Seba.Health

The Iliad 8.5–27

Zeus to Gods · divine
The Iliad 8.5–27
Hearken unto me, all ye gods and goddesses, that I may speak what the heart in my breast biddeth me. Let not any goddess nor yet any god essay this thing, to thwart my word, but do ye all alike assent thereto, that with all speed I may bring these deeds to pass.Whomsoever I shall mark minded apart from the gods to go and bear aid either to Trojans or Danaans, smitten in no seemly wise shall he come back to Olympus, or I shall take and hurl him into murky Tartarus,far, far away, where is the deepest gulf beneath the earth, the gates whereof are of iron and the threshold of bronze, as far beneath Hades as heaven is above earth: then shall ye know how far the mightiest am I of all gods. Nay, come, make trial, ye gods, that ye all may know. Make ye fast from heaven a chain of gold,and lay ye hold thereof, all ye gods and all goddesses; yet could ye not drag to earth from out of heaven Zeus the counsellor most high, not though ye laboured sore. But whenso I were minded to draw of a ready heart, then with earth itself should I draw you and with sea withal;and the rope should I thereafter bind about a peak of Olympus and all those things should hang in space. By so much am I above gods and above men. So spake he, and they all became hushed in silence, marvelling at his words; for full masterfully did he address their gathering. Whomsoever I shall mark minded apart from the gods to go and bear aid either to Trojans or Danaans, smitten in no seemly wise shall he come back to Olympus, or I shall take and hurl him into murky Tartarus, far, far away, where is the deepest gulf beneath the earth, the gates whereof are of iron and the threshold of bronze, as far beneath Hades as heaven is above earth: then shall ye know how far the mightiest am I of all gods. Nay, come, make trial, ye gods, that ye all may know. Make ye fast from heaven a chain of gold, and lay ye hold thereof, all ye gods and all goddesses; yet could ye not drag to earth from out of heaven Zeus the counsellor most high, not though ye laboured sore. But whenso I were minded to draw of a ready heart, then with earth itself should I draw you and with sea withal; and the rope should I thereafter bind about a peak of Olympus and all those things should hang in space. By so much am I above gods and above men.
κέκλυτέ μευ πάντές τε θεοὶ πᾶσαί τε θέαιναι, ὄφρʼ εἴπω τά με θυμὸς ἐνὶ στήθεσσι κελεύει. μήτέ τις οὖν θήλεια θεὸς τό γε μήτέ τις ἄρσην πειράτω διακέρσαι ἐμὸν ἔπος, ἀλλʼ ἅμα πάντες αἰνεῖτʼ, ὄφρα τάχιστα τελευτήσω τάδε ἔργα. ὃν δʼ ἂν ἐγὼν ἀπάνευθε θεῶν ἐθέλοντα νοήσω ἐλθόντʼ Τρώεσσιν ἀρηγέμεν Δαναοῖσι πληγεὶς οὐ κατὰ κόσμον ἐλεύσεται Οὔλυμπον δέ· μιν ἑλὼν ῥίψω ἐς Τάρταρον ἠερόεντα τῆλε μάλʼ, ἧχι βάθιστον ὑπὸ χθονός ἐστι βέρεθρον, ἔνθα σιδήρειαί τε πύλαι καὶ χάλκεος οὐδός, τόσσον ἔνερθʼ Ἀΐδεω ὅσον οὐρανός ἐστʼ ἀπὸ γαίης· γνώσετʼ ἔπειθʼ ὅσον εἰμὶ θεῶν κάρτιστος ἁπάντων. εἰ δʼ ἄγε πειρήσασθε θεοὶ ἵνα εἴδετε πάντες· σειρὴν χρυσείην ἐξ οὐρανόθεν κρεμάσαντες πάντές τʼ ἐξάπτεσθε θεοὶ πᾶσαί τε θέαιναι· ἀλλʼ οὐκ ἂν ἐρύσαιτʼ ἐξ οὐρανόθεν πεδίον δὲ Ζῆνʼ ὕπατον μήστωρʼ, οὐδʼ εἰ μάλα πολλὰ κάμοιτε. ἀλλʼ ὅτε δὴ καὶ ἐγὼ πρόφρων ἐθέλοιμι ἐρύσσαι, αὐτῇ κεν γαίῃ ἐρύσαιμʼ αὐτῇ τε θαλάσσῃ· σειρὴν μέν κεν ἔπειτα περὶ ῥίον Οὐλύμποιο δησαίμην, τὰ δέ κʼ αὖτε μετήορα πάντα γένοιτο. τόσσον ἐγὼ περί τʼ εἰμὶ θεῶν περί τʼ εἴμʼ ἀνθρώπων.
Lattimore commentary
Tartaros is here distinct from Hades (both names can denote deities as well). Rather than a place of punishments for mortals, it is the furthest a god can be from divine society and so forms a holding place for Zeus’ enemies (cf. 479–81; and Hesiod, Theogony, 865). The gold cord scenario (19) prompted much speculation by Neoplatonist philosophers who saw in it an allegorical expression of the relation of godhead to the material world (see Lamberton, Homer the Theologian Berkeley, 1986, 271–72).
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