My Only Family

Homer, Iliad 6.404-432

[Hektor] smiled when he looked on his child in silence,
But Andromache stood near him, shedding tears.
She took his hand in hers and spoke, naming him,

“Husband, you’re wasting your strength–and you don’t pity
Your infant child or unlucky wife who will soon become
Your widow. The Greeks are going to kill you soon,
All of them attacking one after another. It would be better
For me to have die once I lose you. There’ll be no comfort at all
Once you have met your fate, only pain.

I don’t have a father or queen mother,
Glorious Achilles killed my father on that day
When he sacked the well-populated city of the Kilikians,
High-towered Thebes. He murdered Eetion,
But he didn’t strip him of his weapons, since he felt shame in his heart.
Instead he burned him with all of his fancy arms
And heaped a burial mound up over him then the nymphs
Those mountain daughters of aegis-bearing Zeus, planted elm trees in it.

I had seven brothers in my home.
They all went down to Hades’ realm in a single day.
Over the oxen with their shambling feet and the white sheep.
My mother–who was queen under forested Plakos,
He lead away with the rest of their possessions,
But he released her, after accepting incalculable ransom,
Only for dark-arrowed Artemis to strike her down in her father’s halls.

So Hektor, you are my father and queen mother,
My brother too, as well as my strong husband.
Take pity on me now and stay here on the wall,
Don’t orphan your son and make a widow of your wife.”

ἤτοι ὃ μὲν μείδησεν ἰδὼν ἐς παῖδα σιωπῇ·
᾿Ανδρομάχη δέ οἱ ἄγχι παρίστατο δάκρυ χέουσα,
ἔν τ’ ἄρα οἱ φῦ χειρὶ ἔπος τ’ ἔφατ’ ἔκ τ’ ὀνόμαζε·
δαιμόνιε φθίσει σε τὸ σὸν μένος, οὐδ’ ἐλεαίρεις
παῖδά τε νηπίαχον καὶ ἔμ’ ἄμμορον, ἣ τάχα χήρη
σεῦ ἔσομαι· τάχα γάρ σε κατακτανέουσιν ᾿Αχαιοὶ
πάντες ἐφορμηθέντες· ἐμοὶ δέ κε κέρδιον εἴη
σεῦ ἀφαμαρτούσῃ χθόνα δύμεναι· οὐ γὰρ ἔτ’ ἄλλη
ἔσται θαλπωρὴ ἐπεὶ ἂν σύ γε πότμον ἐπίσπῃς
ἀλλ’ ἄχε’· οὐδέ μοι ἔστι πατὴρ καὶ πότνια μήτηρ.
ἤτοι γὰρ πατέρ’ ἁμὸν ἀπέκτανε δῖος ᾿Αχιλλεύς,
ἐκ δὲ πόλιν πέρσεν Κιλίκων εὖ ναιετάουσαν
Θήβην ὑψίπυλον· κατὰ δ’ ἔκτανεν ᾿Ηετίωνα,
οὐδέ μιν ἐξενάριξε, σεβάσσατο γὰρ τό γε θυμῷ,
ἀλλ’ ἄρα μιν κατέκηε σὺν ἔντεσι δαιδαλέοισιν
ἠδ’ ἐπὶ σῆμ’ ἔχεεν· περὶ δὲ πτελέας ἐφύτευσαν
νύμφαι ὀρεστιάδες κοῦραι Διὸς αἰγιόχοιο.
οἳ δέ μοι ἑπτὰ κασίγνητοι ἔσαν ἐν μεγάροισιν
οἳ μὲν πάντες ἰῷ κίον ἤματι ῎Αϊδος εἴσω·
πάντας γὰρ κατέπεφνε ποδάρκης δῖος ᾿Αχιλλεὺς
βουσὶν ἐπ’ εἰλιπόδεσσι καὶ ἀργεννῇς ὀΐεσσι.
μητέρα δ’, ἣ βασίλευεν ὑπὸ Πλάκῳ ὑληέσσῃ,
τὴν ἐπεὶ ἂρ δεῦρ’ ἤγαγ’ ἅμ’ ἄλλοισι κτεάτεσσιν,
ἂψ ὅ γε τὴν ἀπέλυσε λαβὼν ἀπερείσι’ ἄποινα,
πατρὸς δ’ ἐν μεγάροισι βάλ’ ῎Αρτεμις ἰοχέαιρα.
῞Εκτορ ἀτὰρ σύ μοί ἐσσι πατὴρ καὶ πότνια μήτηρ
ἠδὲ κασίγνητος, σὺ δέ μοι θαλερὸς παρακοίτης·
ἀλλ’ ἄγε νῦν ἐλέαιρε καὶ αὐτοῦ μίμν’ ἐπὶ πύργῳ,
μὴ παῖδ’ ὀρφανικὸν θήῃς χήρην τε γυναῖκα·
λαὸν δὲ στῆσον παρ’ ἐρινεόν, ἔνθα μάλιστα
ἀμβατός ἐστι πόλις καὶ ἐπίδρομον ἔπλετο τεῖχος.
τρὶς γὰρ τῇ γ’ ἐλθόντες ἐπειρήσανθ’ οἱ ἄριστοι
ἀμφ’ Αἴαντε δύω καὶ ἀγακλυτὸν ᾿Ιδομενῆα
ἠδ’ ἀμφ’ ᾿Ατρεΐδας καὶ Τυδέος ἄλκιμον υἱόν·
ἤ πού τίς σφιν ἔνισπε θεοπροπίων ἐ¿ εἰδώς,
ἤ νυ καὶ αὐτῶν θυμὸς ἐποτρύνει καὶ ἀνώγει.

