Homer Iliad 13.195

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For Stichius and Menestheus, chief among
The Athenians, bore the dead Amphimachus
To the Greek camp, while the two men of might,
The chieftains Ajax, lifted Imbrius up;
And as two lions, bearing off among
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The close-grown shrubs a goat, which they have snatched
From sharp-toothed dogs, uplift it in their jaws
Above the ground, so the two warriors raised
The corpse of Imbrius, and stripped off the mail,
While, angered that Amphilochus was slain,
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Oileus' son struck from the tender neck
The head, and sent it far among the crowd,
Whirled like a ball, to fall at Hector's feet.
Meantime was Neptune moved with grief to see
His grandson perish in that desperate fray,
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And passed among the Achaian tents and ships
Encouraging the men, and planning woes
For Ilium. There he met Idomeneus,
Expert to wield the spear, as he returned
From caring for a comrade who had left
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The battle, wounded in the knee, and whom
His friends had carried in. Idomeneus
Had called the surgeons to his aid, and now
Was hastening to the field, intent to bear
His part in battle. Him the monarch god
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Of ocean thus addressed, but first he took
The voice of Thoas, King Andræmon's son,
Whose father ruled the Ætolians through the bounds
Of Pleuron, and in lofty Calydon,
And like a god was honored in the land.
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"O counsellor of Crete, Idomeneus!
Where are the threats which late the sons of Greece
Uttered against the Trojans?" Promptly came
The Cretan leader's answer: "No man here,
O Thoas, seems blameworthy, for we all
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Are skilled in war, nor does unmanly fear
Hold any back; nor from the difficult strife
Does sloth detain one warrior. So it is
Doubtless that it seems good to Saturn's son,
The All-disposer, that the Greeks, afar
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From Argos, should ingloriously fall
And perish. Thoas, thou wert ever brave,
And didst exhort the laggards. Cease not now
To combat, cease not to exhort the rest."

Iliad. Homer. Boston. 1870.

Current edition Experimental

English (William Cullen Bryant, 1870) (OCR draft) (English) (English (William Cullen Bryant, 1870))

Provisional text from uncorrected OCR; expect errors.

Editions (1)
Ἰλιάς Perseus (Homer. Homeri Opera, Volumes 1-2. Monro, D. B. (David Binning), editor; Allen, Thomas W. (Thomas William), editor. Oxford: Clarendon Press, 1908-1920.) — 13.195 focus
Translations (8)
Iliad Perseus (Homer. The Iliad, Volume 1-2. Murray, A. T. (Augustus Taber), translator. London: William Heinmann; New York: G.P. Putnam's Sons, 1924-1925.) — 13.195 focus
Iliad Perseus (Homer. The Iliad of Homer, rendered into English prose for the use of those who cannot read the original. Butler, Samuel, 1835-1902, translator. London: Longmans, Green, and Co, 1898.) — 13.206 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 13.195 focus
Stikhios and radiant Menestheus, chiefs of the Athenians, bore away Amphimakhos to the army of the Achaeans, while the two brave and impetuous Ajaxes did the like by Imbrios. As two lions snatch a goat from the hounds that have it in their fangs, [200] and bear it through thick brushwood high above the ground in their jaws, thus did the Ajaxes bear aloft the body of Imbrios, and strip it of its armor. Then the son of Oïleus severed the head from the neck in revenge for the death of Amphimakhos, and sent it whirling over the crowd as though it had been a ball, [205] till it fell in the dust at Hector’s feet.
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 13.195 focus
Between the leaders of th' Athenian line,
(Stichius the brave, Menestheus the divine,)
Deplor'd Amphimachus, sad object! lies;
Imbrius remains the fierce Ajaces' prize.
As two grim lions bear across the lawn,
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Snatch'd from devouring hounds, a slaughter'd fawn
In their fell jaws high lifting through the wood,
And sprinkling all the shrubs with drops of blood;
So these the chief: great Ajax from the dead
Strips his bright arms, Oïleus lops his head:
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Toss'd like a ball, and whirl'd in air away,
At Hector's feet the gory visage lay.
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 13.195 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 13.195 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 13.195 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 13 focus

New Alexandria Commentaries

Gregory Nagy

The momentum of the Trojan onslaught led by Hector intensifies here, and the prospects of the Achaeans look grim, almost hopeless. Hector is so successful that he feels tempted, toward the end of Rhapsody 13, to equate himself with immortal gods. Meanwhile, the intensity of the narrative keeps pace, and the poetic virtuosity approaches the sublime.

draft js image errorHector and Polydamas. After a drawing by John Flaxman. Image via Wikimedia Commons.

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Zeus, in the act of launching his thunderbolt, can be visualized simultaneously in two ways, as here. First, he can be seen as casting his thunderbolt by throwing it with his own divine hand, I.13.243. But, second, he can be seen as casting his divine eye on his target, and his angry looks will thus launch his thunderbolt from within: that is the sense of the expression at I.13.244 here, ‘and his eyes [augai] are most visible [arizēloi]’ (ἀρίζηλοι δέ οἱ αὐγαί). The noun augai, which means literally ‘lights’, refers here to the eyes of Zeus, as also at I.13.837. On the expression the look of Zeus, see the comment on I.19.003–017.

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The lightning made by Zeus is a sēma ‘sign, signal’ that needs to be interpreted.

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In the immediate context, where Meriones is highlighted as therapōn of Idomeneus, only the surface meaning, ‘attendant’, is evident.

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Leonard Muellner

analysis of eukhesthai in its concrete sense ‘say a prayer’ with the adverb megala, in the context of postulating ‘say (in a functionally marked context)’ as antecedent of ‘pray’ (eukhesthai in sacral contexts)

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