Homer Iliad 17.456

View: By Book

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.) — 17.456 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.) — 17.456 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.) — 17.428 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 17.456 focus
So saying he [Zeus] breathed good power [ menos] into the horses so that they shook the dust from out of their manes, and bore their chariot swiftly into the fight that raged between Trojans and Achaeans. [460] Behind them fought Automedon full of sorrow for his comrade, as a vulture amid a flock of geese. In and out, and here and there, full speed he dashed amid the throng of the Trojans, but for all the fury of his pursuit he killed no man, [465] for he could not wield his spear and keep his horses in hand when alone in the chariot; at last, however, a comrade, Alkimedon, son of Laerkes son of Haimon caught sight of him and came up behind his chariot. “Automedon,” said he, “what god has put this folly into your heart [470] and robbed you of your right mind, that you fight the Trojans in the front rank single-handed? He who was your comrade is slain, and Hector plumes himself on being armed in the armor of the descendant of Aiakos.”
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 17.456 focus
He said; and breathing in th' immortal horse
Excessive spirit, urg'd them to the course;
525
From their high manes they shake the dust, and bear
The kindling chariot through the parted war.
So flies a vulture through the clamorous train
Of geese, that scream, and scatter round the plain.
From danger now with swiftest speed they flew,
530
And now to conquest with like speed pursue;
Sole in the seat the charioteer remains,
Now plies the javelin, now directs the reins:
Him brave Alcimedon beheld distress'd,
Approach'd the chariot, and the chief address'd:
535
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 17.456 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 17.456 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 17.456 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 17 focus

New Alexandria Commentaries

Douglas Frame

comment on aspersions cast on Menelaus’ reputation

source
Gregory Nagy

The main preoccupation of the Achaeans here in Iliad 17 is to recover the corpse of Patroklos. Their efforts are understandable, in that they are showing their sense of solidarity by trying to rescue from harm the body of a fellow warrior who has fallen in battle. But the motivation here goes deeper. Patroklos is a cult hero in the making, and the corpses of heroes are essential for establishing hero cults in their honor. And the foreseen status of Patroklos as cult hero prefigures a comparable status for Achilles himself beyond the Iliad.

draft js image errorCopperplate etching (1795) by Tommaso Piroli, after a drawing (1793) by John Flaxman.Photographed/scanned by H.-P.Haack (Antiquariat Dr. Haack Leipzig) [CC BY 3.0 (http://creativecommons.org/licenses/by/3.0) or Public domain], via Wikimedia Commons.

source

Hector is said to have the menos ‘mental power’ of fire itself. See the comment on I.12018, where it is noted that forces of nature can have a mind of their own, as it were, because they are connected to the mental power of divinities who control the cosmos and to whom humans using their own mental power can pray for the activation of such control. One such natural force is fire, as at I.06.182 and here at I.17.565.

source
Leonard Muellner

in a list of passages exemplifying the complementary metrical distribution of eukhos and kudos

source