Homer Iliad 11.489

ed. Robert Southey

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Iliad. Homer. ed. Robert Southey. London. 1847.

Sponsored by Tufts University.

Current edition Experimental

English (William Cowper, 1791, ed. Southey) (OCR draft) (English) (English (William Cowper, 1791, ed. Southey))

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.) — 11.489 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.) — 11.489 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.) — 11.472 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 11.489 focus
Ajax then came up with his shield before him like a wall, and stood hard by, whereon the Trojans fled in all directions. Warlike Menelaos took Odysseus by the hand, and led him out of the press while his attendant [ therapōn] brought up his chariot, but Ajax rushed furiously on the Trojans and killed Doryklos, [490] a bastard son of Priam; then he wounded Pandokos, Lysandros, Pyrasos, and Pylartes; as some swollen torrent comes rushing in full flood from the mountains on to the plain, big with the rain of the sky—many a dry oak and many a pine does it engulf, [495] and much mud does it bring down and cast into the sea—even so did brave Ajax chase the foe furiously over the plain, slaying both men and horses.
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 11.489 focus
Ajax sprang upon
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The Trojans, slaying Doryclus, a son
Of Priam, basely-born. Then Pandocus
He wounded; next he struck Lysander down,
Pyrasus and Pylartes. As a stream,
Swoln to a torrent by the showers of Jove,
600
Comes rushing from the mountains to the plain,
And pours into the sea a muddy flood,
So mighty Ajax routed and pursued
The Trojans o'er the plain, and cut his way
Through steeds and men. Nor yet had Hector heard
605
Of this, for on the battle's left he fought,
Where fastest fell the slain, and where around
Great Nestor and the brave Idomeneus
Arose a mighty tumult. In that throng
Did Hector mingle with his spear and steeds,
610
Performing feats of valor, and laid waste
The ranks of youthful warriors. Yet the Greeks
Would not have yielded ground, if Paris, spouse
Of fair-haired Helen, had not forced the chief
Machaon, fighting gallantly, to pause;
615
For with an arrow triple-barbed he pierced
The chief's right shoulder, and the valiant Greeks
Feared lest the battle turn and he be slain.
And thus Idomeneus to Nestor said: -
"Neleian Nestor, glory of the Greeks,
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Haste, mount thy chariot; let Machaon take
A place beside thee; urge thy firm-paced steeds
Rapidly toward the fleet; a leech like him,
Who cuts the arrow from the wound and soothes
The pain with balms, is worth a host to us."
625
He spake; and the Gerenian knight obeyed,
And climbed the car in haste. Machaon, son
Of Esculapius the peerless leech,
Mounted beside him; Nestor lashed the steeds,
And toward the roomy ships, which well they knew
630
And longed to reach, they flew with eager speed.
Meantime Cebriones, who had his seat
By Hector in the chariot, saw the ranks
Of Troy disordered, and addressed the chief: -
"While we, O Hector, here are mid the Greeks
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Just in the skirts of the tumultuous fray,
The other Trojans, men and steeds, are thrown
Into confusion where the warriors throng,
For Telamonian Ajax puts their ranks
To rout; I know him well by that broad shield
640
Borne on his shoulders. Thither let us drive
Our steeds and chariot, where in desperate strife
Meet horse and foot and hew each other down,
And a perpetual clamor fills the air."
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 11.489 focus
Victorious Ajax plies the routed crew;
610
And first Doryclus, Priam's son, he slew:
On strong Pandocus next inflicts a wound,
And lays Lysander bleeding on the ground.
As when a torrent, swell'd with wintry rains,
Pours from the mountains o'er the delug'd plains,
615
And pines and oaks, from their foundations torn,
A country's ruins! to the seas are borne:
Fierce Ajax thus o'erwhelms the yielding throng;
Men, steeds, and chariots, roll in heaps along.
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 11.489 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 11.489 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 11 focus

New Alexandria Commentaries

Douglas Frame

this line as one of the counterexamples for identifying unmodified laos as one’s own

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this line as one of the counterexamples for identifying unmodified laos as one’s own, and with damnēmi together with laos

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analysis of Odysseus’ characterization in the Iliad, with this passage interpreted as counterbalancing his less heroic representation in e.g. I.08.090-098

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in the context of discussing Nestor’s appearances as a horseman in the Iliad

