# The Iliad, Book 24: The Ransom of Hector

Ἰλιάς · Homer · The Ransom of Hector

Zeus orders Achilles to give up the body. Priam comes to his tent by night, and Achilles gives him his son. Hector is buried.

Source: https://1732studios.com/books/iliad/24. Data: https://1732studios.com/books/iliad/24.json. Audio: https://audio.1732studios.com/iliad/<line id>.m4a.

**1** λῦτο δʼ ἀγών, λαοὶ δὲ θοὰς ἐπὶ νῆας ἕκαστοι  
The assembly broke up, and the people scattered, each to their swift ships,

**2** ἐσκίδναντʼ ἰέναι. τοὶ μὲν δόρποιο μέδοντο  
to go their ways. They turned their thoughts to supper

**3** ὕπνου τε γλυκεροῦ ταρπήμεναι· αὐτὰρ Ἀχιλλεὺς  
and to having their fill of sweet sleep; but Achilles

**4** κλαῖε φίλου ἑτάρου μεμνημένος, οὐδέ μιν ὕπνος  
wept, remembering his dear comrade, nor did sleep

**5** ᾕρει πανδαμάτωρ, ἀλλʼ ἐστρέφετʼ ἔνθα καὶ ἔνθα  
the all-subduing take him, but he tossed this way and that,
> Sleep, the all-subduing: πανδαμάτωρ means "subduing all." Sleep is personified through an epithet that makes its failure to master Achilles as striking as its ordinary power over every living thing.

**6** Πατρόκλου ποθέων ἀνδροτῆτά τε καὶ μένος ἠΰ,  
longing for Patroclus' manhood and noble strength,

**7** ἠδʼ ὁπόσα τολύπευσε σὺν αὐτῷ καὶ πάθεν ἄλγεα  
and all he had accomplished with him, and all the pains he had suffered,
> Winding a task to its end: τολυπεύω begins with the image of winding thread into a ball and comes to mean carrying a difficult work through to completion. Achilles remembers the whole tangled labor of the life he and Patroclus shared.

**8** ἀνδρῶν τε πτολέμους ἀλεγεινά τε κύματα πείρων·  
passing through the wars of men and the grievous waves.

**9** τῶν μιμνησκόμενος θαλερὸν κατὰ δάκρυον εἶβεν,  
Remembering these things, he let fall a swelling tear,

**10** ἄλλοτʼ ἐπὶ πλευρὰς κατακείμενος, ἄλλοτε δʼ αὖτε  
now lying on his side, and now again

**11** ὕπτιος, ἄλλοτε δὲ πρηνής· τοτὲ δʼ ὀρθὸς ἀναστὰς  
on his back, now face down; then rising upright,

**12** δινεύεσκʼ ἀλύων παρὰ θῖνʼ ἁλός· οὐδέ μιν ἠὼς  
he wandered distraught along the seashore; nor did Dawn
> Grief as repeated wandering: The iterative ending -σκ- presents Achilles' wandering as a repeated habit, not a single walk along the shore. The same iterative force continues through the dawn routine that follows.

**13** φαινομένη λήθεσκεν ὑπεὶρ ἅλα τʼ ἠϊόνας τε.  
escape his notice as she appeared over sea and shores.

**14** ἀλλʼ ὅ γʼ ἐπεὶ ζεύξειεν ὑφʼ ἅρμασιν ὠκέας ἵππους,  
But whenever he had yoked the swift horses beneath his chariot,

**15** Ἕκτορα δʼ ἕλκεσθαι δησάσκετο δίφρου ὄπισθεν,  
he would bind Hector behind the car to be dragged,

**16** τρὶς δʼ ἐρύσας περὶ σῆμα Μενοιτιάδαο θανόντος  
and after hauling him three times around the tomb of Menoetius' dead son,

**17** αὖτις ἐνὶ κλισίῃ παυέσκετο, τὸν δέ τʼ ἔασκεν  
he would rest again in his hut, but leave Hector

**18** ἐν κόνι ἐκτανύσας προπρηνέα· τοῖο δʼ Ἀπόλλων  
stretched face down in the dust; yet Apollo

**19** πᾶσαν ἀεικείην ἄπεχε χροῒ φῶτʼ ἐλεαίρων  
kept all disfigurement from his flesh, pitying the man

**20** καὶ τεθνηότα περ· περὶ δʼ αἰγίδι πάντα κάλυπτε  
though he was dead, and covered him wholly with the aegis,

**21** χρυσείῃ, ἵνα μή μιν ἀποδρύφοι ἑλκυστάζων.  
golden, so Achilles would not tear his skin as he dragged him.

**22** ὣς ὃ μὲν Ἕκτορα δῖον ἀείκιζεν μενεαίνων·  
So in his fury he kept dishonoring godlike Hector;

**23** τὸν δʼ ἐλεαίρεσκον μάκαρες θεοὶ εἰσορόωντες,  
but the blessed gods looked on and pitied him,

**24** κλέψαι δʼ ὀτρύνεσκον ἐΰσκοπον ἀργεϊφόντην.  
and urged the keen-eyed slayer of Argus to steal him away.
> Hermes named by epithets: Hermes' name is absent: ἐΰσκοπος calls him keen-eyed or watchful, while ἀργεϊφόντης identifies him as the slayer of Argus. The paired titles are enough to name the divine thief and guide.

**25** ἔνθʼ ἄλλοις μὲν πᾶσιν ἑήνδανεν, οὐδέ ποθʼ Ἥρῃ  
This pleased all the others, but never Hera,

**26** οὐδὲ Ποσειδάωνʼ οὐδὲ γλαυκώπιδι κούρῃ,  
nor Poseidon, nor the bright-eyed maiden;

**27** ἀλλʼ ἔχον ὥς σφιν πρῶτον ἀπήχθετο Ἴλιος ἱρὴ  
they held to the hatred they first had borne sacred Ilion,

**28** καὶ Πρίαμος καὶ λαὸς Ἀλεξάνδρου ἕνεκʼ ἄτης,  
and Priam and his people, because of Paris' ruinous folly,
> Paris' ruinous ate: ἄτη is a blindness or delusion that drives a person into ruinous action and then names the ruin that follows. The Greek calls Paris Alexandros, but the established English name remains Paris.

**29** ὃς νείκεσσε θεὰς ὅτε οἱ μέσσαυλον ἵκοντο,  
who disparaged the goddesses when they came to his sheepfold,

**30** τὴν δʼ ᾔνησʼ ἥ οἱ πόρε μαχλοσύνην ἀλεγεινήν.  
and praised the one who offered him grievous lust.

**31** ἀλλʼ ὅτε δή ῥʼ ἐκ τοῖο δυωδεκάτη γένετʼ ἠώς,  
But when from that time the twelfth dawn had come,

**32** καὶ τότʼ ἄρʼ ἀθανάτοισι μετηύδα Φοῖβος Ἀπόλλων·  
then Phoebus Apollo spoke among the immortals:

**33** σχέτλιοί ἐστε θεοί, δηλήμονες· οὔ νύ ποθʼ ὑμῖν  
"Cruel you are, gods, and doers of harm. Did Hector never

**34** Ἕκτωρ μηρίʼ ἔκηε βοῶν αἰγῶν τε τελείων;  
burn for you the thigh-pieces of bulls and unblemished goats?

**35** τὸν νῦν οὐκ ἔτλητε νέκυν περ ἐόντα σαῶσαι  
Yet now you cannot bear to save him, though he is dead,

**36** ᾗ τʼ ἀλόχῳ ἰδέειν καὶ μητέρι καὶ τέκεϊ ᾧ  
so that his wife may see him, and his mother and his child,

**37** καὶ πατέρι Πριάμῳ λαοῖσί τε, τοί κέ μιν ὦκα  
and his father Priam and his people, who would swiftly

**38** ἐν πυρὶ κήαιεν καὶ ἐπὶ κτέρεα κτερίσαιεν.  
burn him in fire and honor him with funeral gifts.

**39** ἀλλʼ ὀλοῷ Ἀχιλῆϊ θεοὶ βούλεσθʼ ἐπαρήγειν,  
Instead, gods, you choose to help destructive Achilles,

**40** ᾧ οὔτʼ ἂρ φρένες εἰσὶν ἐναίσιμοι οὔτε νόημα  
whose thoughts are neither just, nor is his mind

**41** γναμπτὸν ἐνὶ στήθεσσι, λέων δʼ ὣς ἄγρια οἶδεν,  
yielding within his breast; he knows savage ways, like a lion

**42** ὅς τʼ ἐπεὶ ἂρ μεγάλῃ τε βίῃ καὶ ἀγήνορι θυμῷ  
that yields to its great strength and proud spirit

**43** εἴξας εἶσʼ ἐπὶ μῆλα βροτῶν ἵνα δαῖτα λάβῃσιν·  
and falls upon mortal men's flocks to seize a feast.

**44** ὣς Ἀχιλεὺς ἔλεον μὲν ἀπώλεσεν, οὐδέ οἱ αἰδὼς  
So Achilles has destroyed his pity, and no shame
> Aidos: the check of shame: αἰδώς is the felt regard for others that can restrain a person before dishonor. Apollo stresses its double edge: too much can harm a man, but its absence destroys the restraint owed to the dead and to society.

**45** γίγνεται, ἥ τʼ ἄνδρας μέγα σίνεται ἠδʼ ὀνίνησι.  
comes to him, though shame does men both great harm and good.

**46** μέλλει μέν πού τις καὶ φίλτερον ἄλλον ὀλέσσαι  
A man may well lose someone dearer still,

**47** ἠὲ κασίγνητον ὁμογάστριον ἠὲ καὶ υἱόν·  
a brother born from the same womb, or even a son;

**48** ἀλλʼ ἤτοι κλαύσας καὶ ὀδυράμενος μεθέηκε·  
yet when he has wept and mourned, he lets him go,

**49** τλητὸν γὰρ Μοῖραι θυμὸν θέσαν ἀνθρώποισιν.  
for the Fates gave mankind an enduring heart.

**50** αὐτὰρ ὅ γʼ Ἕκτορα δῖον, ἐπεὶ φίλον ἦτορ ἀπηύρα,  
But when Achilles robbed godlike Hector of his life,

**51** ἵππων ἐξάπτων περὶ σῆμʼ ἑτάροιο φίλοιο  
he fastens him to his horses, and around his dear comrade's tomb

**52** ἕλκει· οὐ μήν οἱ τό γε κάλλιον οὐδέ τʼ ἄμεινον.  
he drags him; this is surely neither finer nor better for Achilles.

**53** μὴ ἀγαθῷ περ ἐόντι νεμεσσηθέωμέν οἱ ἡμεῖς·  
Good though he is, let him beware lest we grow angry with him,

**54** κωφὴν γὰρ δὴ γαῖαν ἀεικίζει μενεαίνων.  
for in his fury he dishonors only unheeding earth."

**55** τὸν δὲ χολωσαμένη προσέφη λευκώλενος Ἥρη·  
Then white-armed Hera spoke to him in anger:

**56** εἴη κεν καὶ τοῦτο τεὸν ἔπος ἀργυρότοξε  
"This word of yours might stand, god of the silver bow,
> Apollo in direct address: ἀργυρότοξε is vocative, the case used in direct address. Hera calls Apollo "god of the silver bow," invoking his familiar weapon even as she rebukes his defense of Hector.

**57** εἰ δὴ ὁμὴν Ἀχιλῆϊ καὶ Ἕκτορι θήσετε τιμήν.  
if you will grant equal honor to Achilles and Hector.

**58** Ἕκτωρ μὲν θνητός τε γυναῖκά τε θήσατο μαζόν·  
Hector was mortal, and suckled at a woman's breast,

**59** αὐτὰρ Ἀχιλλεύς ἐστι θεᾶς γόνος, ἣν ἐγὼ αὐτὴ  
but Achilles is the offspring of a goddess, whom I myself

**60** θρέψά τε καὶ ἀτίτηλα καὶ ἀνδρὶ πόρον παράκοιτιν  
nurtured and cherished and gave to a man as his wife,

**61** Πηλέϊ, ὃς περὶ κῆρι φίλος γένετʼ ἀθανάτοισι.  
to Peleus, who was dear above all to the immortals' hearts.

**62** πάντες δʼ ἀντιάασθε θεοὶ γάμου· ἐν δὲ σὺ τοῖσι  
All you gods came to the wedding; and you among them

**63** δαίνυʼ ἔχων φόρμιγγα κακῶν ἕταρʼ, αἰὲν ἄπιστε.  
feasted with your lyre, companion of wicked men, forever faithless."

**64** τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς·  
Then Zeus the cloud-gatherer answered her and said:

**65** Ἥρη μὴ δὴ πάμπαν ἀποσκύδμαινε θεοῖσιν·  
"Hera, do not be utterly angry with the gods.

**66** οὐ μὲν γὰρ τιμή γε μίʼ ἔσσεται· ἀλλὰ καὶ Ἕκτωρ  
Their honor will not be one and the same; yet Hector too

**67** φίλτατος ἔσκε θεοῖσι βροτῶν οἳ ἐν Ἰλίῳ εἰσίν·  
was dearest to the gods of all the mortals who live in Ilion,

**68** ὣς γὰρ ἔμοιγʼ, ἐπεὶ οὔ τι φίλων ἡμάρτανε δώρων.  
and so he was to me, for he never failed in gifts that pleased me.

**69** οὐ γάρ μοί ποτε βωμὸς ἐδεύετο δαιτὸς ἐΐσης  
For never did my altar lack the fair-shared feast,
> The fair-shared feast: δαὶς ἐΐση is the fixed Homeric phrase for a feast whose portions are fairly divided. Sacrificial gods receive their allotted share just as human guests do at a properly ordered banquet.

**70** λοιβῆς τε κνίσης τε· τὸ γὰρ λάχομεν γέρας ἡμεῖς.  
the libation and the savor of fat — for that is the honor we have won.

**71** ἀλλʼ ἤτοι κλέψαι μὲν ἐάσομεν, οὐδέ πῃ ἔστι,  
But we shall not permit him to be stolen; nor is there any way

**72** λάθρῃ Ἀχιλλῆος θρασὺν Ἕκτορα· ἦ γάρ οἱ αἰεὶ  
to take bold Hector secretly from Achilles, for always

**73** μήτηρ παρμέμβλωκεν ὁμῶς νύκτάς τε καὶ ἦμαρ.  
his mother stays close beside him, alike by night and day.

**74** ἀλλʼ εἴ τις καλέσειε θεῶν Θέτιν ἆσσον ἐμεῖο,  
But if one of the gods would call Thetis nearer to me,

**75** ὄφρά τί οἱ εἴπω πυκινὸν ἔπος, ὥς κεν Ἀχιλλεὺς  
so I may speak to her a close-woven counsel, that Achilles

**76** δώρων ἐκ Πριάμοιο λάχῃ ἀπό θʼ Ἕκτορα λύσῃ.  
may take gifts from Priam and release Hector."

**77** ὣς ἔφατʼ, ὦρτο δὲ Ἶρις ἀελλόπος ἀγγελέουσα,  
So he spoke, and storm-footed Iris rose to carry the message,
> Storm-footed Iris: ἀελλόπος joins Iris to the rush of a storm wind. It is held as "storm-footed," distinct from her other fixed epithets "wind-footed swift" and "swift-footed."

**78** μεσσηγὺς δὲ Σάμου τε καὶ Ἴμβρου παιπαλοέσσης  
and midway between Samothrace and rugged Imbros

**79** ἔνθορε μείλανι πόντῳ· ἐπεστονάχησε δὲ λίμνη.  
she plunged into the dark sea; the waters groaned around her.

**80** ἣ δὲ μολυβδαίνῃ ἰκέλη ἐς βυσσὸν ὄρουσεν,  
She darted to the depths like a leaden weight

**81** ἥ τε κατʼ ἀγραύλοιο βοὸς κέρας ἐμβεβαυῖα  
set into the horn of a field-grazing ox,

**82** ἔρχεται ὠμηστῇσιν ἐπʼ ἰχθύσι κῆρα φέρουσα.  
which goes among ravenous fish, carrying death.

**83** εὗρε δʼ ἐνὶ σπῆϊ γλαφυρῷ Θέτιν, ἀμφὶ δʼ ἄρʼ ἄλλαι  
She found Thetis in a hollow cave, and around her the other

**84** εἵαθʼ ὁμηγερέες ἅλιαι θεαί· ἣ δʼ ἐνὶ μέσσῃς  
goddesses of the sea sat gathered; she in their midst

**85** κλαῖε μόρον οὗ παιδὸς ἀμύμονος, ὅς οἱ ἔμελλε  
wept for the doom of her blameless son, who was destined
> A fate still ahead: ἔμελλε with the infinitive continuing in the next line marks what Achilles was destined to undergo. Hector is already dead, but Achilles' own appointed death still lies ahead of the present scene.

**86** φθίσεσθʼ ἐν Τροίῃ ἐριβώλακι τηλόθι πάτρης.  
to die in Troy of the rich soil, far from his homeland.

**87** ἀγχοῦ δʼ ἱσταμένη προσέφη πόδας ὠκέα Ἶρις·  
Standing close by, swift-footed Iris spoke to her:

**88** ὄρσο Θέτι· καλέει Ζεὺς ἄφθιτα μήδεα εἰδώς.  
"Rise, Thetis; Zeus, who knows imperishable counsels, calls you."
> Counsels that do not perish: ἄφθιτος means unwasting or imperishable. Applied to Zeus' μήδεα, it presents his designs as enduring in force until they reach fulfillment.

**89** τὴν δʼ ἠμείβετʼ ἔπειτα θεὰ Θέτις ἀργυρόπεζα·  
Then the goddess, silver-footed Thetis, answered her:

**90** τίπτέ με κεῖνος ἄνωγε μέγας θεός; αἰδέομαι δὲ  
"Why does that mighty god command me? I feel shame

**91** μίσγεσθʼ ἀθανάτοισιν, ἔχω δʼ ἄχεʼ ἄκριτα θυμῷ.  
to mingle with the immortals, for I hold boundless grief in my heart.

**92** εἶμι μέν, οὐδʼ ἅλιον ἔπος ἔσσεται ὅττί κεν εἴπῃ.  
Yet I will go, and whatever word he speaks shall not be fruitless."

**93** ὣς ἄρα φωνήσασα κάλυμμʼ ἕλε δῖα θεάων  
So speaking, the shining one among goddesses took a veil

**94** κυάνεον, τοῦ δʼ οὔ τι μελάντερον ἔπλετο ἔσθος.  
of dark blue, and no garment was blacker than it.
> The darkest blue: κυάνεος names a deep blue so dark that the next phrase can call the veil the blackest of garments. The color makes Thetis' clothing an outward sign of mourning.

**95** βῆ δʼ ἰέναι, πρόσθεν δὲ ποδήνεμος ὠκέα Ἶρις  
She set out, and wind-footed swift Iris went before her

**96** ἡγεῖτʼ· ἀμφὶ δʼ ἄρα σφι λιάζετο κῦμα θαλάσσης.  
and led the way; around them the wave of the sea drew back.

**97** ἀκτὴν δʼ ἐξαναβᾶσαι ἐς οὐρανὸν ἀϊχθήτην,  
Climbing onto the shore, the two darted up to heaven,
> A plural participle with a dual verb: The feminine plural participle ἐξαναβᾶσαι refers to Thetis and Iris, while the dual verb ἀϊχθήτην marks them as precisely two travelers. Greek can combine these number forms for the same pair.

