades), the lord of the dead, was terrified, and in his fear he leapt from his throne and cried aloud, lest above him Poseidon the Earth-shaker should break up the earth and his abode should be revealed to mortals and immortals, (as) those fearful and dank (places) which the gods themselves abhor; so great (was) the din (that) arose when the gods clashed in strife. For, in truth, against lord Poseidon there stood Phoebus Apollo with his winged arrows, and the bright-eyed goddess Athene (stood) against Enyalius (i.e. Ares); and against Hera there stood the boisterous archer Artemis of the golden distaff, sister of the one who shoots from afar (i.e. Apollo); and against Leto (there stood) the strong helper Hermes, and against Hephaestus the great deep-eddying river, which gods call Xanthus and men Scamander. 

So gods went forth against gods; but Achilles was especially longing to plunge into the throng against Priam's son, Hector; for his spirit especially bid him to sate Ares, the fighter with the bull's-hide shield, with his blood. But Apollo, the rouser (of armies), set Aeneas straight against the son of Peleus, and into him he put great might; and he likened his voice to (that) of Lycaon, son of Priam; in his likeness Apollo, son of Zeus, spoke to him: "Aeneas, counsellor of the Trojans, where (now are) those threats of yours,  which you promised to the princes of Troy, as you drank your wine, to fight against Achilles, son of Peleus?" 

Ll. 86-109.  Apollo urges on the reluctant Aeneas.

Then, Aeneas spoke to him in reply: "Son of Priam, why do you bid me fight the high-spirited son of Peleus, though I do not wish (to do) this? For I shall not now stand against swift-footed Achilles for the first time, but on another occasion he put me to flight from Ida with his spear, when he came upon our cattle, and sacked Lyrnessus (i.e. a city in Dardania, Asia Minor) and Pedasus (i.e. a town in the Troad on the banks of the River Satniois); but Zeus rescued me, and aroused in me strength and nimble knees. I would have been slain for sure at the hands of Achilles and Athene, who set (on him) the light (of deliverance), and bade him slay the Leleges (i.e. aboriginal people of South-west Anatolia) and the Trojans. Therefore, may it not be (the case) that any man should fight face to face with Achilles; for ever by his side (is) one of the gods, who wards off destruction. But, apart from that, his spear flies straight, and does not stop until it has pierced a man's flesh. But if a god were to evenly stretch the issue of war, he would not vanquish me very easily, not even if he professes to be made of bronze."

Then, prince Apollo, son of Zeus, replied to him: "But come (now), warrior, pray you also to the eternal gods; for of you too (men) say that you (i.e. Aeneas) were born of Aphrodite, daughter of Zeus, but that he (i.e Achilles) is sprung from a lesser god (i.e. Thetis); for the (former) is a child of Zeus and the (latter) (is sprung) from the old man of the sea (i.e. Nereus). But bear your unyielding bronze straight (at him), and do not let him turn (you) back at all with pitiful words and threats." 

Ll. 110-143. Hera is determined to protect Achilles, and Poseidon wants the gods to avoid the fighting.   

So saying, he breathed great might into the shepherd of the host, and he (i.e. Aeneas) strode through the foremost fighters, furnished with a helmet of gleaming bronze. Nor did the son of Anchises escape the notice of white-armed Hera, as he went through the throng of men to face the son of Peleus; and, having brought the gods together, she spoke these words to (them): "Now consider within your minds, Poseidon and Athene, the two of you, how these things are (to happen). Aeneas has come here, helmeted in shining bronze, to face the son of Peleus, and Phoebus Apollo has sent (him) forth. But come (now), let us turn him back from here, or else let one of us then stand beside Achilles and give (him) great strength and suffer not the heart (in his breast) to fail, so that he may know that (those) that love him (are) the best of the immortals, and that (those) who have warded off war and battle from the Trojans hitherto (are) empty as the winds. We have all come down from Olympus to meet face to face in this battle, so that he shall not suffer today at the hands of the Trojans; but thereafter he shall suffer whatever fate spun for him with her thread  at his birth, when his mother bore him. But, if Achilles does not learn of this from a voice of the gods, then he will be afraid when some god comes against (him) in battle; for gods are hard (to face) when they appear in their bodily form.  

