Day 47: To Wash Their Filth Into the Briny Deep

Lines 304-14
ὧς τώ γ' ἀντιβίοισι μαχησαμένω ἐπέεσσιν
ἀνστήτην, λῦσαν δ' ἀγορὴν παρὰ νηυσὶν Ἀχαιῶν.
Πηλεΐδης μὲν ἐπὶ κλισίας καὶ νῆας ἐίσας
ἤιε σύν τε Μενοιτιάδῃ καὶ οἷς ἑτάροισιν,
Ἀτρεΐδης δ' ἄρα νῆα θοὴν ἅλαδε προέρυσσεν,
ἐς δ' ἐρέτας ἔκρινεν ἐείκοσιν, ἐς δ' ἑκατόμβησν
βῆσε θεῷ, ἀνὰ δὲ Χρυσηίδα καλλιπάρῃον
εἶσεν ἄγνων· ἐν δ' ἀρχὸς ἔβη πολύμητις Ὀδυσσεύς.

οἱ μὲν ἔπειτ' ἀναβάντες ἐπέπλεον ὑγρὰ κέλευθα,
λαοὺς δ' Ἀτρεΐδης ἀπολυμαίνεσθαι ἄνωγεν.
οἱ δ' ἀπελυμαίνοντο καὶ εὶς ἅλα λύματ' ἔβαλλον,

Thus the two who battled fiercely with hostile words
stood up, then they broke up the assembly by the ships of the Achaeans.
The son of Peleus went to the huts and the well beaked ships
Along with both Menoetius' son and his comrades,
While Atreus' son launched a fast ship into the salt brined sea,
Picking out twenty oarsmen, and sending forth a hecatomb
To the god along with fair cheeked Chryseis who he led on board
And seated there; and wily Odysseus went as pilot.

And going up they thereupon sailed on their watery way,
Then the son of Atreus ordered the men to purify themselves.
So they cleansed themselves, and hurled their filth into the briny deep,


There is a brief period of peace here, beautifully illustrated by the poet with Agamemnon bending to the will of Apollo and sending back the maiden, along with a hecatomb as recompense for his misdeed, and also Odysseus who can be sure to ease any uncomfortable situation with honeyed words or even lies. This is followed by the armies purifying themselves by washing off the filth of the plague in the briny sea. One is almost tempted to forget, during these few lines, the horrible exchange of hostile words in the preceding 200 lines of poetry but of course we will be brought back to them forthwith.

Day 46: The Words Cease but the Invective Continues

Lines 290-303
εἰ δέ μιν αἰχμητὴν ἔθεσαν θεοὶ αἰὲν ἐόντες,
τούνεκά οἱ προθέουσιν ὀνείδεα μυθήσασθαι;"
τὸν δ' ἄρ ὑποβλήδην ἠμείετο δῖος Ἀχιλλεύς·
"ἦ γάρ κεν δειλός τε καὶ οὐτιδανὸς καλεοίμην,
εἰ δὴ σοὶ πᾶν ἔργον ὑπείξομαι, ὅττι κεν εἴπῃς·
ἄλλοισιν δὴ ταῦτ' ἐπιτέλλεο, μὴ γὰρ ἐμοί γε
[σήμιν'· οὐ γὰρ ἐγώ γ' ἔτι σοι πείσεσθαι ὀίω.]
ἄλλο δέ τοι ἐρέω , σύ δ' ἐνὶ φρεσὶ βάλλεο σῇσιν·
χερσὶ μὲν οὔ τοι ἐγώ γε μαχήσομαι εἵνεκα κούρης
οὔτε σοὶ οὔτε τῳ ἄλλῳ, ἐπεί μ' ἀφέλεσθε' γε δόντες·
τῶν δ' ἄλλων, ἅ μοι ἔστι θοῇ παρὰ νηὶ μελαίνῃ,
τῶν οὐκ ἄν τι φέροις ἀνελὼν ἀέκοντος ἐμεῖο.
εἰ δ' ἄγε μὴν πείρησαι, ἵνα γνώωσι καὶ οἵδε.
αἶψά τοι αἶμα κελαινὸν ἐρωήσει περὶ δουρί."



As if the gods, who are always there, made him a spearman
Did they then grant him the right to shout out insults?"