**98** εὗρον δʼ εὐρύοπα Κρονίδην, περὶ δʼ ἄλλοι ἅπαντες  
and found the wide-thundering son of Cronos, while all the others

**99** εἵαθʼ ὁμηγερέες μάκαρες θεοὶ αἰὲν ἐόντες.  
sat gathered around him, the blessed gods who live forever.

**100** ἣ δʼ ἄρα πὰρ Διὶ πατρὶ καθέζετο, εἶξε δʼ Ἀθήνη.  
Thetis sat beside father Zeus, and Athena yielded her seat.

**101** Ἥρη δὲ χρύσεον καλὸν δέπας ἐν χερὶ θῆκε  
Hera placed a beautiful golden cup in her hand

**102** καί ῥʼ εὔφρηνʼ ἐπέεσσι· Θέτις δʼ ὤρεξε πιοῦσα.  
and comforted her with words; Thetis drank, then handed back the cup.

**103** τοῖσι δὲ μύθων ἦρχε πατὴρ ἀνδρῶν τε θεῶν τε·  
Then among them the father of men and gods began to speak:
> The father of men and gods: This fixed title names Zeus by his sovereign place over both mortal and immortal communities. It marks his speech as the ruling settlement of the gods' dispute.

**104** ἤλυθες Οὔλυμπον δὲ θεὰ Θέτι κηδομένη περ,  
"You have come to Olympus, goddess Thetis, though you grieve,

**105** πένθος ἄλαστον ἔχουσα μετὰ φρεσίν· οἶδα καὶ αὐτός·  
with unforgettable sorrow in your heart; I know it myself.

**106** ἀλλὰ καὶ ὧς ἐρέω τοῦ σʼ εἵνεκα δεῦρο κάλεσσα.  
Yet even so I will tell why I called you here.

**107** ἐννῆμαρ δὴ νεῖκος ἐν ἀθανάτοισιν ὄρωρεν  
For nine days now a quarrel has risen among the immortals

**108** Ἕκτορος ἀμφὶ νέκυι καὶ Ἀχιλλῆϊ πτολιπόρθῳ·  
over Hector's corpse and Achilles, sacker of cities.

**109** κλέψαι δʼ ὀτρύνουσιν ἐΰσκοπον ἀργεϊφόντην·  
They urge the keen-eyed slayer of Argus to steal the body,

**110** αὐτὰρ ἐγὼ τόδε κῦδος Ἀχιλλῆϊ προτιάπτω  
but I shall grant this glory to Achilles,

**111** αἰδῶ καὶ φιλότητα τεὴν μετόπισθε φυλάσσων.  
preserving your honor and your friendship in days to come.
> Regard and intimate bond: αἰδώς here is Zeus' regard for Thetis' dignity, while φιλότης names the bond of affection and obligation between them. His settlement protects that relationship as well as Achilles' honor.

**112** αἶψα μάλʼ ἐς στρατὸν ἐλθὲ καὶ υἱέϊ σῷ ἐπίτειλον·  
Go swiftly to the camp and lay this command upon your son:

**113** σκύζεσθαί οἱ εἰπὲ θεούς, ἐμὲ δʼ ἔξοχα πάντων  
tell him the gods are angry with him, and I, above all

**114** ἀθανάτων κεχολῶσθαι, ὅτι φρεσὶ μαινομένῃσιν  
the immortals, am enraged, because in his maddened heart

**115** Ἕκτορʼ ἔχει παρὰ νηυσὶ κορωνίσιν οὐδʼ ἀπέλυσεν,  
he keeps Hector beside the curved ships and has not released him,
> Curved ships: κορωνίς describes the ships by their curving ends or sterns. The inherited "curved ships" remains distinct from Homer's other fixed fleet epithets such as swift, hollow, black, and well-benched.

**116** αἴ κέν πως ἐμέ τε δείσῃ ἀπό θʼ Ἕκτορα λύσῃ.  
so that perhaps he may fear me and release Hector.

**117** αὐτὰρ ἐγὼ Πριάμῳ μεγαλήτορι Ἶριν ἐφήσω  
Meanwhile I will send Iris to great-hearted Priam,

**118** λύσασθαι φίλον υἱὸν ἰόντʼ ἐπὶ νῆας Ἀχαιῶν,  
so he may ransom his dear son, going to the ships of the Achaeans,

**119** δῶρα δʼ Ἀχιλλῆϊ φερέμεν, τά κε θυμὸν ἰήνῃ.  
and carry gifts to Achilles that may soothe his heart."

**120** ὣς ἔφατʼ, οὐδʼ ἀπίθησε θεὰ Θέτις ἀργυρόπεζα,  
So he spoke, and the goddess, silver-footed Thetis, did not disobey,

**121** βῆ δὲ κατʼ Οὐλύμποιο καρήνων ἀΐξασα,  
but went darting down from the peaks of Olympus,

**122** ἷξεν δʼ ἐς κλισίην οὗ υἱέος· ἔνθʼ ἄρα τόν γε  
and came to her son's hut; there she found him

**123** εὗρʼ ἁδινὰ στενάχοντα· φίλοι δʼ ἀμφʼ αὐτὸν ἑταῖροι  
groaning heavily, while his dear comrades around him

**124** ἐσσυμένως ἐπένοντο καὶ ἐντύνοντο ἄριστον·  
worked busily and prepared the morning meal;

**125** τοῖσι δʼ ὄϊς λάσιος μέγας ἐν κλισίῃ ἱέρευτο.  
a great shaggy sheep had been sacrificed for them in the hut.

**126** ἣ δὲ μάλʼ ἄγχʼ αὐτοῖο καθέζετο πότνια μήτηρ,  
His queenly mother sat very close beside him,

**127** χειρί τέ μιν κατέρεξεν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζε·  
and stroked him with her hand, and spoke to him, and called him by name:

**128** τέκνον ἐμὸν τέο μέχρις ὀδυρόμενος καὶ ἀχεύων  
"My child, how long will you go on grieving and sorrowing,

**129** σὴν ἔδεαι κραδίην μεμνημένος οὔτέ τι σίτου  
devouring your heart, remembering neither food

**130** οὔτʼ εὐνῆς; ἀγαθὸν δὲ γυναικί περ ἐν φιλότητι  
nor bed? Yet it is good with a woman, in love,
> Philotes as sexual love: In this intimate context φιλότης means sexual love, and μίσγεσθαι in the next line means to join with another person. Thetis speaks plainly because Achilles' remaining life is short, not to diminish his mourning for Patroclus.

**131** μίσγεσθʼ· οὐ γάρ μοι δηρὸν βέῃ, ἀλλά τοι ἤδη  
to join; for you will not remain alive for me long; already

**132** ἄγχι παρέστηκεν θάνατος καὶ μοῖρα κραταιή.  
death and mighty fate stand close beside you.

**133** ἀλλʼ ἐμέθεν ξύνες ὦκα, Διὸς δέ τοι ἄγγελός εἰμι·  
But heed me quickly, for I come to you as Zeus' messenger:

**134** σκύζεσθαι σοί φησι θεούς, ἑὲ δʼ ἔξοχα πάντων  
he says the gods are angry with you, and he, above all

**135** ἀθανάτων κεχολῶσθαι, ὅτι φρεσὶ μαινομένῃσιν  
the immortals, is enraged, because in your maddened heart

**136** Ἕκτορʼ ἔχεις παρὰ νηυσὶ κορωνίσιν οὐδʼ ἀπέλυσας.  
you keep Hector beside the curved ships and have not released him.

**137** ἀλλʼ ἄγε δὴ λῦσον, νεκροῖο δὲ δέξαι ἄποινα.  
But come, release him, and accept ransom for the body."

**138** τὴν δʼ ἀπαμειβόμενος προσέφη πόδας ὠκὺς Ἀχιλλεύς·  
Then swift-footed Achilles answered her and said:

**139** τῇδʼ εἴη· ὃς ἄποινα φέροι καὶ νεκρὸν ἄγοιτο,  
"So let it be. Let the man who brings the ransom take the corpse,

**140** εἰ δὴ πρόφρονι θυμῷ Ὀλύμπιος αὐτὸς ἀνώγει.  
if the Olympian himself commands it with willing heart."

**141** ὣς οἵ γʼ ἐν νηῶν ἀγύρει μήτηρ τε καὶ υἱὸς  
So there amid the gathering of ships, mother and son

**142** πολλὰ πρὸς ἀλλήλους ἔπεα πτερόεντʼ ἀγόρευον.  
spoke many winged words to one another.

**143** Ἶριν δʼ ὄτρυνε Κρονίδης εἰς Ἴλιον ἱρήν·  
But the son of Cronos urged Iris toward sacred Ilion:
> Sacred Ilion: ἱρήν, the epic feminine form of "sacred," marks Ilion as a city under divine regard even at the brink of destruction. Homer uses Ilion here, not the locally distinct name Troy.

**144** βάσκʼ ἴθι Ἶρι ταχεῖα λιποῦσʼ ἕδος Οὐλύμποιο  
"Up, go, swift Iris, leave the seat of Olympus

**145** ἄγγειλον Πριάμῳ μεγαλήτορι Ἴλιον εἴσω  
and tell great-hearted Priam within Ilion

**146** λύσασθαι φίλον υἱὸν ἰόντʼ ἐπὶ νῆας Ἀχαιῶν,  
so he may ransom his dear son, going to the ships of the Achaeans,

**147** δῶρα δʼ Ἀχιλλῆϊ φερέμεν τά κε θυμὸν ἰήνῃ  
and bring Achilles gifts that may soothe his heart.

**148** οἶον, μὴ δέ τις ἄλλος ἅμα Τρώων ἴτω ἀνήρ.  
Alone; let no other Trojan man go as companion.

**149** κῆρύξ τίς οἱ ἕποιτο γεραίτερος, ὅς κʼ ἰθύνοι  
Let some older herald follow him, one who can guide
> A herald who can guide: The relative clause uses the optative ἰθύνοι with κεν to describe the sort of herald Priam needs: one capable of guiding the team. The mood makes this a desired qualification, not a claim about a named man already chosen.

**150** ἡμιόνους καὶ ἄμαξαν ἐΰτροχον, ἠδὲ καὶ αὖτις  
the mules and the smooth-running wagon, and then again

**151** νεκρὸν ἄγοι προτὶ ἄστυ, τὸν ἔκτανε δῖος Ἀχιλλεύς.  
bring back to the city the dead man godlike Achilles killed.

**152** μὴ δέ τί οἱ θάνατος μελέτω φρεσὶ μὴ δέ τι τάρβος·  
Let neither death weigh on his mind nor any fear;

**153** τοῖον γάρ οἱ πομπὸν ὀπάσσομεν ἀργεϊφόντην,  
for we shall give him such a guide, the slayer of Argus,
> Hermes, slayer of Argus: ἀργεϊφόντης is Hermes' standing title, remembered as "slayer of Argus." Zeus does not name Hermes directly here, but the epithet makes the promised divine escort unmistakable.

**154** ὃς ἄξει εἷός κεν ἄγων Ἀχιλῆϊ πελάσσῃ.  
who will lead him until he has brought him near Achilles.

**155** αὐτὰρ ἐπὴν ἀγάγῃσιν ἔσω κλισίην Ἀχιλῆος,  
And when he has led his charge inside Achilles' hut,

**156** οὔτʼ αὐτὸς κτενέει ἀπό τʼ ἄλλους πάντας ἐρύξει·  
Achilles will not kill the suppliant, and will keep all the others back.

**157** οὔτε γάρ ἐστʼ ἄφρων οὔτʼ ἄσκοπος οὔτʼ ἀλιτήμων,  
For he is neither witless, reckless, nor a man of sin,
> Three denials of lawless folly: Zeus piles up three negatives: Achilles is not without sense, not heedless of what lies before him, and not a willful offender. The assurance rests on his capacity to recognize and honor a suppliant.

**158** ἀλλὰ μάλʼ ἐνδυκέως ἱκέτεω πεφιδήσεται ἀνδρός.  
but will take utmost care to spare a man who comes as suppliant."

**159** ὣς ἔφατʼ, ὦρτο δὲ Ἶρις ἀελλόπος ἀγγελέουσα.  
So he spoke, and storm-footed Iris rose to carry the message.
> Storm-footed Iris: ἀελλόπος, "storm-footed," is Iris' speed-title here. It is held distinct from her other Homeric formulas, "swift-footed Iris" and "wind-footed swift Iris."

**160** ἷξεν δʼ ἐς Πριάμοιο, κίχεν δʼ ἐνοπήν τε γόον τε.  
She came to Priam's house and found cries and lamentation.

**161** παῖδες μὲν πατέρʼ ἀμφὶ καθήμενοι ἔνδοθεν αὐλῆς  
His sons sat about their father inside the courtyard,

**162** δάκρυσιν εἵματʼ ἔφυρον, ὃ δʼ ἐν μέσσοισι γεραιὸς  
wetting their clothes with tears; amid them the old man sat

**163** ἐντυπὰς ἐν χλαίνῃ κεκαλυμμένος· ἀμφὶ δὲ πολλὴ  
wrapped close in his cloak, and much filth lay
> Wrapped close in grief: ἐντυπάς describes Priam covered tightly or closely in his cloak. The compressed posture belongs to the physical language of mourning before the poem turns to the filth upon his body.

**164** κόπρος ἔην κεφαλῇ τε καὶ αὐχένι τοῖο γέροντος  
upon the old man's head and neck,

**165** τήν ῥα κυλινδόμενος καταμήσατο χερσὶν ἑῇσι.  
which, as he rolled in it, he had scraped up with his own hands.

**166** θυγατέρες δʼ ἀνὰ δώματʼ ἰδὲ νυοὶ ὠδύροντο  
His daughters and his sons' wives wailed throughout the house,

**167** τῶν μιμνησκόμεναι οἳ δὴ πολέες τε καὶ ἐσθλοὶ  
remembering those many brave men

**168** χερσὶν ὑπʼ Ἀργείων κέατο ψυχὰς ὀλέσαντες.  
lay at the hands of the Argives, having lost their lives.
> At the hands of the Argives: χερσίν is the dative plural of χείρ, "hand," in the inherited phrase "at the hands," while the genitive Ἀργείων identifies whose hands they are. Homer keeps the household's grief tied to the killers' physical action.

**169** στῆ δὲ παρὰ Πρίαμον Διὸς ἄγγελος, ἠδὲ προσηύδα  
The messenger of Zeus stood beside Priam and addressed him,

**170** τυτθὸν φθεγξαμένη· τὸν δὲ τρόμος ἔλλαβε γυῖα·  
speaking softly; trembling seized his limbs.

**171** θάρσει Δαρδανίδη Πρίαμε φρεσί, μὴ δέ τι τάρβει·  
"Take heart, Priam, son of Dardanus, and do not be afraid.
> A command to take heart: θάρσει is a present imperative: Iris tells Priam to enter and maintain a state of courage. The following prohibition, μὴ ... τάρβει, balances it with a command not to fear.

**172** οὐ μὲν γάρ τοι ἐγὼ κακὸν ὀσσομένη τόδʼ ἱκάνω  
I have not come foreseeing evil for you,

**173** ἀλλʼ ἀγαθὰ φρονέουσα· Διὸς δέ τοι ἄγγελός εἰμι,  
but meaning good; I am a messenger from Zeus,

**174** ὅς σευ ἄνευθεν ἐὼν μέγα κήδεται ἠδʼ ἐλεαίρει.  
who, though far away, greatly cares for you and pities you.

**175** λύσασθαί σʼ ἐκέλευσεν Ὀλύμπιος Ἕκτορα δῖον,  
The Olympian commands you to ransom godlike Hector,
> Command with an infinitive: ἐκέλευσεν introduces the infinitive λύσασθαι, with σέ as its understood subject: Zeus "commanded you to ransom." The middle form presents Priam as securing his son's release for himself and his household.

**176** δῶρα δʼ Ἀχιλλῆϊ φερέμεν τά κε θυμὸν ἰήνῃ  
and bring Achilles gifts that may soothe his heart.

**177** οἶον, μὴ δέ τις ἄλλος ἅμα Τρώων ἴτω ἀνήρ.  
Alone; let no other Trojan man go as companion.

**178** κῆρύξ τίς τοι ἕποιτο γεραίτερος, ὅς κʼ ἰθύνοι  
Let some older herald follow you, one who can guide

**179** ἡμιόνους καὶ ἄμαξαν ἐΰτροχον, ἠδὲ καὶ αὖτις  
the mules and the smooth-running wagon, and then again

**180** νεκρὸν ἄγοι προτὶ ἄστυ, τὸν ἔκτανε δῖος Ἀχιλλεύς.  
bring back to the city the dead man godlike Achilles killed.

**181** μὴ δέ τί τοι θάνατος μελέτω φρεσὶ μηδέ τι τάρβος·  
Let neither death weigh on your mind nor any fear;
> Let death not occupy the mind: μέλω with the dative can mean to be an object of concern. Iris repeats Zeus' assurance almost word for word, shifting only from speaking about Priam to speaking directly to him.

**182** τοῖος γάρ τοι πομπὸς ἅμʼ ἕψεται ἀργεϊφόντης,  
for such a guide will go beside you, the slayer of Argus,

**183** ὅς σʼ ἄξει εἷός κεν ἄγων Ἀχιλῆϊ πελάσσῃ.  
who will lead you until he has brought you near Achilles.

**184** αὐτὰρ ἐπὴν ἀγάγῃσιν ἔσω κλισίην Ἀχιλῆος,  
And when he has led his charge inside Achilles' hut,

**185** οὔτʼ αὐτὸς κτενέει ἀπό τʼ ἄλλους πάντας ἐρύξει·  
Achilles will not kill the suppliant, and will keep all the others back.

**186** οὔτε γάρ ἔστʼ ἄφρων οὔτʼ ἄσκοπος οὔτʼ ἀλιτήμων,  
For he is neither witless, reckless, nor a man of sin,

**187** ἀλλὰ μάλʼ ἐνδυκέως ἱκέτεω πεφιδήσεται ἀνδρός.  
but will take utmost care to spare a man who comes as suppliant."

**188** ἣ μὲν ἄρʼ ὣς εἰποῦσʼ ἀπέβη πόδας ὠκέα Ἶρις,  
So speaking, swift-footed Iris departed,
> Swift-footed Iris: This exact departure line recurs elsewhere in the poem, and its English is repeated verbatim. πόδας ὠκέα, literally "swift of feet," is distinct from the storm-footed title used when Iris set out at line 159.

