Iliad 23.27a

Iliad · translated by Alexander Pope

Thus (nought unsaid) the much-advising sage Concludes; then sat, stiff with unwieldy age. Next bold Meriones was seen to rise, The last, but not least ardent for the prize. They mount their seats; the lots their place dispose (Roll’d in his helmet, these Achilles throws). Young Nestor leads the race: Eumelus then; And next the brother of the king of men: Thy lot, Meriones, the fourth was cast; And, far the bravest, Diomed, was last. They stand in order, an impatient train: Pelides points the barrier on the plain, And sends before old Phœnix to the place, To mark the racers, and to judge the race. At once the coursers from the barrier bound; The lifted scourges all at once resound; Their heart, their eyes, their voice, they send before; And up the champaign thunder from the shore: Thick, where they drive, the dusty clouds arise, And the lost courser in the whirlwind flies; Loose on their shoulders the long manes reclined, Float in their speed, and dance upon the wind: The smoking chariots, rapid as they bound, Now seem to touch the sky, and now the ground. While hot for fame, and conquest all their care, (Each o’er his flying courser hung in air,) Erect with ardour, poised upon the rein, They pant, they stretch, they shout along the plain. Now (the last compass fetch’d around the goal) At the near prize each gathers all his soul, Each burns with double hope, with double pain, Tears up the shore, and thunders toward the main. First flew Eumelus on Pheretian steeds; With those of Tros bold Diomed succeeds: Close on Eumelus’ back they puff the wind, And seem just mounting on his car behind; Full on his neck he feels the sultry breeze, And, hovering o’er, their stretching shadows sees. Then had he lost, or left a doubtful prize; But angry Phœbus to Tydides flies, Strikes from his hand the scourge, and renders vain His matchless horses’ labour on the plain. Rage fills his eye with anguish, to survey Snatch’d from his hope the glories of the day.

Iliad 23.27a · Iliad · 23

Themes in this passage

Nature Anger Courage Hope Justice Family Leadership The Soul

Nature in other traditions

The same theme, as Hinduism and Christianity address it.

b Even by day they make the darkness, With Parjanya, water bearer; What time they inundate the earth. c The treasure-house of sky which the heroes rich in dew Make to shake for the generous giver, The Parjanyas set thee free from along the firmaments; The rains pour over the desert [1]. d From the ocean, O Maruts, ye make (the rain) to start, Ye make the rain to fall, O ye that are rich in moisture; Your cows, O ye wondrous, fail not; As ye fly swiftly your chariots turned. e Set free the rain from heaven; With waters fill the ocean; Thou art born of waters, first-born; Thou art the might of the ocean. f Flood the earth, Break this divine cloud; Give to us of the divine water, Ruling loosen the water bag. g The gods whose portion is in the sky, the gods whose portion is in the atmosphere, the gods whose portion is on earth, may they aid this sacrifice, may they enter this place, may they inhabit this place. 'Thou art connected with the Maruts, thou art the force of the Maruts', (with these words) he puts on a black garment with a black fringe; that is the hue of rain; verily becoming of like hue he causes Parjanya to rain. 'Stay, O Maruts, the speeding falcon', (with these words) he pushes back the west wind; verily he produces the east wind, to win the rains. He makes offering to the names of the wind; the wind rules the rain; verily he has recourse to the wind with its own share; verily it makes Parjanya rain for him. Eight offerings [1] he makes; the quarters are four, the intermediate quarters are four; verily from the quarters he makes the rain to move. He unites (them) on a black antelope skin; verily he makes the offering; he unites within the Vedi, for accomplishment.

YV 4.2f · Yajur Veda

[328] Given away or accepted in gift, the name that is dear to her is Priyadatta. The gift of earth is desirable. That king who makes a gift of earth unto a learned Brahmana, obtains from that gift a kingdom. Upon re-birth in this world, such a man without doubt attains to a position that is equal to that of a king. Hence a king as soon as he gets earth, should make gifts of earth unto the Brahmanas. None but a lord of earth is competent to make gifts of earth. Nor should one that is not a deserving person accept a gift of earth. They who desire earth should, without doubt, conduct themselves in this way (i.e., make gifts of earth). That person who takes away earth belonging to a righteous person never gets any earth. By making gifts of earth unto the righteous, one gets good earth. Of virtuous soul, such a giver acquires great fame both here and hereafter. That righteous king respecting whom the Brahmanas say, 'We live on earth given to us by him,' is such that his very enemies cannot utter the least reproach respecting his kingdom.[329] Whatever sins a man commits from want of the means of support, are all washed off by gift of only so much earth as is covered by a cow-hide. Those kings that are mean in their acts or are of fierce deeds, should be taught that gift of earth is exceedingly cleansing and is at the same time the highest gift (in respect of merit). The ancients thought that there was always very little difference between the man who performs a Horse-sacrifice and him that makes a gift of earth unto one that is righteous. The learned doubt the acquisition of merit by doing all other acts of righteousness. The only act with respect to which they do not entertain doubt is the gift of earth which, indeed, is the foremost of all gifts. The man of wisdom who makes gifts of earth, gives away all these, viz., gold, silver, cloth, gems and pearls and precious stones.

Mbh 13.62.2b · Mahabharata · ANUSASANA PARVA

The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining:

Joel 2:10 · Bible · Joel

Agni (fire) is in the earth, in the plants, the waters hold Agni, Agni is in the stones; Agni is within men, Agnis (fires) are within cattle, within horses. 20. Agni glows from the sky, to Agni, the god, belongs the broad air. The mortals kindle Agni, the bearer of oblations, that loveth ghee. 21. The earth, clothed in Agni, with dark knees, shall make me brilliant and alert! 22. Upon the earth men give to the gods the sacrifice, the prepared oblation; upon the earth mortal men live pleasantly by food. May this earth give us breath and life, may she cause me to reach old age! 23. The fragrance, O earth, that has arisen upon thee, which the plants and the waters hold, which the Gandharvas and the Apsaras have partaken of, with that make me fragrant: not any one shall hate us! 24. That fragrance of thine which has entered into the lotus, that fragrance, O earth, which the immortals of yore gathered up at the marriage of Sûryâ, with that make me fragrant: not any one shall hate us! 25. That fragrance of thine which is in men, the loveliness and charm that is in male and female, that which is in steeds and heroes, that which is in the wild animals with trunks (elephants), the lustre that is in the maiden, O earth, with that do thou blend us: not any one shall hate us! 26. Rock, stone, dust is this earth; this earth is supported, held together. To this golden-breasted earth I have rendered obeisance. 27. The earth, upon whom the forest-sprung trees ever stand firm, the all-nourishing, compact earth, do we invoke. 28. Rising or sitting, standing or walking, may we not stumble with our right or left foot upon the earth! 29. To the pure earth I speak, to the ground, the soil that has grown through the brahma (spiritual exaltation). Upon thee, that holdest nourishment, prosperity, food, and ghee, we would settle down, O earth! 30.

AV 13.1c · Atharva Veda · 13

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