Homer Iliad 4.183

ed. George Chapman

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Iliad. Homer. ed. George Chapman. London. 1887.

Sponsored by Perseus Project, Tufts University.

Current edition Experimental

English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) (English) (English (George Chapman, 1611, ed. Hooper 1857))

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.) — 4.183 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.) — 4.183 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.) — 4.193 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 4.183 focus
But fair-haired Menelaos reassured him and said, “Take heart, and do not alarm the people; [185] the arrow has not struck me in a mortal part, for my outer belt of burnished metal first stayed it, and under this my cuirass and the belt of mail which the bronze-smiths made me.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 4.183 focus
The fair-haired Menelaus cheerfully
Replied: "Grieve not, nor be the Greeks alarmed
For me, since this sharp arrow has not found
A vital part, but, ere it reached so far,
The embroidered belt, the quilt beneath, and plate
240
Wrought by the armorer's cunning, broke its force."
King Agamemnon took the word and said: -
"Dear Menelaus! would that it were so,
Yet the physician must explore thy wound,
And with his balsams soothe the bitter pain."
245
Then turning to Talthybius, he addressed
The sacred herald: "Hasten with all speed,
Talthybius; call Machaon, warrior-son
Of Esculapius, that much-honored leech,
And bring him to the Achaian general,
250
The warlike Menelaus, whom some hand
Of Trojan or of Lycian, skilled to bend
The bow, hath wounded with his shaft, - a deed
For him to exult in, but a grief to us."
He spake; nor failed the herald to obey,
255
But hastened at the word and passed among
The squadrons of Achaia, mailed in brass,
In search of great Machaon. Him he found
As midst the valiant ranks of bucklered men
He stood, -the troops who followed him to war
260
From Triccæ, nurse of steeds. Then, drawing near,
The herald spake to him in winged words:-
"O son of Esculapius, come in haste.
King Agamemnon calls thee to the aid
Of warlike Menelaus, whom some hand
265
Of Trojan or of Lycian, skilled to bend
The bow, hath wounded with his shaft, - a deed
For him to exult in, but a grief to us."
Machaon's heart was touched, and forth they went
Through the great throng, the army of the Greeks.
270
And when they came where Atreus' warlike son
Was wounded, they perceived the godlike man
Standing amid a circle of the chiefs,
The bravest of the Achaians, who at once
Had gathered round. Without delay he drew
275
The arrow from the fairly-fitted belt.
The barbs were bent in drawing. Then he loosed
The embroidered belt, the quilted vest beneath,
And plate, - the armorer's work, - and carefully
O'erlooked the wound, and cleansed it from the blood,
280
And sprinkled over it with skilful hand
The soothing balsams which in former days
The friendly Chiron to his father gave.
While round the warlike Menelaus thus
The chiefs were busy, all the Trojans moved
285
Into array of battle; they put on
Their armor, and were eager for the fight.
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 4.183 focus
He said: a leader's and a brother's fears
220
Possess his soul, which thus the Spartan cheers:
'Let not thy words the warmth of Greece abate;
'The feeble dart is guiltless of my fate:
'Stiff with the rich embroider'd work around,
'My varied belt repell'd the flying wound.'
225
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 4.183 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 4.183 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 4 focus

Notes on the current edition

Iliad

1. Objected—interposed.

New Alexandria Commentaries

Douglas Frame

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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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 collocation ērare tektōn (ἤραρε τέκτων) ‘the joiner joined together’ is relevant to the etymologies of both the verb and the noun here, which are respectively ar-ar-iskein ‘fit together, join together’ and tektōn ‘carpenter, joiner’. Although the Indo-European verb-root from which tektōn is derived, tek(s)-, is no longer attested in Greek, it does in fact survive in Latin as texō*, which can refer to the craft of woodworking, not only the craft of weaving. Correspondingly, although there is no Greek attestation of an abstract noun ar-ti- derived from the verb-root of ar-ar-iskein, such a noun does in fact survive in Latin as ars, artis* ‘craft’.

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Epitome from Nagy 2015§85. When the hero Pandaros makes his announcement-in-prayer, as expressed by the verb eukhesthai, I.04.119, he says that he will perform an animal sacrifice, I.04.120, in hopes that Apollo, the god to whom he is praying, will grant him what he is wishing for, which is a safe homecoming, I.04.121. But the wish—and therefore the prayer—is a failure, since Pandaros will soon be killed on the battlefield, I.05.290-296. To paraphrase in cognate Latin terms: the vōtum as an ‘announcement-in-prayer’ is a failure here because the same vōtum as a ‘wish-in-prayer’ is not fulfilled: the hero Pandaros will never return home safe and sound.

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discussion of elliptic plural, with here the example of toxa as ‘bow and arrows’

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The epithet Dios thugatēr / thugatēr Dios ‘daughter of Zeus’, applied here to Athena, can signal the beneficence of such goddesses toward privileged heroes like, in this case, Menelaos.

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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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Leonard Muellner

in a list of examples of eukhesthai + infinitive, analysis of the fixed doublet passages, the only doublets with sacral eukhesthai (this one and I.04.119ff.) [MRBTP: 'ff']

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the one formulaic expression for Apollo that begins with a consonant, in the context of analyzing eukhesthai with personal pronouns rather than names of divinities [MRBTP: 'ff']

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comparison with I.05.654, I.11.445, I.16.625, in the context of analyzing eukhos and kudos

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comment on the relationship between ‘coming home’ and ‘escaping death’

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the one formulaic expression for Apollo that begins with a consonant, in the context of analyzing eukhesthai with personal pronouns rather than names of divinities [MRBTP: 'ff']

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comment on the relationship between ‘coming home’ and ‘escaping death’ [MRBTP: 'ff']

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comparison with I.05.654, I.11.445, I.16.625, in the context of analyzing eukhos and kudos

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in a list of examples of eukhesthai + infinitive, analysis of the fixed doublet passages, the only doublets with sacral eukhesthai (this one and I.04.101ff.) [MRBTP: 'ff']

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