**189** αὐτὰρ ὅ γʼ υἷας ἄμαξαν ἐΰτροχον ἡμιονείην  
and Priam ordered his sons to make ready the smooth-running mule-wagon

**190** ὁπλίσαι ἠνώγει, πείρινθα δὲ δῆσαι ἐπʼ αὐτῆς.  
and bind the wicker body upon it.

**191** αὐτὸς δʼ ἐς θάλαμον κατεβήσετο κηώεντα  
He himself went down into the fragrant chamber,

**192** κέδρινον ὑψόροφον, ὃς γλήνεα πολλὰ κεχάνδει·  
high-roofed and built of cedar, which held many treasures.

**193** ἐς δʼ ἄλοχον Ἑκάβην ἐκαλέσσατο φώνησέν τε·  
He called in his wife Hecuba and spoke to her:

**194** δαιμονίη Διόθεν μοι Ὀλύμπιος ἄγγελος ἦλθε  
"Strange woman, an Olympian messenger has come to me from Zeus, commanding me

**195** λύσασθαι φίλον υἱὸν ἰόντʼ ἐπὶ νῆας Ἀχαιῶν,  
to ransom my dear son, going to the ships of the Achaeans,

**196** δῶρα δʼ Ἀχιλλῆϊ φερέμεν τά κε θυμὸν ἰήνῃ.  
and bring Achilles gifts that may soothe his heart.

**197** ἀλλʼ ἄγε μοι τόδε εἰπὲ τί τοι φρεσὶν εἴδεται εἶναι;  
Come, tell me this: how does it seem to your mind?

**198** αἰνῶς γάρ μʼ αὐτόν γε μένος καὶ θυμὸς ἄνωγε  
For my own strength and heart urge me terribly

**199** κεῖσʼ ἰέναι ἐπὶ νῆας ἔσω στρατὸν εὐρὺν Ἀχαιῶν.  
to go there to the ships, inside the Achaeans' broad camp."

**200** ὣς φάτο, κώκυσεν δὲ γυνὴ καὶ ἀμείβετο μύθῳ·  
So he spoke; the woman wailed aloud and answered him:

**201** ὤ μοι πῇ δή τοι φρένες οἴχονθʼ, ᾗς τὸ πάρος περ  
"Ah me, where now are the wits for which before

**202** ἔκλεʼ ἐπʼ ἀνθρώπους ξείνους ἠδʼ οἷσιν ἀνάσσεις;  
you were famed among strangers and those you rule?

**203** πῶς ἐθέλεις ἐπὶ νῆας Ἀχαιῶν ἐλθέμεν οἶος  
How can you wish to go alone to the ships of the Achaeans,

**204** ἀνδρὸς ἐς ὀφθαλμοὺς ὅς τοι πολέας τε καὶ ἐσθλοὺς  
before the eyes of the man who has killed so many

**205** υἱέας ἐξενάριξε· σιδήρειόν νύ τοι ἦτορ.  
brave sons of yours? Your heart must be iron.

**206** εἰ γάρ σʼ αἱρήσει καὶ ἐσόψεται ὀφθαλμοῖσιν  
For if he seizes you and sees you with his own eyes,

**207** ὠμηστὴς καὶ ἄπιστος ἀνὴρ ὅ γε οὔ σʼ ἐλεήσει,  
that raw-flesh-eating and faithless man will neither pity you

**208** οὐδέ τί σʼ αἰδέσεται. νῦν δὲ κλαίωμεν ἄνευθεν  
nor show you any respect. Now let us mourn from afar,

**209** ἥμενοι ἐν μεγάρῳ· τῷ δʼ ὥς ποθι Μοῖρα κραταιὴ  
sitting here in the hall. For mighty Fate somehow

**210** γιγνομένῳ ἐπένησε λίνῳ, ὅτε μιν τέκον αὐτή,  
spun this into his thread at birth, when I myself bore him:

**211** ἀργίποδας κύνας ἆσαι ἑῶν ἀπάνευθε τοκήων  
to glut the white-footed dogs far from his parents,
> White-footed dogs: ἀργίποδας is a vivid compound, "white-footed" or "bright-footed." Hecuba makes Hector's feared exposure concrete through the very animals she imagines feeding upon him.

**212** ἀνδρὶ πάρα κρατερῷ, τοῦ ἐγὼ μέσον ἧπαρ ἔχοιμι  
beside that mighty man, whose liver I wish I could fasten upon

**213** ἐσθέμεναι προσφῦσα· τότʼ ἄντιτα ἔργα γένοιτο  
and eat it. Then deeds of requital would be done
> The infinitive completes a savage wish: The infinitive ἐσθέμεναι, "to eat," completes the wish introduced by ἔχοιμι at the end of the preceding line. The line break delays the most violent part of Hecuba's fantasy.

**214** παιδὸς ἐμοῦ, ἐπεὶ οὔ ἑ κακιζόμενόν γε κατέκτα,  
for my son, since he did not kill him while he played the coward,

**215** ἀλλὰ πρὸ Τρώων καὶ Τρωϊάδων βαθυκόλπων  
but as he stood before the Trojan men and deep-robed Trojan women,
> Deep-robed Trojan women: βαθύκολπος is a standing dress epithet for the Trojan women, picturing robes that fall in deep folds. Hecuba names both the city's men and women as the people Hector stood before and defended.

**216** ἑσταότʼ οὔτε φόβου μεμνημένον οὔτʼ ἀλεωρῆς.  
with no thought of rout or escape."

**217** τὴν δʼ αὖτε προσέειπε γέρων Πρίαμος θεοειδής·  
Then godlike old Priam addressed her in turn:

**218** μή μʼ ἐθέλοντʼ ἰέναι κατερύκανε, μὴ δέ μοι αὐτὴ  
"Do not hold me back when I am set on going, and do not yourself

**219** ὄρνις ἐνὶ μεγάροισι κακὸς πέλευ· οὐδέ με πείσεις.  
be an ill-omened bird in my halls. You will not persuade me.
> A bird of ill omen: Priam turns Hecuba's warning into the language of divination: she must not become a "bad bird" in his house. His metaphor anticipates the true bird-sign she will shortly ask Zeus to send.

**220** εἰ μὲν γάρ τίς μʼ ἄλλος ἐπιχθονίων ἐκέλευεν,  
For if some other earthbound mortal had commanded me,

**221** ἢ οἳ μάντιές εἰσι θυοσκόοι ἢ ἱερῆες,  
one of the seers, sacrifice-readers, or priests,

**222** ψεῦδός κεν φαῖμεν καὶ νοσφιζοίμεθα μᾶλλον·  
we would call it a lie, and turn away from it the more;

**223** νῦν δʼ, αὐτὸς γὰρ ἄκουσα θεοῦ καὶ ἐσέδρακον ἄντην,  
but now, since I myself heard the goddess and saw her face to face,

**224** εἶμι καὶ οὐχ ἅλιον ἔπος ἔσσεται. εἰ δέ μοι αἶσα  
I shall go, and her word will not prove empty. If it is my lot

**225** τεθνάμεναι παρὰ νηυσὶν Ἀχαιῶν χαλκοχιτώνων  
to die beside the ships of the bronze-clad Achaeans,
> Bronze-clad Achaeans: χαλκοχίτων, literally "bronze-shirted," is the inherited gear-name for the armored Achaeans. Priam imagines his death not abstractly but amid the enemy's bronze.

**226** βούλομαι· αὐτίκα γάρ με κατακτείνειεν Ἀχιλλεὺς  
I wish it so. Let Achilles kill me at once,

**227** ἀγκὰς ἑλόντʼ ἐμὸν υἱόν, ἐπὴν γόου ἐξ ἔρον εἵην.  
once I have clasped my son and taken my fill of lament."
> Taking one's fill of lament: The idiom joins ἔρος, a craving or desire, with the genitive γόου: Priam longs to satisfy his hunger for mourning. The phrase makes lament something that must be exhausted through the body.

**228** ἦ καὶ φωριαμῶν ἐπιθήματα κάλʼ ἀνέῳγεν·  
He spoke, and opened the handsome lids of his chests.

**229** ἔνθεν δώδεκα μὲν περικαλλέας ἔξελε πέπλους,  
From them he took twelve robes of surpassing beauty,

**230** δώδεκα δʼ ἁπλοΐδας χλαίνας, τόσσους δὲ τάπητας,  
twelve single-fold cloaks and as many rugs,

**231** τόσσα δὲ φάρεα λευκά, τόσους δʼ ἐπὶ τοῖσι χιτῶνας.  
as many white mantles, and over and above them as many tunics.

**232** χρυσοῦ δὲ στήσας ἔφερεν δέκα πάντα τάλαντα,  
He weighed and carried out ten full talents of gold,

**233** ἐκ δὲ δύʼ αἴθωνας τρίποδας, πίσυρας δὲ λέβητας,  
and two gleaming tripods and four cauldrons,

**234** ἐκ δὲ δέπας περικαλλές, ὅ οἱ Θρῇκες πόρον ἄνδρες  
and a cup of surpassing beauty, which Thracian men had given him

**235** ἐξεσίην ἐλθόντι μέγα κτέρας· οὐδέ νυ τοῦ περ  
when he went on an embassy, a great treasure. Not even this

**236** φείσατʼ ἐνὶ μεγάροις ὃ γέρων, περὶ δʼ ἤθελε θυμῷ  
did the old man spare within his halls, so greatly did his heart desire

**237** λύσασθαι φίλον υἱόν. ὃ δὲ Τρῶας μὲν ἅπαντας  
to ransom his dear son. Then he drove all the Trojans

**238** αἰθούσης ἀπέεργεν ἔπεσσʼ αἰσχροῖσιν ἐνίσσων·  
from the portico, railing at them with words of shame:

**239** ἔρρετε λωβητῆρες ἐλεγχέες· οὔ νυ καὶ ὑμῖν  
"Begone, you wretched disgraces! Have you no lament

**240** οἴκοι ἔνεστι γόος, ὅτι μʼ ἤλθετε κηδήσοντες;  
at home, that you have come here to trouble me?

**241** ἦ ὀνόσασθʼ ὅτι μοι Κρονίδης Ζεὺς ἄλγεʼ ἔδωκε  
Or do you begrudge that Zeus, son of Cronos, has given me sorrow

**242** παῖδʼ ὀλέσαι τὸν ἄριστον; ἀτὰρ γνώσεσθε καὶ ὔμμες·  
by destroying my best son? You too will know it,

**243** ῥηΐτεροι γὰρ μᾶλλον Ἀχαιοῖσιν δὴ ἔσεσθε  
for now that he is dead you will be far easier

**244** κείνου τεθνηῶτος ἐναιρέμεν. αὐτὰρ ἔγωγε  
for the Achaeans to kill. But as for me,

**245** πρὶν ἀλαπαζομένην τε πόλιν κεραϊζομένην τε  
before the city is laid waste and plundered
> The city under destruction: Both participles are present and passive, showing the destruction in progress: the city being emptied by sack and being ravaged. Priam wishes to die before he must watch that process unfold.

**246** ὀφθαλμοῖσιν ἰδεῖν βαίην δόμον Ἄϊδος εἴσω.  
before my own eyes, may I pass inside the house of Hades."

**247** ἦ καὶ σκηπανίῳ δίεπʼ ἀνέρας· οἳ δʼ ἴσαν ἔξω  
He spoke, and drove the men off with his staff; they went outside

**248** σπερχομένοιο γέροντος· ὃ δʼ υἱάσιν οἷσιν ὁμόκλα  
before the old man's fury. Then he shouted at his own sons,

**249** νεικείων Ἕλενόν τε Πάριν τʼ Ἀγάθωνά τε δῖον  
abusing Helenus and Paris and godlike Agathon,

**250** Πάμμονά τʼ Ἀντίφονόν τε βοὴν ἀγαθόν τε Πολίτην  
Pammon and Antiphonus and Polites, good at the war cry,

**251** Δηΐφοβόν τε καὶ Ἱππόθοον καὶ δῖον Ἀγαυόν·  
Deiphobus and Hippothous and godlike Agavus.

**252** ἐννέα τοῖς ὃ γεραιὸς ὁμοκλήσας ἐκέλευε·  
These nine the old man summoned and commanded:
> Nine sons named: ἐννέα fixes the count at nine and confirms that the names spread across the preceding three lines form one complete group. Homer pauses to total the list before Priam's bitter command.

**253** σπεύσατέ μοι κακὰ τέκνα κατηφόνες· αἴθʼ ἅμα πάντες  
"Hurry, worthless, shame-faced sons! If only all of you

**254** Ἕκτορος ὠφέλετʼ ἀντὶ θοῇς ἐπὶ νηυσὶ πεφάσθαι.  
had been killed at the swift ships in Hector's place.
> A wish that cannot be fulfilled: Priam uses αἴθε from the preceding line with the past form ὠφέλετε and the perfect infinitive πεφάσθαι for a wish that cannot be fulfilled: he wishes the sons before him had died instead of Hector. The perfect looks to the imagined completed result.

**255** ὤ μοι ἐγὼ πανάποτμος, ἐπεὶ τέκον υἷας ἀρίστους  
Ah me, utterly ill-fated, since I fathered the best of sons

**256** Τροίῃ ἐν εὐρείῃ, τῶν δʼ οὔ τινά φημι λελεῖφθαι,  
in broad Troy, and I say that none of them is left:

**257** Μήστορά τʼ ἀντίθεον καὶ Τρωΐλον ἱππιοχάρμην  
Mestor, peer of the gods, and Troilus, fighter from the chariot,
> Troilus, fighter from the chariot: ἱππιοχάρμης joins horses with battle and marks Troilus as a warrior of the chariot. Priam's catalogue gives each lost son a compact heroic distinction.

**258** Ἕκτορά θʼ, ὃς θεὸς ἔσκε μετʼ ἀνδράσιν, οὐδὲ ἐῴκει  
and Hector, who was a god among men and did not seem

**259** ἀνδρός γε θνητοῦ πάϊς ἔμμεναι ἀλλὰ θεοῖο.  
to be the son of a mortal man, but of a god.

**260** τοὺς μὲν ἀπώλεσʼ Ἄρης, τὰ δʼ ἐλέγχεα πάντα λέλειπται  
Ares destroyed those sons; all the disgraces are left,

**261** ψεῦσταί τʼ ὀρχησταί τε χοροιτυπίῃσιν ἄριστοι  
liars and dancers, the best at stamping in the dance,
> Stamping in the dance: χοροιτυπίη is dancing that beats or stamps out the rhythm. In Priam's grief, prowess in the chorus becomes a contemptible contrast with the battlefield excellence of the sons he has lost.

**262** ἀρνῶν ἠδʼ ἐρίφων ἐπιδήμιοι ἁρπακτῆρες.  
robbers of lambs and kids from your own people.

**263** οὐκ ἂν δή μοι ἄμαξαν ἐφοπλίσσαιτε τάχιστα,  
Will you not make the wagon ready for me at once

**264** ταῦτά τε πάντʼ ἐπιθεῖτε, ἵνα πρήσσωμεν ὁδοῖο;  
and load all these things, so that we may set out upon our way?"

**265** ὣς ἔφαθʼ, οἳ δʼ ἄρα πατρὸς ὑποδείσαντες ὁμοκλὴν  
So he spoke; they shrank before their father's rebuke

**266** ἐκ μὲν ἄμαξαν ἄειραν ἐΰτροχον ἡμιονείην  
and brought out the smooth-running mule-wagon,

**267** καλὴν πρωτοπαγέα, πείρινθα δὲ δῆσαν ἐπʼ αὐτῆς,  
handsome and newly made, and bound the wicker body upon it.

**268** κὰδ δʼ ἀπὸ πασσαλόφι ζυγὸν ᾕρεον ἡμιόνειον  
They took down from its peg the mule-yoke,

**269** πύξινον ὀμφαλόεν εὖ οἰήκεσσιν ἀρηρός·  
of boxwood, knobbed, and fitted well with guiding rings;
> Guiding rings on the yoke: οἰήκεσσιν denotes the rings or loops that help manage the harness and reins. Homer slows the departure into a precise type-scene of fitting each part of the vehicle.

**270** ἐκ δʼ ἔφερον ζυγόδεσμον ἅμα ζυγῷ ἐννεάπηχυ.  
with the yoke they brought the yoke-band, nine cubits long.

**271** καὶ τὸ μὲν εὖ κατέθηκαν ἐϋξέστῳ ἐπὶ ῥυμῷ  
They set the yoke carefully upon the polished pole

**272** πέζῃ ἔπι πρώτῃ, ἐπὶ δὲ κρίκον ἕστορι βάλλον,  
at its foremost stop, and dropped the ring over the pin.

**273** τρὶς δʼ ἑκάτερθεν ἔδησαν ἐπʼ ὀμφαλόν, αὐτὰρ ἔπειτα  
Three times on either side they bound it around the knob, then

**274** ἑξείης κατέδησαν, ὑπὸ γλωχῖνα δʼ ἔκαμψαν.  
made it fast in a row and bent the end beneath.

**275** ἐκ θαλάμου δὲ φέροντες ἐϋξέστης ἐπʼ ἀπήνης  
Then, carrying them from the chamber, they heaped upon the polished wagon

**276** νήεον Ἑκτορέης κεφαλῆς ἀπερείσιʼ ἄποινα,  
the boundless ransom for Hector's head.
> A ransom for Hector's head: "Head" stands for Hector himself in an intimate Homeric turn of phrase. The bodily wording keeps the ransom tied to the corpse Priam is going to recover.

**277** ζεῦξαν δʼ ἡμιόνους κρατερώνυχας ἐντεσιεργούς,  
They yoked the strong-hoofed mules, workers in harness,

**278** τούς ῥά ποτε Πριάμῳ Μυσοὶ δόσαν ἀγλαὰ δῶρα.  
which the Mysians once gave Priam as splendid gifts.

**279** ἵππους δὲ Πριάμῳ ὕπαγον ζυγόν, οὓς ὃ γεραιὸς  
For Priam they brought horses beneath the yoke, which the old man

**280** αὐτὸς ἔχων ἀτίταλλεν ἐϋξέστῃ ἐπὶ φάτνῃ.  
kept and tended himself at the polished manger.

**281** τὼ μὲν ζευγνύσθην ἐν δώμασιν ὑψηλοῖσι  
The two men yoked the teams in the high-roofed halls,
> Two men in the dual: Both the pronoun τώ and the verb ζευγνύσθην are dual, a grammatical number for exactly two. The next line identifies that pair as Priam and his herald.

**282** κῆρυξ καὶ Πρίαμος πυκινὰ φρεσὶ μήδεʼ ἔχοντες·  
the herald and Priam, with shrewd designs in their minds,

**283** ἀγχίμολον δέ σφʼ ἦλθʼ Ἑκάβη τετιηότι θυμῷ  
Then Hecuba drew near them, sorrowing at heart,

**284** οἶνον ἔχουσʼ ἐν χειρὶ μελίφρονα δεξιτερῆφι  
holding honey-sweet wine in her right hand

**285** χρυσέῳ ἐν δέπαϊ, ὄφρα λείψαντε κιοίτην·  
in a golden cup, so that they might pour a libation before they went.

**286** στῆ δʼ ἵππων προπάροιθεν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζε·  
She stood before the horses, spoke, and called him by name:

**287** τῆ σπεῖσον Διὶ πατρί, καὶ εὔχεο οἴκαδʼ ἱκέσθαι  
"Here, pour a libation to father Zeus, and pray to come home

**288** ἂψ ἐκ δυσμενέων ἀνδρῶν, ἐπεὶ ἂρ σέ γε θυμὸς  
back from the enemy men, since your own heart

**289** ὀτρύνει ἐπὶ νῆας ἐμεῖο μὲν οὐκ ἐθελούσης.  
urges you toward the ships against my will.

**290** ἀλλʼ εὔχεο σύ γʼ ἔπειτα κελαινεφέϊ Κρονίωνι  
Then pray to the dark-clouded son of Cronos
> Dark-clouded son of Cronos: κελαινεφής pictures Zeus wrapped in dark storm cloud, while Κρονίων names him by descent as the son of Cronos. Hecuba calls on the weather-god whose bird will make his will visible.

**291** Ἰδαίῳ, ὅς τε Τροίην κατὰ πᾶσαν ὁρᾶται,  
of Ida, who looks out over all of Troy,

**292** αἴτει δʼ οἰωνὸν ταχὺν ἄγγελον, ὅς τέ οἱ αὐτῷ  
and ask for a swift bird as messenger, the bird that is

**293** φίλτατος οἰωνῶν, καί εὑ κράτος ἐστὶ μέγιστον,  
dearest among all birds, and greatest in strength,

**294** δεξιόν, ὄφρά μιν αὐτὸς ἐν ὀφθαλμοῖσι νοήσας  
on the right, so that you may see it with your own eyes

**295** τῷ πίσυνος ἐπὶ νῆας ἴῃς Δαναῶν ταχυπώλων.  
and trust it as you go to the ships of the swift-horsed Danaans.

**296** εἰ δέ τοι οὐ δώσει ἑὸν ἄγγελον εὐρύοπα Ζεύς,  
But if wide-thundering Zeus will not give you his own messenger,

**297** οὐκ ἂν ἔγωγέ σʼ ἔπειτα ἐποτρύνουσα κελοίμην  
then I would not urge you on or bid you

**298** νῆας ἐπʼ Ἀργείων ἰέναι μάλα περ μεμαῶτα.  
go to the ships of the Argives, however eager you may be."

**299** τὴν δʼ ἀπαμειβόμενος προσέφη Πρίαμος θεοειδής·  
Then godlike Priam answered her and said:

**300** ὦ γύναι οὐ μέν τοι τόδʼ ἐφιεμένῃ ἀπιθήσω.  
"Wife, I will not disobey you when you desire this.

**301** ἐσθλὸν γὰρ Διὶ χεῖρας ἀνασχέμεν αἴ κʼ ἐλεήσῃ.  
It is good to lift one's hands to Zeus, in hope he may show pity."
> In hope Zeus may pity: αἴ κε with the subjunctive ἐλεήσῃ expresses an open hope: raising the hands is good in case Zeus may take pity. The prayer seeks mercy without presuming it.

