TFBT: The Old Ball-and-Chain or Two Thunderbolts?

Hera lulls Zeus to sleep atop Mt. Ida so that Prince Hector and the Trojan army  can have their way on the battle field below.  Zeus awakens to discover her  trick and threatens, “Dost thou not remember when thou wast hung from on high and from thy feet I suspended two anvils…”  (Iliad 15:21, translated by A.T.Murray)

In the Hanging of Hera and the Meaning of  Greek akmwn Miles C. Beckwith  ridiculous the notion that there were actually duw akmonas.  He follows Cedric Whitman[i] in this and their comments are pretty funny.  Considering “anvils” a ludicrous translation Beckwith marches forth in a well-documented argument to find out what the “akmons”, the anvils, really were.  His tentative conclusion is that Zeus was pointing out to his wife that they wed on Olympus and she was stuck with him and his authority.  Sort of a ball-and-chain argument.   Beckwith’s argument is well-documented, well-written and easy to follow, that’s why I came to the conclusion half way through that he was wrong.

With careful steps and mounting evidence he traces the meaning of “the etymological designation of the proto-form *akmon or better *h₂ekmon”.  Half way through his argument he concludes “that  both  ‘heaven’  and ‘stone’ are well attested for *h₂ekmon in differing Indo-European traditions, while the status of our third meaning, 'thunderbolt,' is more difficult to judge.”  Okay, I’m not expert and I’ll admit to “having no Greek”, but a stone coming out of heaven would probably sound like a thunderbolt to me. 

Beckwith also says, “Despite the claims of the standard lexical handbooks,there is no evidence that akmwn means 'thunderbolt’.”  Beckwith presents all his arguments for setting aside the pronouncements of all “the standard lexical handbooks”  in a footnote that takes up half the page.  Sadly, I cannot so readily dismiss two and half millennia of scholarship.  In fact….the Perseus translation device[ii] references several lexicologist defines akmwn as “meteoric stone, thunderbolt”.  The ancient Greeks using the same word for meteorite and thunderbolt, makes sense to me.  And if the gods had a few stones laying around Olympus to fling downward on occasion, they were probably pretty heavy considering the damage Zeus’ weapon of choice could inflict[iii].  Probably make great anvils too. 

So, I would argue Hera was hung from heaven with something heavy strapped to her ankles, probably two of the abundant stones Whitman discusses with wit.  Maybe they were even the akmwn that Zeus kept handy until the Cyclopes invented those newfangled keranous.

 

Image of Zeus with thunderbolt, thanks to NYPL digital gallery

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[i] "Hera's Anvils," HSCP 74 (1970) 40.

[ii] http://www.perseus.tufts.edu/hopper/resolveform?redirect=true&lang=greek

[iii] The leader of the mixed-blood Titans, outrageous Menoitios whom far-seeing Zeus struck him with a lurid thunderbolt and sent him down to Erebus (Hesiod, Theogony 507)  Athena threw a thunderbolt at the ship of Aias…the ship fell apart (Pseudo-Apollodorus, Bibliotheca E5. 22 - E6.)  Typhon (whom) the swift lightning and the rushing fiery thunderbolts laid him low (Oppian, Halieutica 3. 15)  

TFBT: Proper Pray and Personal Conversations in the Iliad

Here I present examples of the proper  prayers and personal conversations styles in the epic.  The “typical structure of prayer” in epic is; the invocation of the divine, a reminder of the reciprocal obligations between the god and man and the specific request. ¹  I am under the impression there is a similar structure for personal conversation; touch, say a word, call by name and then speak.  And naturally there are examples of combining the two. 

PRAYER can most famously be illustrated by Iliad 1:33.  Apollo’s priest Chryses just failed to ransom his daughter and was summarily expelled from the Achaean camps;

·        “when he had gone apart,

·        the old man invoked Apollo by praying; "Hear me, god of the silver bow,”

·        reminded Loxias of their relationship with a “if ever I roofed over a temple to your pleasing, or if ever I burned to you fat thigh-pieces of bulls and goats,”

·        then requested specifically “fulfill this prayer for me: let the Danaans pay for my tears by your arrows." 

Many of the twenty prayers in the Iliad listed by Ian Johnston²  are performed similarly.  For example, Tenth book starting at line 227 when Odysseus and Diomedes depart on their night mission.

·        they went their way and left there all the chieftains.

·        Odysseus invokes” Child of aegis-bearing Zeus, untiring goddess, hear me.

·        Reminds her of their relationship, “You’ve always stood  beside me in all sorts of troubles. I don’t move without you watching me.

·        Then requests, “Grant that we two come back to the ships
covered in glory, “

Likewise Diomedes,  

·        Invoked  “Child of Zeus, invincible goddess, hear me.”

·        Requests “Stand by me…”

·        And then reminds  her of her affection and relationship his family ”as you did my father, lord Tydeus, at Thebes, …       and I’ll sacrifice to you an unbroken yearling ox with a broad head.”  (Often the prayer of prayers mentioned mutual obligations of the past and promises of favors to come on the part the prayer.) 

PERSONAL CONVERSATION style  involving touch;  say a word, call by name and then speak,   might best be demonstrated with Iliad 1:347 where a distraught Achilles is comforted by his mother Thetis.  Achilles:

·        “withdrew apart from his comrades, and sat down on the shore of the grey sea,”

·        His mother Thetis “stroked him with her hand,”

·        “and spoke to him,”

·        and “called him by name:”

·        Then spoke, "My child, why do you weep?" 

Another conversation that surprising follows the convention for personal conversation rather than prayer can be found in Homeric Hymn to Pythian Apollo around line 300³ 

·        Hera “went apart from the gods, being very angry.”

