Homer Iliad 5.627

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So toiled the warriors through that stubborn fight,
When cruel fate urged on Tlepolemus,
The great and valiant son of Hercules,
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To meet Sarpedon, mighty as a god.
And now, as each to each advanced, - the son
And grandson of the cloud-compeller Jove, -
Thus first Tlepolemus addressed his foe: -
"Sarpedon, Lycian monarch, what has brought
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Thee hither, trembling thus, and inexpert
In battle? Lying flatterers are they
That call thee son of Jupiter who bears
The ægis; for unlike the heroes thou,
Born to the Thunderer in times of old,
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Nor like my daring father, Hercules
The lion-hearted, who once came to Troy
To claim the coursers of Laomedon.
With but six ships, and warriors but a few,
He laid the city waste and made its streets
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A desolation. Thou art weak of heart,
And round thee are thy people perishing;
Yet, even wert thou brave, thy presence here
From Lycia's coast would prove of small avail
To Troy; for, slain in combat here by me,
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Thou to the gates of Hades shalt go down."
Sarpedon, leader of the Lycians, thus
Made answer: "True it is, Tlepolemus,
That he laid waste the sacred city of Troy
For the base dealings of Laomedon,
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The monarch who with railing words repaid
His great deservings, and kept back the steeds
For which he came so far. But thou - thy fate
Is slaughter and black death from this my spear;
And fame will come to me, and one more soul
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Go down to Hades." As Sarpedon spake,
Tlepolemus upraised his ashen spear,
And from the hands of both the chiefs at once
Their massive weapons flew. Sarpedon smote
Full in the throat his foe; the cruel point
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Passed through the neck, and night came o'er his eyes.
Tlepolemus, in turn, on the left thigh
Had struck Sarpedon with his ponderous lance.
The weapon, cast with vigorous hand and arm,
Pierced deep, and touched the bone; but Jupiter
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Averted from his son the doom of death.

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.) — 5.627 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.) — 5.627 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.) — 5.663 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 5.627 focus
Thus, then, did the battle rage between them. Presently the strong hand of fate impelled Tlepolemos, the son of Hēraklēs, a man both brave and of great stature, to fight godlike Sarpedon; [630] so the two, son and grandson of great Zeus, drew near to one another, and Tlepolemos spoke first. “Sarpedon,” said he, “councilor of the Lycians, why should you come skulking here, you who are a man of peace? [635] They lie who call you son of aegis-bearing Zeus, for you are little like those who were of old his children. Far other was Hēraklēs, my own brave and lion-hearted father, [640] who came here for the horses of Laomedon, and though he had six ships only, and few men to follow him, destroyed the city of Ilion and made a wilderness of her highways. You are a coward, and your people are falling from you. For all your strength, and all your coming from Lycia, [645] you will be no help to the Trojans but will pass the gates of Hādēs vanquished by my hand.”
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 5.627 focus
While thus they strive, Tlepolemus the great,
Urg'd by the force of unresisted fate,
Burns with desire Sarpedon's strength to prove;
Alcides' offspring meets the son of Jove.
Sheath'd in bright arms each adverse chief came on,
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Jove's great descendant, and his greater son.
Prepar'd for combat, ere the lance he toss'd,
The daring Rhodian vents his haughty boast:
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 5.627 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 5.627 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 5.627 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 5 focus

New Alexandria Commentaries

Douglas Frame

analysis of Athena’s relationship to Erechtheus, as the palace goddess protecting the king and whose protection passed from father to son (as in this passage, regarding Diomedes)

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Gregory Nagy

The momentum of the war is spirited, and the fighting mood of the warriors verges on overreaching. An outstanding example is Diomedes, who already owns a glorious past as a conquering hero in the epic tradition known as the Sons of the Seven against Thebes or Epigonoi. Now in the epic present of the Iliad he has a chance to outdo himself, performing deeds so glorious that they would outshine perhaps even the deeds of Achilles, who is now out of the picture. The successes of Diomedes reach the point where he is capable of feats that are superhuman, as when he lifts a rock that even two humans today could not budge—or as when he wounds the god of war himself, Ares, and then, shortly thereafter, the goddess of love and sexuality, Aphrodite. But such momentum is not to last, and the antagonism of Diomedes toward divinities will have its consequences.

draft js image error“Aeneas and Diomedes.” Wenceslaus Hollar (Bohemian, 1607–1677). Image via Wikimedia Commons.

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analysis of Janko’s argument that the manuscript reading δ’ἑκάθεν at Il. XIII.107 is “superior” to OCT edition, which replaces δ’ἑκάθεν with δὲ ἑκάς on the basis of its older form and appearance at Il. V.791 (Janko 1990.332-334)

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In this context, the hero is simply ‘reviving’ from a wound; but there are intimations, already here, of a future reanimation or immortalization that awaits this hero after he is killed at a later point in the narrative, in Iliad 16. For more, see the earlier comment on I.05.696–698, in anticipation of the later comment on 16.456–457.

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Richard Martin

At 5.816-17, Diomedes labels his talk with Athena an epos: "I recognize you, goddess, daughter of aegis-bearing Zeus. Therefore I will candidly say a word (epos) and will not conceal it." Achilles similarly refers to Athena's private advice (1.216) and his own prayer to Zeus (16.236) with the word epos. Prayer, which epitomizes private communication, is in fact never designated muthos in the Iliad.

A further indication of the personal nature of epos comes from Homer's adjective usage: possessives frequently accompany the word epos—Achilles speaks of "your word" (1.216), Achilles praying to Zeus and Hera using a similar formula to Hypnos say "You have heard my word before" (emon epos eklues, 14.234, 16.236), and Zeus refers to his own command with this phrase (8.8). By contrast, muthos is rarely referred to by a speaker as his or her own or as that of his or her addressee (Martin 1993:38).

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