**302** ἦ ῥα καὶ ἀμφίπολον ταμίην ὄτρυνʼ ὃ γεραιὸς  
He spoke, and the old man urged the serving housekeeper

**303** χερσὶν ὕδωρ ἐπιχεῦαι ἀκήρατον· ἣ δὲ παρέστη  
to pour pure water over his hands. The servant came near,

**304** χέρνιβον ἀμφίπολος πρόχοόν θʼ ἅμα χερσὶν ἔχουσα.  
holding basin and pitcher together in her hands.

**305** νιψάμενος δὲ κύπελλον ἐδέξατο ἧς ἀλόχοιο·  
When he had washed, he took the cup from his wife.

**306** εὔχετʼ ἔπειτα στὰς μέσῳ ἕρκεϊ, λεῖβε δὲ οἶνον  
Then he prayed, standing in the middle of the court, and poured the wine,

**307** οὐρανὸν εἰσανιδών, καὶ φωνήσας ἔπος ηὔδα·  
looking up to heaven, and raising his voice he spoke:

**308** Ζεῦ πάτερ Ἴδηθεν μεδέων κύδιστε μέγιστε  
"Father Zeus, ruling from Ida, most glorious, most great,
> Priam's full prayer-address: This whole address recurs verbatim in earlier prayers and retains the same English. Priam invokes Zeus as father, ruler from Ida, and supreme in glory and power before stating his request.

**309** δός μʼ ἐς Ἀχιλλῆος φίλον ἐλθεῖν ἠδʼ ἐλεεινόν,  
grant that I may come before Achilles as one welcome and pitied,

**310** πέμψον δʼ οἰωνὸν ταχὺν ἄγγελον, ὅς τε σοὶ αὐτῷ  
and send a swift bird as messenger, the bird that is

**311** φίλτατος οἰωνῶν, καί εὑ κράτος ἐστὶ μέγιστον,  
dearest among all birds, and greatest in strength,

**312** δεξιόν, ὄφρά μιν αὐτὸς ἐν ὀφθαλμοῖσι νοήσας  
on the right, so that you may see it with your own eyes

**313** τῷ πίσυνος ἐπὶ νῆας ἴω Δαναῶν ταχυπώλων.  
and trust it as I go to the ships of the swift-horsed Danaans."

**314** ὣς ἔφατʼ εὐχόμενος, τοῦ δʼ ἔκλυε μητίετα Ζεὺς  
So he spoke in prayer, and Zeus the counselor heard him.

**315** αὐτίκα δʼ αἰετὸν ἧκε τελειότατον πετεηνῶν  
At once he sent an eagle, surest among birds,

**316** μόρφνον θηρητῆρʼ ὃν καὶ περκνὸν καλέουσιν.  
the dusky hunter, whom men also call the black eagle.
> The dusky hunting eagle: Homer gives the eagle two old descriptive names, μόρφνος and περκνός, both pointing to its dark or mottled coloring, and calls it a hunter. The exact ancient species behind these terms is uncertain, so the English preserves the poem's visible traits rather than imposing a modern taxonomy.

**317** ὅσση δʼ ὑψορόφοιο θύρη θαλάμοιο τέτυκται  
As wide as the door of the high-roofed chamber

**318** ἀνέρος ἀφνειοῖο ἐῢ κληῗσʼ ἀραρυῖα,  
of a rich man, fitted well and fast with a bolt,

**319** τόσσʼ ἄρα τοῦ ἑκάτερθεν ἔσαν πτερά· εἴσατο δέ σφι  
so wide were its wings on either side; and it appeared to them

**320** δεξιὸς ἀΐξας διὰ ἄστεος· οἳ δὲ ἰδόντες  
darting on their right through the city. When they saw it,

**321** γήθησαν, καὶ πᾶσιν ἐνὶ φρεσὶ θυμὸς ἰάνθη.  
they rejoiced, and the heart in every breast grew warm.

**322** σπερχόμενος δʼ ὃ γεραιὸς ἑοῦ ἐπεβήσετο δίφρου,  
In haste the old man mounted his chariot,

**323** ἐκ δʼ ἔλασε προθύροιο καὶ αἰθούσης ἐριδούπου.  
and drove out through the forecourt and echoing portico.

**324** πρόσθε μὲν ἡμίονοι ἕλκον τετράκυκλον ἀπήνην,  
In front, the mules drew the four-wheeled wagon,
> The four-wheeled wagon: The ἀπήνη is the heavy wagon carrying Hector's ransom, here marked as four-wheeled. It travels ahead of Priam's lighter horse-drawn chariot.

**325** τὰς Ἰδαῖος ἔλαυνε δαΐφρων· αὐτὰρ ὄπισθεν  
driven by wise Idaeus; and behind them came

**326** ἵπποι, τοὺς ὃ γέρων ἐφέπων μάστιγι κέλευε  
the horses, which the old man pressed on with the lash,

**327** καρπαλίμως κατὰ ἄστυ· φίλοι δʼ ἅμα πάντες ἕποντο  
swiftly through the city; all his loved ones followed with him,

**328** πόλλʼ ὀλοφυρόμενοι ὡς εἰ θάνατον δὲ κιόντα.  
lamenting bitterly, as though he went to his death.

**329** οἳ δʼ ἐπεὶ οὖν πόλιος κατέβαν, πεδίον δʼ ἀφίκοντο,  
But when they had come down from the city and reached the plain,

**330** οἳ μὲν ἄρʼ ἄψορροι προτὶ Ἴλιον ἀπονέοντο  
they turned back again toward Ilion,

**331** παῖδες καὶ γαμβροί, τὼ δʼ οὐ λάθον εὐρύοπα Ζῆν  
his sons and sons-in-law; but the two did not escape the notice of wide-thundering Zeus
> The two travelers: The dual pronoun τώ means exactly two and gathers Priam and Idaeus together after the rest of the family has turned back. Greek can mark this pair with a grammatical number distinct from singular and plural.

**332** ἐς πεδίον προφανέντε· ἰδὼν δʼ ἐλέησε γέροντα,  
as they appeared upon the plain. He saw the old man and pitied him,

**333** αἶψα δʼ ἄρʼ Ἑρμείαν υἱὸν φίλον ἀντίον ηὔδα·  
and at once addressed his dear son Hermes:

**334** Ἑρμεία, σοὶ γάρ τε μάλιστά γε φίλτατόν ἐστιν  
"Hermes, to you above all it is dearest
> Hermes as a traveler's companion: The superlative φίλτατον says that escorting a man as his companion is especially dear to Hermes. Zeus assigns him the role that suits him best: guiding a vulnerable traveler safely through danger.

**335** ἀνδρὶ ἑταιρίσσαι, καί τʼ ἔκλυες ᾧ κʼ ἐθέλῃσθα,  
to be a man's companion, and you listen to whomever you choose.

**336** βάσκʼ ἴθι καὶ Πρίαμον κοίλας ἐπὶ νῆας Ἀχαιῶν  
Come, go, and guide Priam to the hollow ships of the Achaeans

**337** ὣς ἄγαγʼ, ὡς μήτʼ ἄρ τις ἴδῃ μήτʼ ἄρ τε νοήσῃ  
in such a way that none may see or notice him
> A purpose stated negatively: After ὥς, the subjunctives ἴδῃ and νοήσῃ state Zeus's intended result: no one is to see Priam or become aware of him. The paired μήτε ... μήτε binds the two dangers together.

**338** τῶν ἄλλων Δαναῶν, πρὶν Πηλεΐωνα δʼ ἱκέσθαι.  
among the other Danaans before he reaches the son of Peleus."

**339** ὣς ἔφατʼ, οὐδʼ ἀπίθησε διάκτορος ἀργεϊφόντης.  
So he spoke, and the guide, the slayer of Argus, did not disobey.

**340** αὐτίκʼ ἔπειθʼ ὑπὸ ποσσὶν ἐδήσατο καλὰ πέδιλα  
At once he bound beneath his feet the handsome sandals,

**341** ἀμβρόσια χρύσεια, τά μιν φέρον ἠμὲν ἐφʼ ὑγρὴν  
immortal and golden, which carried him over the waters

**342** ἠδʼ ἐπʼ ἀπείρονα γαῖαν ἅμα πνοιῇς ἀνέμοιο·  
and over the boundless earth together with the blasts of wind.

**343** εἵλετο δὲ ῥάβδον, τῇ τʼ ἀνδρῶν ὄμματα θέλγει  
He took the wand with which he charms the eyes of men,

**344** ὧν ἐθέλει, τοὺς δʼ αὖτε καὶ ὑπνώοντας ἐγείρει·  
whomever he wishes, and in turn awakens those who sleep.

**345** τὴν μετὰ χερσὶν ἔχων πέτετο κρατὺς ἀργεϊφόντης.  
Holding it in his hands, the mighty slayer of Argus flew,

**346** αἶψα δʼ ἄρα Τροίην τε καὶ Ἑλλήσποντον ἵκανε,  
and quickly reached Troy and the Hellespont.

**347** βῆ δʼ ἰέναι κούρῳ αἰσυμνητῆρι ἐοικὼς  
He went on in the likeness of a young prince,
> Hermes in a prince's likeness: Hermes appears like a young αἰσυμνητήρ, a prince or chosen leader. The disguise makes divine authority look reassuringly human to Priam and Idaeus.

**348** πρῶτον ὑπηνήτῃ, τοῦ περ χαριεστάτη ἥβη.  
whose beard is first coming in, when youth is loveliest.

**349** οἳ δʼ ἐπεὶ οὖν μέγα σῆμα παρὲξ Ἴλοιο ἔλασσαν,  
When the two had driven past the great tomb of Ilus,

**350** στῆσαν ἄρʼ ἡμιόνους τε καὶ ἵππους ὄφρα πίοιεν  
they halted the mules and horses so they might drink

**351** ἐν ποταμῷ· δὴ γὰρ καὶ ἐπὶ κνέφας ἤλυθε γαῖαν.  
in the river, for darkness had already come over the earth.

**352** τὸν δʼ ἐξ ἀγχιμόλοιο ἰδὼν ἐφράσσατο κῆρυξ  
The herald caught sight of Hermes close at hand and marked him,

**353** Ἑρμείαν, ποτὶ δὲ Πρίαμον φάτο φώνησέν τε·  
and he spoke to Priam and addressed him:

**354** φράζεο Δαρδανίδη· φραδέος νόου ἔργα τέτυκται.  
"Take thought, son of Dardanus: this calls for a prudent mind.
> Son of Dardanus: Δαρδανίδη addresses Priam by descent from Dardanus, founder of the royal line. The patronymic makes the solitary old man carry the full ancestry of Troy into this encounter.

**355** ἄνδρʼ ὁρόω, τάχα δʼ ἄμμε διαρραίσεσθαι ὀΐω.  
I see a man, and I think he will soon cut us down.

**356** ἀλλʼ ἄγε δὴ φεύγωμεν ἐφʼ ἵππων, ἤ μιν ἔπειτα  
Come, let us flee upon the horses, or else

**357** γούνων ἁψάμενοι λιτανεύσομεν αἴ κʼ ἐλεήσῃ.  
clasp his knees and beseech him, in hope he may pity us."

**358** ὣς φάτο, σὺν δὲ γέροντι νόος χύτο, δείδιε δʼ αἰνῶς,  
So he spoke; the old man's mind dissolved within him, and he was terribly afraid.

**359** ὀρθαὶ δὲ τρίχες ἔσταν ἐνὶ γναμπτοῖσι μέλεσσι,  
The hair stood upright on his bent limbs,
> Hair standing in fear: Homer makes Priam's fear visible across his body: his hairs stand straight up. The familiar physical response arrests him before Hermes reaches out.

**360** στῆ δὲ ταφών· αὐτὸς δʼ ἐριούνιος ἐγγύθεν ἐλθὼν  
and he stood amazed. But the strong luck-bringer himself came near,

**361** χεῖρα γέροντος ἑλὼν ἐξείρετο καὶ προσέειπε·  
took the old man's hand, questioned him, and said:

**362** πῇ πάτερ ὧδʼ ἵππους τε καὶ ἡμιόνους ἰθύνεις  
"Where, father, are you guiding horses and mules like this

**363** νύκτα διʼ ἀμβροσίην, ὅτε θʼ εὕδουσι βροτοὶ ἄλλοι;  
through the immortal night, when other mortals are asleep?

**364** οὐδὲ σύ γʼ ἔδεισας μένεα πνείοντας Ἀχαιούς,  
Did you not fear the Achaeans breathing fury,

**365** οἵ τοι δυσμενέες καὶ ἀνάρσιοι ἐγγὺς ἔασι;  
who are hostile and merciless and close at hand?
> Hostile and merciless: δυσμενής names an enemy in disposition, while ἀνάρσιος adds the sense of one who is hostile or gives no quarter. Hermes voices the danger as Priam himself must perceive it.

**366** τῶν εἴ τίς σε ἴδοιτο θοὴν διὰ νύκτα μέλαιναν  
If one of them should see you through the swift black night,

**367** τοσσάδʼ ὀνείατʼ ἄγοντα, τίς ἂν δή τοι νόος εἴη;  
bringing so much treasure, what would your purpose be then?

**368** οὔτʼ αὐτὸς νέος ἐσσί, γέρων δέ τοι οὗτος ὀπηδεῖ,  
You yourself are not young, and this old man attends you,

**369** ἄνδρʼ ἀπαμύνασθαι, ὅτε τις πρότερος χαλεπήνῃ.  
to ward off a man, should someone attack you first.

**370** ἀλλʼ ἐγὼ οὐδέν σε ῥέξω κακά, καὶ δέ κεν ἄλλον  
But I shall do you no harm, and I would defend you

**371** σεῦ ἀπαλεξήσαιμι· φίλῳ δέ σε πατρὶ ἐΐσκω.  
from another man, for you are like my own dear father."

**372** τὸν δʼ ἠμείβετʼ ἔπειτα γέρων Πρίαμος θεοειδής·  
Then godlike old Priam answered him:

**373** οὕτω πῃ τάδε γʼ ἐστὶ φίλον τέκος ὡς ἀγορεύεις.  
"Somehow it is just as you say, dear child.

**374** ἀλλʼ ἔτι τις καὶ ἐμεῖο θεῶν ὑπερέσχεθε χεῖρα,  
Yet even over me some god has held a protecting hand,

**375** ὅς μοι τοιόνδʼ ἧκεν ὁδοιπόρον ἀντιβολῆσαι  
sending me such a wayfarer to meet upon my road,

**376** αἴσιον, οἷος δὴ σὺ δέμας καὶ εἶδος ἀγητός,  
an auspicious traveler, wondrous as you are in build and beauty,

**377** πέπνυσαί τε νόῳ, μακάρων δʼ ἔξεσσι τοκήων.  
wise in mind; you are born of blessed parents."
> Wisdom as a completed state: πέπνυσαι is perfect in form and describes the settled state of having become wise or discerning. Priam reads mature judgment beneath Hermes' youthful appearance.

**378** τὸν δʼ αὖτε προσέειπε διάκτορος ἀργεϊφόντης·  
Then the guide, the slayer of Argus, said to him in turn:

**379** ναὶ δὴ ταῦτά γε πάντα γέρον κατὰ μοῖραν ἔειπες.  
"Yes, old man, all this you have spoken rightly and in due order.

**380** ἀλλʼ ἄγε μοι τόδε εἰπὲ καὶ ἀτρεκέως κατάλεξον,  
But come, tell me this and recount it truly:

**381** ἠέ πῃ ἐκπέμπεις κειμήλια πολλὰ καὶ ἐσθλὰ  
are you sending away these many splendid treasures

**382** ἄνδρας ἐς ἀλλοδαποὺς ἵνα περ τάδε τοι σόα μίμνῃ,  
to foreign men, so that your goods may remain safe there,
> Men of another land: ἀλλοδαπός means belonging to another people or country. Hermes' feigned question suggests that Troy's danger might force its wealth abroad for safekeeping.

**383** ἦ ἤδη πάντες καταλείπετε Ἴλιον ἱρὴν  
or are all of you already abandoning sacred Ilion

**384** δειδιότες· τοῖος γὰρ ἀνὴρ ὤριστος ὄλωλε  
in fear, now the best man of all has died,

**385** σὸς πάϊς· οὐ μὲν γάρ τι μάχης ἐπιδεύετʼ Ἀχαιῶν.  
your son, who never fell short of the Achaeans in battle?"

**386** τὸν δʼ ἠμείβετʼ ἔπειτα γέρων Πρίαμος θεοειδής·  
Then godlike old Priam answered him:

**387** τίς δὲ σύ ἐσσι φέριστε τέων δʼ ἔξεσσι τοκήων;  
"Who are you, excellent man, and of what parents are you born,

**388** ὥς μοι καλὰ τὸν οἶτον ἀπότμου παιδὸς ἔνισπες.  
that you have told so well the fate of my ill-starred son?"

**389** τὸν δʼ αὖτε προσέειπε διάκτορος ἀργεϊφόντης·  
Then the guide, the slayer of Argus, said to him in turn:

**390** πειρᾷ ἐμεῖο γεραιὲ καὶ εἴρεαι Ἕκτορα δῖον.  
"You are testing me, old man, and asking about godlike Hector.
> A question as a test: The present middle πειρᾷ means that Priam is putting Hermes to the test. Hermes recognizes that the father's question probes whether this stranger truly knew Hector.

**391** τὸν μὲν ἐγὼ μάλα πολλὰ μάχῃ ἔνι κυδιανείρῃ  
Many times I saw him in battle where men win glory,

**392** ὀφθαλμοῖσιν ὄπωπα, καὶ εὖτʼ ἐπὶ νηυσὶν ἐλάσσας  
with my own eyes, and when toward the ships he drove

**393** Ἀργείους κτείνεσκε δαΐζων ὀξέϊ χαλκῷ·  
the Argives, killing and hewing them with sharp bronze.
> Repeated killing: The iterative ending -σκ- presents Hector's killing as repeated action during the assault on the ships. Hermes' story builds credibility by recalling a sustained battlefield pattern, not one isolated stroke.

**394** ἡμεῖς δʼ ἑσταότες θαυμάζομεν· οὐ γὰρ Ἀχιλλεὺς  
We stood watching in wonder, for Achilles

**395** εἴα μάρνασθαι κεχολωμένος Ἀτρεΐωνι.  
would not let us fight, enraged with the son of Atreus.

**396** τοῦ γὰρ ἐγὼ θεράπων, μία δʼ ἤγαγε νηῦς εὐεργής·  
I am his attendant, and one well-built ship brought me.
> A warrior-attendant: A θεράπων is not merely a servant but a trusted heroic attendant who may fight beside his lord. Hermes chooses a role close enough to Achilles to make his knowledge of Hector plausible.

**397** Μυρμιδόνων δʼ ἔξειμι, πατὴρ δέ μοί ἐστι Πολύκτωρ.  
I am one of the Myrmidons, and my father is Polyctor.

**398** ἀφνειὸς μὲν ὅ γʼ ἐστί, γέρων δὲ δὴ ὡς σύ περ ὧδε,  
He is wealthy, but old now, just as you are.

**399** ἓξ δέ οἱ υἷες ἔασιν, ἐγὼ δέ οἱ ἕβδομός εἰμι·  
He has six sons, and I am his seventh.

**400** τῶν μέτα παλλόμενος κλήρῳ λάχον ἐνθάδʼ ἕπεσθαι.  
After casting lots among them, my lot was to follow here.

**401** νῦν δʼ ἦλθον πεδίον δʼ ἀπὸ νηῶν· ἠῶθεν γὰρ  
Now I have come from the ships onto the plain, for at dawn

**402** θήσονται περὶ ἄστυ μάχην ἑλίκωπες Ἀχαιοί.  
the bright-eyed Achaeans will set battle around the city.
> Bright-eyed Achaeans: ἑλίκωπες is the inherited collective epithet for the Achaeans, rendered "bright-eyed." Hermes keeps his Myrmidon disguise by speaking from within the Achaean army.