Then, Poseidon the Earth-shaker answered her: "Do not be angry beyond what is prudent; there is no need at all for you (to be so). I would not wish that we (i.e. the pro-Greek gods) should drive the other gods (i.e. the pro-Trojan gods) together in conflict, when we are certainly more powerful (than they are); but let us go from the path to a lookout spot and then sit down, and let war be the concern of men. But if Ares or Phoebus Apollo begin the fight, or hold back Achilles and do not let him fight, then the strife of battle will arise from us on the spot forthwith; and I think they will be parted very quickly (from the battle), and back they will go to Olympus to join the company of the other gods, overcome by the force of our hands."

Ll. 144-175. Aeneas and Achilles prepare to do battle.

So saying, the dark-haired god (i.e. Poseidon) led the way to the heaped up wall of godlike Heracles, the high (wall) that the Trojans and Pallas Athene once built, so that he might escape from the monster of the deep and avoid (it), whenever it pursued him from the seashore to the plain. There Poseidon and the other gods (i.e. the pro-Greek gods) sat down, and around their shoulders they covered themselves with a cloud (that could not be) broken; and those on the other side (i.e. the pro-Trojan gods) sat on the brows of Callicolone, and round about (them) went Phoebus and Ares, the sacker of cities.

And so, on both sides, they sat, contemplating their intentions; but both sides shrank from starting a grievous war, albeit Zeus, who sat on high, had bidden (them to do so). And the whole plain was filled with men and horses, and was aflame with bronze; and the earth shook beneath their feet as they rushed together. And by far the two best warriors came together in the midst of both sides, Aeneas, son of Anchises, and godlike Achilles. And Aeneas (was) the first to stride forward in a threatening manner, with his strong helmet nodding (above him); now, his impetuous shield he held in front of his breast, and he brandished a spear of bronze. And from the other side, the son of Peleus rushed against (him) like a ravening lion that the men of a whole village gather together eager to slay; at first he pays (them) no attention but goes on his way, but when one of the hunters, swift in battle, has smitten (him) with a spear cast, he opens his mouth and foam comes forth from around his teeth, and in his heart his valiant spirit groans, and with his tail he lashes both his ribs and his flanks on both sides, and he urges himself on to fight, and, with glaring (eyes), he rushes straight on in his fury, whether he slays one of the men, or he himself is slain in the foremost throng; so his fury and his lordly spirit spurred Achilles on to go forth to face great-hearted Aeneas. 

Ll. 176-198. Achilles and Aeneas exchange  words.

And when, as they advanced, they came close to one another, swift-footed godlike Achilles spoke first to his (adversary): "Why have you come so very far from your throng, Aeneas, to take your stand (against me)? Does your spirit bid you fight with me in the hope of ruling over the horse-taming Trojans in the domain of Priam? But even if you should slay me, Priam will not place the prize in your hands on that account; for he has sons, and he is strong-willed and not inclined to change his mind. Or perhaps the Trojans have marked out a piece of land, pre-eminent above all others, a fair orchard and ploughland, so that you may possess (it) if you should slay me? But I think that (you will find) that hard to do. Before now (there was), I think, a previous occasion when I put you to flight with my spear. Or do you not recall that, when you were (all) alone, I drove (you) rapidly away from your cattle down the slopes of Ida with swift steps? On that day you did not once look behind you as you fled. From there you fled to Lyrnessus; but I sacked it, with Athene and father Zeus following (me) closely, and I led away the women (as) prisoners, and took away their day of freedom; but Zeus and the other gods rescued you. But I do not think they will save you now, as in your heart you imagine; but I urge you to go back into the throng, and not to stand and face me, until some evil should befall (you); for even a fool knows (a thing) when it has happened."      

Ll. 199-241. Aeneas sets out his family lineage.

Then, Aeneas answered him and said: "Son of Peleus, do not think you will frighten me with words, as (if I were) a child, since I myself know full well (how) to deliver insults and taunts. We know each other's pedigree, and we know (each other's) parents, from hearing the stories that mortal men (have) long (told of them); but you have never set eyes on my parents, nor I (on) yours. They say that you are born of peerless Peleus, and from Thetis, your sea-born mother with beautiful locks; whereas I profess that I was born (as) the son of great-hearted Anchises, and that my mother is Aphrodite; now on this day one or other of these (pairs) will be mourning their dear son; for I do not think we shall thus part and leave the battle with these childish words.  