Oil painting of Hektor departing from Andromache and Astyanax
John Smibert, “Parting of Hector and Andromache ” MFA Boston 17th Century

The Iliad, a Final Word

Homer, Iliad 24.804

“And so they were completing the burial of horse-taming Hektor”

῝Ως οἵ γ’ ἀμφίεπον τάφον ῞Εκτορος ἱπποδάμοιο.

Schol. bT ad. Hom. Il. 21.804

“Menekrates claims that because he sensed his own weakness and inability [to tell their stories] equally, the poet decided to stay silent about the events after Hektor. The rest of the story is served up well in [the stories] told in the Odyssey. There is really only a summary about the house of Odysseus there. The leftovers remain in the stories Odysseus, Nestor, Menelaus, and lyre-playing Demodokos relate. The brief sack of the city is not worth describing”

Μενεκράτης (cf. F.H.G. II p. 345) φησὶν αἰσθόμενον ἑαυτοῦ ἀσθενείας τὸν ποιητὴν καὶ τοῦ μὴ ὁμοίως δύνασθαι φράζειν σιωπῆσαι τὰ μεθ’ ῞Εκτορα. καλῶς δὲ ἐταμιεύσατο τὰ λοιπὰ ἑαυτῷ τῶν †ζητημάτων† εἰς τὴν ᾿Οδύσσειαν· μικρὰ γὰρ ἦν ἡ ὑπόθεσις περὶ τῆς οἰκίας ᾿Οδυσ-σέως μόνον· τὰ γὰρ λείψανα ἐκεῖ ἃ μὲν ᾿Οδυσσεύς (cf. ι 39—μ 453), ἃ δὲ Νέστωρ (cf. γ 98—312) καὶ Μενέλαος (cf. δ 341—586), ἃ δὲΔημόδοκος κιθαρίζων (cf. θ 73—82. 499—520) φασίν. ἄλλως τε πολιορκίαν μακρὰν οὐκ ἄξιον διηγεῖσθαι.

 

Schol. T ad. Hom. Il. 21.804a

“Some people write “and so they were completing the burial of Hektor. Then the Amazon came / the daughter of Ares, the great-hearted man-killer”

τινὲς γράφουσιν „ὣς οἵ γ’ ἀμφίεπον τάφον ῞Εκτορος· ἦλθε δ’ ᾿Αμαζών, / ῎Αρηος θυγάτηρ μεγαλήτορος ἀνδροφόνοιο” (804. 804a).

This photograph shows a section of the GISP2 ice core from 1837-1838 meters in which annual layers are clearly visible. The appearance of layers results from differences in the size of snow crystals deposited in winter versus summer and resulting variations in the abundance and size of air bubbles trapped in the ice. Counting such layers has been used (in combination with other techniques) to reliably determine the age of the ice. This ice was formed ~16250 years ago during the final stages of the last ice age and approximately 38 years are represented here. By analyzing the ice and the gases trapped within, scientists are able to learn about past climate conditions.

 

The Trojan War Took 30 Years, Not 20

Homer, Iliad 24.761-775

“Among them then Helen was the third to take up the lament”
‘Hektor, you were by far the dearest of my in-laws—
My husband was actually godlike Alexandros,
The one who brought me to Troy. I wish I had died before that.
This is the twentieth years since I arrived from there
And I left my own homeland.
But I have never heard an evil or cruel word from you.
But if anyone else in our home would criticize me,
One of your brothers or sisters or one of their spouses
Or my mother in law—since your father was always as gentle as my own
Then you would hold them back by persuading them with words,
With your very kindness and your kind words.
So, I am weeping for you now and my unlucky self, aggrieved in my heart.
No one else in the wide land of Troy will be here for me,
As gentle and as dear, and everyone else is rough to me.’ ”

http://www.jstor.org/stable/20054056.
τῇσι δ’ ἔπειθ’ ῾Ελένη τριτάτη ἐξῆρχε γόοιο·
῞Εκτορ ἐμῷ θυμῷ δαέρων πολὺ φίλτατε πάντων,
ἦ μέν μοι πόσις ἐστὶν ᾿Αλέξανδρος θεοειδής,
ὅς μ’ ἄγαγε Τροίηνδ’· ὡς πρὶν ὤφελλον ὀλέσθαι.
ἤδη γὰρ νῦν μοι τόδε εἰκοστὸν ἔτος ἐστὶν
ἐξ οὗ κεῖθεν ἔβην καὶ ἐμῆς ἀπελήλυθα πάτρης·
ἀλλ’ οὔ πω σεῦ ἄκουσα κακὸν ἔπος οὐδ’ ἀσύφηλον·
ἀλλ’ εἴ τίς με καὶ ἄλλος ἐνὶ μεγάροισιν ἐνίπτοι
δαέρων ἢ γαλόων ἢ εἰνατέρων εὐπέπλων,
ἢ ἑκυρή, ἑκυρὸς δὲ πατὴρ ὣς ἤπιος αἰεί,
ἀλλὰ σὺ τὸν ἐπέεσσι παραιφάμενος κατέρυκες
σῇ τ’ ἀγανοφροσύνῃ καὶ σοῖς ἀγανοῖς ἐπέεσσι.
τὼ σέ θ’ ἅμα κλαίω καὶ ἔμ’ ἄμμορον ἀχνυμένη κῆρ·
οὐ γάρ τίς μοι ἔτ’ ἄλλος ἐνὶ Τροίῃ εὐρείῃ
ἤπιος οὐδὲ φίλος, πάντες δέ με πεφρίκασιν.