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analysis of Nestor’s appearances as a horseman in the Iliad and the twin myth (the setting of the story of hippota Nestōr in the frame of the twin myth)

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analysis of the distinction between Makhaon and Podaleirios as physicians (as discussed in the scholia to these verses)

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analysis of Nestor’s appearances as a horseman in the Iliad and the twin myth (the setting of the story of hippota Nestōr in the frame of the twin myth)

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in the context of analyzing the parallels and contrast between Nestor and Patroclus (and the twin myth)

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in the context of analyzing the parallels and contrast between Nestor and Patroclus (and the twin myth)

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in the context of analyzing the parallels and contrast between Nestor and Patroclus (and the twin myth)

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analysis of the (parallels and) contrasts between Nestor and Patroclus (and the twin myth), here, Nestor’s intelligence

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analysis of the (parallels and) contrasts between Nestor and Patroclus (and the twin myth)

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analysis of Nestor’s cup and its relevance to the Iliad

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analysis of Nestor’s cup and its relevance to the Iliad

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analysis of Nestor’s cup and its relevance to the Iliad

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Gregory Nagy

Rhapsody 11 marks the point in the Iliad where Patroklos is drawn into a fatal pattern of impersonating Achilles. Pivotal is the story that Patroklos hears from the old hero Nestor. My comments here on Iliad 11 work around Nestor’s story at I.11.670–803 as analyzed in the book Hippota Nestor by Douglas Frame, 2009:105–130.

draft js image errorNestor and his sons sacrifice to Poseidon. Attic red-figure calyx-krater, ca. 400–380 BCE. © Marie-Lan Nguyen / Wikimedia Commons, via Wikimedia Commons.

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The description of Hector as īsos Arēi ‘equal to Ares’ here at I.11.295 is parallel to his being described as atalantos Arēi ‘equal to Ares’ at I.08.215. For Hector and in fact for any heroic warrior in the Iliad, even for generic warriors, the idea of being ‘equal to Ares’ is parallel to the idea of being a therapōn of Ares, where therapōn is to be understood in the deeper sense of ‘ritual substitute’. About this deeper sense, see the comment on I.02.110.

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Here at I.11.297, two verses after I.11.295, where Hector is described as īsos Arēi ‘equal to Ares’ (ἶσος Ἄρηϊ), the same Trojan hero is now further described as īsos aellēi ‘equal to a blast of wind’ (ἶσος ἀέλλῃ). This verse-final phrase īsos aellēi ‘equal to a blast of wind’ (ἶσος ἀέλλῃ) matches rhythmically the verse-final phrase īsos Arēi ‘equal to Ares’ (ἶσος Ἄρηϊ). Aside from the match in form, there is also a deep-seated match in meaning here between the phrases ‘equal to Ares’ and ‘equal to a blast of wind’, since the god of war is traditionally linked with violent winds. See the comment on I.05.430. Such a link is also attested in the cognate poetics of other Indo-European languages besides Greek: analysis in BA 334, 337.

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The onslaught of Hector and his Trojans against the Achaeans is pictured here as a violent blast of wind in a storm that churns up the sea, which is called the pontos here at I.11.298. This onslaught will threaten the safety of the beached ships of the Achaeans, and thus it will threaten the very survival of the Achaeans and even of all Greeks as notional descendants of the Achaeans. See further on the Battle for the Ships in the comment on I.01.320–348.

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In the words of Diomedes, the Will of Zeus is now in effect: the plan of the god is to give kratos ‘winning-power’ to the Trojans and to take it away from the Achaeans, I.11.319. In this verse, we see that Zeus ‘wishes’ for this to happen, as expressed by the verb boulesthai ‘want, wish, plan’. See also the comment on I.11.078–079, where boulesthai ‘wish, plan’ is already expressing the same idea. And, by taking kratos ‘winning-power’ away from the Achaeans, Zeus is giving them akhos ‘grief’ instead, on which see the comment on I.01.509.

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Diomedes and Odysseus agree to fight as a team, I.11.310–319. Diomedes throws a spear at Thumbraios, who is riding on a chariot and who gets knocked to the ground by the piercing wound, I.11.320–321. Then Odysseus symmetrically wounds with his own piercing spear-throw the charioteer of Thumbraios, Molion, who is described here as the therapōn of Thumbraios, I.11.322. Presumably, Molion too has been riding on the same chariot and gets knocked to the ground. Molion is not overtly called the hēni-okhos ‘chariot driver’ of Thumbraios, but the context shows that he is exactly that, the chariot driver. And, although Molion is the therapōn of Thumbraios, Molion does not get to “take the hit” for Thumbraios the chariot fighter, since that fighter is hit even before his driver is hit. So we see here an unexpected variation on the theme of the therapōn as ‘ritual substitute’ as well as ‘attendant’.