"But. (listen), if you wish to learn of this family of ours, well-known though (it is), and many men know of it: now in the first place, Zeus the cloud-gatherer begat Dardanus, and he founded Dardania, when sacred Ilium had not yet been built on the plain (as) a city of mortal men, but they (still) lived on the slopes of Ida with its many springs. Dardanus in turn begat a son, king Erichthonius, who became the richest of mortal men; his three thousand horses grazed in the marsh-meadows, mares (they were), exulting in their tender foals. The North Wind fell in love with them as they grazed, and lay beside them in the form of a dark-maned stallion; and they conceived, and gave birth to, twelve foals. And, when they bounded across the fertile corn-field, they ran over the top of the ears of corn, and did not break (them); and, when they bounded over the broad backs of the sea, they used to run on the top of the breakers of the grey sea. And Erichthonius begat Tros, king of the Trojans; and then again three peerless sons were born to Tros, (namely) Ilus, and Assaracus and godlike Ganymedes, who was the most beautiful of mortal men; now, the gods carried him off (to be) Zeus' cup-bearer on account of his beauty, so that he might live with the immortals. And then again Ilus begat a son, the peerless Laomedon; and then Laomedon begat Tithonus, and Priam, and Lampus, and Clytius and Hicetaon, the scion of Ares; and Assaracus begat sons, Capys and Anchises; now, Anchises is my father, and Priam fathered godlike Hector. So this I declare is my lineage and my blood.    

Ll. 242-272. Achilles and Aeneas meet in battle; Aeneas' spear is blocked by the golden layer in Achilles' shield.  

"Now, Zeus increases and diminishes the courage in men, just as he wishes; for he is the mightiest of all. But come let us say these childish (things) no longer, as the two of us are standing in the midst of a deadly struggle. For it is possible for us both to utter insults, but not even a hundred-benched sailing ship could bear the weight. For glib is the tongue of mortals, and therein the words (are) many and various, and the range of words is wide on this side and on that one. And whatever words you may say, such words you may hear. But what need is there for us to bandy quarrelsome (words) and insults against one another like women, who, having been provoked by a heart-eating squabble, have gone out into the middle of the street to shout abuse at each other in a torrent of words, true and false; for anger bids (them say the false ones) also. Eager (as I am) for battle, you will not deter me with words, until we have fought (it) out face to face with bronze; but come, let us forthwith give one another the taste of our bronze-tipped spears."   

So he (i.e. Aeneas) spoke, and he drove his mighty spear into (Achilles') dread and awesome shield; and loudly rang the shield around the spear point.And the son of Peleus, being seized with dread, held his shield away from his (body) with his stout hand; for he thought that the long-shafted spear of great-hearted Aeneas would easily pierce through (it), fool (that he was); for he did not know in his mind and heart that it was not easy for mortal men to overcome or to avoid the glorious gifts of the gods. Nor did the mighty spear of bold Aeneas then break through his shield; for the gold, the gift of the god, stopped (it); although it had driven through two layers, yet there were still three (more), since the lame god (i.e. Hephaestus) had welded five layers, two of bronze, two within of tin, and one of gold, by which the ashen spar was halted.

Ll. 273-308. Poseidon plans to rescue Aeneas. 