Schol bT A ad Hom, Il. 24.765b

“The twentieth year? Wrong. This can’t be the twentieth year. From the time Helen went to Troy it is established that the gathering of the army happened but that in the twentieth, Odysseus returned to Ithaka.

There was a lot of time wasted in wandering then too.

It is asserted that they spent ten years getting the army together and then they were slowed down by a storm on their own and then once they came to Aulis. So, now is the 20th year since the theft of Helen.

Ten years for the gathering of the army must be added to the Odyssey.”

εἰκοστὸν ἔτος: ψευδές· οὐ γὰρ εἰκοστὸν ἔτος δύναται εἶναι, ἐξ οὗ εἰς τὸ ῎Ιλιον ἦλθεν ῾Ελένη, εἴγε δεκαετὴς μὲν ἡ τοῦ πολέμου παρασκευὴ ὁμολογεῖται γεγονέναι, εἰκοστῷ δὲ ᾿Οδυσσεὺς ἐνιαυτῷ εἰς τὴν ᾿Ιθάκην ἐπανελήλυθε, A b (BCE4)T πολὺν ἐν τῇ πλάνῃ ἐνδιατρίψας χρόνον. AT ῥητέον δὲ ὅτι δέκα ἔτη ἐστρατολόγουν χειμάζοντες ἐν ταῖς ἰδίαις καὶ θέρους εἰς Αὐλίδα ἀφικνούμενοι, νῦν δὲ εἰκοστὸν ἔτος ἐστὶν ἀπὸ τῆς ἁρπαγῆς ῾Ελένης.

ἐπὶ δὲ ᾿Οδυσσέως τὰ δέκα ἔτη τῆς στρατολογίας ἀριθμητέον.

Schol. D ad Hom. Il. 24.765

“The army of the Greeks was gathered over ten years, and another ten years was spent on the siege of Troy.”

Δεκαετίᾳ γὰρ ἠθροίσθη ὁ στρατὸς τῶν ῾Ελλήνων, δεκαετίᾳ δὲ ἄλλῃ ἐπορθήθη ἡ Ιλιος.

color photograph of a wooden horse
From the Manchester Museum: https://multilingualmuseum.manchester.ac.uk/object/toy-horse-with-wheels/

Zeus Will Be Angry if He Dies

Homer, Iliad 20.288-308

Then Aeneas would have struck [Achilles] as he rushed at him
With a stone in the helmet or shield, which would have projected him from ruin,
But Peleus’s son would have robbed him of his life with his sword near at hand—
If Poseidon the earth-shaker had not sharply noticed it all.
Immediately, he spoke this speak among the immortal gods:
“Shit! Truly, I have grief for great-hearted Aeneas
Who soon will go to Hades overcome by Peleus’ son,
All because he listened to the words of far-shooting Apollo,
The fool, that god will not be of any use against harsh ruin.
But why should this guy who isn’t at fault suffer grief now
Without any reason because of other people’s pain when he always
Gave cherished gifts to the gods who hold the wide sky.
But come on, let’s lead him away from death
So that Kronos’ son won’t get enraged somehow if Achilles
Kills him. It is his fate to escape
So that the race of Dardanos won’t go seedless and erased,
Dardanos whom the son of Kronos loved beyond all his children
Who were born to him from mortal women.
Kronos’ son has already turned against Priam’s offspring.
Now, mighty Aeneas will be lord over the Trojans
Along with the children of his children who will be born later on.”

ἔνθά κεν Αἰνείας μὲν ἐπεσσύμενον βάλε πέτρῳ
ἢ κόρυθ’ ἠὲ σάκος, τό οἱ ἤρκεσε λυγρὸν ὄλεθρον,
τὸν δέ κε Πηλεΐδης σχεδὸν ἄορι θυμὸν ἀπηύρα,
εἰ μὴ ἄρ’ ὀξὺ νόησε Ποσειδάων ἐνοσίχθων·
αὐτίκα δ’ ἀθανάτοισι θεοῖς μετὰ μῦθον ἔειπεν·
ὢ πόποι ἦ μοι ἄχος μεγαλήτορος Αἰνείαο,
ὃς τάχα Πηλεΐωνι δαμεὶς ῎Αϊδος δὲ κάτεισι
πειθόμενος μύθοισιν ᾿Απόλλωνος ἑκάτοιο
νήπιος, οὐδέ τί οἱ χραισμήσει λυγρὸν ὄλεθρον.
ἀλλὰ τί ἢ νῦν οὗτος ἀναίτιος ἄλγεα πάσχει
μὰψ ἕνεκ’ ἀλλοτρίων ἀχέων, κεχαρισμένα δ’ αἰεὶ
δῶρα θεοῖσι δίδωσι τοὶ οὐρανὸν εὐρὺν ἔχουσιν;
ἀλλ’ ἄγεθ’ ἡμεῖς πέρ μιν ὑπὲκ θανάτου ἀγάγωμεν,
μή πως καὶ Κρονίδης κεχολώσεται, αἴ κεν ᾿Αχιλλεὺς
τόνδε κατακτείνῃ· μόριμον δέ οἵ ἐστ’ ἀλέασθαι,
ὄφρα μὴ ἄσπερμος γενεὴ καὶ ἄφαντος ὄληται
Δαρδάνου, ὃν Κρονίδης περὶ πάντων φίλατο παίδων
οἳ ἕθεν ἐξεγένοντο γυναικῶν τε θνητάων.
ἤδη γὰρ Πριάμου γενεὴν ἔχθηρε Κρονίων·
νῦν δὲ δὴ Αἰνείαο βίη Τρώεσσιν ἀνάξει
καὶ παίδων παῖδες, τοί κεν μετόπισθε γένωνται.

