Jiyoung Song

Tufts University

Symposium 210e-212c

Jiyoung Song /
  • Modified on 2017-04-30 19:57:13
  • Translated by Alexander Nehamas and Paul Woodruff
  • Aligned by Jiyoung Song
Ἑλληνική Transliterate
English
ὃς γὰρ ἂν μέχρι ἐνταῦθα πρὸς τὰ ἐρωτικὰ παιδαγωγηθῇ , θεώμενος ἐφεξῆς τε καὶ ὀρθῶς τὰ καλά , πρὸς τέλος ἤδη ἰὼν τῶν ἐρωτικῶν ἐξαίφνης κατόψεταί τι θαυμαστὸν τὴν φύσιν καλόν , τοῦτο ἐκεῖνο , Σώκρατες , οὗ δὴ ἕνεκεν καὶ οἱ ἔμπροσθεν πάντες πόνοι ἦσαν , πρῶτον μὲν ἀεὶ ὂν καὶ οὔτε γιγνόμενον οὔτε ἀπολλύμενον , οὔτε αὐξανόμενον οὔτε φθίνον , ἔπειτα οὐ τῇ μὲν καλόν , τῇ δ᾽ αἰσχρόν , οὐδὲ τοτὲ μέν , τοτὲ δὲ οὔ , οὐδὲ πρὸς μὲν τὸ καλόν , πρὸς δὲ τὸ αἰσχρόν , οὐδ᾽ ἔνθα μὲν καλόν , ἔνθα δὲ αἰσχρόν , ὡς τισὶ μὲν ὂν καλόν , τισὶ δὲ αἰσχρόν : οὐδ᾽ αὖ φαντασθήσεται αὐτῷ τὸ καλὸν οἷον πρόσωπόν τι οὐδὲ χεῖρες οὐδὲ ἄλλο οὐδὲν ὧν σῶμα μετέχει , οὐδέ τις λόγος οὐδέ τις ἐπιστήμη , οὐδέ που ὂν ἐν ἑτέρῳ τινι , οἷον ἐν ζῴῳ ἐν γῇ ἐν οὐρανῷ ἔν τῳ ἄλλῳ , ἀλλ᾽ αὐτὸ καθ᾽ αὑτὸ μεθ᾽ αὑτοῦ μονοειδὲς ἀεὶ ὄν , τὰ δὲ ἄλλα πάντα καλὰ ἐκείνου μετέχοντα τρόπον τινὰ τοιοῦτον , οἷον γιγνομένων τε τῶν ἄλλων καὶ ἀπολλυμένων μηδὲν ἐκεῖνο μήτε τι πλέον μήτε ἔλαττον γίγνεσθαι μηδὲ πάσχειν μηδέν . ὅταν δή τις ἀπὸ τῶνδε διὰ τὸ ὀρθῶς παιδεραστεῖν ἐπανιὼν ἐκεῖνο τὸ καλὸν ἄρχηται καθορᾶν , σχεδὸν ἄν τι ἅπτοιτο τοῦ τέλους . τοῦτο γὰρ δή ἐστι τὸ ὀρθῶς ἐπὶ τὰ ἐρωτικὰ ἰέναι ὑπ᾽ ἄλλου ἄγεσθαι , ἀρχόμενον ἀπὸ τῶνδε τῶν καλῶν ἐκείνου ἕνεκα τοῦ καλοῦ ἀεὶ ἐπανιέναι , ὥσπερ ἐπαναβασμοῖς χρώμενον , ἀπὸ ἑνὸς ἐπὶ δύο καὶ ἀπὸ δυοῖν ἐπὶ πάντα τὰ καλὰ σώματα , καὶ ἀπὸ τῶν καλῶν σωμάτων ἐπὶ τὰ καλὰ ἐπιτηδεύματα , καὶ ἀπὸ τῶν ἐπιτηδευμάτων ἐπὶ τὰ καλὰ μαθήματα , καὶ ἀπὸ τῶν μαθημάτων ἐπ᾽ ἐκεῖνο τὸ μάθημα τελευτῆσαι , ἐστιν οὐκ ἄλλου αὐτοῦ ἐκείνου τοῦ καλοῦ μάθημα , καὶ γνῷ αὐτὸ τελευτῶν ἔστι καλόν . ἐνταῦθα τοῦ βίου , φίλε Σώκρατες , ἔφη Μαντινικὴ ξένη , εἴπερ που ἄλλοθι , βιωτὸν ἀνθρώπῳ , θεωμένῳ αὐτὸ τὸ καλόν . ἐάν ποτε ἴδῃς , οὐ κατὰ χρυσίον τε καὶ ἐσθῆτα καὶ τοὺς καλοὺς παῖδάς τε καὶ νεανίσκους δόξει σοι εἶναι , οὓς νῦν ὁρῶν ἐκπέπληξαι καὶ ἕτοιμος εἶ καὶ σὺ καὶ ἄλλοι πολλοί , ὁρῶντες τὰ παιδικὰ καὶ συνόντες ἀεὶ αὐτοῖς , εἴ πως οἷόν τ᾽ ἦν , μήτ᾽ ἐσθίειν μήτε πίνειν , ἀλλὰ θεᾶσθαι μόνον καὶ συνεῖναι . τί δῆτα , ἔφη , οἰόμεθα , εἴ τῳ γένοιτο αὐτὸ τὸ καλὸν ἰδεῖν εἰλικρινές , καθαρόν , ἄμεικτον , ἀλλὰ μὴ ἀνάπλεων σαρκῶν τε ἀνθρωπίνων καὶ χρωμάτων καὶ ἄλλης πολλῆς φλυαρίας θνητῆς , ἀλλ᾽ αὐτὸ τὸ θεῖον καλὸν δύναιτο μονοειδὲς κατιδεῖν ; ἆρ᾽ οἴει , ἔφη , φαῦλον βίον γίγνεσθαι ἐκεῖσε βλέποντος ἀνθρώπου καὶ ἐκεῖνο δεῖ θεωμένου καὶ συνόντος αὐτῷ ; οὐκ ἐνθυμῇ , ἔφη , ὅτι ἐνταῦθα αὐτῷ μοναχοῦ γενήσεται , ὁρῶντι ὁρατὸν τὸ καλόν , τίκτειν οὐκ εἴδωλα ἀρετῆς , ἅτε οὐκ εἰδώλου ἐφαπτομένῳ , ἀλλὰ ἀληθῆ , ἅτε τοῦ ἀληθοῦς ἐφαπτομένῳ : τεκόντι δὲ ἀρετὴν ἀληθῆ καὶ θρεψαμένῳ ὑπάρχει θεοφιλεῖ γενέσθαι , καὶ εἴπέρ τῳ ἄλλῳ ἀνθρώπων ἀθανάτῳ καὶ ἐκείνῳ ; ταῦτα δή , Φαῖδρέ τε καὶ οἱ ἄλλοι , ἔφη μὲν Διοτίμα , πέπεισμαι δ᾽ ἐγώ : πεπεισμένος δὲ πειρῶμαι καὶ τοὺς ἄλλους πείθειν ὅτι τούτου τοῦ κτήματος τῇ ἀνθρωπείᾳ φύσει συνεργὸν ἀμείνω Ἔρωτος οὐκ ἄν τις ῥᾳδίως λάβοι . διὸ δὴ ἔγωγέ φημι χρῆναι πάντα ἄνδρα τὸν ἔρωτα τιμᾶν , καὶ αὐτὸς τιμῶ τὰ ἐρωτικὰ καὶ διαφερόντως ἀσκῶ , καὶ τοῖς ἄλλοις παρακελεύομαι , καὶ νῦν τε καὶ ἀεὶ ἐγκωμιάζω τὴν δύναμιν καὶ ἀνδρείαν τοῦ Ἔρωτος καθ᾽ ὅσον οἷός τ᾽ εἰμί . τοῦτον οὖν τὸν λόγον , Φαῖδρε , εἰ μὲν βούλει , ὡς ἐγκώμιον εἰς ἔρωτα νόμισον εἰρῆσθαι , εἰ δέ , ὅτι καὶ ὅπῃ χαίρεις ὀνομάζων , τοῦτο ὀνόμαζε .
