Homer Iliad 4.127

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Yet, Menelaus, then the blessed gods,
The deathless ones, forgot thee not; and first,
Jove's daughter, gatherer of spoil, who stood
Before thee, turned aside the deadly shaft.
165
As when a mother, while her child is wrapped
In a sweet slumber, scares away the fly,
So Pallas turned the weapon from thy breast,
And guided it to where the golden clasps
Made fast the belt, and where the corslet's mail
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Was doubled. There the bitter arrow struck
The belt, and through its close contexture passed,
And fixed within the well-wrought corslet stood,
Yet reached the plated quilt which next his skin
The hero wore, - his surest guard against
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The weapon's force, - and broke through that alike;
And there the arrow gashed the part below,
And the dark blood came gushing from the wound.
As when some Carian or Mæonian dame
Tinges with purple the white ivory,
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To form a trapping for the cheeks of steeds, -
And many a horseman covets it, yet still
It lies within her chamber, to become
The ornament of some great monarch's steed
And make its rider proud, - thy shapely thighs,
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Thy legs, and thy fair ankles thus were stained,
O Menelaus! with thy purple blood.
When Agamemnon, king of men, beheld
The dark blood flowing from his brother's wound,
He shuddered. Menelaus, great in war,
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Felt the like horror; yet, when he perceived
That still the arrow, neck and barb, remained
Without the mail, the courage rose again
That filled his bosom. Agamemnon, then,
The monarch, sighing deeply, took the hand
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Of Menelaus, - while his comrades round
Like him lamented, — sighing as he spake :-
"Dear brother, when I sent thee forth alone
To combat with the Trojans for the Greeks,
I ratified a treaty for thy death, -
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Since now the Trojans smite and under foot
Trample the league. Yet not in vain shall be
The treaty, nor the blood of lambs, nor wine
Poured to the gods, nor right hands firmly pledged;
For though it please not now Olympian Jove
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To make the treaty good, he will in time
Cause it to be fulfilled, and they shall pay
Dearly with their own heads and with their wives
And children for this wrong. And this I know
In my undoubting mind, -a day will come
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When sacred Troy and Priam and the race
Governed by Priam, mighty with the spear,
Shall perish all. Saturnian Jove, who sits
On high, a dweller of the upper air,
Shall shake his dreadful ægis in the sight
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Of all, indignant at this treachery.
Such the event will be; but I shall grieve
Bitterly, Menelaus, if thou die,
Thy term of life cut short. I shall go back
To my dear Argos with a brand of shame
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Upon me. For the Greeks will soon again
Bethink them of their country; we shall then
Leave Argive Helen to remain the boast
Of Priam and the Trojans, - while thy bones
Shall moulder, mingling with the earth of Troy, —
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Our great design abandoned. Then shall say
Some haughty Trojan, leaping on the tomb
Of Menelaus: 'So in time to come
May Agamemnon wreak his wrath, as here
He wreaked it, whither he had vainly led
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An army, and now hastens to his home
And his own land, with ships that bear no spoil,
And the brave Menelaus left behind.'
So shall some Trojan say; but, ere that time,
May the earth open to receive my bones!"
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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.) — 4.127 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.) — 4.127 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.) — 4.104 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 4.127 focus
But the blessed gods did not forget you, O Menelaos, and Zeus’ daughter, driver of the spoil, was the first to stand before you and ward off the piercing arrow. [130] She turned it from his skin as a mother whisks a fly from off her child when it is sleeping sweetly; she guided it to the part where the golden buckles of the belt that passed over his double cuirass were fastened, so the arrow struck the belt that went tightly round him. [135] It went right through this and through the cuirass of cunning workmanship; it also pierced the belt beneath it, which he wore next his skin to keep out darts or arrows; it was this that served him in the best stead, nevertheless the arrow went through it and grazed the top of the skin, [140] so that blood began flowing from the wound.
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 4.127 focus
But thee, Atrides! in that dangerous hour
The gods forget not, nor thy guardian power.
Pallas assists, and (weaken'd in its force)
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Diverts the weapon from its destin'd course:
So from her babe, when slumber seals his eye,
The watchful mother wafts th' envenom'd fly.
Just where his belt with golden buckles join'd,
Where linen folds the double corslet lin'd,
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She turn'd the shaft, which, hissing from above,
Pass'd the broad belt, and through the corslet drove;
The folds it pierc'd, the plaited linen tore,
And raz'd the skin, and drew the purple gore.
As when some stately trappings are decreed
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To grace a monarch on his bounding steed,
A nymph, in Caria or Mæonia bred,
Stains the pure ivory with a lively red;
With equal lustre various colours vie,
The shining whiteness, and the Tyrian dye:
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So, great Atrides! shew'd thy sacred blood,
As down thy snowy thigh distill'd the streaming flood.
With horror seiz'd, the king of men descried
The shaft infix'd, and saw the gushing tide:
Nor less the Spartan fear'd, before he found
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The shining barb appear above the wound.
Then, with a sigh that heav'd his manly breast,
The royal brother thus his grief express'd,
And grasp'd his hand; while all the Greeks around
With answering sighs return'd the plaintive sound:
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English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 4.127 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 4.127 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 4.127 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 4 focus

