Among the indications, by which the last-named chief is shown to have
been a βασιλεὺς, are those which follow. He is summoned by Agamemnon
(Il. ii. 404-6) among the γέροντες ἀριστῆες Παναχαιῶν: where all the
abovenamed persons appear (except Achilles), and no others. Now the
γέροντες or elders are summoned before in ver. 53 of the same book,
and are called in ver. 86 the σκηπτοῦχοι βασιλῆες. Another proof of
the rank of Oilean Ajax is the familiar manner in which his name is
associated on terms of equality, throughout the poem, with that of Ajax
Telamonius.
But the part of the poem, which supplies the most pointed testimony as
a whole with respect to the composition of the class of kings, is the
Tenth Book.
Here we begin with the meeting of Agamemnon and Menelaus (ver. 34).
Next, Menelaus goes to call the greater Ajax and Idomeneus (53), and
Agamemnon to call Nestor (54, 74). Nestor awakens Ulysses (137); and
then Diomed (157), whom he sends to call Oilean Ajax, together with
Meges (175). They then conjointly visit the φύλακες or watch, commanded
by Thrasymedes, Meriones, and others (ix. 80. x. 57-9). Nestor gives
the watch an exhortation to be on the alert, and then reenters within
the trench, followed by the Argeian kings (194, 5);
τοὶ δ’ ἅμ’ ἕποντο
Ἀργείων βασιλῆες, ὅσοι κεκλήατο βουλήν.
The force of the term βασιλῆες, as marking off a certain class, is
enhanced by the lines which follow, and which tell us that with them,
the kings τοῖς δ’ ἅμα, went Meriones and Thrasymedes by special
invitation (196, 7);
αὐτοὶ γὰρ κάλεον συμμητιάασθαι.
Now in this narrative it is not stated that each of the persons, who
had been called, joined the company which visited the watch: but all
who did join it are evidently βασιλῆες. But we are certain that Oilean
Ajax was among them, because he is mentioned in ver. 228 as one of
those in the Council, who were anxious to accompany Diomed on his
enterprise.
Ajax Oileus therefore makes the ninth King on the Greek side in the
Iliad.
These nine King-Chiefs, of course with the exception of Achilles,
appear in every Council, and appear either absolutely or almost alone.
The line between them, and all the other chiefs, is on the whole
preserved with great precision. There are, however, a very few persons,
with regard to whom the question may possibly be raised whether they
passed it.
~_Certain doubtful cases._~
1. Meges, son of Phyleus, and commander of the Dulichian Epeans, was
not in the first rank of warriors; for he was not one of the ten who,
including Menelaus, were ready to accept Hector’s challenge[67].
Neither was he a member of the ordinary Council; but on one occasion,
that of the Night-council, he is summoned. Those who attended on this
occasion are also, as we have seen, called kings[68]. And we have seen
that the term has no appearance of having been loosely used: since,
after saying that the kings followed Nestor to the council, it adds,
that with them went Meriones and Antilochus[69].
[67] Il. vii. 167-70.
[68] Il. x. 175, connected with 195.
[69] Il. x. 196, 7.
But when Diomed proceeds to ask for a companion on his expedition, six
persons are mentioned (227-32) as having been desirous to attend him.
They are the two Ajaxes, Meriones, Thrasymedes, Menelaus, and Ulysses.
Idomeneus and Nestor are of course excepted on account of age. It
seems plain, however, that Homer’s intention was to include the whole
company, with those exceptions only. He could not mean that one and one
only of the able-bodied warriors present hung back. Yet Meges is not
mentioned; the only one of the persons summoned, who is not accounted
for. I therefore infer that Homer did not mean to represent him as
having attended; and consequently he is in all likelihood not included
among the βασιλῆες by v. 195.
2. Phœnix, the tutor and friend of Achilles, is caressingly called
by him Διοτρεφὴς[70] in the Ninth Book; but the petting and familiar
character of the speech, and of the whole relation between them, would
make it hazardous to build any thing upon this evidence.
[70] Il. ix. 607.
In the Ninth Book it may appear probable that he was among the elders
who took counsel with Agamemnon about the mission to Achilles, but it
is not positively stated; and, even if it were, his relation to that
great chieftain would account for his having appeared there on this
occasion only (Il. ix. 168). It is remarkable that, at this single
juncture, Homer tells us that Agamemnon collected not simply the
γέροντες, but the γέροντες ἀολλέες, as if there were persons present,
who did not belong to the ordinary Council (Il. ix. 89).
Again, in the Nineteenth Book, we are told (v. 303) that the γέροντες
Ἀχαιῶν assembled in the encampment of Achilles, that they might urge
him to eat. He refused; and he sent away the ‘other kings;’ but there
remained behind the two Atreidæ, Ulysses, Nestor, and Idomeneus, ‘and
the old chariot-driving Phœnix.’ The others are mentioned without
epithet, probably because they had just been described as kings; and
Phœnix is in all likelihood described by these epithets, for the reason
that the term βασιλῆες would not include him (xix. 303-12).
On the whole then, and taking into our view that Phœnix was as a lord,
or ἄναξ, subordinate to Peleus, and that he was a sub-commander in
the contingent of Achilles, we may be pretty sure that he was not a
βασιλεύς; if that word had, as has I think been sufficiently shown, a
determinate meaning.
3. Though Patroclus was in the first rank of warriors he is nowhere
called βασιλεὺς or Διοτρεφής; but only Διογενὴς, which is a word
apparently used with rather more latitude. The subordinate position of
Menœtius, the father of Patroclus, makes it improbable that he should
stand as a king in the Iliad. He appears to have been lieutenant to
Achilles over the whole body of Myrmidons.
4. Eurypylus son of Euæmon[71], commander of a contingent of forty
ships, and one of the ten acceptors of the challenge, is in one place
addressed as Διοτρεφής. It is doubtful whether he was meant to be
exhibited as a βασιλεὺς, or whether this is a lax use of the epithet;
if it is so, it forms the only exception (apart from ix. 607) to the
rule established by above thirty passages of the Iliad.
[71] Il. ii. 736, 7. vii. 167. xi. 819.
Upon the whole, then the evidence of the Iliad clearly tends to
show that the title βασιλεὺς was a definite one in the Greek army,
and that it was confined to nine persons; perhaps with some slight
indistinctness on the question, whether there was or was not a claim to
that rank on the part of one or two persons more.
~_Conditions of Kingship in the Iliad._~
Upon viewing the composition of the class of kings, whether we include
in it or not such cases as those of Meges or Eurypylus, it seems to
rest upon the combined basis of
1. Real political sovereignty, as distinguished from subaltern
chiefship;