Schol. T Ad Hom. Il. 20.307-8

“Some people say that [the children of Aeneas live on] through the Romans, which the poet knew from the oracles of the Sibyl, while others claim that the Aiolians expelled the descendants of Aeneas. But those who claim that Aphrodite devised the Trojan War because she knew this are wrong”

οἱ μὲν διὰ ῾Ρωμαίους φασίν, ἅπερ εἰδέναι τὸν ποιητὴν ἐκ τῶν Σιβύλλης
χρησμῶν, οἱ δέ, ὅτι Αἰολεῖς ἐξέβαλον τοὺς ἀπογόνους Αἰνείου. πταί-
ουσι δέ, ὅσοι φασὶ τοῦτο εἰδυῖαν ᾿Αφροδίτην μηχανήσασθαι τὸν
Τρωϊκὸν πόλεμον.

Black figure vase of Aeneas carrying his father Anchises
MET Accession number: 56.171.26 C. 500 BCE

Zeus’ Pity and Tears of Blood

For a longer commentary on this passage, see “Even Zeus Suffers…” on Painful Signs

Homer, Iliad 16.431-461

“As the son of crooked-minded Kronos was watching them, he felt pity
And he addressed Hera, his sister and wife:
“Shit. Look, it is fate for the man most dear to me, Sarpedon,
To be overcome by Patroklos, son of Menoitios.
My hearts is split in two as I rush through my thoughts:
Either I will snatch him up still alive from the lamentable battle
And set him down in the rich deme of Lykia,
Or I will overcome him already at the hands of Patroklos.”

“Then queen, ox-eyed Hera answered him
Most shameful son of Kronos, what kind of a thing have you said.
Do you really want to rescue from discordant death
When it was long ago fated for this man because he is mortal?
Do it. But the rest of the gods will not praise you for it.
I’ll tell you something else, and keep this in your thoughts:
If you send Sarpedon alive to his own home,
Think about how one of the other gods won’t want
To send their dear son free of the oppressive conflict.
For around the great city of Priam there are many sons
Of the immortals fighting, and you will incite rage in those gods.
But if this is ear to you, and your heart does mourn,
Let him stay in the oppressive battle indeed
To be overcome by the hands of Patroklos, Menoitios’ son.
Then when his soul and and his life leaves him,
Have death and sweet sleep take him until
They arrive at the land of broad Lykia.
There, his relatives and friends will bury him
With a tomb and a marker. This is the honor due to the dead.

“So she spoke, and the father of men and gods did not disobey her.
He was shedding bloody teardrops to the ground,
Honoring his dear son, the one Patroklos was about to destroy
Far off from his fatherland in fertile Troy.”

τοὺς δὲ ἰδὼν ἐλέησε Κρόνου πάϊς ἀγκυλομήτεω,
῞Ηρην δὲ προσέειπε κασιγνήτην ἄλοχόν τε·
ὤ μοι ἐγών, ὅ τέ μοι Σαρπηδόνα φίλτατον ἀνδρῶν
μοῖρ’ ὑπὸ Πατρόκλοιο Μενοιτιάδαο δαμῆναι.
διχθὰ δέ μοι κραδίη μέμονε φρεσὶν ὁρμαίνοντι,
ἤ μιν ζωὸν ἐόντα μάχης ἄπο δακρυοέσσης
θείω ἀναρπάξας Λυκίης ἐν πίονι δήμῳ,
ἦ ἤδη ὑπὸ χερσὶ Μενοιτιάδαο δαμάσσω.
Τὸν δ’ ἠμείβετ’ ἔπειτα βοῶπις πότνια ῞Ηρη·
αἰνότατε Κρονίδη ποῖον τὸν μῦθον ἔειπες.
ἄνδρα θνητὸν ἐόντα πάλαι πεπρωμένον αἴσῃ
ἂψ ἐθέλεις θανάτοιο δυσηχέος ἐξαναλῦσαι;
ἔρδ’· ἀτὰρ οὔ τοι πάντες ἐπαινέομεν θεοὶ ἄλλοι.
ἄλλο δέ τοι ἐρέω, σὺ δ’ ἐνὶ φρεσὶ βάλλεο σῇσιν·
αἴ κε ζὼν πέμψῃς Σαρπηδόνα ὃν δὲ δόμον δέ,
φράζεο μή τις ἔπειτα θεῶν ἐθέλῃσι καὶ ἄλλος
πέμπειν ὃν φίλον υἱὸν ἀπὸ κρατερῆς ὑσμίνης·
πολλοὶ γὰρ περὶ ἄστυ μέγα Πριάμοιο μάχονται
υἱέες ἀθανάτων, τοῖσιν κότον αἰνὸν ἐνήσεις.
ἀλλ’ εἴ τοι φίλος ἐστί, τεὸν δ’ ὀλοφύρεται ἦτορ,
ἤτοι μέν μιν ἔασον ἐνὶ κρατερῇ ὑσμίνῃ
χέρσ’ ὕπο Πατρόκλοιο Μενοιτιάδαο δαμῆναι·
αὐτὰρ ἐπὴν δὴ τόν γε λίπῃ ψυχή τε καὶ αἰών,
πέμπειν μιν θάνατόν τε φέρειν καὶ νήδυμον ὕπνον
εἰς ὅ κε δὴ Λυκίης εὐρείης δῆμον ἵκωνται,
ἔνθά ἑ ταρχύσουσι κασίγνητοί τε ἔται τε
τύμβῳ τε στήλῃ τε· τὸ γὰρ γέρας ἐστὶ θανόντων.