“You see , the man who has been thus far guided in matters of Love , who has beheld beautiful things in the right order and correctly , is coming now to the goal of Loving : all of a sudden he will catch sight of something wonderfully beautiful in its nature ; that , Socrates , is the reason for all his earlier labors : First , it always is and neither comes to be nor passes away , neither waxes nor wanes . Second , it is not beautiful this way and ugly that way , nor beautiful at one time and ugly at another , nor beautiful in relation to one thing and ugly in relation to another ; nor is it beautiful here but ugly there , as it would be if it were beautiful for some people and ugly for others . Nor will the beautiful appear to him in the guise of a face or hands or anything else that belongs to the body . It will not appear to him as a speech or a kind of knowledge does . It is not anywhere in another thing , as in an animal , or in earth , or in heaven , or in anything else , but itself by itself with itself , it is always one in form ; and all the other beautiful things share in that , in such a way that when those others come to be or pass away , this does not become the least bit smaller or greater nor suffer any change . So when someone rises by these stages , through loving boys correctly , and begins to see this beauty , he has almost grasped his goal . This is what it is to go aright , or be led by another , into the art of Love : one goes always upwards for the sake of this Beauty , starting out from beautiful things and using them like rising stairs : from one body to two and from two to all beautiful bodies , then from beautiful bodies to beautiful customs , and from customs to learning beautiful things , and from these lessons he arrives in the end at this lesson , which is learning of this very Beauty , so that in the end he comes to know just what it is to be beautiful . And there in life , Socrates , my friend , said the woman from Mantinea , “there if anywhere should a person live his life , beholding that Beauty . If you once see that , it won’t occur to you to measure beauty by gold or clothing or beautiful boys and youths who , if you see them now , strike you out of your senses , and make you , you and many others , eager to be with the boys you love and look at them forever , if there were any way to do that , forgetting food and drink , everything but looking at them and being with them . But how would it be , in our view , she said , “if someone got to see the Beautiful itself , absolute , pure , unmixed , not polluted by human flesh or colors or any other great nonsense of mortality , but if he could see the divine Beauty itself in its one form ? Do you think it would be a poor life for a human being to look there and to behold it by that which he ought , and to be with it ? Or haven’t you remembered , she said , “that in that life alone , when he looks at Beauty in the only way that Beauty can be seen only then will it become possible for him to give birth not to images of virtue ( because he’s in touch with no images ) , but to true virtue ( because he is in touch with the true Beauty ) . The love of the gods belongs to anyone who has given birth to true virtue and nourished it , and if any human being could become immortal , it would be he . This , Phaedrus and the rest of you , was what Diotima told me . I was persuaded . And once persuaded , I try to persuade others too that human nature can find not better workmate for acquiring this than Love . That’s why I say that every man must honor Love , why I honor the rites of Love myself and practice them with special diligence , and why I commend them to others . Now and always I praise the power and courage of Love so far as I am able . Consider this speech , then , Phaedrus , if you wish , a speech in praise of Love . Or if not , call it whatever and however you please to call it .

