Homer Iliad 4.223

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.) — 4.223 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.) — 4.223 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)) — 4.223 focus
You would not have then found radiant Agamemnon asleep nor cowardly and unwilling to fight, [225] but eager rather for the fray. He left his chariot rich with bronze and his panting steeds in charge of his attendant [ therapōn] Eurymedon, son of Ptolemaios the son of Peiraios, and bade him hold them in readiness against the time [230] his limbs should weary of going about and giving orders to so many, for he went among the ranks on foot. When he saw men hastening to the front he stood by them and cheered them on. “Argives,” said he, “slacken not one whit in your onset; [235] father Zeus will be no helper of liars; the Trojans have been the first to break their oaths and to attack us; therefore they shall be devoured of vultures; we shall take their city and carry off their wives and children in our ships.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 4.223 focus
Then wouldst thou not have seen, hadst thou been there,
King Agamemnon slumbering, or in fear,
And skulking from the combat, but alert,
290
Preparing for the glorious tasks of war.
His horses, and his chariot bright with brass,
He left, and bade Eurymedon, his groom,
The son of Ptolemy Piriades,
Hold them apart still panting, yet with charge
295
To keep them near their master, till the hour
When he should need them, weary with the toil
Of such a vast command. Meantime he went
On foot among his files of soldiery,
And whomsoe'er he found with fiery steeds
300
Hasting to battle, thus he cheered them on: —
"O Argives! let not your hot courage cool,
For Father Jove will never take the part
Of treachery. Whosoe'er have been the first
To break the league, upon their lifeless limbs
305
Shall vultures feast; and doubt not we shall bear
Away in our good ships the wives they love
And their young children, when we take their town."
But whomsoe'er he saw that kept afar
From the dread field, he angrily rebuked:-
310
"O Argives! who with arrows only fight,
Base as ye are, have ye no sense of shame?
Why stand ye stupefied, like fawns, that, tired
With coursing the wide pastures, stop at last,
Their strength exhausted! Thus ye stand amazed,
315
Nor think of combat. Wait ye for the hour
When to your ships, with their fair-sculptured prows,
Moored on the borders of the hoary deep,
The Trojans come, that haply ye may see
If the great hand of Jove will shield you then?"
320
Thus Agamemnon, as supreme in power,
Threaded the warrior-files, until he came
Where stood the Cretans. All in arms they stood
Around Idomeneus, the great in war.
Like a wild boar in strength, he led the van,
325
And, in the rear, Meriones urged on
His phalanxes. The king of men rejoiced,
And blandly thus bespake Idomeneus:-
"Idomeneus! I honor thee above
The other knights of Greece, as well in war
330
As in all other labors, and no less
In banquets, when the Achaian nobles charge
Their goblets with the dark-red mingled wine
In sign of honor. All the other Greeks
Drink by a certain measure, but thy cup
335
Stands ever full, like mine, that thou may'st drink
When thou desirest. Hasten to the war
With all the valor thou dost glory in."
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 4.223 focus
Nor had you seen the king of men appear
Confus'd, inactive, or surpris'd with fear;
But fond of glory, with severe delight,
His beating bosom claim'd the rising fight.
No longer with his warlike steeds he stay'd,
260
Or press'd the car with polish'd brass inlaid,
But left Eurymedon the reins to guide;
The fiery coursers snorted at his side.
On foot through all the martial ranks he moves,
And these encourages, and those reproves.
265
'Brave men!' he cries, (to such who boldly dare
Urge their swift steeds to face the coming war,)
'Your ancient valour on the foes approve;
'Jove is with Greece, and let us trust in Jove.
''Tis not for us, but guilty Troy, to dread,
270
'Whose crimes sit heavy on her perjur'd head:
'Her sons and matrons Greece shall lead in chains,
'And her dread warriors strew the mournful plains.'
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 4.223 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 4.223 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 4 focus

Notes on the current edition

Iliad

1. Emboss'd. A hunting term. "When the hart is foamy at the mouth, we say, that he is embossed."—TURBERVILLE on Hunt. p. 242. See NARES'S GLOSSARY.

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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The verb neikeîn ‘quarrel with’ here again marks the language of blame as opposed to the language of praise.

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The objects of blame here are those who hesitate in battle, described as elenkhees, plural of the adjective elenkhēs ‘disgraceful’, which is a derivative of the noun elenkhos ‘disgrace’, on which see also I.02.235.

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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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