῝Ως ἔφατ’, οὐδ’ ἀπίθησε πατὴρ ἀνδρῶν τε θεῶν τε·
αἱματοέσσας δὲ ψιάδας κατέχευεν ἔραζε
παῖδα φίλον τιμῶν, τόν οἱ Πάτροκλος ἔμελλε
φθίσειν ἐν Τροίῃ ἐριβώλακι τηλόθι πάτρης.

Color Photograph of a vase showing Sarpedon’s body carried by Hypnos and Thanatos (Sleep and Death), while Hermes watches. Side A of the so-called “Euphronios krater”, Attic red-figured calyx-krater signed by Euxitheos (potter) and Euphronios (painter), ca. 515 BC.
Sarpedon’s body carried by Hypnos and Thanatos (Sleep and Death), while Hermes watches. Side A of the so-called “Euphronios krater”, Attic red-figured calyx-krater signed by Euxitheos (potter) and Euphronios (painter), ca. 515 BC.

Imagine Escaping War

Homer, Iliad 12.310-328

‘Glaukos, why are you and I honored before others
by place, the best meat and cups filled with wine
in Lykia, and all men look on us as gods,
and we have great tracts of land Xanthos’ banks,
good holdings with orchards and vineyards, farmland for wheat too?
Because of this we must stand at the head of the Lykians
and take our part of the burden of battle’s fire
so that one of those well-armored Lykians may see us and say:
“Indeed, these lords of Lykia are no base-born men,
these kings of ours, who dine on the fatted sheep selected for them
and drink the finest wine, since there is in fact strength
and courage in them, when they fight in the forefront of the Lykians.”

But, friend, imagine if you and I could escape this battle
and be able to live forever, ageless, immortal–
then neither would I myself go on fighting in the frontlines
nor would I tell you to seek the fighting that brings us glory.
But now, since death’s ghosts stand around us numbered
in their thousands and no person can ever escape them,
let’s go on and claim this glory for ourselves or give it to others in turn.”

Γλαῦκε τί ἢ δὴ νῶϊ τετιμήμεσθα μάλιστα
ἕδρῃ τε κρέασίν τε ἰδὲ πλείοις δεπάεσσιν
ἐν Λυκίῃ, πάντες δὲ θεοὺς ὣς εἰσορόωσι,
καὶ τέμενος νεμόμεσθα μέγα Ξάνθοιο παρ’ ὄχθας
καλὸν φυταλιῆς καὶ ἀρούρης πυροφόροιο;
τὼ νῦν χρὴ Λυκίοισι μέτα πρώτοισιν ἐόντας
ἑστάμεν ἠδὲ μάχης καυστείρης ἀντιβολῆσαι,
ὄφρά τις ὧδ’ εἴπῃ Λυκίων πύκα θωρηκτάων·
οὐ μὰν ἀκλεέες Λυκίην κάτα κοιρανέουσιν
ἡμέτεροι βασιλῆες, ἔδουσί τε πίονα μῆλα
οἶνόν τ’ ἔξαιτον μελιηδέα· ἀλλ’ ἄρα καὶ ἲς
ἐσθλή, ἐπεὶ Λυκίοισι μέτα πρώτοισι μάχονται.
ὦ πέπον εἰ μὲν γὰρ πόλεμον περὶ τόνδε φυγόντε
αἰεὶ δὴ μέλλοιμεν ἀγήρω τ’ ἀθανάτω τε
ἔσσεσθ’, οὔτέ κεν αὐτὸς ἐνὶ πρώτοισι μαχοίμην
οὔτέ κε σὲ στέλλοιμι μάχην ἐς κυδιάνειραν·
νῦν δ’ ἔμπης γὰρ κῆρες ἐφεστᾶσιν θανάτοιο
μυρίαι, ἃς οὐκ ἔστι φυγεῖν βροτὸν οὐδ’ ὑπαλύξαι,
ἴομεν ἠέ τῳ εὖχος ὀρέξομεν ἠέ τις ἡμῖν.

: Patroclus (naked, on the right) kills Sarpedon (wearing Lycian clothes, on the left) with his spear, while Glaucus comes to the latter's help.
He did give glory to someone else. Protolucana red-figure hydria by the Policoro Painter, ca. 400 BC. From the so-called tomb of the Policoro Painter in Heraclaea. Stored in the Museo Nazionale Archaeologico of Policoro.