Then, in his turn, Achilles hurled his long-shafted spear and smote Aeneas' shield, rounded (as it was) on every side, on the edge of the rim, where the bronze ran thinnest and the ox-hide backing was thinnest; and the spear of Pelian ash (i.e. from ash trees on Mount Pelion) shot right through (it), and the shield rang beneath it. Aeneas crouched, and in his fear held his shield above him; and the spear flew over his back and stuck in the ground, but it had ripped open both layers of his covering shield; and, having avoided the long spear, he stood up, and an immeasurable pain flooded over his eyes in his horror that the missile had come so close to him. But Achilles drew his sharp sword and leapt eagerly upon (him), shouting fearfully; then Aeneas grasped a boulder in his hand, a great feat, as it was one that two men could not bear, such as mortal men now are; yet he wielded it easily on his own. Then, as he (i.e. Achilles) rushed upon him, Aeneas would have struck (him) with the stone on his helmet or his shield, which would have saved him from a mournful death, but the son of Peleus would have robbed him of his life at close range with his sword, if Poseidon the Earth-shaker had not quickly seen (what was happening). And forthwith he spoke these words among the immortal gods: "Alas, I feel sorrow for great-hearted Aeneas, who will soon go down to Hades, overcome by the son of Peleus, having been persuaded by the promptings of Apollo the far-shooter, fool (that he was), nor will he (i.e. Apollo) in any way ward off from him woeful death. But why now should he, an innocent (man), suffer woes in vain on account of others' troubles, while he always gives pleasing gifts to the gods who hold broad heaven? But come, let us rescue him from death, lest perhaps the son of Cronos should also be angry, if Achilles should slay him; for he is ordained to escape, so that the race of Dardanus should not perish without seed, and be seen no more, (of Dadanus) whom the son of Cronos loved above all the children born to him from mortal women. For by now has the son of Cronos come to hate the race of Priam; and now indeed shall the mighty Aeneas be king of the Trojans, and (so shall) the sons of his children, who shall be born in the time to come."    

Ll. 309-339. Having rescued Aeneas, Poseidon warns him not to fight with Achilles.

Then, ox-eyed queenly Hera replied to him: "Earth-shaker, you yourself must decide in your own mind about Aeneas, whether you will rescue him, or whether you will let (him) be overpowered by Achilles, son of Peleus, brave though he is. For, in truth, we two, Pallas Athene and I, have sworn many oaths in the midst of all the immortals that we shall never ward off the evil day from the Trojans, not even when the whole of Troy shall be ablaze, burned by consuming fire, and the warrior sons of the Achaeans are burning (it)."

Now, when Poseidon the Earth-shaker heard this, he went his way amid the battle and the throng of spears, and came (to the place) where Aeneas was, and the glorious Achilles. Then, forthwith, he shed a mist over the eyes of Achilles, son of Peleus, and he drew the ashen spear, well shod with bronze, from the shield of great-hearted Aeneas; and he laid it before the feet of Achilles, and he lifted Aeneas up off the ground and raised (him) aloft. And, as he (i.e. Aeneas) darted from the hand of the god, he sprang over many ranks of warriors and many chariots, and he came to the verge of the furious battle, where the Caucones (i.e. an Anatolian tribe, who were allies of the Trojans) were arming themselves for battle. Then, Poseidon the Earth-shaker came very close to his (side), and, in addressing him, he spoke these winged words: "Which one of the gods bids you to fight thus recklessly against the high-spirited son of Peleus, who is a better (man) than you and dearer to the immortals? But you must go back whenever you are thrown together with him, lest you should enter the house of Hades before your fated time. But, when Achilles has met his death and doom, then have the courage to fight among the foremost; for no one else among the Achaeans shall slay you."  

Ll. 340-372. Achilles and Hector urge on the warriors in their respective armies. 

So saying, he (i.e. Poseidon) left (him) there, when he had told (him) everything. Then, he quickly dispersed the wondrous mist from the eyes of Achilles; and then he (i.e. Achilles) stared hard with his eyes, and, sorely vexed, he spoke to his great-hearted spirit: "Oh, in truth, this is a great wonder I am seeing with my eyes; this spear of mine is lying on the ground, but I cannot see at all the man, at whom I cast (it) in my eagerness to kill (him). So it is clear that Aeneas was also beloved by the immortal gods; whereas I thought that he was boasting in so vain a manner. Let him go on his way; he will not have the heart to try me again, now that he is glad to have escaped from death. But come, let me bid the war-loving Danaans to go forth against the other Trojans to put (them) to the test."  

So he (i.e. Achilles) spoke, and he leapt back into the ranks and urged on every man: "Now, (you) godlike Achaeans, no longer do you stand far apart from the Trojans, but come, let man go forth against man and be eager to fight. Hard it is for me, mighty though I may be, to go against so many men and fight (them) all; not even Ares, immortal god though he is, nor even Athene, could face the jaws (i.e. make a frontal assault) of so great a battle and labour on; but as much as I can do with my hands and feet and with my strength, I do not think I shall be at all slack, not even a whit, but straight through the lines shall I go, and I do not think that any Trojan who comes near my spear shall be glad (of it)." 