**403** ἀσχαλόωσι γὰρ οἵδε καθήμενοι, οὐδὲ δύνανται  
They chafe at sitting here and cannot

**404** ἴσχειν ἐσσυμένους πολέμου βασιλῆες Ἀχαιῶν.  
be held from rushing to war by the kings of the Achaeans."

**405** τὸν δʼ ἠμείβετʼ ἔπειτα γέρων Πρίαμος θεοειδής·  
Then godlike old Priam answered him:

**406** εἰ μὲν δὴ θεράπων Πηληϊάδεω Ἀχιλῆος  
"If you truly are an attendant of Achilles, son of Peleus,

**407** εἴς, ἄγε δή μοι πᾶσαν ἀληθείην κατάλεξον,  
come, tell me the whole truth:

**408** ἢ ἔτι πὰρ νήεσσιν ἐμὸς πάϊς, ἦέ μιν ἤδη  
is my son still beside the ships, or has Achilles

**409** ᾗσι κυσὶν μελεϊστὶ ταμὼν προύθηκεν Ἀχιλλεύς.  
already cut him limb from limb and cast him before his dogs?"
> Cut limb from limb: μελεϊστί means limb by limb, while ταμών supplies the cutting. Priam's question voices the extreme mutilation he fears without claiming that it has happened.

**410** τὸν δʼ αὖτε προσέειπε διάκτορος ἀργεϊφόντης·  
Then the guide, the slayer of Argus, said to him in turn:

**411** ὦ γέρον οὔ πω τόν γε κύνες φάγον οὐδʼ οἰωνοί,  
"Old man, neither dogs nor birds have yet devoured him.

**412** ἀλλʼ ἔτι κεῖνος κεῖται Ἀχιλλῆος παρὰ νηῒ  
He still lies beside Achilles' ship,

**413** αὔτως ἐν κλισίῃσι· δυωδεκάτη δέ οἱ ἠὼς  
just as he was, among the huts. This is the twelfth dawn

**414** κειμένῳ, οὐδέ τί οἱ χρὼς σήπεται, οὐδέ μιν εὐλαὶ  
he has lain there, yet his flesh does not decay, nor do worms
> The worms of decay: εὐλαί are the maggots expected to consume exposed flesh. Their absence is physical evidence that the gods are preserving Hector's body.

**415** ἔσθουσʼ, αἵ ῥά τε φῶτας ἀρηϊφάτους κατέδουσιν.  
eat him, the worms that consume men slain in war.

**416** ἦ μέν μιν περὶ σῆμα ἑοῦ ἑτάροιο φίλοιο  
It is true, around the tomb of his dear comrade

**417** ἕλκει ἀκηδέστως ἠὼς ὅτε δῖα φανήῃ,  
Achilles drags him pitilessly whenever shining Dawn appears,
> Whenever Dawn appears: ὅτε with the subjunctive φανήῃ has repeated or general force here: Achilles drags Hector whenever dawn appears. The wording confirms the recurring ritual described at the book's opening.

**418** οὐδέ μιν αἰσχύνει· θηοῖό κεν αὐτὸς ἐπελθὼν  
but he does not disfigure him. You would marvel if you came yourself

**419** οἷον ἐερσήεις κεῖται, περὶ δʼ αἷμα νένιπται,  
at how he lies there fresh with dew, the blood all washed away,
> Fresh with dew: ἐερσήεις means dewy or fresh with dew. The image gives Hector's divinely preserved corpse the freshness of morning rather than the corruption expected after twelve days.

**420** οὐδέ ποθι μιαρός· σὺν δʼ ἕλκεα πάντα μέμυκεν  
with no stain upon him; all his wounds have closed,

**421** ὅσσʼ ἐτύπη· πολέες γὰρ ἐν αὐτῷ χαλκὸν ἔλασσαν.  
all those he received, for many men drove bronze into him.

**422** ὥς τοι κήδονται μάκαρες θεοὶ υἷος ἑῆος  
So the blessed gods care for your son,

**423** καὶ νέκυός περ ἐόντος, ἐπεί σφι φίλος περὶ κῆρι.  
even though he is a corpse, for he is dear to their hearts."

**424** ὣς φάτο, γήθησεν δʼ ὃ γέρων, καὶ ἀμείβετο μύθῳ·  
So he spoke; the old man rejoiced and answered him:

**425** ὦ τέκος, ἦ ῥʼ ἀγαθὸν καὶ ἐναίσιμα δῶρα διδοῦναι  
"My child, it is truly good to give gifts as is right
> Gifts given as is right: ἐναίσιμα describes gifts offered in the proper, sanctioned way. Priam understands Hector's preserved body as the gods' return for a lifetime of right sacrifice.

**426** ἀθανάτοις, ἐπεὶ οὔ ποτʼ ἐμὸς πάϊς, εἴ ποτʼ ἔην γε,  
to the immortals, since my son, if ever he truly lived,

**427** λήθετʼ ἐνὶ μεγάροισι θεῶν οἳ Ὄλυμπον ἔχουσι·  
never forgot in our halls the gods who hold Olympus.

**428** τώ οἱ ἀπεμνήσαντο καὶ ἐν θανάτοιό περ αἴσῃ.  
Therefore they remembered him even in the fate of death.
> The gods remembered in return: The aorist middle ἀπεμνήσαντο carries a reciprocal shade: the gods remembered Hector in return for his remembrance of them. Priam answers the preceding λήθετο, "forgot," with its opposite.

**429** ἀλλʼ ἄγε δὴ τόδε δέξαι ἐμεῦ πάρα καλὸν ἄλεισον,  
But come now, accept this handsome cup from me,

**430** αὐτόν τε ῥῦσαι, πέμψον δέ με σύν γε θεοῖσιν,  
protect me, and under the gods' favor escort me

**431** ὄφρά κεν ἐς κλισίην Πηληϊάδεω ἀφίκωμαι.  
until I reach the hut of the son of Peleus."

**432** τὸν δʼ αὖτε προσέειπε διάκτορος ἀργεϊφόντης·  
Then the guide, the slayer of Argus, said to him in turn:

**433** πειρᾷ ἐμεῖο γεραιὲ νεωτέρου, οὐδέ με πείσεις,  
"You are testing me in my youth, old man, but you will not persuade me

**434** ὅς με κέλῃ σέο δῶρα παρὲξ Ἀχιλῆα δέχεσθαι.  
when you bid me take gifts from you behind Achilles' back.

**435** τὸν μὲν ἐγὼ δείδοικα καὶ αἰδέομαι περὶ κῆρι  
I fear him and revere him in my heart,

**436** συλεύειν, μή μοί τι κακὸν μετόπισθε γένηται.  
and shrink from robbing him, lest evil come upon me afterward.
> Fear of a later consequence: μή with the subjunctive γένηται expresses apprehension: Hermes' invented Myrmidon fears that some evil may come upon him later. The grammar helps the god refuse Priam's gift without breaking his disguise.

**437** σοὶ δʼ ἂν ἐγὼ πομπὸς καί κε κλυτὸν Ἄργος ἱκοίμην,  
But as your escort I would go even as far as glorious Argos,
> How far he would escort him: The optative ἱκοίμην with ἄν presents a potential action: Hermes would escort Priam even to distant Argos. The claim magnifies the protection he is offering without saying that such a journey will occur.

**438** ἐνδυκέως ἐν νηῒ θοῇ ἢ πεζὸς ὁμαρτέων·  
attending you carefully in a swift ship or on foot.

**439** οὐκ ἄν τίς τοι πομπὸν ὀνοσσάμενος μαχέσαιτο.  
No one would make light of your escort and fight you."

**440** ἦ καὶ ἀναΐξας ἐριούνιος ἅρμα καὶ ἵππους  
He spoke, and the strong luck-bringer sprang onto the chariot,

**441** καρπαλίμως μάστιγα καὶ ἡνία λάζετο χερσίν,  
and swiftly took whip and reins in his hands,

**442** ἐν δʼ ἔπνευσʼ ἵπποισι καὶ ἡμιόνοις μένος ἠΰ.  
and breathed fine strength into the horses and mules.
> Strength breathed into the teams: Hermes literally breathes μένος, vigorous force, into the animals. Divine energy turns Priam's slow and vulnerable convoy into one able to cross the camp swiftly.

**443** ἀλλʼ ὅτε δὴ πύργους τε νεῶν καὶ τάφρον ἵκοντο,  
But when they reached the towers and trench of the ships,

**444** οἳ δὲ νέον περὶ δόρπα φυλακτῆρες πονέοντο,  
the guards were busy just then over their supper.

**445** τοῖσι δʼ ἐφʼ ὕπνον ἔχευε διάκτορος ἀργεϊφόντης  
The guide, the slayer of Argus, poured sleep upon them all,
> Pouring out sleep: The Greek treats sleep like a liquid Hermes pours over the guards. His wand's power works across the whole watch at once and opens the guarded camp without a struggle.

**446** πᾶσιν, ἄφαρ δʼ ὤϊξε πύλας καὶ ἀπῶσεν ὀχῆας,  
then at once opened the gates and pushed back the bars,

**447** ἐς δʼ ἄγαγε Πρίαμόν τε καὶ ἀγλαὰ δῶρʼ ἐπʼ ἀπήνης.  
and led in Priam and the splendid gifts upon the wagon.

**448** ἀλλʼ ὅτε δὴ κλισίην Πηληϊάδεω ἀφίκοντο  
But when they reached the hut of the son of Peleus,

**449** ὑψηλήν, τὴν Μυρμιδόνες ποίησαν ἄνακτι  
the high hut the Myrmidons had built for their lord,

**450** δοῦρʼ ἐλάτης κέρσαντες· ἀτὰρ καθύπερθεν ἔρεψαν  
cutting beams of fir; above they had roofed it

**451** λαχνήεντʼ ὄροφον λειμωνόθεν ἀμήσαντες·  
with shaggy thatch they had mown from the meadow.

**452** ἀμφὶ δέ οἱ μεγάλην αὐλὴν ποίησαν ἄνακτι  
Around it they made a great courtyard for their lord

**453** σταυροῖσιν πυκινοῖσι· θύρην δʼ ἔχε μοῦνος ἐπιβλὴς  
with stakes set close. A single bar held the gate,

**454** εἰλάτινος, τὸν τρεῖς μὲν ἐπιρρήσσεσκον Ἀχαιοί,  
a beam of fir that three Achaeans used to drive home,
> The habitual work of three men: The iterative imperfect says that three Achaeans would regularly ram the great fir bar into place. The repeated labor prepares the contrast with Achilles, who handles it alone.

**455** τρεῖς δʼ ἀναοίγεσκον μεγάλην κληῗδα θυράων  
and three would draw back the great bolt of the doors

**456** τῶν ἄλλων· Ἀχιλεὺς δʼ ἄρʼ ἐπιρρήσσεσκε καὶ οἶος·  
among all the rest; but Achilles would drive it home alone.

**457** δή ῥα τόθʼ Ἑρμείας ἐριούνιος ᾦξε γέροντι,  
Then Hermes, the strong luck-bringer, opened it for the old man,

**458** ἐς δʼ ἄγαγε κλυτὰ δῶρα ποδώκεϊ Πηλεΐωνι,  
and brought the glorious gifts inside for the swift-footed son of Peleus.

**459** ἐξ ἵππων δʼ ἀπέβαινεν ἐπὶ χθόνα φώνησέν τε·  
He stepped from the chariot to the ground and spoke:

**460** ὦ γέρον ἤτοι ἐγὼ θεὸς ἄμβροτος εἰλήλουθα  
"Old man, I am an immortal god who has come to you,

**461** Ἑρμείας· σοὶ γάρ με πατὴρ ἅμα πομπὸν ὄπασσεν.  
Hermes; my father sent me to attend you as escort.

**462** ἀλλʼ ἤτοι μὲν ἐγὼ πάλιν εἴσομαι, οὐδʼ Ἀχιλῆος  
But now I shall go back and will not come

**463** ὀφθαλμοὺς εἴσειμι· νεμεσσητὸν δέ κεν εἴη  
before Achilles' eyes, for it would invite reproach
> Cause for divine reproach: νεμεσσητόν marks an act that would properly draw indignation or blame. Hermes may guide Priam unseen, but open divine intimacy before Achilles would violate the expected distance between god and mortal.

**464** ἀθάνατον θεὸν ὧδε βροτοὺς ἀγαπαζέμεν ἄντην·  
for an immortal god to cherish mortals so openly.

**465** τύνη δʼ εἰσελθὼν λαβὲ γούνατα Πηλεΐωνος,  
Go in yourself and clasp the son of Peleus by the knees,

**466** καί μιν ὑπὲρ πατρὸς καὶ μητέρος ἠϋκόμοιο  
and beseech him by his father and his lovely-haired mother

**467** λίσσεο καὶ τέκεος, ἵνα οἱ σὺν θυμὸν ὀρίνῃς.  
and by his son, so that you may stir his heart within him."

**468** ὣς ἄρα φωνήσας ἀπέβη πρὸς μακρὸν Ὄλυμπον  
So he spoke and departed for high Olympus,

**469** Ἑρμείας· Πρίαμος δʼ ἐξ ἵππων ἆλτο χαμᾶζε,  
Hermes; Priam leapt from the chariot to the ground

**470** Ἰδαῖον δὲ κατʼ αὖθι λίπεν· ὃ δὲ μίμνεν ἐρύκων  
and left Idaeus there; he remained behind to hold

**471** ἵππους ἡμιόνους τε· γέρων δʼ ἰθὺς κίεν οἴκου,  
the horses and mules, while the old man went straight toward the house

**472** τῇ ῥʼ Ἀχιλεὺς ἵζεσκε Διῒ φίλος· ἐν δέ μιν αὐτὸν  
where Achilles, dear to Zeus, used to sit. Inside he found him
> Achilles, dear to Zeus: Διῒ φίλος marks Achilles as dear to Zeus. The epithet does not soften his danger to Priam; it places their human meeting within the favor and command of the god who arranged it.

**473** εὗρʼ, ἕταροι δʼ ἀπάνευθε καθήατο· τὼ δὲ δύʼ οἴω  
himself, while his companions sat apart. Only two

**474** ἥρως Αὐτομέδων τε καὶ Ἄλκιμος ὄζος Ἄρηος  
the hero Automedon and Alcimus, scion of Ares,
> Alcimus, scion of Ares: ὄζος Ἄρηος, literally a shoot or branch of Ares, is a martial epithet rather than a claim that Alcimus is the god's son. It presents the attendant as vigorous in war.

**475** ποίπνυον παρεόντε· νέον δʼ ἀπέληγεν ἐδωδῆς  
were near and busy attending him. He had only just stopped eating,

**476** ἔσθων καὶ πίνων· ἔτι καὶ παρέκειτο τράπεζα.  
having eaten and drunk, and the table still stood beside him.

**477** τοὺς δʼ ἔλαθʼ εἰσελθὼν Πρίαμος μέγας, ἄγχι δʼ ἄρα στὰς  
Great Priam entered unseen by them, came close,

**478** χερσὶν Ἀχιλλῆος λάβε γούνατα καὶ κύσε χεῖρας  
clasped Achilles' knees in his hands, and kissed those hands,

**479** δεινὰς ἀνδροφόνους, αἵ οἱ πολέας κτάνον υἷας.  
terrible and man-killing, which had slain so many of his sons.

**480** ὡς δʼ ὅτʼ ἂν ἄνδρʼ ἄτη πυκινὴ λάβῃ, ὅς τʼ ἐνὶ πάτρῃ  
As when strong delusion seizes a man who in his own country

**481** φῶτα κατακτείνας ἄλλων ἐξίκετο δῆμον  
has killed another and comes to the land of other people,

**482** ἀνδρὸς ἐς ἀφνειοῦ, θάμβος δʼ ἔχει εἰσορόωντας,  
to the house of a wealthy man, and wonder takes all who look on,

**483** ὣς Ἀχιλεὺς θάμβησεν ἰδὼν Πρίαμον θεοειδέα·  
so Achilles marveled when he saw godlike Priam.

**484** θάμβησαν δὲ καὶ ἄλλοι, ἐς ἀλλήλους δὲ ἴδοντο.  
The others marveled too and looked at one another.

**485** τὸν καὶ λισσόμενος Πρίαμος πρὸς μῦθον ἔειπε·  
Then Priam, beseeching him, spoke these words:

**486** μνῆσαι πατρὸς σοῖο θεοῖς ἐπιείκελʼ Ἀχιλλεῦ,  
"Remember your own father, Achilles, like to the gods,
> Remember your father: The aorist middle imperative μνῆσαι makes remembrance Priam's first direct command. Before he names Hector, he asks Achilles to bring Peleus fully to mind.

**487** τηλίκου ὥς περ ἐγών, ὀλοῷ ἐπὶ γήραος οὐδῷ·  
as old as I am, upon the ruinous threshold of old age.
> The threshold of old age: οὐδός is a literal threshold, here making old age a boundary on which Peleus and Priam stand. ὀλοός adds the destructive force of the condition they share.

**488** καὶ μέν που κεῖνον περιναιέται ἀμφὶς ἐόντες  
Perhaps the people dwelling around him

**489** τείρουσʼ, οὐδέ τίς ἐστιν ἀρὴν καὶ λοιγὸν ἀμῦναι.  
are wearing him down, and there is no one to ward off harm and ruin.

**490** ἀλλʼ ἤτοι κεῖνός γε σέθεν ζώοντος ἀκούων  
Yet he, when he hears that you are alive,

**491** χαίρει τʼ ἐν θυμῷ, ἐπί τʼ ἔλπεται ἤματα πάντα  
rejoices in his heart and hopes through all his days

**492** ὄψεσθαι φίλον υἱὸν ἀπὸ Τροίηθεν ἰόντα·  
to see his dear son returning home from Troy.

**493** αὐτὰρ ἐγὼ πανάποτμος, ἐπεὶ τέκον υἷας ἀρίστους  
But I am utterly ill-fated, for I fathered the best of sons
> Utterly without fortune: πανάποτμος intensifies ἄποτμος, one deprived of a favorable lot or destiny. Priam defines himself by the total collapse of the fortune once embodied in his sons.

**494** Τροίῃ ἐν εὐρείῃ, τῶν δʼ οὔ τινά φημι λελεῖφθαι.  
in broad Troy, and I say that none of them is left.

**495** πεντήκοντά μοι ἦσαν ὅτʼ ἤλυθον υἷες Ἀχαιῶν·  
I had fifty when the sons of the Achaeans came;

**496** ἐννεακαίδεκα μέν μοι ἰῆς ἐκ νηδύος ἦσαν,  
nineteen of them were born to me from a single womb,

**497** τοὺς δʼ ἄλλους μοι ἔτικτον ἐνὶ μεγάροισι γυναῖκες.  
and other women bore the rest to me in my halls.

**498** τῶν μὲν πολλῶν θοῦρος Ἄρης ὑπὸ γούνατʼ ἔλυσεν·  
Furious Ares has loosened the knees of most of them.
> Ares loosened their knees: To loosen a warrior's knees is a Homeric image for killing him as bodily strength gives way. Priam makes furious Ares the personified force of battle that destroyed his sons.