·        She said some words, that is “Hera prayed,

·        She touched the goddess Gaia by “striking the ground flatwise with her hand”,

·        Called “ Gaia and wide Uranus above, and you Titans who dwell beneath the earth about great Tartarus,

·        She requested; “grant that I may bear a child apart from Zeus, no wit lesser than him in strength--nay, let him be as much stronger than Zeus as all-seeing Zeus than Cronus.”

Notice the lack of claim to relationship or promise of favors as in a prayer.

PERSONAL CONVERSATIONS AS PRAYERS is a style of conversation in the Iliad that continues to follow the formula above; usually, when the approaching party needs something from the other.  For example in Iliad 14.222 after lying to Aphrodite something awful and using neither formula;

·        “Hera darted down and left the peak of Olympus;”

·        “she clasped him by the hand,”

·        “and spake”

·        “and addressed him: "Sleep, lord of all gods and of all men” 

At which point a standard use of another’s name became an invocations and the conversations continued in the tradition of prayer,

·        Hera created a relationship between herself and the son of Night by stating, “ if ever thou didst hearken to word of mine, so do thou even now obey,  and I will owe thee thanks all my days.” (“And gifts will I give thee,”)

·        Then asks specifically  “Lull me to sleep the bright eyes of Zeus” 

Thetis uses a similar formula when asking of Zeus the favor that her son Achilles never quite finished formally;  Iliad 1.493

·        she found the far-seeing son of Cronus sitting apart from the rest upon the topmost peak of many-ridged Olympus.

·        So she sat down before him, and clasped his knees with her left hand, while with her right she touched him beneath the chin,

·        and she spoke in prayer to king Zeus, son of Cronus:

·        called his name or invoked him, "Father Zeus,

·        reminded him of their relationship, “if ever amid the immortals I gave you aid by word or deed”  An understatement if ever there was one considering she rescued him when bound by the other gods.. 

·        “grant me this prayer: do honor to my son, who is doomed to a speedy death beyond all other men; yet now Agamemnon, king of men, has dishonored him, for he has taken and keeps his prize by his own arrogant act. But honor him, Olympian Zeus, lord of counsel; and give might to the Trojans, until the Achaeans do honor to my son, and magnify him with recompense." 

King Priam uses the same personal conversation turned prayer strategy at Iliad 24.468;

·        “he found Achilles, but his comrades sat apart”

      ·        “clasped in his hands his knees, and kissed his hands, the terrible, man-slaying hands that had slain his many sons. “
At this point formula for conversation or prayer would require the calling or invoking of the name of Peleus’ son.  Doomed and heartbroken, Priam might be forgiven his inability to say that terrible name.   He moves onto to the prayer formula.
     ·        He says "Remember thy father, O Achilles like to the gods, whose years are even as mine, on the grievous threshold of old age”.  Which we might understand as in “If ever you remember your father…”  Priam tries and affectively creates a relationship between Achilles a man who will never again embrace his father and the Priam who will never know his son’s embrace again. “and I bear with me ransom past counting”
     ·        He states his specific need  “I now come to the ships of the Achaeans to win him back from thee”  

I should mention that in my experience since working on this paper that all three styles of speaking in the Iliad are also affective in modern life. 

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¹        Laura Slatkin The Power of Thetis page 62, speaking on Meullner Meaning of the Homeric EYXOMAI 

²       Speakers and Speeches in Homer’s Iliad   by Ian Johnston http://records.viu.ca/~johnstoi/homer/speeches.htm

³           trans. Evelyn-White) (Greek epic C7th - 4th B.C.

TFBT: No God May Thwart

       

“The most startling silence in the voluble divine community of the Iliad is the absence of any reproach made to Thetis for her drastic intervention in the war.”  

       Laura Slatkin in

                      The Power of Thetis

I argued in Most Dangerous Sea and Beauteous Scarf  that Thetis’ influence on the gods and events of the Iliad might have to do with the gods mutual respect of the honors and privileges divided among the victorious gods at Mecone. 

But, with my continual re-reading of Tobias Anthony Myers dissertation Homer’s Divine Audience: The Iliad’s Reception on Mount Olympus  I have come away with an additional reason for Thetis gracious reception on Olympus.  (I should mention that Thetis was Hera’s foster daughter that might help insure a pleasant reception.)  Myers suggests that the gods “hold in common that a god's wrath against mortals takes precedence over a god's protection of those same mortals”.  He bases this on, among other things I’m sure, the ready agreement of Hera and Zeus in the Iliad to destroy one another’s favorite cities, just to appease Hera’s “bestial” wrath.  Of which Zeus says “Strange queen, wherein do Priam and the sons of Priam work thee ills so many, that thou ragest unceasingly to lay waste the well-built citadel of Ilios? If thou wert to enter within the gates and the high walls, and to devour Priam raw and the sons of Priam and all the Trojans besides, then perchance mightest thou heal thine anger.  (Iliad 4:30)

Likewise Artemis says in Hippolytus 1456 (Euripides) “Hath Zeus ordained in heaven, no god may thwart a god’s fixed will; we grieve but stand apart.”  Although the virgin-goddess refers to her friend Hippolytus dying at the machinations of the jealous Aphrodite, her behavior seems to follow the example set down by the King and Queen of the Olympians above. 

And finally, Bruce Louden[i]  observes the opposing deities; the protector of the hero and the god antagonistic to the hero never confront one another in epic.  His example being Athena and Apollo during the Theomachy, but the same trend can be recognized in the Hippolytus where Aphrodite and Artemis never confront one another.   Artemis seems to summarize it best “No god may thwart a god’s will.”

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[i] The Gods in Epic or the Divine Economy  page 95 in Companion to Ancient Epic