And breaking in, divine Achilles replied to him:
"For indeed I would be called a coward and a good for nothing,
If then I shall yield to you in everything, whatever you may say;
Then give your orders to others, for me you do not command;
For I think that there is yet one more who will not obey you.
And I will tell you another time, and dash this about in your heart:
Surely I will not fight you with my hands on account of the girl,
Not with you, nor with any other, since what is taken
Is only what was given me; But concerning what else is mine
Beside my fast, black ship, these you would not carry off,
Seizing them against my will. Up now! Come try indeed!
So that these should rejoice all the more.
Surely your black blood will quickly flow around my spear."


Thus ends the verbal portion of this disastrous quarrel with Achilles threatening to paint his spear black with Agamemnon's blood if his minions should attempt to seize any of his possessions, save Briseis. His logic is interesting here: though he treasures the maiden and stakes such a great deal of his personal pride on Agamemnon's not having her, in the end he decides not to spill blood over this saying that what is being taken from him was a gift from the armies and not a thing that was truly his own and therefore inviolable.

Day 45: The Limits of Good Advice

Lines 269-89
καὶ μὲν τοῖσιν ἐγὼ μεθομίλεον ἐκ Πύλου ἐλθών,
τηλόθεν ἐξ ἀπίης γαίης· καλέσαντο γὰρ αὐτοί·
καὶ μαχόμην κατ' ἔμ' αὐτὸν ἐγώ· κείνοισι δ' ἂν οὔ τις
τῶν, οἳ νῦν βροτοί εἰσιν ἐπιχθόνιοι, μαχέοιτο.
καὶ μέν μευ βουλέων ξύνιεν πείθοντό τε μύθῳ.
ἀλλὰ πίθεσθε καὶ ὔμμες, ἐπεὶ πείθεσθαι ἀμεινον.
μήτε σὺ τόνδ' ἀγαθός περ ἐὼν ἀποαίρεο κούρην,
ἀλλ' ἔα, ὥς οἱ πρῶτα δόσαν γέρας υἷες Ἀχαιῶν.
μήτε σύ, Πηλεΐδη, θέλ' ἐριζέμεναι βασιλῆι
ἀντιβίην, ἐπεὶ οὔ ποθ' ὁμοίης ἔμμορε τιμῆς
σκηπροῦχος βασιλεύς, ᾧ τε Ζεὺς κῦδος ἔδωκεν.
εἰ δὲ σὺ καρτερός ἐσσι, θεὰ δέ σε γείνατο μήτηρ,
ἀλλ' ὁδε φέρτερός ἐστιν, ἐπεὶ πλεόνεσσιν ἀνάσσει.
Ἀτρεΐδη, σὺ δε παῦε τεὸν μένος· αὐτὰρ ἐγώ γε
λίσσομ' Ἀχιλλῆι μεθέμεν χόλον ὅς μέγα πᾶσιν
ἕρκος Ἀχαιοῖσιν πέλεται πολέμοιο κακοῖο."

τὸν δ' ἀπαμειβόμενος προσέφη κρείων Ἀγαμέμνων·
"ναὶ δὴ ταῦτα γε πάντα, γέρον, κατὰ μοῖραν ἔειπες
ἀλλ' ὅδ' ἀνὴρ ἐθέλει περὶ πάντων ἔμμεναι ἄλλων,
πάντων μὲν κρατέειν ἐθέλει, πάντεσσι δ' ανάσσειν,
πᾶσι δὲ σημαίνειν, ἅ τιν' οὐ πείσεσθαι ὀίω.

And certainly I consorted with these, coming from far Pylos,
From a distant land, for they themselves called me there,
And I myself did battle; but none of the mortal men
Who live now on earth would fight with these.
And of course those men hearkened to my counsels
And would heed my word. But obey this, since the better man hearkens to;
And you, do not deprive this one so brave of the maiden,
But let it be, since the sons of the Achaeans
Gave the prize to him first. And you, son of Peleus,
Do not seek to strive with the king in antagonism,
Since never has a scepter bearing king, to whom Zeus
Gave glory, received a similar share of honor.
And even if you are the stronger, since a goddess mother bore you,
But this one is more powerful, since he rules over many.
And you, son of Atreus, check your rage; moreover I beg it,
For Achilles' sake, give up this rage, against one who is a mighty bulwark
For all the Achaeans against evil war."

And in reply, the lord Agamemnon addressed him:
"Surely old man you have spoken all this as is fitting,
But this man desires to be above all others, certainly
He wishes to hold sway over all, and to rule all,
And to command all, I think there is one who does not obey.