**499** ὃς δέ μοι οἶος ἔην, εἴρυτο δὲ ἄστυ καὶ αὐτούς,  
The one who alone remained to me, who guarded the city and its people,

**500** τὸν σὺ πρῴην κτεῖνας ἀμυνόμενον περὶ πάτρης  
you killed only lately while he fought for his country,

**501** Ἕκτορα· τοῦ νῦν εἵνεχʼ ἱκάνω νῆας Ἀχαιῶν  
Hector. For his sake I now come to the ships of the Achaeans

**502** λυσόμενος παρὰ σεῖο, φέρω δʼ ἀπερείσιʼ ἄποινα.  
to ransom him from you, and I bring a boundless ransom.

**503** ἀλλʼ αἰδεῖο θεοὺς Ἀχιλεῦ, αὐτόν τʼ ἐλέησον  
But revere the gods, Achilles, and pity me
> Reverence and pity: Priam joins a present imperative, αἰδεῖο, with the aorist imperative ἐλέησον: Achilles is to maintain reverence for the gods and perform the decisive act of pitying Priam. Divine obligation and human compassion reinforce each other.

**504** μνησάμενος σοῦ πατρός· ἐγὼ δʼ ἐλεεινότερός περ,  
as you remember your father. I am more pitiable still,

**505** ἔτλην δʼ οἷʼ οὔ πώ τις ἐπιχθόνιος βροτὸς ἄλλος,  
and I have endured what no other mortal on earth has ever done:
> I endured: The aorist ἔτλην comes from the verb of daring or enduring what is terrible. Priam's claim turns on the single completed act he is about to name.

**506** ἀνδρὸς παιδοφόνοιο ποτὶ στόμα χεῖρʼ ὀρέγεσθαι.  
I brought to my lips the hand of the man who killed my son."

**507** ὣς φάτο, τῷ δʼ ἄρα πατρὸς ὑφʼ ἵμερον ὦρσε γόοιο·  
So he spoke, and stirred in Achilles a yearning to weep for his father.
> A yearning for lament: ἵμερος is an intense longing, here directed toward lament for Achilles' father. Priam moves Achilles by making the distant Peleus emotionally present.

**508** ἁψάμενος δʼ ἄρα χειρὸς ἀπώσατο ἦκα γέροντα.  
Taking the old man's hand, he gently pushed him away.

**509** τὼ δὲ μνησαμένω ὃ μὲν Ἕκτορος ἀνδροφόνοιο  
The two remembered: Priam remembered man-slaying Hector
> The two remembering: Both τώ and the participle μνησαμένω are dual. The grammar holds Priam and Achilles together in one act of remembering even though each mourns a different beloved person.

**510** κλαῖʼ ἁδινὰ προπάροιθε ποδῶν Ἀχιλῆος ἐλυσθείς,  
and wept bitterly, curled before Achilles' feet,

**511** αὐτὰρ Ἀχιλλεὺς κλαῖεν ἑὸν πατέρʼ, ἄλλοτε δʼ αὖτε  
while Achilles wept for his own father, and then again

**512** Πάτροκλον· τῶν δὲ στοναχὴ κατὰ δώματʼ ὀρώρει.  
for Patroclus; and their groaning rose throughout the house.

**513** αὐτὰρ ἐπεί ῥα γόοιο τετάρπετο δῖος Ἀχιλλεύς,  
But when godlike Achilles had taken his fill of lament,
> Taking one's fill of grief: The reduplicated aorist τετάρπετο presents Achilles as having completed his taking-fill of lament. Grief is treated as an appetite that receives its due measure before action resumes.

**514** καί οἱ ἀπὸ πραπίδων ἦλθʼ ἵμερος ἠδʼ ἀπὸ γυίων,  
and the longing had gone from his heart and limbs,

**515** αὐτίκʼ ἀπὸ θρόνου ὦρτο, γέροντα δὲ χειρὸς ἀνίστη  
at once he rose from his chair and raised the old man by the hand,

**516** οἰκτίρων πολιόν τε κάρη πολιόν τε γένειον,  
pitying his gray head and gray beard,

**517** καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα·  
and speaking to him, he addressed him with winged words:

**518** ἆ δείλʼ, ἦ δὴ πολλὰ κάκʼ ἄνσχεο σὸν κατὰ θυμόν.  
"Ah, unhappy man, you have endured many evils in your heart.

**519** πῶς ἔτλης ἐπὶ νῆας Ἀχαιῶν ἐλθέμεν οἶος  
How did you dare to come alone to the ships of the Achaeans,

**520** ἀνδρὸς ἐς ὀφθαλμοὺς ὅς τοι πολέας τε καὶ ἐσθλοὺς  
before the eyes of the man who has killed so many

**521** υἱέας ἐξενάριξα; σιδήρειόν νύ τοι ἦτορ.  
of your noble sons? Your heart must be iron.
> A heart of iron: Achilles calls Priam's heart iron because it has borne both immense loss and the journey into his enemy's presence. The metal image expresses endurance rather than lack of feeling.

**522** ἀλλʼ ἄγε δὴ κατʼ ἄρʼ ἕζευ ἐπὶ θρόνου, ἄλγεα δʼ ἔμπης  
But come, sit down upon this chair, and let us allow our sorrows

**523** ἐν θυμῷ κατακεῖσθαι ἐάσομεν ἀχνύμενοί περ·  
to lie quiet in our hearts, though we are grieving.

**524** οὐ γάρ τις πρῆξις πέλεται κρυεροῖο γόοιο·  
For nothing is gained from chilling lament.

**525** ὡς γὰρ ἐπεκλώσαντο θεοὶ δειλοῖσι βροτοῖσι  
The gods have spun this fate for wretched mortals:

**526** ζώειν ἀχνυμένοις· αὐτοὶ δέ τʼ ἀκηδέες εἰσί.  
to live in grief, while they themselves are free from care.

**527** δοιοὶ γάρ τε πίθοι κατακείαται ἐν Διὸς οὔδει  
For two jars stand upon the floor of Zeus,

**528** δώρων οἷα δίδωσι κακῶν, ἕτερος δὲ ἑάων·  
filled with the gifts he gives: one of evils, the other of blessings.

**529** ᾧ μέν κʼ ἀμμίξας δώῃ Ζεὺς τερπικέραυνος,  
The man to whom Zeus, who delights in thunder, gives a mixture

**530** ἄλλοτε μέν τε κακῷ ὅ γε κύρεται, ἄλλοτε δʼ ἐσθλῷ·  
meets now with evil and now with good.

**531** ᾧ δέ κε τῶν λυγρῶν δώῃ, λωβητὸν ἔθηκε,  
But the man to whom he gives only sorrows he makes despised,

**532** καί ἑ κακὴ βούβρωστις ἐπὶ χθόνα δῖαν ἐλαύνει,  
and evil ravening hunger drives him over the shining earth;
> Ravening hunger: βούβρωστις is an extreme, consuming hunger, intensified here by κακή. In Achilles' image the man given only evil wanders under a hunger that drives him across the earth.

**533** φοιτᾷ δʼ οὔτε θεοῖσι τετιμένος οὔτε βροτοῖσιν.  
he wanders honored neither by gods nor mortals.

**534** ὣς μὲν καὶ Πηλῆϊ θεοὶ δόσαν ἀγλαὰ δῶρα  
So too the gods gave Peleus splendid gifts

**535** ἐκ γενετῆς· πάντας γὰρ ἐπʼ ἀνθρώπους ἐκέκαστο  
from his birth, for he surpassed all men

**536** ὄλβῳ τε πλούτῳ τε, ἄνασσε δὲ Μυρμιδόνεσσι,  
in fortune and wealth, and he ruled the Myrmidons.

**537** καί οἱ θνητῷ ἐόντι θεὰν ποίησαν ἄκοιτιν.  
Though he was mortal, they made a goddess his wife.

**538** ἀλλʼ ἐπὶ καὶ τῷ θῆκε θεὸς κακόν, ὅττί οἱ οὔ τι  
But even upon him the god laid evil, since no

**539** παίδων ἐν μεγάροισι γονὴ γένετο κρειόντων,  
line of ruling sons was born within his halls.

**540** ἀλλʼ ἕνα παῖδα τέκεν παναώριον· οὐδέ νυ τόν γε  
He fathered one son only, doomed to an untimely death, and I do not
> Doomed before one's time: παναώριος marks one destined to die wholly untimely. Achilles speaks of his own shortened life plainly while imagining the old age in which he cannot tend Peleus.

**541** γηράσκοντα κομίζω, ἐπεὶ μάλα τηλόθι πάτρης  
care for my father as he grows old, since far from my fatherland

**542** ἧμαι ἐνὶ Τροίῃ, σέ τε κήδων ἠδὲ σὰ τέκνα.  
I sit here in Troy, bringing grief to you and your children.

**543** καὶ σὲ γέρον τὸ πρὶν μὲν ἀκούομεν ὄλβιον εἶναι·  
And you, old man, we hear were prosperous once:

**544** ὅσσον Λέσβος ἄνω Μάκαρος ἕδος ἐντὸς ἐέργει  
all that Lesbos, the seat of Macar, bounds to the north,

**545** καὶ Φρυγίη καθύπερθε καὶ Ἑλλήσποντος ἀπείρων,  
and Phrygia inland and the boundless Hellespont,

**546** τῶν σε γέρον πλούτῳ τε καὶ υἱάσι φασὶ κεκάσθαι.  
among all these, old man, they say you surpassed in wealth and sons.

**547** αὐτὰρ ἐπεί τοι πῆμα τόδʼ ἤγαγον Οὐρανίωνες  
But since the gods of heaven brought this ruin upon you,

**548** αἰεί τοι περὶ ἄστυ μάχαι τʼ ἀνδροκτασίαι τε.  
there have always been battles and man-killings around your city.

**549** ἄνσχεο, μὴ δʼ ἀλίαστον ὀδύρεο σὸν κατὰ θυμόν·  
Endure, and do not grieve without cease in your heart.
> Endure; do not mourn without end: The paired imperatives ask Priam first to hold himself up and then to stop limitless mourning. Achilles does not deny the grief; he argues that grief must have a boundary before the living can act.

**550** οὐ γάρ τι πρήξεις ἀκαχήμενος υἷος ἑῆος,  
You will accomplish nothing by grieving for your son,

**551** οὐδέ μιν ἀνστήσεις, πρὶν καὶ κακὸν ἄλλο πάθῃσθα.  
nor will you raise him up before you suffer some further evil."

**552** τὸν δʼ ἠμείβετʼ ἔπειτα γέρων Πρίαμος θεοειδής·  
Then godlike old Priam answered him:

**553** μή πω μʼ ἐς θρόνον ἵζε διοτρεφὲς ὄφρά κεν Ἕκτωρ  
"Do not seat me on a chair yet, Zeus-nurtured one, while Hector
> Zeus-nurtured Achilles: διοτρεφής means nurtured by Zeus and often marks heroic or royal standing. Priam's respectful address also reminds Achilles that Zeus's order stands behind the ransom.

**554** κεῖται ἐνὶ κλισίῃσιν ἀκηδής, ἀλλὰ τάχιστα  
lies uncared for among the huts, but release him at once

**555** λῦσον ἵνʼ ὀφθαλμοῖσιν ἴδω· σὺ δὲ δέξαι ἄποινα  
so I may see him with my own eyes. Accept the ransom,

**556** πολλά, τά τοι φέρομεν· σὺ δὲ τῶνδʼ ἀπόναιο, καὶ ἔλθοις  
the many ransom-gifts we bring you; may you enjoy them and return

**557** σὴν ἐς πατρίδα γαῖαν, ἐπεί με πρῶτον ἔασας  
to your own native land, since first you have allowed me

**558** αὐτόν τε ζώειν καὶ ὁρᾶν φάος ἠελίοιο.  
to live and look upon the light of the sun."

**559** τὸν δʼ ἄρʼ ὑπόδρα ἰδὼν προσέφη πόδας ὠκὺς Ἀχιλλεύς·  
Then, glaring at him from under his brows, swift-footed Achilles spoke:
> The returning glare: The inherited hupodra formula marks an angry warning: Achilles looks from under his brows before he speaks. Its exact return shows that pity has not made his dangerous temper disappear.

**560** μηκέτι νῦν μʼ ἐρέθιζε γέρον· νοέω δὲ καὶ αὐτὸς  
"Do not provoke me any longer, old man. I intend on my own

**561** Ἕκτορά τοι λῦσαι, Διόθεν δέ μοι ἄγγελος ἦλθε  
to release Hector to you, for a messenger came to me from Zeus,

**562** μήτηρ, ἥ μʼ ἔτεκεν, θυγάτηρ ἁλίοιο γέροντος.  
my mother who bore me, daughter of the old man of the sea.

**563** καὶ δέ σε γιγνώσκω Πρίαμε φρεσίν, οὐδέ με λήθεις,  
And I recognize you in my heart, Priam; you do not escape my notice,

**564** ὅττι θεῶν τίς σʼ ἦγε θοὰς ἐπὶ νῆας Ἀχαιῶν.  
that one of the gods guided you to the swift ships of the Achaeans.

**565** οὐ γάρ κε τλαίη βροτὸς ἐλθέμεν, οὐδὲ μάλʼ ἡβῶν,  
No mortal would dare to come here, not even a man in his prime,

**566** ἐς στρατόν· οὐδὲ γὰρ ἂν φυλάκους λάθοι, οὐδέ κʼ ὀχῆα  
into the camp. He could not slip past the guards, nor could he

**567** ῥεῖα μετοχλίσσειε θυράων ἡμετεράων.  
easily lever back the bar of our doors.

**568** τὼ νῦν μή μοι μᾶλλον ἐν ἄλγεσι θυμὸν ὀρίνῃς,  
So do not stir my heart still more amid my grief,

**569** μή σε γέρον οὐδʼ αὐτὸν ἐνὶ κλισίῃσιν ἐάσω  
lest I spare not even you within the hut, old man,

**570** καὶ ἱκέτην περ ἐόντα, Διὸς δʼ ἀλίτωμαι ἐφετμάς.  
though you are a suppliant, and transgress the commands of Zeus."

**571** ὣς ἔφατʼ, ἔδεισεν δʼ ὃ γέρων καὶ ἐπείθετο μύθῳ.  
So he spoke, and the old man was afraid and obeyed his word;

**572** Πηλεΐδης δʼ οἴκοιο λέων ὣς ἆλτο θύραζε  
Then Peleus' son sprang like a lion out through the door,
> Like a lion: Achilles moves from stillness to action with the sudden force of a lion. The brief simile gives physical speed and danger to an otherwise domestic movement through the doorway.

**573** οὐκ οἶος, ἅμα τῷ γε δύω θεράποντες ἕποντο  
not alone; with him went two attendants,

**574** ἥρως Αὐτομέδων ἠδʼ Ἄλκιμος, οὕς ῥα μάλιστα  
the hero Automedon and Alcimus, whom Achilles honored

**575** τῖʼ Ἀχιλεὺς ἑτάρων μετὰ Πάτροκλόν γε θανόντα,  
most among his comrades after Patroclus had died.

**576** οἳ τόθʼ ὑπὸ ζυγόφιν λύον ἵππους ἡμιόνους τε,  
They then unyoked the horses and mules,

**577** ἐς δʼ ἄγαγον κήρυκα καλήτορα τοῖο γέροντος,  
and brought in the old man's summoning herald,

**578** κὰδ δʼ ἐπὶ δίφρου εἷσαν· ἐϋξέστου δʼ ἀπʼ ἀπήνης  
and seated him on a chair. From the polished wagon

**579** ᾕρεον Ἑκτορέης κεφαλῆς ἀπερείσιʼ ἄποινα.  
they lifted the countless ransom for Hector's head,

**580** κὰδ δʼ ἔλιπον δύο φάρεʼ ἐΰννητόν τε χιτῶνα,  
but left behind two cloaks and a finely woven tunic,

**581** ὄφρα νέκυν πυκάσας δοίη οἶκον δὲ φέρεσθαι.  
so that Achilles might wrap the corpse and give it to be carried home.

**582** δμῳὰς δʼ ἐκκαλέσας λοῦσαι κέλετʼ ἀμφί τʼ ἀλεῖψαι  
He called out the serving-women and ordered them to wash and anoint it,

**583** νόσφιν ἀειράσας, ὡς μὴ Πρίαμος ἴδοι υἱόν,  
after lifting it away, so that Priam would not see his son,
> A prior action in the participle: ἀειράσας is an aorist participle: Achilles first lifts the body away, then gives the order to wash it. νόσφιν stresses that the work happens apart from Priam's sight.

**584** μὴ ὃ μὲν ἀχνυμένῃ κραδίῃ χόλον οὐκ ἐρύσαιτο  
lest in his grieving heart he fail to restrain his anger

**585** παῖδα ἰδών, Ἀχιλῆϊ δʼ ὀρινθείη φίλον ἦτορ,  
at the sight of his child, and Achilles' own heart be stirred,

**586** καί ἑ κατακτείνειε, Διὸς δʼ ἀλίτηται ἐφετμάς.  
and he kill Priam and transgress the commands of Zeus.

**587** τὸν δʼ ἐπεὶ οὖν δμῳαὶ λοῦσαν καὶ χρῖσαν ἐλαίῳ,  
When the serving-women had washed the body and rubbed it with oil,

**588** ἀμφὶ δέ μιν φᾶρος καλὸν βάλον ἠδὲ χιτῶνα,  
and cast a fine cloak and tunic around it,

**589** αὐτὸς τόν γʼ Ἀχιλεὺς λεχέων ἐπέθηκεν ἀείρας,  
Achilles himself lifted it and placed it on the bier,

**590** σὺν δʼ ἕταροι ἤειραν ἐϋξέστην ἐπʼ ἀπήνην.  
and his comrades together raised it onto the polished wagon.

**591** ᾤμωξέν τʼ ἄρʼ ἔπειτα, φίλον δʼ ὀνόμηνεν ἑταῖρον·  
Then he groaned aloud and called his dear companion by name:

**592** μή μοι Πάτροκλε σκυδμαινέμεν, αἴ κε πύθηαι  
"Patroclus, do not be angry with me, if you should hear,
> An infinitive as a command: The Homeric infinitive σκυδμαινέμεν carries imperative force after μή: Achilles tells Patroclus not to be angry. The vocative Πάτροκλε makes the address immediate despite the separation of death.

**593** εἰν Ἄϊδός περ ἐὼν ὅτι Ἕκτορα δῖον ἔλυσα  
even in the house of Hades, that I released godlike Hector

**594** πατρὶ φίλῳ, ἐπεὶ οὔ μοι ἀεικέα δῶκεν ἄποινα.  
to his dear father, since he gave me no unworthy ransom.

**595** σοὶ δʼ αὖ ἐγὼ καὶ τῶνδʼ ἀποδάσσομαι ὅσσʼ ἐπέοικεν.  
And I shall give you too the fitting share from these gifts."

**596** ἦ ῥα, καὶ ἐς κλισίην πάλιν ἤϊε δῖος Ἀχιλλεύς,  
So he spoke, and godlike Achilles went back into the shelter,

**597** ἕζετο δʼ ἐν κλισμῷ πολυδαιδάλῳ ἔνθεν ἀνέστη  
and sat on the richly worked chair from which he had risen,

**598** τοίχου τοῦ ἑτέρου, ποτὶ δὲ Πρίαμον φάτο μῦθον·  
beside the opposite wall, and spoke these words to Priam:

**599** υἱὸς μὲν δή τοι λέλυται γέρον ὡς ἐκέλευες,  
"Your son is released now, old man, as you commanded,

**600** κεῖται δʼ ἐν λεχέεσσʼ· ἅμα δʼ ἠοῖ φαινομένηφιν  
and lies upon a bier. At the breaking of dawn

**601** ὄψεαι αὐτὸς ἄγων· νῦν δὲ μνησώμεθα δόρπου.  
you yourself shall see him as you bear him away. Now let us think of supper.