For a discussion of the importance of this speech with bibliography, see Painful Signs

How Do You Say Trick-Or-Treat in Latin and Greek?

repeated, but an important thread

Send me more languages and more suggestions and I will add them.

Latin — Aut dulcia aut dolum

Modern Greek: φάρσα ή κέρασμα

Ancient Greek: δόλος ἢ μισθός (see below for citation)

I prefer: δόλος ἢ δῶρον (but will take some suggestion for candy or sweet)

But what I really like is δόλος ἢ ξείνιον because I think Odysseus is the original trick(ster)-treater.

Odyssey 9.174-76

‘After I arrive, I will test these men, whoever they are,
Whether they are arrogant and wild, unjust men
Or kind to guests with a godfearing mind.”

ἐλθὼν τῶνδ’ ἀνδρῶν πειρήσομαι, οἵ τινές εἰσιν,
ἤ ῥ’ οἵ γ’ ὑβρισταί τε καὶ ἄγριοι οὐδὲ δίκαιοι,
ἦε φιλόξεινοι, καί σφιν νόος ἐστὶ θεουδής.’

9.229: “So that I might see him and whether he will give me guest gifts”
ὄφρ’ αὐτόν τε ἴδοιμι, καὶ εἴ μοι ξείνια δοίη.

9.406 “Really, is no one killing you by trick or by force?
ἦ μή τίς σ’ αὐτὸν κτείνει δόλῳ ἠὲ βίηφι;’

9.408 “Friends, No one is killing me with trick or force.”
‘ὦ φίλοι, Οὖτίς με κτείνει δόλῳ οὐδὲ βίηφιν.’

14.330 “absent already for a while, either openly or secretly”
ἤδη δὴν ἀπεών, ἢ ἀμφαδὸν ἦε κρυφηδόν.

cf.  Dutch “treats or your life”

There is this too:

Also:

Image result for Ancient GReek odysseus in disguise

Twitter

https://twitter.com/Nanocyborgasm/status/922826477346926592

Facebook: How do you say trick or trick in Latin?

Euthyphro: How DO you say “trick or treat” in Latin?

Socrates: I’ve sometimes used “Aut dulcia aut dolum!”

Sententiae Antiquae Working on it…

Ion: ‘Dolus donumve’ or indeed ‘dolus nisi donum’

Thrasymachus: While I like the alliteration, I don’t think *donum* works here.

As a “trick”—in this sense—isn’t really a deceit (more like a joke), and as the “treat” is something trifling (not a *gift*, which carries a sense of formality), I am wondering on something like “nugas nucesve,” “jests or nuts.”

While nuces were strewn at wedding and festivals (I’m thinking of the throwing of small bits of candy at bar mitzvahs, etc.), they were also children’s playthings, which captures, I think the idea of “treat,” as something given informally, even anonymously, and without expectation of return

You need the accusative, not the nominative.

Cratylus:  Dulcia aut ludos?

The Hateful Things Usually Happen Out of Sight

CW: Excessive ViolenceGenocidal Thoughts

Right before this scene, Adrastos has begged Menelaos to take him as a hostage and ransom him alive to his father

 Homer, Iliad 6.52-65

“And then [Menelaos] was intending to give Adrastus
To an attendant to take back to the Achaeans’ swift ships
But Agamemnon came rushing in front of him and spoke commandingly

“Oh my fool Menelaos, why do you care so much about people?
Did your house suffer the best treatment by the Trojans?
Let none of them flee dread death at our hands,
Not even a mother who carries in her womb
a child that will be a boy, let not one flee, but instead
Let everyone at Troy perish, unwept and unseen.”

The hero spoke like this and changed his brother’s mind,
Since he advised properly. He pushed the hero
Adrastos away from him with his hand, but strong Agamemnon
Struck him in the throat. He was turned down and Atreus’ son
Stepped on his chest with his foot and retrieved his dark spear.

καὶ δή μιν τάχ’ ἔμελλε θοὰς ἐπὶ νῆας ᾿Αχαιῶν
δώσειν ᾧ θεράποντι καταξέμεν· ἀλλ’ ᾿Αγαμέμνων
ἀντίος ἦλθε θέων, καὶ ὁμοκλήσας ἔπος ηὔδα·
ὦ πέπον ὦ Μενέλαε, τί ἢ δὲ σὺ κήδεαι οὕτως
ἀνδρῶν; ἦ σοὶ ἄριστα πεποίηται κατὰ οἶκον
πρὸς Τρώων; τῶν μή τις ὑπεκφύγοι αἰπὺν ὄλεθρον
χεῖράς θ’ ἡμετέρας, μηδ’ ὅν τινα γαστέρι μήτηρ
κοῦρον ἐόντα φέροι, μηδ’ ὃς φύγοι, ἀλλ’ ἅμα πάντες
᾿Ιλίου ἐξαπολοίατ’ ἀκήδεστοι καὶ ἄφαντοι.
῝Ως εἰπὼν ἔτρεψεν ἀδελφειοῦ φρένας ἥρως
αἴσιμα παρειπών· ὃ δ’ ἀπὸ ἕθεν ὤσατο χειρὶ
ἥρω’ ῎Αδρηστον· τὸν δὲ κρείων ᾿Αγαμέμνων
οὖτα κατὰ λαπάρην· ὃ δ’ ἀνετράπετ’, ᾿Ατρεΐδης δὲ
λὰξ ἐν στήθεσι βὰς ἐξέσπασε μείλινον ἔγχος.