( 76 ) 12% GRC
( 554 ) 88% GRC - ENG

( 696 ) 82% GRC - ENG
( 151 ) 18% ENG

Symposium 210e-212c

Jiyoung Song /
  • Modified on 2017-04-30 19:50:19
  • Translated by R. B. Hirschigii
  • Aligned by Jiyoung Song
Ἑλληνική Transliterate
Latin
ὃς γὰρ ἂν μέχρι ἐνταῦθα πρὸς τὰ ἐρωτικὰ παιδαγωγηθῇ , θεώμενος ἐφεξῆς τε καὶ ὀρθῶς τὰ καλά , πρὸς τέλος ἤδη ἰὼν τῶν ἐρωτικῶν ἐξαίφνης κατόψεταί τι θαυμαστὸν τὴν φύσιν καλόν , τοῦτο ἐκεῖνο , Σώκρατες , οὗ δὴ ἕνεκεν καὶ οἱ ἔμπροσθεν πάντες πόνοι ἦσαν , πρῶτον μὲν ἀεὶ ὂν καὶ οὔτε γιγνόμενον οὔτε ἀπολλύμενον , οὔτε αὐξανόμενον οὔτε φθίνον , ἔπειτα οὐ τῇ μὲν καλόν , τῇ δ᾽ αἰσχρόν , οὐδὲ τοτὲ μέν , τοτὲ δὲ οὔ , οὐδὲ πρὸς μὲν τὸ καλόν , πρὸς δὲ τὸ αἰσχρόν , οὐδ᾽ ἔνθα μὲν καλόν , ἔνθα δὲ αἰσχρόν , ὡς τισὶ μὲν ὂν καλόν , τισὶ δὲ αἰσχρόν : οὐδ᾽ αὖ φαντασθήσεται αὐτῷ τὸ καλὸν οἷον πρόσωπόν τι οὐδὲ χεῖρες οὐδὲ ἄλλο οὐδὲν ὧν σῶμα μετέχει , οὐδέ τις λόγος οὐδέ τις ἐπιστήμη , οὐδέ που ὂν ἐν ἑτέρῳ τινι , οἷον ἐν ζῴῳ ἐν γῇ ἐν οὐρανῷ ἔν τῳ ἄλλῳ , ἀλλ᾽ αὐτὸ καθ᾽ αὑτὸ μεθ᾽ αὑτοῦ μονοειδὲς ἀεὶ ὄν , τὰ δὲ ἄλλα πάντα καλὰ ἐκείνου μετέχοντα τρόπον τινὰ τοιοῦτον , οἷον γιγνομένων τε τῶν ἄλλων καὶ ἀπολλυμένων μηδὲν ἐκεῖνο μήτε τι πλέον μήτε ἔλαττον γίγνεσθαι μηδὲ πάσχειν μηδέν . ὅταν δή τις ἀπὸ τῶνδε διὰ τὸ ὀρθῶς παιδεραστεῖν ἐπανιὼν ἐκεῖνο τὸ καλὸν ἄρχηται καθορᾶν , σχεδὸν ἄν τι ἅπτοιτο τοῦ τέλους . τοῦτο γὰρ δή ἐστι τὸ ὀρθῶς ἐπὶ τὰ ἐρωτικὰ ἰέναι ὑπ᾽ ἄλλου ἄγεσθαι , ἀρχόμενον ἀπὸ τῶνδε τῶν καλῶν ἐκείνου ἕνεκα τοῦ καλοῦ ἀεὶ ἐπανιέναι , ὥσπερ ἐπαναβασμοῖς χρώμενον , ἀπὸ ἑνὸς ἐπὶ δύο καὶ ἀπὸ δυοῖν ἐπὶ πάντα τὰ καλὰ σώματα , καὶ ἀπὸ τῶν καλῶν σωμάτων ἐπὶ τὰ καλὰ ἐπιτηδεύματα , καὶ ἀπὸ τῶν ἐπιτηδευμάτων ἐπὶ τὰ καλὰ μαθήματα , καὶ ἀπὸ τῶν μαθημάτων ἐπ᾽ ἐκεῖνο τὸ μάθημα τελευτῆσαι , ἐστιν οὐκ ἄλλου αὐτοῦ ἐκείνου τοῦ καλοῦ μάθημα , καὶ γνῷ αὐτὸ τελευτῶν ἔστι καλόν . ἐνταῦθα τοῦ βίου , φίλε Σώκρατες , ἔφη Μαντινικὴ ξένη , εἴπερ που ἄλλοθι , βιωτὸν ἀνθρώπῳ , θεωμένῳ αὐτὸ τὸ καλόν . ἐάν ποτε ἴδῃς , οὐ κατὰ χρυσίον τε καὶ ἐσθῆτα καὶ τοὺς καλοὺς παῖδάς τε καὶ νεανίσκους δόξει σοι εἶναι , οὓς νῦν ὁρῶν ἐκπέπληξαι καὶ ἕτοιμος εἶ καὶ σὺ καὶ ἄλλοι πολλοί , ὁρῶντες τὰ παιδικὰ καὶ συνόντες ἀεὶ αὐτοῖς , εἴ πως οἷόν τ᾽ ἦν , μήτ᾽ ἐσθίειν μήτε πίνειν , ἀλλὰ θεᾶσθαι μόνον καὶ συνεῖναι . τί δῆτα , ἔφη , οἰόμεθα , εἴ τῳ γένοιτο αὐτὸ τὸ καλὸν ἰδεῖν εἰλικρινές , καθαρόν , ἄμεικτον , ἀλλὰ μὴ ἀνάπλεων σαρκῶν τε ἀνθρωπίνων καὶ χρωμάτων καὶ ἄλλης πολλῆς φλυαρίας θνητῆς , ἀλλ᾽ αὐτὸ τὸ θεῖον καλὸν δύναιτο μονοειδὲς κατιδεῖν ; ἆρ᾽ οἴει , ἔφη , φαῦλον βίον γίγνεσθαι ἐκεῖσε βλέποντος ἀνθρώπου καὶ ἐκεῖνο δεῖ θεωμένου καὶ συνόντος αὐτῷ ; οὐκ ἐνθυμῇ , ἔφη , ὅτι ἐνταῦθα αὐτῷ μοναχοῦ γενήσεται , ὁρῶντι ὁρατὸν τὸ καλόν , τίκτειν οὐκ εἴδωλα ἀρετῆς , ἅτε οὐκ εἰδώλου ἐφαπτομένῳ , ἀλλὰ ἀληθῆ , ἅτε τοῦ ἀληθοῦς ἐφαπτομένῳ : τεκόντι δὲ ἀρετὴν ἀληθῆ καὶ θρεψαμένῳ ὑπάρχει θεοφιλεῖ γενέσθαι , καὶ εἴπέρ τῳ ἄλλῳ ἀνθρώπων ἀθανάτῳ καὶ ἐκείνῳ ; ταῦτα δή , Φαῖδρέ τε καὶ οἱ ἄλλοι , ἔφη μὲν Διοτίμα , πέπεισμαι δ᾽ ἐγώ : πεπεισμένος δὲ πειρῶμαι καὶ τοὺς ἄλλους πείθειν ὅτι τούτου τοῦ κτήματος τῇ ἀνθρωπείᾳ φύσει συνεργὸν ἀμείνω Ἔρωτος οὐκ ἄν τις ῥᾳδίως λάβοι . διὸ δὴ ἔγωγέ φημι χρῆναι πάντα ἄνδρα τὸν ἔρωτα τιμᾶν , καὶ αὐτὸς τιμῶ τὰ ἐρωτικὰ καὶ διαφερόντως ἀσκῶ , καὶ τοῖς ἄλλοις παρακελεύομαι , καὶ νῦν τε καὶ ἀεὶ ἐγκωμιάζω τὴν δύναμιν καὶ ἀνδρείαν τοῦ Ἔρωτος καθ᾽ ὅσον οἷός τ᾽ εἰμί . τοῦτον οὖν τὸν λόγον , Φαῖδρε , εἰ μὲν βούλει , ὡς ἐγκώμιον εἰς ἔρωτα νόμισον εἰρῆσθαι , εἰ δέ , ὅτι καὶ ὅπῃ χαίρεις ὀνομάζων , τοῦτο ὀνόμαζε .