So he spoke, urging (them) on; and glorious Hector called to the Trojans with a shout, and said that he would go forth against Achilles: "(You) high-spirited men of Troy, do not be afraid of the son of Peleus. With words I could even fight the immortals, but with a spear (it would be) hard, since they are surely mightier by far. Not even Achilles shall bring all the things that he says to fulfilment, but some he will fulfil, and others he will leave incomplete. But I will go forth against him, even if his hands are like fire, his hands are like fire (that is), and his strength (is like) molten iron."

Ll. 373-418. Achilles attacks the Trojans.

So he (i.e. Hector) spoke, urging (them) on, and the Trojans raised their spears as they faced (the foe); and they were joined together in their fury, and up went the battle-cry. Then, Phoebus Apollo drew near to Hector and said: "You are no longer to challenge Achilles in any circumstances, but you are to  await (him) in the throng and in the din of battle, lest he may strike you with a spear-cast or close at hand with his sword."

So he spoke, and Hector fell back again into the throng of warriors, seized with fear when he heard the voice of the god speaking. Then, Achilles, clothed in his heart with courage, leapt upon the Trojans, shouting fearfully, and in the first place he slew Iphition, the noble son of Otrynteus, (and) leader of many people, whom a water-nymph bore to Otrynteus, sacker of cities, beneath snowy Tmolus (i.e. a mountain in Maeonia with Sardis at its foot) and the rich land of Hyde (i.e. a Maeonian city lying in the valley of the river Hermus). And, as he rushed straight at him, godlike Achilles smote him with his spear in the middle of his head; and it was cloven wholly asunder, and he crashed heavily as he fell, and the godlike Achilles spoke (over him) in triumph: "(There) you lie, son of Otrynteus, most dreaded of all men; here (is the place of) your death, though you were born by the Gygaean lake (i.e. the Maeonian lake of the nymph Gyge, possibly the mother of Iphition), where is your family's land by Hyllus (i.e. a northern tributary of the River Hermus), teeming with fish, and the swirling waters of the Hermus."

So he (i.e. Achilles) spoke in triumph, and darkness covered the eyes of the other (i.e. Iphition). Now the chariots of the Achaeans tore him in pieces with their wheel-rims in the fore-front of the fray, and over him he struck Demoleon, a brave battle-warden (and) the son of Antenor, on the temple through his bronze-cheeked helmet. Nor did his bronze helmet check (it). but through it went the spear-point and smashed  the bone, and all of his brain was scattered inside (it); and he overpowered him, as he was pressing forward. And then, when Hippodamas (i.e. a son of Priam) had jumped down from his chariot and was fleeing before him, he stabbed (him) in the back with his spear; now he gasped out his life and he bellowed, just as a bull  that is dragged bellows when young men drag (him) around (the altar) of the lord of Helice (i.e. an ancient city on the Gulf of Corinth, that was a sanctuary of Poseidon); and the Earth-shaker delights in them; so he (i.e. Hippodamas) bellowed as his lordly spirit left his bones; but he (i.e. Achilles) went with his spear after godlike Polydorus, son of Priam. But his father did not allow him to fight at all, because he was born the youngest among his children, and by him he was the most beloved, and he surpassed with all with his feet, and now in his childish folly he proclaimed his fleetness of foot, and he was rushing through the foremost fighters, until he lost his life. Swift-footed godlike Achilles smote him with his spear in the middle of his back as he darted past, when the golden clasps of his belt were joined and his corselet was composed of a double layer; and the point of his spear went right through by his navel, and he dropped on his knees with a cry, and a dark cloud enveloped him, and he clutched his entrails to himself with his hands as he sank.

Ll. 419-454. Apollo rescues Hector.

But, when Hector saw his brother Polydorus clasping his entrails in his hand and sinking to earth, then a mist spread down over his eyes; so he could not bear to keep himself at a distance any longer, but went against Achilles, brandishing his sharp spear like a flame; but Achilles, when he saw (him), sprang up thus, and spoke these words in triumph: "Near (to me is) the man, who has especially touched my heart, for (he it was) who slew the companion (whom I) honoured; no longer will we shrink from one another between the lines of battle."  