Schol. bT Ad 6.58-59b ex

These words are despicable and ill-fit to a kingly character. Through them [Agamemnon] reveals his animal nature. The audience, because they are human, hate something excessively bitter and dehumanizing like this. This is why [poets] conceal people who do these kinds of things in tragedies off stage and they only signal what has happened through the voices that can be heard or through later messengers, so that they [the poets] might not be hated along with what is performed.

But note that if these words had been spoken before the oath, then there would be a reason for complaint. But since they follow the oaths and their breaking, Agamemnon is not problematic. For the audience also practically wants this: the disappearance of the race of oath breakers.”

ex. μηδ’ ὅντινα<—μηδ’ ὃς φύγοι>: μισητὰ καὶ οὐχ ἁρμόζοντα βασιλικῷ ἤθει τὰ ῥήματα· τρόπου γὰρ ἐνδείκνυσι θηριότητα, ὁ δὲ ἀκροατὴς ἄνθρωπος ὢν μισεῖ τὸ ἄγαν πικρὸν καὶ ἀπάνθρωπον. ὅθεν κἀν ταῖς τραγῳδίαις κρύπτουσι τοὺς δρῶντας τὰ τοι-αῦτα ἐν ταῖς σκηναῖς καὶ ἢ φωναῖς τισιν ἐξακουομέναις ἢ δι’ ἀγγέλων ὕστερον σημαίνουσι τὰ πραχθέντα, οὐδὲν ἄλλο ἢ φοβούμενοι, μὴ αὐτοὶ συμμισηθῶσι τοῖς δρωμένοις. λεκτέον δὲ ὅτι, εἰ μὲν ἐλέγετο ταῦτα πρὸ τῆς ἐπιορκίας, ἔγκλημα ἂν ἦν· ἐπεὶ δὲ μετὰ τοὺς ὅρκους καὶ τὴν παράβασιν, οὐκ ἐπαχθὴς ᾿Αγαμέμνων· σχεδὸν γὰρ καὶ ὁ ἀκροατὴς τοῦτο βούλεται, τὸ μηδὲ γένος ἐπιλιμπάνεσθαι τῶν ἐπιόρκων.

he front of this Athenian black-figure neck-amphora shows such a conflict. In the center of the scene, two warriors battle over a corpse, stripped of all its armor except for the helmet and shield. A similar scene appears to the left. To the right, a warrior chases a fleeing opponent. The scene on the back of the vase shows a group of warriors flanked by riders and onlookers, and a procession of galloping horsemen decorates the shoulder on both sides of the vase.
Attic Black-figure Neck Amphora attributed to Group E – Workshop of Exekias, ca. 540 BCE, depicting Two Warriors Fighting Over a Corpse – possible the battle of Aias (Ajax) and Hektor over the body of Patroklos

Anger, Eggs, and Some Semen: A Recipe for Apostasy

Further adventures in the Homeric Scholia

Schol. b ad Il. 2.783

“They report that Gaia, annoyed over the murder of the giants, slandered Zeus to Hera and that she went to speak out to Kronos. He gave her two eggs and he rubbed them down with his own semen and ordered her to put them down in the ground from where a spirit would arise who would rebel against Zeus from the beginning. She did this because she was really angry and set them down below Arimos in Kilikia.

But when Typhoeus appeared Hera relented and told Zeus everything. He struck him down with lightning and named him Mt. Aetna. This report works well for us not to have an issue that this is the Homeric Account. He names the grave a resting place euphemistically.”

φασὶ τὴν Γῆν ἀγανακτοῦσαν ἐπὶ τῷ φόνῳ τῶν Γιγάντων διαβαλεῖν Δία τῇ ῞Ηρᾳ. τὴν δὲ πρὸς Κρόνον ἀπελθοῦσαν ἐξειπεῖν. τὸν δὲ δοῦναι αὐτῇ δύο ᾠά, τῷ ἰδίῳ χρίσαντα θορῷ καὶ κελεύσαντα κατὰ γῆς ἀποθέσθαι, ἀφ’ ὧν ἀναδοθήσεται δαίμων ὁ ἀποστήσων Δία τῆς ἀρχῆς. θέσθαι, ἀφ’ ὧν ἀναδοθήσεται δαίμων ὁ ἀποστήσων Δία τῆς ἀρχῆς. ἡ δέ, ὡς εἶχεν ὀργῆς, ἔθετο αὐτὰ ὑπὸ τὸ ῎Αριμον τῆς Κιλικίας. ἀναδο-θέντος δὲ τοῦ Τυφῶνος ῞Ηρα διαλλαγεῖσα Διῒ τὸ πᾶν ἐκφαίνει. ὁ δὲ κεραυνώσας Αἴτνην τὸ ὄρος ὠνόμασεν. καλῶς δὲ καὶ τὸ φασίν, ἵνα  μὴ προσκρούοιμεν ὡς ῾Ομηρικῷ ὄντι τῷ στίχῳ. εὐφήμως δὲ τὸν τάφον εὐνὰς ἐκάλεσεν.