Quicumque hucusque per amatoria gradatim deducitur , recto ordine pulchra intuitus , ad finem jam amatorii affectus perveniens , subito quandam natura mirabilem inspiciet pulchritudinem , hoc illud , o Socrates , cujus gratia labores omnes praecedentes subiimus , quod principio quidem semper est , nec fit nec interit nec crescit unquam neque decrescit , praeterea non hac ex parte pulchrum , ex illa turpe , vel tum pulchrum , tum minime , neque ad hoc quidem pulchrum , turpe vero ad illud , vel hic pulchrum , ibi turpe , ut quibusdam pulchrum sit , quibusdam vero nequaquam : neque rursus imaginatione quadam ipsum pulchrum ita fingetur , uti vultus pulcher vel pulchrae manus aut aliud quiddam , cuius corpus est particeps , neque ut oratio quaedam , aut scientia quaedam , neque in alio esse putabitur , velut in animali vel terra vel caelo aut alio quopiam , sed id ipsum per se ipsum cum semelipso uniforme semper exsistens , cetera vero omnia , quae pulchra sunt , illius participatione quadam pulchra , ea scilicet conditione , ut nascentibus et intereuntibus reliquis , nihil subtrahatur illi aut addatur et nihil patiatur . quando vero ab his aliquis recte pueros amando adscendens , illud ipsum pulchrum contueri incipit , fere jam finem attingit . hoc est profecto ad amatoria recte pergere vel ab alio duci , quando videlicet quis ab his pulchris gratia pulchri illius adscendere incipit , quasi quibusdam gradibus utens , ab uno primum in duo transiens et a duobus in omnia quae pulchra sunt corpora , ab his in omnia studia pulchra , a pulchris studiis ad doctrinas pulchras conversus , donec a doctrinis in illam doctrinam perveniens , quae non alius est quam illius ipsius pulchri doctrina , atque ita demum quod ipsum pulchrum est , cognoscat . in hoc utique vitae statu , o amice Socrates , inquit hospes illa Mantinica , si usquam alibi , homini videlicet ipsum pulchrum spectanti vita vitalis . quod si quando videris , supra quam dici possit pretiosius auro ornatisque vestibus et pulchris pueris adolescentibusque censebis , quos nunc et tu et alii multi , dum spectatis , nimium stupetis et parati estis videntes amasios et semper cum illis versantes , si fieri id posset , cibo potuque carere , solumque spectare illos et una esse . quam felix illud spectaculum fore putamus , si cui contigerit , ut ipsum pulchrum intueatur , sincerum , integrum , purum , simplex , non humanis carnibus , coloribus , non aliis mortalibus nugis contaminatum , sed ipsum uniforme pulchrum divinum inspiciat ? num vitam parvi facias hominis qui illuc suspiciat et spectantis quo pulchrum spectandum est , et cum illi versantis ? nonne cogitas quod sibi solum cernens ille eo oculo pulchrum quo percipi potest , non imagines virtutis ulterius , sed virtutes ipsas pariet , quippe cum non simulacrum , sed rem ipsam attingat , cumque virtutem veram pariat atque alat , deo amicus efficietur et , si quis alius hominum , is maxime immortalis exsistet ? Haec , o Phaedre et vos caeteri convivae , Diotima narrabat , cui fidem adhibeo ego : atque aliis persuadere studeo , hominum naturam haud facile posse ad obtinendam hanc possessionem quemquam Amore meliorem auctorem invenire . quamobrem honorandum Amorem ab omnibus hominibus censeo , et ipse amatoria colo meque summopere in his exerceo et ceteros exhortor , et nunc quidem ac semper pro ingenii facultate Amoris vim et fortitudinem laudo . Hunc , o Phaedre , sermonem , si vis , laudationem quandam Amoris existima ; sin autem aliter appellare placet , appella .