**602** καὶ γάρ τʼ ἠΰκομος Νιόβη ἐμνήσατο σίτου,  
For even lovely-haired Niobe remembered food,

**603** τῇ περ δώδεκα παῖδες ἐνὶ μεγάροισιν ὄλοντο  
though twelve children had perished in her halls,

**604** ἓξ μὲν θυγατέρες, ἓξ δʼ υἱέες ἡβώοντες.  
six daughters and six sons in the flower of youth.

**605** τοὺς μὲν Ἀπόλλων πέφνεν ἀπʼ ἀργυρέοιο βιοῖο  
Apollo killed the sons with his silver bow,

**606** χωόμενος Νιόβῃ, τὰς δʼ Ἄρτεμις ἰοχέαιρα,  
in anger at Niobe, and Artemis, showerer of arrows, killed the daughters,
> Artemis, showerer of arrows: ἰοχέαιρα is Artemis' standing title as an archer. Its fixed rendering, "showerer of arrows," pairs her deadly reach with Apollo's silver bow in the preceding line.

**607** οὕνεκʼ ἄρα Λητοῖ ἰσάσκετο καλλιπαρῄῳ·  
because Niobe had compared herself to fair-cheeked Leto.

**608** φῆ δοιὼ τεκέειν, ἣ δʼ αὐτὴ γείνατο πολλούς·  
She claimed Leto had borne only two, while she herself had birthed many;

**609** τὼ δʼ ἄρα καὶ δοιώ περ ἐόντʼ ἀπὸ πάντας ὄλεσσαν.  
yet those two, though only two, destroyed them all.
> The two in the dual: τὼ and δοιώ are dual forms, reserved for a pair rather than a general plural. Homer sets the exact pair Apollo and Artemis against Niobe's many children.

**610** οἳ μὲν ἄρʼ ἐννῆμαρ κέατʼ ἐν φόνῳ, οὐδέ τις ἦεν  
For nine days they lay in their blood, and there was no one

**611** κατθάψαι, λαοὺς δὲ λίθους ποίησε Κρονίων·  
to bury them, since the son of Cronos had turned the people to stone.

**612** τοὺς δʼ ἄρα τῇ δεκάτῃ θάψαν θεοὶ Οὐρανίωνες.  
But on the tenth day the heavenly gods buried them.

**613** ἣ δʼ ἄρα σίτου μνήσατʼ, ἐπεὶ κάμε δάκρυ χέουσα.  
Then Niobe remembered food, when she had wearied of shedding tears.

**614** νῦν δέ που ἐν πέτρῃσιν ἐν οὔρεσιν οἰοπόλοισιν  
And now, somewhere among the rocks on the lonely mountains,

**615** ἐν Σιπύλῳ, ὅθι φασὶ θεάων ἔμμεναι εὐνὰς  
on Sipylus, where they say the goddesses have their resting places,

**616** νυμφάων, αἵ τʼ ἀμφʼ Ἀχελώϊον ἐρρώσαντο,  
the nymphs who dance about Achelous,

**617** ἔνθα λίθος περ ἐοῦσα θεῶν ἐκ κήδεα πέσσει.  
there, though she is stone, she broods upon the griefs the gods gave her.

**618** ἀλλʼ ἄγε δὴ καὶ νῶϊ μεδώμεθα δῖε γεραιὲ  
But come, godlike old man, let the two of us also think of food.

**619** σίτου· ἔπειτά κεν αὖτε φίλον παῖδα κλαίοισθα  
Afterward you may weep again for your dear son

**620** Ἴλιον εἰσαγαγών· πολυδάκρυτος δέ τοι ἔσται.  
when you have brought him into Ilion; he will cost you many tears."

**621** ἦ καὶ ἀναΐξας ὄϊν ἄργυφον ὠκὺς Ἀχιλλεὺς  
He spoke, and swift Achilles sprang up for a white-fleeced sheep,
> A white-fleeced sheep: ἄργυφος describes the sheep by its shining white fleece. The concrete detail marks the meal's preparation without turning it into a formal sacrifice.

**622** σφάξʼ· ἕταροι δʼ ἔδερόν τε καὶ ἄμφεπον εὖ κατὰ κόσμον,  
and slaughtered it; his comrades flayed it and prepared it well in due order,

**623** μίστυλλόν τʼ ἄρʼ ἐπισταμένως πεῖράν τʼ ὀβελοῖσιν,  
they sliced it skillfully and pierced the pieces on spits,

**624** ὄπτησάν τε περιφραδέως, ἐρύσαντό τε πάντα.  
roasted them carefully, and drew them all from the fire.

**625** Αὐτομέδων δʼ ἄρα σῖτον ἑλὼν ἐπένειμε τραπέζῃ  
Automedon took bread and spread it over the table

**626** καλοῖς ἐν κανέοισιν· ἀτὰρ κρέα νεῖμεν Ἀχιλλεύς.  
in fine baskets, while Achilles portioned out the meat.

**627** οἳ δʼ ἐπʼ ὀνείαθʼ ἑτοῖμα προκείμενα χεῖρας ἴαλλον.  
They reached out their hands to the good things set ready before them.

**628** αὐτὰρ ἐπεὶ πόσιος καὶ ἐδητύος ἐξ ἔρον ἕντο,  
But when they had put from them the desire for drink and food,
> Desire put away: This recurring banquet formula literally pictures the diners putting away their desire for drink and food. Its fixed wording marks the formal close of a Homeric meal.

**629** ἤτοι Δαρδανίδης Πρίαμος θαύμαζʼ Ἀχιλῆα  
Priam, son of Dardanus, marveled at Achilles,
> Priam, son of Dardanus: Δαρδανίδης reaches beyond Priam's father Laomedon to Dardanus, the ancestral founder of the royal line. The patronymic places the old king within Troy's deepest genealogy.

**630** ὅσσος ἔην οἷός τε· θεοῖσι γὰρ ἄντα ἐῴκει·  
at how tall and what manner of man he was, for face to face he seemed like the gods.

**631** αὐτὰρ ὃ Δαρδανίδην Πρίαμον θαύμαζεν Ἀχιλλεὺς  
And Achilles marveled at Priam, son of Dardanus,

**632** εἰσορόων ὄψίν τʼ ἀγαθὴν καὶ μῦθον ἀκούων.  
looking on his noble presence and listening to his words.

**633** αὐτὰρ ἐπεὶ τάρπησαν ἐς ἀλλήλους ὁρόωντες,  
But when they had taken their fill of gazing at one another,

**634** τὸν πρότερος προσέειπε γέρων Πρίαμος θεοειδής·  
godlike old Priam was first to speak:

**635** λέξον νῦν με τάχιστα διοτρεφές, ὄφρα καὶ ἤδη  
"Lay me down now with all speed, Zeus-nurtured Achilles, so that at last
> Zeus-nurtured: διοτρεφές is a vocative title of honor, literally "nurtured by Zeus." Priam uses it as he asks Achilles, now his host, for the ordinary human mercy of sleep.

**636** ὕπνῳ ὕπο γλυκερῷ ταρπώμεθα κοιμηθέντες·  
we may lie down and take our fill of sweet sleep.

**637** οὐ γάρ πω μύσαν ὄσσε ὑπὸ βλεφάροισιν ἐμοῖσιν  
For my eyes beneath their lids have never yet closed

**638** ἐξ οὗ σῇς ὑπὸ χερσὶν ἐμὸς πάϊς ὤλεσε θυμόν,  
since my son lost his life beneath your hands,

**639** ἀλλʼ αἰεὶ στενάχω καὶ κήδεα μυρία πέσσω  
but I groan without cease and brood upon countless griefs,
> Digesting grief: πέσσω can mean to digest or ripen something within. Joined to κήδεα, it makes Priam's countless griefs something he works over inwardly and cannot discharge.

**640** αὐλῆς ἐν χόρτοισι κυλινδόμενος κατὰ κόπρον.  
rolling in dung within the enclosed court.

**641** νῦν δὴ καὶ σίτου πασάμην καὶ αἴθοπα οἶνον  
Only now have I tasted food and sent dark wine

**642** λαυκανίης καθέηκα· πάρος γε μὲν οὔ τι πεπάσμην.  
down my throat; before this I had tasted nothing."

**643** ἦ ῥʼ, Ἀχιλεὺς δʼ ἑτάροισιν ἰδὲ δμῳῇσι κέλευσε  
He spoke, and Achilles ordered his comrades and serving-women

**644** δέμνιʼ ὑπʼ αἰθούσῃ θέμεναι καὶ ῥήγεα καλὰ  
to set beds beneath the portico, and to lay fine

**645** πορφύρεʼ ἐμβαλέειν, στορέσαι τʼ ἐφύπερθε τάπητας,  
purple blankets upon them, with rugs spread over these,

**646** χλαίνας τʼ ἐνθέμεναι οὔλας καθύπερθεν ἕσασθαι.  
and to place shaggy cloaks on top for them to cover themselves.

**647** αἳ δʼ ἴσαν ἐκ μεγάροιο δάος μετὰ χερσὶν ἔχουσαι,  
The women went out from the hall with a torch in their hands,

**648** αἶψα δʼ ἄρα στόρεσαν δοιὼ λέχεʼ ἐγκονέουσαι.  
and quickly spread the two beds, working briskly.

**649** τὸν δʼ ἐπικερτομέων προσέφη πόδας ὠκὺς Ἀχιλλεύς·  
Then swift-footed Achilles spoke to him with a jest:
> A wary jest: ἐπικερτομέων can mark teasing or pointed mockery. Achilles briefly lightens his warning, but the danger that an Achaean counselor may discover Priam remains real.

**650** ἐκτὸς μὲν δὴ λέξο γέρον φίλε, μή τις Ἀχαιῶν  
"Lie outside now, dear old man, lest some Achaean

**651** ἐνθάδʼ ἐπέλθῃσιν βουληφόρος, οἵ τέ μοι αἰεὶ  
counselor come here, one of those who always sit beside me

**652** βουλὰς βουλεύουσι παρήμενοι, ἣ θέμις ἐστί·  
and take counsel together with me, as is our custom.

**653** τῶν εἴ τίς σε ἴδοιτο θοὴν διὰ νύκτα μέλαιναν,  
If one of them should see you through the swift black night,

**654** αὐτίκʼ ἂν ἐξείποι Ἀγαμέμνονι ποιμένι λαῶν,  
he would at once tell Agamemnon, shepherd of the people,

**655** καί κεν ἀνάβλησις λύσιος νεκροῖο γένηται.  
and the release of the corpse might then be delayed.

**656** ἀλλʼ ἄγε μοι τόδε εἰπὲ καὶ ἀτρεκέως κατάλεξον,  
But come, tell me this and recount it truly:

**657** ποσσῆμαρ μέμονας κτερεϊζέμεν Ἕκτορα δῖον,  
for how many days do you intend to hold funeral rites for godlike Hector,
> How many days?: ποσσῆμαρ compresses the question "for how many days?" The infinitive κτερεϊζέμεν completes μέμονας: Priam is intent on performing Hector's funeral honors.

**658** ὄφρα τέως αὐτός τε μένω καὶ λαὸν ἐρύκω.  
so that I myself may hold back until then and restrain the army?"

**659** τὸν δʼ ἠμείβετʼ ἔπειτα γέρων Πρίαμος θεοειδής·  
Then godlike old Priam answered him:

**660** εἰ μὲν δή μʼ ἐθέλεις τελέσαι τάφον Ἕκτορι δίῳ,  
"If you are willing to let me complete godlike Hector's burial,

**661** ὧδέ κέ μοι ῥέζων Ἀχιλεῦ κεχαρισμένα θείης.  
you would do me a welcome kindness in this way, Achilles.

**662** οἶσθα γὰρ ὡς κατὰ ἄστυ ἐέλμεθα, τηλόθι δʼ ὕλη  
For you know how we are penned within the city, while timber is far away

**663** ἀξέμεν ἐξ ὄρεος, μάλα δὲ Τρῶες δεδίασιν.  
to bring down from the mountain, and the Trojans are greatly afraid.

**664** ἐννῆμαρ μέν κʼ αὐτὸν ἐνὶ μεγάροις γοάοιμεν,  
For nine days we would mourn him in our halls;

**665** τῇ δεκάτῃ δέ κε θάπτοιμεν δαινῦτό τε λαός,  
on the tenth we would bury him, and the people would feast;

**666** ἑνδεκάτῃ δέ κε τύμβον ἐπʼ αὐτῷ ποιήσαιμεν,  
on the eleventh we would make a mound above him,

**667** τῇ δὲ δυωδεκάτῃ πολεμίξομεν εἴ περ ἀνάγκη.  
and on the twelfth we shall fight, if fight we must."

**668** τὸν δʼ αὖτε προσέειπε ποδάρκης δῖος Ἀχιλλεύς·  
Then swift-footed godlike Achilles spoke to him again:

**669** ἔσται τοι καὶ ταῦτα γέρον Πρίαμʼ ὡς σὺ κελεύεις·  
"All this shall be as you command, old Priam,

**670** σχήσω γὰρ πόλεμον τόσσον χρόνον ὅσσον ἄνωγας.  
for I shall hold back the war as long as you have commanded."

**671** ὣς ἄρα φωνήσας ἐπὶ καρπῷ χεῖρα γέροντος  
So he spoke, and took the old man's right hand

**672** ἔλλαβε δεξιτερήν, μή πως δείσειʼ ἐνὶ θυμῷ.  
by the wrist, so that he would have no fear in his heart.

**673** οἳ μὲν ἄρʼ ἐν προδόμῳ δόμου αὐτόθι κοιμήσαντο  
There in the forecourt of the shelter they lay down to sleep,

**674** κῆρυξ καὶ Πρίαμος πυκινὰ φρεσὶ μήδεʼ ἔχοντες,  
the herald and Priam, with shrewd designs in their minds,

**675** αὐτὰρ Ἀχιλλεὺς εὗδε μυχῷ κλισίης ἐϋπήκτου·  
while Achilles slept in the innermost part of his well-built shelter,

**676** τῷ δὲ Βρισηῒς παρελέξατο καλλιπάρῃος.  
and fair-cheeked Briseis lay beside him.
> Fair-cheeked Briseis: καλλιπάρῃος is Briseis' fixed epithet, "fair-cheeked." The quiet closing image returns Achilles from the extraordinary encounter with Priam to the private life of his shelter.

**677** ἄλλοι μέν ῥα θεοί τε καὶ ἀνέρες ἱπποκορυσταὶ  
Now all the other gods, and the warriors who fight from chariots,
> Warriors who fight from chariots: ἱπποκορυσταί is a compact martial description of men equipped for horse and chariot warfare. The fixed English expands the compound enough to keep its battlefield force clear.

**678** εὗδον παννύχιοι μαλακῷ δεδμημένοι ὕπνῳ·  
slept through the night, subdued by gentle sleep;

**679** ἀλλʼ οὐχ Ἑρμείαν ἐριούνιον ὕπνος ἔμαρπτεν  
but sleep did not seize luck-bringing Hermes,
> Luck-bringing Hermes: ἐριούνιος is Hermes' standing title as a powerful bringer of good fortune. Here his favor takes practical form as he plans Priam's safe escape.

**680** ὁρμαίνοντʼ ἀνὰ θυμὸν ὅπως Πρίαμον βασιλῆα  
as he pondered in his heart how he might send King Priam

**681** νηῶν ἐκπέμψειε λαθὼν ἱεροὺς πυλαωρούς.  
out from the ships unseen by the sacred gate-watchers.
> A plan in the optative: ἐκπέμψειε is an optative in Hermes' indirect deliberative question: he considers how he might conduct Priam away from the ships. The mood preserves the open question within his pondering.

**682** στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς καί μιν πρὸς μῦθον ἔειπεν·  
He stood above his head and spoke these words to him:

**683** ὦ γέρον οὔ νύ τι σοί γε μέλει κακόν, οἷον ἔθʼ εὕδεις  
"Old man, you care nothing for danger, to sleep on like this

**684** ἀνδράσιν ἐν δηΐοισιν, ἐπεί σʼ εἴασεν Ἀχιλλεύς.  
among hostile men because Achilles let you be.

**685** καὶ νῦν μὲν φίλον υἱὸν ἐλύσαο, πολλὰ δʼ ἔδωκας·  
Now you have ransomed your dear son and given many gifts,

**686** σεῖο δέ κε ζωοῦ καὶ τρὶς τόσα δοῖεν ἄποινα  
but for you alive they would give three times as much in ransom,
> A potential ransom: δοῖεν is an optative governed by κε earlier in the line, presenting what Priam's sons would give if he were discovered. The phrase τρὶς τόσα raises the imagined ransom to three times Hector's.

**687** παῖδες τοὶ μετόπισθε λελειμμένοι, αἴ κʼ Ἀγαμέμνων  
your sons left behind, if Agamemnon,

**688** γνώῃ σʼ Ἀτρεΐδης, γνώωσι δὲ πάντες Ἀχαιοί.  
the son of Atreus, should know you, and all the Achaeans know."

**689** ὣς ἔφατʼ, ἔδεισεν δʼ ὃ γέρων, κήρυκα δʼ ἀνίστη.  
So he spoke; the old man feared, and roused the herald.

**690** τοῖσιν δʼ Ἑρμείας ζεῦξʼ ἵππους ἡμιόνους τε,  
Hermes yoked the horses and mules for them,

**691** ῥίμφα δʼ ἄρʼ αὐτὸς ἔλαυνε κατὰ στρατόν, οὐδέ τις ἔγνω.  
and swiftly drove them himself through the camp, and no one knew.

**692** ἀλλʼ ὅτε δὴ πόρον ἷξον ἐϋρρεῖος ποταμοῖο  
But when they reached the ford of the fair-flowing river,

**693** Ξάνθου δινήεντος, ὃν ἀθάνατος τέκετο Ζεύς,  
eddying Xanthus, whom immortal Zeus begot,

**694** Ἑρμείας μὲν ἔπειτʼ ἀπέβη πρὸς μακρὸν Ὄλυμπον,  
Hermes then departed for high Olympus,

**695** Ἠὼς δὲ κροκόπεπλος ἐκίδνατο πᾶσαν ἐπʼ αἶαν,  
and saffron-robed Dawn spread over all the earth.
> Saffron-robed Dawn: κροκόπεπλος pictures Dawn in a robe the yellow-orange color of saffron. This fixed epithet is kept distinct from Homer's rosy-fingered and early-born Dawn formulas.

**696** οἳ δʼ εἰς ἄστυ ἔλων οἰμωγῇ τε στοναχῇ τε  
They drove the horses toward the city with wailing and groaning,

**697** ἵππους, ἡμίονοι δὲ νέκυν φέρον. οὐδέ τις ἄλλος  
and the mules bore the corpse. No one else

**698** ἔγνω πρόσθʼ ἀνδρῶν καλλιζώνων τε γυναικῶν,  
among the men and fair-girdled women saw them first,

**699** ἀλλʼ ἄρα Κασσάνδρη ἰκέλη χρυσῇ Ἀφροδίτῃ  
but Cassandra, like golden Aphrodite,

**700** Πέργαμον εἰσαναβᾶσα φίλον πατέρʼ εἰσενόησεν  
who had climbed Pergamus, caught sight of her dear father

**701** ἑσταότʼ ἐν δίφρῳ, κήρυκά τε ἀστυβοώτην·  
standing in the chariot, and the herald whose voice summoned the city.
> The city-summoning herald: ἀστυβοώτης describes the herald by the public reach of his voice: he can call an entire city to attention. The title suits Idaeus even though Cassandra, not the herald, raises the alarm here.

**702** τὸν δʼ ἄρʼ ἐφʼ ἡμιόνων ἴδε κείμενον ἐν λεχέεσσι·  
Then she saw him lying on the bier borne by the mules,

**703** κώκυσέν τʼ ἄρʼ ἔπειτα γέγωνέ τε πᾶν κατὰ ἄστυ·  
and she wailed aloud and cried throughout the whole city:

**704** ὄψεσθε Τρῶες καὶ Τρῳάδες Ἕκτορʼ ἰόντες,  
"Go and look upon Hector, Trojan men and Trojan women,

**705** εἴ ποτε καὶ ζώοντι μάχης ἐκνοστήσαντι  
if ever while he lived you rejoiced to see him returning

**706** χαίρετʼ, ἐπεὶ μέγα χάρμα πόλει τʼ ἦν παντί τε δήμῳ.  
from battle, since he was a great joy to the city and all its people."