New Alexandria Commentaries

Douglas Frame

analysis of Makhaon and Podaleirios as an example of a twin myth, and here, the distinction between their respective skills as healers

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example of laos as referring to one’s own in contexts where there is a contrast between “leader(s)” and those who “follow”

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Gregory Nagy

The Trojan War is being fought here as if for the very first time. There is a sense of novelty at first in contemplating all the violent woundings and deaths yet to follow. Of special interest is all the beautiful detail lavished on the wounding of Menelaos: it is as if his bleeding wound here could be pictured as the original trauma of the Trojan War.

draft js image errorImage: The healer Makhaon attends to the wounded Menelaos. Engraving by Francesco Nenci for an edition of the Iliad published in 1838.

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The syntax here conveys a wish for a general situation based on a specific situation.

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The epithet applied to the hair of Menelaos, xanthos/xanthē ‘golden’, is a marker of the hero’s future immortalization.

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The plural toxa here and at I.04.206 is elliptic: whereas singular toxon as at I.04.124 means ‘bow’, plural toxa as at I.04.196 and I.04.206 means not ‘bow+bow+bow+bow…’ but rather, elliptically, ‘bow+arrow+arrow+arrow…’. In other words, toxa means ‘bow and arrows’.

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What is penthos ‘grief’ for the Achaeans becomes a kleos ‘glory’ for the Trojans. We see here a clear example of penthos ‘grief’ as a synonym of akhos ‘grief’ in Homeric diction. In the present context, the underlying sense of pain conveyed by penthos ‘grief’ is not only individual, made real by the wounding of the hero Menelaos: it is also collective, since the pain of Menelaos becomes a pain felt by all the Achaeans, who now find themselves on the losing side of the battle because they have lost Menelaos as leader—at least, they have lost him for the moment. The healing of the pain will be up to the warrior-physician Makhaon, son of the ultimate physician Asklepios.

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example of vestigial traces of -˘˘-˘˘-˘/--˘˘-˘˘-- (where / means that the ˘ before it and the - after it should be on top of each other, meaning that syllable could be either long or short)

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This is the first Iliadic occurrence of the noun therapōn in the singular; at I.01.321, this noun occurs in the dual; at I.02.110, it occurs in the plural. Besides the surface meaning, ‘attendant’, we can see here some traces of the deeper meaning, ‘ritual substitute’. In Iliadic battle scenes, a chariot driver sometimes “takes the hit,” as it were, for the chariot fighter who ordinarily rides with him on the platform of the war chariot. In “taking the hit,” the chariot driver could die for the chariot fighter, and, in this role, the chariot driver is sometimes described as a therapōn of the chariot fighter. Thus the chariot driver becomes the ‘ritual substitute’ as well as ‘attendant’ of the chariot fighter. Also relevant is the word hēni-okhos ‘chariot driver’, the first occurrence of which in the Iliad is at I.05.231. See Nagy 2015.05.01, 2015.05.08, 2015.05.15, 2015.05.20. Such is the relationship between Achilles as chariot fighter and Patroklos as his premier chariot driver and therapōn in the dual sense of ‘ritual substitute’ and ‘attendant’: see H24H 6§§24–42. In the present context, we see that the hero Eurymedon, named at I.04.228, is described at I.04.227 as the therapōn of Agamemnon. Eurymedon is at this moment taking care of the horse team and chariot of Agamemnon while the king leaves him behind and goes off ‘on foot’, pezos, at I.04.231, in order to harangue the troops. Evidently, Eurymedon is pictured here as the chariot driver of Agamemnon, who is of course the chariot fighter and who has just stepped off his chariot. Potentially, then, Eurymedon as therapōn of Agamemnon is also his ritual substitute. The name Eurymedon recurs at I.08.114, where he is paired with Sthenelos, the chariot driver of Diomedes: the two of them are seen in the act of taking the disabled chariot and horse team of Nestor back to a zone of safety, I.08.116–117. In the act of taking care of Nestor’s horse team, both Sthenelos and Eurymedon are described at I.08.113—and already at I.08.109—as theraponte, which is of course therapōn in the dual. Evidently, Eurymedon is visualized as the therapōn ‘attendant’ of Nestor already at I.08.113, and the context there shows that he is also the designated chariot driver of Nestor: see the comment on Ι.08.076–117. Later on, at I.11.620, Eurymedon is explicitly called the therapōn of Nestor, functioning as the ‘attendant’ of the old hero: at this moment, Eurymedon is taking care of the horse team of Patroklos, who has just driven his chariot to the headquarters of Nestor as the old hero’s guest, I.11.618–622.

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