( 125 ) 20% GRC
( 505 ) 80% GRC - LAT

( 472 ) 78% GRC - LAT
( 131 ) 22% LAT

Posthomerica 3.30-185

Jiyoung Song /
  • Created on 2017-04-25 16:44:46
  • Modified on 2017-04-27 19:58:32
  • Translated by A. S. Way
  • Aligned by Jiyoung Song
Ἑλληνική Transliterate
English
εἰ μή οἱ μέγα Φοῖβος ἀνηλέϊ χώσατο θυμῷ ,
ὡς ἴδεν ἄσπετα φῦλα δαϊκταμένων ἡρώων .
αἶψα δ᾽ ἀπ᾽ Οὐλύμποιο κατήλυθε θηρὶ ἐοικὼς
ἰοδόκην ὤμοισιν ἔχων καὶ ἀναλθέας ἰούς ·
ἔστη δ᾽ Αἰακίδαο καταντίον · ἀμφὶ δ᾽ ἄρ᾽ αὐτῷ
γωρυὸς καὶ τόξα μὲγ᾽ ἴαχεν · ἐκ δέ οἱ ὄσσων
πῦρ ἄμοτον μάρμαιρε · ποσὶν δ᾽ ὑπεκίνυτο γαῖα .
σμερδαλέον δ᾽ ἤϋσε μέγας θεός , ὄφρ᾽ Ἀχιλῆα
τρέψῃ ἀπὸ πτολέμοιο θεοῦ ὄπα ταρβήσαντα
θεσπεσίην , καὶ Τρῶας ὑπὲκ θανάτοιο σαώσῃ ·
‘χάζεο , Πηλείδη , Τρώων ἑκάς , οὐ γὰρ ἔοικεν
οὔ σ᾽ ἔτι δυσμενέεσσι κακὰς ἐπὶ κῆρας ἰάλλειν ,
μή σε καὶ ἀθανάτων τις ἀπ᾽ Οὐλύμποιο χαλέψῃ .

ὣς ἄρ᾽ ἔφη · δ᾽ ἄρ᾽ οὔτι θεοῦ τρέσεν ἄμβροτον αὐδήν ·
ἤδη γάρ οἱ Κῆρες ἀμείλιχοι ἀμφεποτῶντο ·
τοὔνεκ᾽ ἄρ᾽ οὐκ ἀλέγιζε θεοῦ , μέγα δ᾽ ἴαχεν ἄντην ·
‘Φοῖβε , τί με θεοῖσι καὶ οὐ μεμαῶτα μάχεσθαι
ὀτρύνεις Τρώεσσιν ὑπερφιάλοισιν ἀμύνων ;
ἤδη γὰρ καὶ πρόσθε μ᾽ ἀποστρέψας ὀρυμαγδοῦ
ἤπαφες , ὁππότε πρῶτον ὑπεξεσάωσας ὀλέθρου
Ἕκτορα , τῷ μέγα Τρῶες ἀνὰ πτόλιν εὐχετόωντο .
ἀλλ᾽ ἀναχάζεο τῆλε καὶ ἐς μακάρων ἕδος ἄλλων
ἔρχεο , μή σε βάλοιμι καὶ ἀθάνατόν περ ἐόντα .

ὣς εἰπὼν ἀπάτερθε θεὸν λίπε , βῆ δ᾽ ἐπὶ Τρῶας ,
οἵ ῥ᾽ ἔτι που φεύγεσκον ἀεὶ προπάροιθε πόληος ,
καὶ τοὺς μὲν σεύεσκεν · δ᾽ ἀσχαλόων ἐνὶ θυμῷ
Φοῖβος ἑὸν κατὰ θυμὸν ἔπος ποτὶ τοῖον ἔειπεν ·
‘ὦ πόποι , ὡς γε μαίνετ᾽ ἀνὰ φρένας · ἀλλά οἱ οὔτι
οὐδ᾽ αὐτὸς Κρονίδης ἔτ᾽ ἀλέξεται οὔτε τις ἄλλος
οὕτω μαργαίνοντι καὶ ἀντιόωντι θεοῖσιν .

ὣς ἄρ᾽ ἔφη , καὶ ἄϊστος ὁμοῦ νεφέεσσιν ἐτύχθη ·
ἠέρα δ᾽ ἐσσάμενος στυγερὸν προέηκε Βέλεμνον ,
καί θοῶς οὔτησε κατὰ σφυρόν · αἶψα δ᾽ ἀνῖαι
δῦσαν ὑπὸ κραδίην · δ᾽ ἀνετράπετ᾽ ἠΰτε πύργος ,
ὅν τε βίη τυφῶνος ὑποχθονίῃ στροφάλιγγι
ῥήξῃ ὑπὲρ δαπέδοιο κραδαινομένης βαθὺ γαίης ·
ὣς ἐκλίθη δέμας ἠῢ κατ᾽ οὔδεος Αἰακίδαο .
ἀμφὶ δὲ παπτήνας ὀλοὸν καὶ ἔπος ἀκράαντον ὁμόκλα ·
‘τίς νύ μοι αἰνὸν ὀϊστὸν ἐπιπροέηκε κρυφηδόν ;
τλήτω μευ κατέναντα καὶ εἰς ἀναφανδὸν ἱκέσθαι ,
ὄφρα δέ οἱ μέλαν αἷμα καὶ ἔγκατα πάντα χυθείη
ἡμετέρῳ περὶ δουρὶ καὶ Ἄϊδα λυγρὸν ἵκηται ·
οἶδα γὰρ ὡς οὔτις με δυνήσεται ἐγγύθεν ἐλθὼν
ἐγχείῃ δαμάσασθαι ἐπιχθονίων ἡρώων ,
οὐδ᾽ εἴπερ στέρνοισι μάλ᾽ ἄτρομον ἦτορ ἔχῃσιν ,
ἄτρομον ἦτορ ἔχῃσι λίην καὶ χάλκεος εἴη ·
κρύβδα δ᾽ ἀνάλκιδες αἰὲν ἀγαυοτέρους λοχόωσι .
τῷ μευ ἴτω κατέναντα , καὶ εἰ θεὸς εὔχεται εἶναι
χωόμενος Δαναοῖς , ἐπεὶ νύ μοι ἦτορ ἔολπεν
ἔμμεναι Ἀπόλλωνα λυγρῇ κεκαλυμμένον ὄρφνῃ .
ὣς γάρ μοι τὸ πάροιθε φίλη διεπέφραδε μήτηρ
κείνου ὑπαὶ βελέεσσιν ὀϊζυρῶς ἀπολέσθαι
Σκαιῇς ἀμφὶ πύλῃσι · τὸ δ᾽ οὐκ ἀνεμώλιον ἦεν .