**707** ὣς ἔφατʼ, οὐδέ τις αὐτόθʼ ἐνὶ πτόλεϊ λίπετʼ ἀνὴρ  
So she spoke, and no man remained there within the city,

**708** οὐδὲ γυνή· πάντας γὰρ ἀάσχετον ἵκετο πένθος·  
nor any woman, for grief past bearing came upon them all.
> Grief past bearing: ἀάσχετος describes something that cannot be checked or held back. The grief does not merely fill individual mourners; it sweeps the entire city toward the gates.

**709** ἀγχοῦ δὲ ξύμβληντο πυλάων νεκρὸν ἄγοντι.  
Near the gates they met Priam bringing in the corpse.

**710** πρῶται τόν γʼ ἄλοχός τε φίλη καὶ πότνια μήτηρ  
First his dear wife and queenly mother

**711** τιλλέσθην ἐπʼ ἄμαξαν ἐΰτροχον ἀΐξασαι  
rushed upon the well-wheeled wagon, tearing their hair,
> Two mourners in the dual: τιλλέσθην is dual, binding Andromache and Hecuba together as the first mourners at the wagon. Their tearing gesture belongs to the physical vocabulary of Homeric lament.

**712** ἁπτόμεναι κεφαλῆς· κλαίων δʼ ἀμφίσταθʼ ὅμιλος.  
and clung to his head, while the weeping crowd stood round.

**713** καί νύ κε δὴ πρόπαν ἦμαρ ἐς ἠέλιον καταδύντα  
And for the whole day until the sun went down,

**714** Ἕκτορα δάκρυ χέοντες ὀδύροντο πρὸ πυλάων,  
they would have mourned Hector before the gates, shedding tears,

**715** εἰ μὴ ἄρʼ ἐκ δίφροιο γέρων λαοῖσι μετηύδα·  
had the old man not addressed the people from the chariot:

**716** εἴξατέ μοι οὐρεῦσι διελθέμεν· αὐτὰρ ἔπειτα  
"Give way for me to pass through with the mules; afterward

**717** ἄσεσθε κλαυθμοῖο, ἐπὴν ἀγάγωμι δόμον δέ.  
you shall have your fill of weeping, when I have brought him home."

**718** ὣς ἔφαθʼ, οἳ δὲ διέστησαν καὶ εἶξαν ἀπήνῃ.  
So he spoke, and they drew apart and yielded to the wagon.

**719** οἳ δʼ ἐπεὶ εἰσάγαγον κλυτὰ δώματα, τὸν μὲν ἔπειτα  
When they had brought him into the renowned halls,

**720** τρητοῖς ἐν λεχέεσσι θέσαν, παρὰ δʼ εἷσαν ἀοιδοὺς  
they laid him upon a corded bed and seated singers beside him,

**721** θρήνων ἐξάρχους, οἵ τε στονόεσσαν ἀοιδὴν  
leaders of lament, who began the sorrowful song;

**722** οἳ μὲν ἄρʼ ἐθρήνεον, ἐπὶ δὲ στενάχοντο γυναῖκες.  
they sang the dirge, and the women wailed in answer.

**723** τῇσιν δʼ Ἀνδρομάχη λευκώλενος ἦρχε γόοιο  
Among them white-armed Andromache led the lament,
> White-armed Andromache: λευκώλενος is Andromache's fixed epithet, "white-armed." Its familiar beauty stands against the violent title given to Hector in the next line.

**724** Ἕκτορος ἀνδροφόνοιο κάρη μετὰ χερσὶν ἔχουσα·  
holding man-slaying Hector's head between her hands:

**725** ἆνερ ἀπʼ αἰῶνος νέος ὤλεο, κὰδ δέ με χήρην  
"Husband, you have perished young from life, and leave me

**726** λείπεις ἐν μεγάροισι· πάϊς δʼ ἔτι νήπιος αὔτως  
a widow in the halls. Our child is still only an infant,

**727** ὃν τέκομεν σύ τʼ ἐγώ τε δυσάμμοροι, οὐδέ μιν οἴω  
the son whom you and I, ill-fated both, brought forth, and I do not think
> Ill-fated together: The plural δυσάμμοροι joins Andromache and Hector as sharers in a grievous fate. Even as she addresses the dead, she keeps their parenthood grammatically and emotionally paired.

**728** ἥβην ἵξεσθαι· πρὶν γὰρ πόλις ἥδε κατʼ ἄκρης  
he will reach young manhood. Before then this city, from its height,
> From the height downward: κατʼ ἄκρης is an idiom for utter destruction, picturing a city taken from its highest point down. Andromache's prediction allows no partial survival for Troy.

**729** πέρσεται· ἦ γὰρ ὄλωλας ἐπίσκοπος, ὅς τέ μιν αὐτὴν  
will be sacked, for you are dead, its defender, you who guarded

**730** ῥύσκευ, ἔχες δʼ ἀλόχους κεδνὰς καὶ νήπια τέκνα,  
the city itself and kept safe its faithful wives and infant children.

**731** αἳ δή τοι τάχα νηυσὶν ὀχήσονται γλαφυρῇσι,  
Soon now they will be carried away in the hollow ships,

**732** καὶ μὲν ἐγὼ μετὰ τῇσι· σὺ δʼ αὖ τέκος ἢ ἐμοὶ αὐτῇ  
and I among them. And you, my child, will either follow me,

**733** ἕψεαι, ἔνθά κεν ἔργα ἀεικέα ἐργάζοιο  
to labor there at degrading tasks,
> A feared future in the optative: ἐργάζοιο is an optative with κεν, presenting the labor Astyanax might be forced to perform in captivity. The repeated root in ἔργα ... ἐργάζοιο presses the work itself into the line.

**734** ἀθλεύων πρὸ ἄνακτος ἀμειλίχου, ἤ τις Ἀχαιῶν  
toiling for a pitiless master, or some Achaean

**735** ῥίψει χειρὸς ἑλὼν ἀπὸ πύργου λυγρὸν ὄλεθρον  
will seize your hand and hurl you from the tower to a wretched death,

**736** χωόμενος, ᾧ δή που ἀδελφεὸν ἔκτανεν Ἕκτωρ  
in anger because Hector killed his brother, perhaps,

**737** ἢ πατέρʼ ἠὲ καὶ υἱόν, ἐπεὶ μάλα πολλοὶ Ἀχαιῶν  
or his father or even his son, since very many Achaeans

**738** Ἕκτορος ἐν παλάμῃσιν ὀδὰξ ἕλον ἄσπετον οὖδας.  
beneath Hector's hands bit the measureless earth.
> They bit the earth: The idiom says Hector's victims took the boundless ground in their teeth. It makes battlefield death bodily and explains the imagined vengeance against Hector's child.

**739** οὐ γὰρ μείλιχος ἔσκε πατὴρ τεὸς ἐν δαῒ λυγρῇ·  
For your father was not gentle in grievous battle;

**740** τὼ καί μιν λαοὶ μὲν ὀδύρονται κατὰ ἄστυ,  
therefore you have left the people mourning you throughout the city,

**741** ἀρητὸν δὲ τοκεῦσι γόον καὶ πένθος ἔθηκας  
and laid grievous lament and sorrow upon his parents,

**742** Ἕκτορ· ἐμοὶ δὲ μάλιστα λελείψεται ἄλγεα λυγρά.  
Hector; but for me above all grim sorrows will remain.

**743** οὐ γάρ μοι θνῄσκων λεχέων ἐκ χεῖρας ὄρεξας,  
For as you died you did not reach your hands out to me from the bed,

**744** οὐδέ τί μοι εἶπες πυκινὸν ἔπος, οὗ τέ κεν αἰεὶ  
nor speak to me some close-knit word that I might always

**745** μεμνῄμην νύκτάς τε καὶ ἤματα δάκρυ χέουσα.  
remember night and day as I shed tears."

**746** ὣς ἔφατο κλαίουσʼ, ἐπὶ δὲ στενάχοντο γυναῖκες.  
So she spoke, weeping, and the women groaned around her,

**747** τῇσιν δʼ αὖθʼ Ἑκάβη ἁδινοῦ ἐξῆρχε γόοιο·  
Then Hecuba in turn led the piercing lament among them:
> Leading the piercing lament: ἐξῆρχε marks Hecuba as the one who begins and leads this turn of the formal lament. ἁδινός gives the mourning a piercing, concentrated force.

**748** Ἕκτορ ἐμῷ θυμῷ πάντων πολὺ φίλτατε παίδων,  
"Hector, dearest by far to my heart of all my children,

**749** ἦ μέν μοι ζωός περ ἐὼν φίλος ἦσθα θεοῖσιν·  
truly, even while you lived, you were dear to the gods;

**750** οἳ δʼ ἄρα σεῦ κήδοντο καὶ ἐν θανάτοιό περ αἴσῃ.  
and so they cared for you even in the fate of death.

**751** ἄλλους μὲν γὰρ παῖδας ἐμοὺς πόδας ὠκὺς Ἀχιλλεὺς  
For the other sons of mine swift-footed Achilles

**752** πέρνασχʼ ὅν τινʼ ἕλεσκε πέρην ἁλὸς ἀτρυγέτοιο,  
would sell whenever he captured one, beyond the barren sea,

**753** ἐς Σάμον ἔς τʼ Ἴμβρον καὶ Λῆμνον ἀμιχθαλόεσσαν·  
to Samos and Imbros and smoke-wreathed Lemnos;
> Smoke-wreathed Lemnos: ἀμιχθαλόεσσα pictures Lemnos under a smoky or misty haze. The island is one of the overseas markets to which Achilles sold Priam's captured sons.

**754** σεῦ δʼ ἐπεὶ ἐξέλετο ψυχὴν ταναήκεϊ χαλκῷ,  
but after he took your life with long-edged bronze,

**755** πολλὰ ῥυστάζεσκεν ἑοῦ περὶ σῆμʼ ἑτάροιο  
he dragged you again and again around the tomb of his companion

**756** Πατρόκλου, τὸν ἔπεφνες· ἀνέστησεν δέ μιν οὐδʼ ὧς.  
Patroclus, whom you slew; yet not even so did he raise him up.

**757** νῦν δέ μοι ἑρσήεις καὶ πρόσφατος ἐν μεγάροισι  
But now you lie for me in the halls, dewy and freshly slain,
> Dewy and freshly slain: ἑρσήεις likens Hector's preserved body to something fresh with dew, while πρόσφατος says that he looks newly slain. The description presents the corpse as undamaged before Hecuba compares it to a victim of Apollo's gentle arrows.

**758** κεῖσαι, τῷ ἴκελος ὅν τʼ ἀργυρότοξος Ἀπόλλων  
like one whom Apollo of the silver bow

**759** οἷς ἀγανοῖσι βέλεσσιν ἐποιχόμενος κατέπεφνεν.  
has come upon and killed with his gentle shafts."

**760** ὣς ἔφατο κλαίουσα, γόον δʼ ἀλίαστον ὄρινε.  
So she spoke, weeping, and stirred unending lament.

**761** τῇσι δʼ ἔπειθʼ Ἑλένη τριτάτη ἐξῆρχε γόοιο·  
Then Helen, the third among them, led the lament:

**762** Ἕκτορ ἐμῷ θυμῷ δαέρων πολὺ φίλτατε πάντων,  
"Hector, dearest by far to my heart of all my brothers-in-law,

**763** ἦ μέν μοι πόσις ἐστὶν Ἀλέξανδρος θεοειδής,  
truly my husband is godlike Paris,

**764** ὅς μʼ ἄγαγε Τροίηνδʼ· ὡς πρὶν ὤφελλον ὀλέσθαι.  
who brought me to Troy; I wish I had died before that.

**765** ἤδη γὰρ νῦν μοι τόδε εἰκοστὸν ἔτος ἐστὶν  
For this is now the twentieth year for me

**766** ἐξ οὗ κεῖθεν ἔβην καὶ ἐμῆς ἀπελήλυθα πάτρης·  
since I went from there and departed from my native land;

**767** ἀλλʼ οὔ πω σεῦ ἄκουσα κακὸν ἔπος οὐδʼ ἀσύφηλον·  
yet never have I heard from you an evil or insulting word.

**768** ἀλλʼ εἴ τίς με καὶ ἄλλος ἐνὶ μεγάροισιν ἐνίπτοι  
But if anyone else rebuked me in the halls,

**769** δαέρων ἢ γαλόων ἢ εἰνατέρων εὐπέπλων,  
one of my husband's brothers or sisters, or their fine-robed wives,
> The in-laws of Priam's house: The three kinship terms are exact: δαήρ is a husband's brother, γάλως a husband's sister, and εἰνάτηρ a husband's brother's wife. Helen surveys the household members who might reproach her.

**770** ἢ ἑκυρή, ἑκυρὸς δὲ πατὴρ ὣς ἤπιος αἰεί,  
or my mother-in-law—for my father-in-law was always gentle as a father—

**771** ἀλλὰ σὺ τὸν ἐπέεσσι παραιφάμενος κατέρυκες  
you would turn that person back, persuading them with words,

**772** σῇ τʼ ἀγανοφροσύνῃ καὶ σοῖς ἀγανοῖς ἐπέεσσι.  
by your own gentleness and your gentle words.
> Gentleness in heart and speech: ἀγανοφροσύνη is Hector's mildness of disposition, matched by ἀγανοῖς ἐπέεσσι, his gentle words. The repeated root makes kindness both an inward quality and an outward act.

**773** τὼ σέ θʼ ἅμα κλαίω καὶ ἔμʼ ἄμμορον ἀχνυμένη κῆρ·  
Therefore I weep at once for you and for my luckless self, grieving at heart;

**774** οὐ γάρ τίς μοι ἔτʼ ἄλλος ἐνὶ Τροίῃ εὐρείῃ  
for no one else remains for me in broad Troy

**775** ἤπιος οὐδὲ φίλος, πάντες δέ με πεφρίκασιν.  
who is gentle or dear; they all shudder at me."

**776** ὣς ἔφατο κλαίουσʼ, ἐπὶ δʼ ἔστενε δῆμος ἀπείρων.  
So she spoke, weeping, and the boundless people groaned around her.
> The boundless people: ἀπείρων makes the gathered people seem beyond counting. Helen's private loss opens outward into the grief of the whole Trojan community.

**777** λαοῖσιν δʼ ὃ γέρων Πρίαμος μετὰ μῦθον ἔειπεν·  
Then old Priam spoke his word among the people:

**778** ἄξετε νῦν Τρῶες ξύλα ἄστυ δέ, μὴ δέ τι θυμῷ  
"Trojans, now bring wood to the city, and do not in your hearts

**779** δείσητʼ Ἀργείων πυκινὸν λόχον· ἦ γὰρ Ἀχιλλεὺς  
fear a close-set ambush of the Argives; for Achilles,

**780** πέμπων μʼ ὧδʼ ἐπέτελλε μελαινάων ἀπὸ νηῶν  
when he sent me here from the black ships, commanded

**781** μὴ πρὶν πημανέειν πρὶν δωδεκάτη μόλῃ ἠώς.  
that they would do no harm before the twelfth Dawn came."
> Not before the twelfth Dawn: The paired πρίν phrases set a firm boundary: no attack before the twelfth Dawn arrives. μόλῃ is subjunctive because the arrival is still anticipated.

**782** ὣς ἔφαθʼ, οἳ δʼ ὑπʼ ἀμάξῃσιν βόας ἡμιόνους τε  
So he spoke, and beneath the wagons the oxen and mules

**783** ζεύγνυσαν, αἶψα δʼ ἔπειτα πρὸ ἄστεος ἠγερέθοντο.  
were yoked; then they swiftly gathered before the city.

**784** ἐννῆμαρ μὲν τοί γε ἀγίνεον ἄσπετον ὕλην·  
For nine days they brought in measureless timber;

**785** ἀλλʼ ὅτε δὴ δεκάτη ἐφάνη φαεσίμβροτος ἠώς,  
but when light-bringing Dawn appeared on the tenth day,
> Dawn who brings light to mortals: φαεσίμβροτος is a compact epithet built from light and mortals. It marks the tenth Dawn, when Hector is burned after nine days of wood-gathering.

**786** καὶ τότʼ ἄρʼ ἐξέφερον θρασὺν Ἕκτορα δάκρυ χέοντες,  
then they bore out bold Hector, shedding tears,

**787** ἐν δὲ πυρῇ ὑπάτῃ νεκρὸν θέσαν, ἐν δʼ ἔβαλον πῦρ.  
placed the corpse on top of the pyre, and cast fire upon it.

**788** ἦμος δʼ ἠριγένεια φάνη ῥοδοδάκτυλος Ἠώς,  
When early-born Dawn appeared, rosy-fingered,

**789** τῆμος ἄρʼ ἀμφὶ πυρὴν κλυτοῦ Ἕκτορος ἔγρετο λαός.  
then the people rose around the pyre of glorious Hector.

**790** αὐτὰρ ἐπεί ῥʼ ἤγερθεν ὁμηγερέες τʼ ἐγένοντο  
But when they had gathered and all were assembled together,

**791** πρῶτον μὲν κατὰ πυρκαϊὴν σβέσαν αἴθοπι οἴνῳ  
first they quenched the pyre with gleaming wine,

**792** πᾶσαν, ὁπόσσον ἐπέσχε πυρὸς μένος· αὐτὰρ ἔπειτα  
all of it, as far as the fire's fury had reached; and then

**793** ὀστέα λευκὰ λέγοντο κασίγνητοί θʼ ἕταροί τε  
his brothers and companions gathered the white bones,

**794** μυρόμενοι, θαλερὸν δὲ κατείβετο δάκρυ παρειῶν.  
weeping, while heavy tears ran down their cheeks.

**795** καὶ τά γε χρυσείην ἐς λάρνακα θῆκαν ἑλόντες  
They gathered them and placed them in a golden chest,

**796** πορφυρέοις πέπλοισι καλύψαντες μαλακοῖσιν.  
covering them with soft purple robes.

**797** αἶψα δʼ ἄρʼ ἐς κοίλην κάπετον θέσαν, αὐτὰρ ὕπερθε  
Swiftly they placed it in a hollow trench, and above it

**798** πυκνοῖσιν λάεσσι κατεστόρεσαν μεγάλοισι·  
they laid a close-set course of great stones;

**799** ῥίμφα δὲ σῆμʼ ἔχεαν, περὶ δὲ σκοποὶ ἥατο πάντῃ,  
quickly they heaped the mound, while watchers sat all around,

**800** μὴ πρὶν ἐφορμηθεῖεν ἐϋκνήμιδες Ἀχαιοί.  
lest the well-greaved Achaeans attack before the time.

**801** χεύαντες δὲ τὸ σῆμα πάλιν κίον· αὐτὰρ ἔπειτα  
When they had heaped the mound, they went back; and then,

**802** εὖ συναγειρόμενοι δαίνυντʼ ἐρικυδέα δαῖτα  
gathering well together, they feasted at the glorious feast

**803** δώμασιν ἐν Πριάμοιο διοτρεφέος βασιλῆος.  
in the halls of Priam, the Zeus-nurtured king.

**804** ὣς οἵ γʼ ἀμφίεπον τάφον Ἕκτορος ἱπποδάμοιο.  
Thus they tended the funeral of Hector, tamer of horses.

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Source text: public domain (Homer, ancient; Greek per the Murray text via the Perseus Digital Library, CC BY-SA 3.0). English translation: © 2026 1732 Studios, LLC — original line-aligned draft, pending editorial review. Word-by-word morphology and syntax derived from the Perseus Ancient Greek Dependency Treebank (CC BY-SA 3.0); English glosses and notes © 2026 1732 Studios, LLC.