An amazing scene on so many levels. First, we see the limits of wisdom, if such a thing can be said, or least of good advice. Nestor starts telling the two clashing heroes that better men than they have followed his advice so these two better do it. And he proceeds to tell them exactly what to do. One can talk all one wants about Nestor's beautiful counsels and his supposed magical ability with words, but the fact is here that this personification of ancient wisdom does not succeed, and in fact fails miserably, for Agamemnon returns straightaway to his quarrel with Achilles the moment that the old king is done speaking. One could think of better ways that Nestor could have handled the situation, such as telling a story from his youth about how such a petty conflict had destroyed a vast enterprise, but he did not do that since he was a king and not a poet. There is a certain haughtiness to his position here: I am recognized as the wisest of the wise, and have always been recognized as such by better men than you two, so you had better do what I say. How would one expect two exceedingly proud men who have just been quarrelling to react?

Time for a random historical meandering here: I was thinking over this whole experience of haughtiness and arrogance and how they are unmistakably condemned in this poem, and I was comparing them in my mind with the tales of the Israelites in the Hebrew Bible, some of which was written contemporaneously with the Iliad and the Odyssey, where those who exhibit these same qualities find equal censure. While I was mulling this over in my mind I started to ponder those late Bronze Age stellae, or monuments, left behind by the monarchs of that time, above all by the pharaohs of Egypt where by reading them one would think that Pharaoh had destroyed an entire enemy army all by himself. These things would be set up if the battle was a draw, such as Kadesh, or even if it resulted in a defeat. The king would smite an entire enemy army and wipe them from the face of the earth, only for that army to magically reincarnate the next year and for the king to smite them once again. The kingdoms of the Bronze Age fell suddenly, at the beginning of the twelfth century B.C. and I wonder if some memory of their collapse as a condemnation for this arrogance transmitted to Homer's age and on into the classical world that was to follow? For one never sees this open display of ridiculous bombast among the great powers again on a consistent basis, not even by the Romans whose empire made these Bronze Age "great kings" look like petty tribal warlords in comparison.

Day 44: Better Men Than You Have Followed My Advice

Lines 260-68
ἤδη γάρ ποτ' ἐγὼ καὶ ἀρείσσιν ἠέ περ ὑμῖν
ἀνδράσιν ὡμίλησα, καὶ οὔ ποτέ μ' οἵ γ' ἀθέριζον.
οὐ γάρ πω τοίους ἴδον ἀνέρας οὐδὲ ἴδωμαι,
οἶον Πειρίθοόν τε Δρύαντα τε ποιμένα λαῶν
Καινέα τ' Ἐξάδιόν τε καὶ ἀντίθεον Πολύφημον
[Θησέα τ' Αἰγεΐδην, ἐπιείκελον ἀθνάτοισιν].
κάροστοι δὴ κεῖνοι ἐπιχθονίων τράφεν ἀνδρῶν·
κάριστοι μὲν ἔσαν καὶ καρτισοις ἐμάχοντο
φηρσὶν ὀρεσχῴοισι, καὶ ἐκπάγλως ἀπόλεσσαν.

For already by this point I associated with far better men than you,
And not ever would they disregard me. At no time has their like
Been known, nor should I again know these men,
Such as Pirithous, and Dryas, and the shepherd of the people Caeneus,
And Exadius, and even Polyphemus who was a match for the gods,
And Aegeus' son Theseus, who was like unto the immortals.
That age bred those mightiest of earth born men;
They were the strongest and they did battle with the mightiest of
The savage beasts who live in mountain lairs,
And they destroyed them terribly.


First a note about the brackets in the Greek text of this post: Pharr states that this line is rather spurious, and though it is included in the text caution should be applied for it is suspected not to be a part of the earliest editions of the poem. He does not give his reasoning for this but I thought that I should include the notation in any case.

This is another marvelous scene where Nestor gives a brief recap of the mythological beginnings of the Greeks. His point being that he was there among these great men who were founders of their race so Achilles and Agamemnon should listen to his advice since the heroes of old, who were far better men, always gave him heed. But of course, as we all know, they will not listen...