καὶ λυγρὸν ὀϊστὸν ἀμειλίκτοισι χέρεσσιν
ἕλκεος ἐξείρυσσεν ἀναλθέος · ἐκ δέ οἱ αἷμα
ἔσσυτο τειρομένοιο · πότμος δέ οἱ ἦτορ ἐδάμνα .
ἀσχαλόων δ᾽ ἔρριψε βέλος · τὸ δ᾽ ἄρ᾽ αἶψα κιοῦσαι
πνοιαὶ ἀνηρείψαντο , δόσαν δέ μιν Ἀπόλλωνι
ἐς Διὸς οἰχομένῳ ζάθεον πέδον · οὐ γὰρ ἐῴκει
ἄμβροτον ἰὸν ὀλέσθαι ἀπ᾽ ἀθανάτοιο μολόντα .
δεξάμενος δ᾽ γε κραιπνὸς ἀφίκετο μακρὸν Ὄλυμπον
ἄλλων ἀθανάτων ἐς ὁμήγυριν , ᾗχι μάλιστα
πανσυδίῃ ἀγέροντο μάχην ἐσορώμενοι ἀνδρῶν ·
οἱ μὲν γὰρ Τρώεσσι μενοίνεον εὖχος ὀρέξαι
οἱ δ᾽ αὖτ᾽ Ἀργείοις , διὰ δ᾽ ἄνδιχα μητιόωντες
δέρκοντο κτείνοντας ἀνὰ μόθον ὀλλυμένους τε .

τὸν δ᾽ ὁπότ᾽ εἰσενόησε Διὸς πινυτὴ παράκοιτις ,
αὐτίκα μιν νείκεσσεν ἀνιηροῖς ἐπέεσσιν ·
‘Φοῖβε , τί τόδ᾽ ἔρεξας ἀτάσθαλον ἤματι τῷδε ,
λησάμενος κείνοιο , τὸν ἀθάνατοι γάμον αὐτοὶ
ἀντιθέῳ Πηλῆι συνήρσαμεν ; ἐν δὲ σὺ μέσσοις
δαινυμένοις ἤειδες , ὅπως Θέτιν ἀργυρόπεζαν
Πηλεὺς ἤγετ᾽ ἄκοιτιν ἁλὸς μέγα λαῖτμα λιποῦσαν ,
καί σευ φορμίζοντος ἐπήιεν ἀθρόα φῦλα ,
θῆρές τ᾽ οἰωνοί τε βαθυσκόπελοί τε κολῶναι
καὶ ποταμοὶ καὶ πᾶσα βαθύσκιος ἤιεν ὕλη .
ἀλλὰ τά γ᾽ ἐξελάθου , καὶ ἀμείλιχον ἔργον ἔρξας
κτείνας ἀνέρα δῖον , ὃν ἀθανάτοισι σὺν ἄλλοίς
νέκταρ ἀποσπένδων ἠρήσαο παῖδα γενέσθαι
ἐκ Θέτιδος Πηλῆι · τεῆς δ᾽ ἐπελήσαο ἀρῆς
ἦρα φέρων λαοῖσι κραταιοῦ Λαομέδοντος ,
πάρα βουκολέεσκες · δ᾽ ἀθάνατόν περ ἐόντα
θνητὸς ἐὼν ἀκάχιζε · σὺ δ᾽ ἀφρονέων ἐνὶ θυμῷ
ἦρα φέρεις Τρώεσσι λελασμένος ὅσσ᾽ ἐμόγησας .
σχέτλιος , οὔ νύ τι οἶδας ἐνὶ φρεσὶ λευγαλέῃσιν ,
οὔθ᾽ ὅτις ἀργαλέος καὶ ἐπάξιος ἄλγεα πάσχειν ,
οὔθ᾽ ὅτις ἀθανάτοισι τετιμένος · γὰρ Ἀχιλλεὺς
ἤπιος ἄμμι τέτυκτο καὶ ἐξ ἡμέων γένος ἦεν .
ἀλλ᾽ οὐ μὰν Τρώεσσιν ἐλαφρότερον πόνον οἴω
ἔσσεσθ᾽ Αἰακίδαο δεδουπότος , οὕνεκ᾽ ἄρ᾽ αὐτοῦ
υἱὸς ἀπὸ Σκύροιο θοῶς ἐς ἀπηνέα δῆριν
Ἀργείοις ἐπαρωγὸς ἐλεύσεται εἴκελος ἀλκὴν
πατρὶ ἑῷ · πολέσιν δὲ κακὸν δηίοισι πελάσσει .
νυ σοὶ οὐ Τρώων ἐπιμέμβλεται , ἀλλ᾽ Ἀχιλῆι
ἀμφ᾽ ἀρετῆς ἐμέγηρας , ἐπεὶ πέλε φἐρτατος ἀνδρῶν ;
νήπιε , πῶς ἔτι σοῖσιν ἐν ὄμμασι Νηρηίνην
ὄψει ἐν ἀθανάτοισι Διὸς ποτὶ δώματ᾽ ἰοῦσαν ,
σε πάρος κύδαινε καὶ ὡς φίλον ἔδρακεν υἷα ;

