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. 

­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­________________________________________________________________

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:The Divine Aversion to Death and Nyctophobia

“Hear me, O Thanatos, whose empire unconfined extends to mortal tribes of every kind. On thee the portion of our time depends, whose absence lengthens life, whose presence ends. Thy sleep perpetual bursts the vivid bolds by which the soul attracting the body holds: common to all, of every sex and age, for nought escapes thy all-destructive rage. Not youth itself thy clemency can gain, vigorous and strong, by thee untimely slain. In thee the end of nature's works is known, in thee all judgment is absolved alone. No suppliant arts thy dreadful rage control, no vows revoke the purpose of thy soul. O blessed power, regard my ardent prayer, and human life to age abundant spare."   

                     -Orphic Hymn 87 to Thanatos

Thanatos is described as the god of Death and fatherless son of “the thrice-prayed for, the most fair, the best-beloved Night!”[i]  Night is the primordial Greek goddess Nyx.   Death is the dark-winged grandson of Chaos and twin of Sleep.  Thanatos is called hateful, dread and distressful.  Death is portrayed as the dark-robed priest of Hades. Of him it is said “ alone of gods, Thanatos loves not gifts; no, not by sacrifice, nor by libation, canst thou aught avail with him; he hath no altar nor hath he hymn of praise; from him, alone of gods, Peitho (Persuasion) stands aloof."[ii]  The gods of Olympus prefer not to look upon Thanatos. This is “the divine aversion to death.”[iii]

The goddess Artemis refers to this distaste for death as a law, saying, “Farewell: it is not lawful for me to look upon the dead or to defile my sight with the last breath of the dying.”[iv]  As she cruelly abandons her favorite Hippolytus.  Aeschylus puts into the mouth of one of his characters, “Pray that the rampart withstand the enemy spear. Yes, the outcome is in the gods' hands—but then, it is said that the gods of a captured city abandon it.”[v]  Plutarch suggest something similar in the case of Mark Anthony.[vi]  Helios the sun-titan may never look upon the house of death in the underworld “neither as he goes up into heaven nor as he comes down from heaven."[vii]  The Artemis’  twin brother Apollo with similar indifference to the death of his favorite’s wife announces, “For it is on this day that she is fated to die. And I, to avoid the pollution of death in the house, am departing from this palace I love so well.”[viii]   In a similar circumstance Demeter referring  to Limos (Hunger) declares such laws are decreed by the Fates. [ix]  

But, Nyx’s  son Thanatos and  granddaughter Limos are not her only descendants avoided by the Olympians.  Harsh old age (Geras is) …dreaded even by the gods."[x]  Eris, Nyx’s strife-causing daughter,  was not invited to the wedding of Peleus and Thetis and when she tried to crash the party was famously not admitted to the banquet[xi]  In turn Eris’ daughter Ate was caught by the shining hair of her head and flung from the heavens by Zeus grandson of the earth.  The king of the gods swore a mighty oath that this deluder of all could never “come back to Olympus and the starry sky.”[xii]  The Olympian gods could not touch nor “share a feast in common” with the Erinnyes.[xiii]  To quote Casus Belli, it appears that “the descendants of Nyx…are excluded from any parental lineage or cosmogonic succession relating them to Zeus” [xiv]  Clay declares “Gaia, whose line remains completely separate from that of Chaos – intercourse between these two fundamentally opposed cosmic entities seems impossible.“[xv] 

So, if the children of the Night were not party to the dispensation of Zeus at Mecone.  The law separated them from the children of Gaia.  The Erinnyes, whether daughters of eternal Night or born of the spilt blood of Gaia’s husband Uranus were elder deities than the Olympian gods, and were therefore not under the rule of Zeus.[xvi] The same logic would apply to the Fates. So from where do their powers and honors flow?

In the Iliad when Zeus discovers Hypnos, the brother of Death conspiring against him with his own wife Hera, Zeus chases the winged deity to the very gates of Hell itself.  But, it is not Death that ends the chase but rather Night.  Nyx whom, Homer calls her the subduer of gods and men.  Of her, Zeus stands in awe.  It is this divine nyctophobia that seems to insure the honors of Nyx and her descendants.  For Statius[xvii] and Heraclitus[xviii] both warn that Nyx and her descendants could correct Helios’ course.  And Iris reminds Poseidon that in a fight with his brother, the descendants of Nyx would take the elder brother’s side.[xix] 

So, the divine aversion to death evolved from pollution, the laws of bloodlines and honors distributed before the beginning of time.  It separates the descendants of Nyx living below the earth from the Olympians living a carefree existence in the Heavens.  But, Night will come and with her “ ghoulies and ghosties and long-leggedy beasties and things that go bump in the night,”[xx]  It is the law that establishes aversion, but is nyctophobia, the fear of the night that enforces it.

See also;  TFBT: Zeus' Aversion to Autochthons

---

[i]Hymn to the Night | Henry Wadsworth Longfellow

[ii] Aeschylus, Fragment 82 Niobe (from Stobaeus, Anthology 4. 51. 1)

[iii] I credit Dr. R. Drew Griffith of Queen University for the phrase.

[iv] Euripides Hippolytus, 1437-8

[v] Seven Against Thebes 216

[vi] Plutarch’s Lives, Anthony 75.4

[vii] Hesiod, Theogony 744

[viii] Euripides Alcestis 20

[ix] Ovid, Metamorphoses 8. 791

[x] Homeric Hymn 5 to Aphrodite 243 ff :

[xi] Pseudo-Hyginus, Fabulae 92

[xii] Homer, Iliad 19. 85

[xiii] Aeschylus Eum[349]

[xiv] http://chs.harvard.edu/wa/pageR?tn=ArticleWrapper&bdc=12&mn=3606  Casus Belli; The Causes of the Trojan War, Menelaos Christopoulas, Univeristy of Patras

[xv] Jenny Strauss Clay, Hesiod’s Cosmos 2003

[xvi] Dictionary of Greek and Roman Biography and Mythology.

[xvii] Statius, Thebaid 1. 97

[xviii] Bulfinch’s Mythology

[xix] Homer, Iliad 15. 200

[xx] Ending with “Good Lord, deliver us!”  Scottish Prayer