Day 43: The Oldest Man in the World Speaks

Lines 250-59
τῷ δ' ἤδη δύο μὲν γενεαὶ μερόπων ἀνθρώπων
ἐφθίαθ, οἵ οἱ πρόσθεν ἅμα τράφεν ἠδὲ γένοντο
ἐν Πύλῳ ἠγαθέῃ, μετὰ δὲ τριτάτοισιν ἄνασσεν.
ὅ σφιν ἐὺ φρονέων ἀγορήσατο καὶ μετέειπεν·
"ὢ πόποι, ἦ μέγα πένθος Ἀχαιίδα γαῖαν ἱκάνει·
ἦ κεν γηθήσαι Πρίαμος Πριάμοιό τε παῖδες,
ἄλλοι τε Τρῶες μέγα κεν κεχαροίατο θυμῷ
εἰ σφῶιν τάδε πάντα πυθοίατο μαρναμένοιιν,
οἳ περὶ μὲν βουλήν Δαναῶν, περὶ δ' ἐστὲ μάχεσθαι.
ἀλλὰ πίθεσθ'· ἄμφω δὲ νεωτέρω ἐστὸν ἐμεῖο.

And for him already two generations of mortal men
Had wasted away, who were born and brought up with him
Before in most sacred Pylos, and he ruled then among the third.
He who was well disposed to them spoke up and addressed them:
"Oh dear me, indeed a great woe comes upon the Achaean land;
Surely Priam and the children of Priam would rejoice
And the other Trojans would be so glad at heart
If they were to learn all this of you two in contention,
You who excel the Danaans in cousel and in battle.
But heed this: since both of you are younger than I.


The opening lines of this section remind of a scene in Lord of the Rings where the wizard Gandalf complained that he had dwelt on earth three hundred lives of men and now he had no time. I'm sure the similarity wasn't lost on Tolkien as fluent as he was in classical languages and literature.
But truly this is a remarkable scene: Nestor here is the personification of ancient wisdom, both in the sense that one's elders should be respected for their age and experience but also he is wisom itself which, as we shall see, is an aged creature and cannot always withstand the impulses of younger men.

Day 42: Smashing Scepters and Honeyed Words

Lines 245-49
ὧς φάτο Πηλεΐδης, ποτὶ δὲ σκῆπτρον βάλε γαίῃ
χρυσείοις ἥλοισι πεπαρμένον, ἕζετο δ' αὐτός·
Ἀτρεΐδης δ' ἑτέρωθεν ἐμήνιε. τοῖσι δὲ Νέστωρ
ἡδυεπὴς ἀνόρουσε, λιγὺς Πυλίων ἀγορητής,
τοῦ καὶ ἀπὸ γλώσσης μέλιτος γλυκίων ῥέεν αὐδή.

Thus the son of Peleus spoke, and the scepter,
Studded with golden nails, he hurled to the earth,
And he seated himself, while Atreus' son raged at him
From the other side. Then Nestor sweet of speech,
That clear toned orator of the Pylians, sprang up,
And from his tongue flowed speech sweeter than honey.


Achilles throws the scepter down to the earth and thus puts a violent exclamation point on his oath from the previous section. The oldest man in the world then jumps up. Nestor, who is the lord of Pylos, fearing (rightly) that this quarrel is growing to hot and might wreck the fortunes of the Achaeans at Troy, steps in to attempt to cool the mood.

Day 41: To Perish at the Hands of Man Slaying Hector

Lines 240-44
ἦ ποτ' Ἀχιλλῆος ποθὴ ἵξεται υἷας Ἀχαιῶν
σύμπαντας· τότε δ' οὔ τι δυνήσεαι ἀχνύμενός περ
χραισμεῖν, εὖτ' ἂν πολλοὶ ὑφ' Ἕκτορος ἀνδροφόνοιο
θνήσκοντες πίπτωσι· σὺ δ' ἔνδοθι θυμὸν ἀμύξεις
χωόμενος, ὅ τ' ἄριστον Ἀχαιῶν οὐδὲν ἔτισας."

Indeed at some time a yearning for Achilles will come up
In every one of the sons of the Achaeans; and then you,
Though grieving, will not be able to aid them,
When many should fall, perishing at the hands of
Man slaying Hector; and you will gnaw within your heart,
Raging, since you in no way honored
The best of the Achaeans."


The rage of Achilles comes here in force, though its consequences have yet to be felt.
From this moment one can draw a straight line through to the rest of the poem: Agamemnon's ill fated charge, followed by Hector's offensive and the burning of the Argive ship, the entrance of Patroclus and the Myrmidons into battle while Achilles sulks in his tent, followed by Patroclus' death at the hands Hector (ironic given Achilles' prediction in this section), the full bloom of the manic rage of Achilles against Hector followed by the latter's death at the hands of Achilles, and finally that meeting between Achilles and Priam in his tent and a somewhat setting of things back to order though not really. It is possible to go from this section and draw out the consequences of the remainder of this tragedy are immediately set in motion.