μέγα νεικείουσα πολυσθενέος Διὸς υἷα
Ἥρη ἀκηχεμένη · δ᾽ ἄρ᾽ οὐκ ἀπαμείβετο μύθῳ ·
ἅζετο γὰρ παράκοιτιν ἑοῦ πατρὸς ἀκαμάτοιο ·
οὐδέ οἱ ὀφθαλμοῖαι καταντίον εἰσοράασθαι
ἔσθενεν , ἀλλ᾽ ἀπάνευθε θεῶν ἄλληκτον ἐόντων
ἧστο κατωπιόων · ἄμοτον δέ οἱ ἐακύζοντο
ἀθάνατοι κατ᾽ Ὄλυμπον ὅσοι Δαναοῖσιν ἄμυνον ·
ὅσσοι δ᾽ αὖ Τρώεσσι μενοίνεον εὖχος ὀρέξαι ,
κεῖνοί μιν κύδαινον ἐνὶ φρεσὶ καγχαλόωντες
κρύβδ᾽ Ἥρης · πάντες γὰρ ἐναντίον Οὐρανίωνες
ἅζοντ᾽ ἀσχαλόωσαν . δ᾽ οὔπω λήθετο θυμοῦ
Πηλείδης · ἔτι γάρ οἱ ἀμαιμακέτοις ἐνὶ γυίοις
ἔζεεν αἷμα κελαινὸν ἐελδομένοιο μάχεσθαι .
οὐδ᾽ ἄρα οἱ Τρώων τις ἐτόλμα ἐγγὺς ἱκέσθαι
βλημένου , ἀλλ᾽ ἀπάνευθεν ἀφέστασαν , εὖτε λέοντος
ἀγρόται ἐν ξυλόχοισι τεθηπότες , ὅν τε βάλῃσι
θηρητήρ , δ᾽ ἄρ᾽ οὔτι πεπαρμένος ἦτορ ἄκοντι
λήθεται ἠνορέης , ἀλλὴ στρέφετ᾽ ἄγριον ὄμμα
σμερδαλέον βλοσυρῇσιν ὑπαὶ γενύεσσι βεβρυχώς .
ὣς ἄρα Πηλείδαο χόλος καὶ λοίγιον ἕλκος
θυμὸν ἄδην ὀρόθυνε · θεοῦ δέ μιν ἰὸς ἐδάμνα .
ἀλλὰ καὶ ὣς ἀνόρουσε καὶ ἔνθορε δυσμενέεσσι
πάλλων ὄβριμον ἔγχος · ἕλεν δ᾽ Ὀρυθάονα δῖον ,
Ἕκτορος ἐσθλὸν ἑταῖρον , ἔσω κροτάφοιο τυχήσας ·
οὐ γάρ οἱ κόρυς ἔσχε μακρὸν δόρυ , μαιμώωντος
ἀλλὰ δι᾽ αὐτῆς αἶψα καὶ ὀστέου ἔνδον ἵκανεν
ἶνας ἐς ἐγκεφάλοιο , κέδασσε δέ οἱ θαλερὸν κῆρ .
Ἱππόνοον δ᾽ ἐδάμασσε κατ᾽ ὀφρύος ἔγχος ἐρείσας
ἐς θέμεθ1λ᾽ ὀφθαλμοῖο · χαμαὶ δέ οἱ ἔκπεσε γλήνη
ἐκ βλεφάρων · ψυχὴ δὲ κατ᾽ Ἄϊδος ἐξεποτήθη .
Ἀλκαθόου δ᾽ ἄρ᾽ ἔπειτα διὰ γναθμοῖο περήσας
γλῶσσαν ὅλην ἀνέκερσεν · δ᾽ ἐς πέδον ἤριπε γαίης
ἐκπνείων , αἰχμὴ δὲ δι᾽ οὔατος ἐξεφαάνθη .
καὶ τοὺς μὲν κατέπεφνε καταντίον ἀΐσσοντας
δῖος ἀνήρ · πολλῶν δὲ καὶ ἄλλων θυμὸν ἔλυσε
φευγόντων · ἔτι γάρ οἱ ἐνὶ φρεσὶν ἔζεεν αἷμα .

ἀλλ᾽ ὅτε οἱ ψύχοντο μέλη καὶ ἀπήιε θυμός ,
ἔστη ἐρεισάμενος μελίῃ ἔπι · τοὶ δ᾽ ἐπέτοντο
πανσυδίῃ τρομέοντες , δέ σφισι τοῖον ὁμόκλα ·
‘ἆ δειλοὶ Τρῶες καὶ Δάρδανοι , οὐδὲ θανόντος
ἔγχος ἐμὸν φεύξεσθε ἀμείλιχον , ἀλλ᾽ ἅμα πάντες
τίσετ᾽ ἄρ᾽ αἰνὸν ὄλεθρον Ἐριννύσιν ἡμετέρῃσιν .