So he spoke, and, looking (at him) with a scowl, he spoke to godlike Hector: "Come closer (now), so that you can meet your end (which is) death the sooner." 

But Hector of the flashing helmet addressed him without fear: "Son of Peleus, do not think you can frighten me with words as if I were a child, since I myself know clearly also (how) to issue insults and slighting words. And I know that you (are) valiant, and that I (am) much inferior to you. But, in truth, these (matters) lie on the knees of the gods, whether I, though weaker than you, can take the life from you with a cast of my spear, since my weapon too  has proved sharp in the past."  

So he spoke, and setting his spear in motion, he let (it) fly, but Athene with her breath turned it back from glorious Achilles, though breathing very faintly (as she did so); and back it came to godlike Hector and fell in front of his feet. But Achilles sprang at (him) eagerly, wanting to kill (him), and shouting fearfully. But Apollo snatched him away very easily, as he was a god, and wrapped (him) in thick mist. Three times then did swift-footed godlike Achilles charge in with his bronze spear, and three times did he smite the thick mist. But, when he rushed upon him for the fourth time like a god, then, shouting terribly, he uttered these winged words: "Now then (you) dog, you have escaped from death; but, verily, your bane came close; now once more has Phoebus Apollo saved you; you probably pray to him when you go towards the thud of spears. Surely now I shall finish you off the next time we meet, if perhaps some god may likewise be a helpmate to me. But now I shall attack the others, whomever I shall light upon."    

Ll. 455-489. Achilles kills one Trojan after another. 

So he (i.e. Achilles) spoke, and he struck Dryops full in the neck with his spear; and down he fell before his feet; but (there) he let him (lie), and he halted the approach of Demuchus, Philetor's brave and tall son, striking (him) upon the knee with his spear. Then, smiting him with his great sword, he took away his life. Then, he set upon Laogonus and Dardanus, the (two) sons of Bias, and he knocked both (of them) out of their chariot on to the ground, smiting one with his spear and striking the other with his sword at close quarters. Then Tros, the son of Alastor, - he came right up to his knees (to see) if perhaps he would spare (him) and take (him) captive and send (him) forth alive, and not slay him but take pity on someone of the same age, fool (that he was), nor did he know that he was not open to persuasion; for the man was not at all soft-hearted, nor was he of a kindly disposition, but (he was) quite determined to press on; now, he sought to clasp his knees in his hands, intent (as he was) in begging for mercy, but he stabbed (him) in the liver with his sword; and out slipped his liver, so the black blood (pouring) from it filled his lap; and darkness covered his eyes as he was deprived of his life; then he stood beside Mulius and stabbed (him) in the ear with his spear; then, he struck Echeclus, son of Agenor, full on the head with his hilted sword, and the whole blade grew warm with his blood; and dark death and mighty fate came over his eyes. And then he pierced Deucalion with his bronze spear-point through his arm at the point where the tendons come together at the elbow, and he awaited (him) with his arm hanging down, beholding his death before (him); then, he struck (him) on the neck with his sword and sent his head and its helmet (flying) into the distance; and the marrow spurted out from his spine, and he lay (there) stretched on the ground. Then he went after Rhigmus, the peerless son of Peiros, (he) who had come from fertile Thrace; he hit him in the middle with his spear, and the bronze was fixed in his belly, and he fell from his chariot; then, as his squire Areïthous (was) turning back the horses, he stabbed (him) in the back with his sharp spear, and knocked him from the chariot; and the horses bolted.  

Ll. 490-503. The ground is covered with the blood of the Trojans whom Achilles has killed. 

As a furious fire rages through the deep valleys of a parched mountainside, and the deep forest burns, and the wind, driving (it) on, whirls the flames about in all directions, so he (i.e. Achilles) rushed everywhere with his spear like some god, driving (men) on and killing (them); and the black earth ran with blood. And, as when a man yokes together male and broad-fronted oxen to tread white barley on a well-made threshing-floor, and (the grains) are swiftly husked beneath the feet of the loud-bellowing bulls, so beneath great-hearted Achilles his single-hooved horses trampled alike on corpses and shields; and all of the axle beneath and the rails around the chariot were bespattered with blood, which fell upon them in drops from the horses' hooves and from the rims of the wheels; but the son of Peleus went on to win glory, and he besmeared his invincible hands with gore.