Heracles and Typhon, Acr. 36 plus. From the West Pediment of Hekatompedon. Acropolis Musuem, Athens.

Did He Die or Not?

Homer. Iliad. 11.349-360.

. . . [Diomedes] hurled his long-shadowed spear
at Hector’s head and did not miss: he hit
his helmet’s tip. But bronze deflected bronze
from fair skin: the spear failed on Hector’s headpiece
(three layers, cone shaped, Phoebus Apollo’s gift).
Hector scurried back and blended with the pack,
fell to his knee and stayed there, thick hand bracing
the ground. Black night blanketed his eyes.
But while Tydeus’s son tracked his spear’s woosh
to where it fell far beyond the first fighters,
Hector revived, scuttered into his car,
and off he drove, into the crush of men.
He’d given black fate the slip.

ἦ ῥα, καὶ ἀμπεπαλὼν προΐει δολιχόσκιον ἔγχος
καὶ βάλεν, οὐδʼ ἀφάμαρτε τιτυσκόμενος κεφαλῆφιν,
ἄκρην κὰκ κόρυθα· πλάγχθη δʼ ἀπὸ χαλκόφι χαλκός,
οὐδʼ ἵκετο χρόα καλόν· ἐρύκακε γὰρ τρυφάλεια
τρίπτυχος αὐλῶπις, τήν οἱ πόρε Φοῖβος Ἀπόλλων.
Ἕκτωρ δʼ ὦκʼ ἀπέλεθρον ἀνέδραμε, μίκτο δʼ ὁμίλῳ,
στῆ δὲ γνὺξ ἐριπὼν καὶ ἐρείσατο χειρὶ παχείῃ
γαίης· ἀμφὶ δὲ ὄσσε κελαινὴ νὺξ ἐκάλυψεν.
ὄφρα δὲ Τυδεΐδης μετὰ δούρατος ᾤχετʼ ἐρωὴν
τῆλε διὰ προμάχων, ὅθι οἱ καταείσατο γαίης
τόφρʼ Ἕκτωρ ἔμπνυτο, καὶ ἂψ ἐς δίφρον ὀρούσας
ἐξέλασʼ ἐς πληθύν, καὶ ἀλεύατο κῆρα μέλαιναν.

11.355-356.[F]ell to his knee and stayed there . . . Black night blanketed his eyes” (στῆ δὲ γνὺξ ἐριπὼν . . . ἀμφὶ δὲ ὄσσε κελαινὴ νὺξ ἐκάλυψεν): 

The controversy in the scholia:

One scholiast says of Homer and these verses:  

“The blind one is fond of lies, and he is the perfect liar. For first, Hector was not wounded, as he himself says, and then there’s the scurrying [ἀνέδραμε] of a man who has his strength (11.354). Isn’t an account of why he fell to his knees and died of something insignificant missing?  

ώς φιλοψευδής ό τυφλός,  ότι και άριστα ψεύδεται· πρώτον μέν γάρ ούκ έτρώθη ó “Εκτωρ, ώς αύτός φησιν, . . . είτα δέ καί τό άναδραμεϊν (cf. Λ 354) πολύ έρρωμένου τινός έστιν. πώς ούν καί έπεσεν έπί γούνατα καί απέθανε μικρού δεΐν; (Schol. A. ad Il. 11.355c. ex vel. Porph.)

This scholiast and others, as well as the poem’s ancient editors, were vexed by the formular indication of Hector’s death (“black night blanketed his eyes”) when Hector obviously survived Diomedes’ spear. 

The scholia explains the seemingly inappropriate use of the formula in 11.355-356 by offering that it was improperly transferred from the 5.309-310 account of Aeneas (Schol. A. 356a. and T. 356c).

An alternative theory:

In Book 5, Apollo’s actions saved Aeneas following a boulder’s blow to the warrior’s hip  (5.343-346).  

In Book 11, Apollo’s action saved Hector from a spear’s assault: he had gifted Hector a spear-stopping helmet. 

The Cambridge Commentary says that the ascription of the helmet to Apollo is only an idiom for the gear’s strength and good construction. 

I’m not sure that’s right. It seems to me the helmet is in fact a metonym for Apollo’s intervention. That is to say, it is through the helmet that Apollo saved Hector. I’m building on what an insightful scholiast says: 

“He [Hector] would have died, were it not for the divinity of the helmet” ( . . . άπέθανεν αν, εί μή διά την θειότητα τοϋ so κράνους [Schol. T. 353b]). 

It is divinity itself, not good metalworking, which saved Hector. The divinity is an emanation from Apollo.  

In both the Aeneas and Hector episodes, (1) it is Diomedes who attempts a kill, (2) he only just fails, and that’s thanks to (3) Apollo’s intervention. Perhaps we can say that the formular verses “[he] fell to his knee and stayed there . . . black night blanketed his eyes” belong to a larger formula whose elements are Diomedes, a warrior’s near death at his hand, and Apollo’s saving intervention.

color photograph of pallbearers carrying a white coffin
Not a scene from the extant Iliad.

Larry Benn has a B.A. in English Literature from Harvard College, an M.Phil in English Literature from Oxford University, and a J.D. from Yale Law School. Making amends for a working life misspent in finance, he’s now a hobbyist in ancient languages and blogs at featsofgreek.blogspot.com.