ὣς φάτο · τοὶ δ᾽ ἀΐοντες ὑπέτρεσαν , εὖτ᾽ ἐν ὄρεσσι ὄρεσσι
φθόγγον ἐριβρύχοιο νεβροὶ τρομέωσι λέοντος
δείλαιοι μέγα θῆρα πεφυζότες · ὣς ἄρα λαοὶ
Τρώων ἱπποπόλων ἠδ᾽ ἀλλοδαπῶν ἐπικούρων
ὑστατίην Ἀχιλῆος ὑποτρομέεσκον ὁμοκλήν ,
ἐλπόμενοί μιν ἔτ᾽ ἔμμεν ἀνούτατον . ὃς δ᾽ ὑπὸ πότμῳ
θυμὸν τολμήεντα καὶ ὄβριμα γυῖα βαρυνθεὶς
ἤριπεν ἀμφὶ νέκυσσιν ἀλίγκιος οὔρεϊ μακρῷ ·
γαῖα δ᾽ ὑπεπλατάγησε , καὶ ἄσπετον ἔβραχε τεύχη
Πηλείδαο πεσόντος ἀμύμονος . οἱ δ᾽ ἔτι θυμῷ
δήιοι εἰσορόωντες ἀπειρέσιον τρομέεσκον ·
ὡς δ᾽ ὅτε θῆρα δαφοινὸν ὑπ᾽ αἰζηοῖσι δαμέντα
μῆλα περιτρομέουσι παρὰ σταθμὸν ἀθρήσαντα
βλήμενον , οὐδέ οἱ ἄγχι παρελθέμεναι μεμάασιν ,
ἀλλά μιν ὡς ζώοντα νέκυν περιπεφρίκασιν ·
ὣς Τρῶες φοβέοντο καὶ οὐκέτ᾽ ἐόντ᾽ Ἀχιλῆα .
but now was Phoebus wroth against him with grim fury , when he saw those countless troops of heroes slain of him . Down from Olympus with a lion-leap he came : his quiver on his shoulders lay , and shafts that deal the wounds incurable . Facing Achilles stood he ; round him clashed quiver and arrows ; blazed with quenchless flame his eyes , and shook the earth beneath his feet . Then with a terrible shout the great God cried , so to turn back from war Achilles awed by the voice divine , and save from death the Trojans : " Back from the Trojans , Peleus ' son ! Beseems not that longer thou deal death unto thy foes , lest an Olympian God abase thy pride . "

But nothing quailed the hero at the voice immortal , for that round him even now hovered the unrelenting Fates . He recked naught of the God , and shouted his defiance . " Phoebus , why dost thou in mine own despite stir me to fight with Gods , and wouldst protect the arrogant Trojans ? Heretofore hast thou by thy beguiling turned me from the fray , when from destruction thou at the first didst save Hector , whereat the Trojans all through Troy exulted . Nay , thou get thee back : return unto the mansion of the Blessed , lest I smite thee -- ay , immortal though thou be ! "

Then on the God he turned his back , and sped after the Trojans fleeing cityward , and harried still their flight ; but wroth at heart thus Phoebus spake to his indignant soul : " Out on this man ! he is sense-bereft ! But now not Zeus himself nor any other Power shall save this madman who defies the Gods ! "
From mortal sight he vanished into cloud , and cloaked with mist a baleful shaft he shot which leapt to Achilles ' ankle : sudden pangs with mortal sickness made his whole heart faint . He reeled , and like a tower he fell , that falls smit by a whirlwind when an earthquake cleaves a chasm for rushing blasts from underground ; so fell the goodly form of Aeacus ' son . He glared , a murderous glance , to right , to left , [ upon the Trojans , and a terrible threat ] shouted , a threat that could not be fulfilled : " Who shot at me a stealthy-smiting shaft ? Let him but dare to meet me face to face ! So shall his blood and all his bowels gush out about my spear , and he be hellward sped ! I know that none can meet me man to man and quell in fight -- of earth-born heroes none , though such an one should bear within his breast a heart unquailing , and have thews of brass . But dastards still in stealthy ambush lurk for lives of heroes . Let him face me then ! -- ay ! though he be a God whose anger burns against the Danaans ! Yea , mine heart forebodes that this my smiter was Apollo , cloaked in deadly darkness . So in days gone by my mother told me how that by his shafts I was to die before the Scaean Gates a piteous death . Her words were not vain words . "

Then with unflinching hands from out the wound incurable he drew the deadly shaft in agonized pain . Forth gushed the blood ; his heart waxed faint beneath the shadow of coming doom . Then in indignant wrath he hurled from him the arrow : a sudden gust of wind swept by , and caught it up , and , even as he trod Zeus ' threshold , to Apollo gave it back ; for it beseemed not that a shaft divine , sped forth by an Immortal , should be lost . He unto high Olympus swiftly came , to the great gathering of immortal Gods , where all assembled watched the war of men , these longing for the Trojans ' triumph , those for Danaan victory ; so with diverse wills watched they the strife , the slayers and the slain .
Him did the Bride of Zeus behold , and straight upbraided with exceeding bitter words : " What deed of outrage , Phoebus , hast thou done this day , forgetful of that day whereon to godlike Peleus ' spousals gathered all the Immortals ? Yea , amidst the feasters thou sangest how Thetis silver-footed left the sea ' s abysses to be Peleus ' bride ; and as thou harpedst all earth ' s children came to hearken , beasts and birds , high craggy hills , rivers , and all deep-shadowed forests came . All this hast thou forgotten , and hast wrought a ruthless deed , hast slain a godlike man , albeit thou with other Gods didst pour the nectar , praying that he might be the son by Thetis given to Peleus . But that prayer hast thou forgotten , favouring the folk of tyrannous Laomedon , whose kine thou keptest . He , a mortal , did despite to thee , the deathless ! O , thou art wit-bereft ! Thou favourest Troy , thy sufferings all forgot . Thou wretch , and doth thy false heart know not this , what man is an offence , and meriteth suffering , and who is honoured of the Gods ? Ever Achilles showed us reverence -- yea , was of our race . Ha , but the punishment of Troy , I ween , shall not be lighter , though Aeacus ' son have fallen ; for his son right soon shall come from Scyros to the war to help the Argive men , no less in might than was his sire , a bane to many a foe . But thou -- thou for the Trojans dost not care , but for his valour enviedst Peleus ' son , seeing he was the mightest of all men . Thou fool ! how wilt thou meet the Nereid ' s eyes , when she shall stand in Zeus ' hall midst the Gods , who praised thee once , and loved as her own son ? "
So Hera spake , in bitterness of soul upbraiding , but he answered her not a word , of reverence for his mighty Father ' s bride ; nor could he lift his eyes to meet her eyes , but sat abashed , aloof from all the Gods eternal , while in unforgiving wrath scowled on him all the Immortals who maintained the Danaans ' cause ; but such as fain would bring triumph to Troy , these with exultant hearts extolled him , hiding it