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In the words of Diomedes, Hector is a pēma ‘pain’ for the Achaeans, I.11.347. The pain that he inflicts on them is visualized by way of the verb kulindesthai ‘roll’ in this same verse, I.11.347. The comparison that is implied by this verb becomes explicit at I.13.136–142, where we will see the menacing image of a boulder that breaks off from mountainous heights overhead and starts rolling downward from above, ever increasing in speed as it nears ground zero: only when the boulder has reached a level plain does it finally stop ‘rolling’, as expressed by the verb kulindesthai at I.13.142 (see H24H 5§10). In the framing verses of I.13.136-142, this visualization of the menacing boulder that is rolling down from the heights above is being compared to Hector himself as he rushes toward the Achaeans. The same visualization is implicit in the use of the verb kulindesthai ‘roll’ at I.11.347, where Hector is pictured as a pēma ‘pain’ that is rushing toward his enemies. See also the comment on I.17.098–101, where the death of Patroklos is viewed retrospectively as a great pēma ‘pain’, I.17.099, that was sure to kulindesthai ‘roll’ down from the heights like some boulder and to crush anyone daring to attack a warrior who is being protected by a god. And the same visualization of a breakaway boulder is implicit also in the combination of pēma ‘pain’ with kulindesthai ‘roll’ at O.08.081 of the “micro-Iliad” that is narrated at O.08.072–083, which is the First Song of Demodokos. In this song, at O.08.081, the ‘beginning of the pain [pēma]’ is pictured at the very beginning of the overall narrative: the pēma ‘pain’ is starting to ‘roll’, as expressed again by way of kulindesthai, and we see further at O.08.082 that this pain will be rolling toward Trojans and Achaeans (=Danaans) alike. Ultimately, both sides in the Trojan War will feel the pain, and it is all because Zeus willed it to be this way: everything will happen the way it will happen ‘because of the plans [boulai] of Zeus’, O.08.082 (Διὸς μεγάλου διὰ βουλάς).

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The immediate context here shows that the therapōn ‘attendant, ritual substitute’ is a chariot driver. He is not named. Nor is he described explicitly as a hēni-okhos ‘chariot driver’, but that is what he is doing here—driving the chariot.

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Hector does not yet notice that Ajax is fighting on the right-hand side of the battleground since he, Hector, is at this moment fighting on the left-hand side, near the banks of the river Scamander. Although the perception is attributed to Hector here, the actual perspective is that of the Master Narrator, who consistently views the scene of chariot fighting from the Achaean point of view. In terms of this perspective, Hector is now fighting on the east side of the battleground while Ajax is fighting on the west side. The map of the battleground can be visualized on the cumulative basis of references, as here at I.11.497–500, to left-right positioning in descriptions of the fighting. What follows is an outline of the overall mapping. The Achaeans are encamped in the north and defending the Wall that separates them and their beached ships from the Trojans, who are attacking from the south. The river Scamander, flowing from the southeast toward the northwest and emptying into the Hellespont, separates Troy in the northeast from the encampment of the Achaeans in the northwest. Meanwhile, the Wall of the Achaeans separates their encampment and their ships in the northwest from the Trojans who are attacking the Wall from the south. The Achaeans built the Wall because the Trojans, emboldened by the momentum of Hector, have by now crossed over from the southeast side of the river Scamander to the southwest side, moving into the plain situated to the south of the Achaean Wall. So now this whole plain to the west of the Scamander has become a battleground for chariot fighting. Hector is fighting further to the east, staying close to the west bank of the Scamander, while Ajax is fighting further to the west.

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The wounding of a hero, as in the case of the wound suffered by the hero Makhaon here, can put a stop to his aristeiā ‘epic high point’. See also the comment on I.11.288. The verb aristeuein here at I.11.506 can be interpreted as meaning ‘have an epic high point’, and we see that the wounding of Makhaon has stopped him from having such a high point. For more on aristeuein, which can also be translated as ‘strive to be the best, to be aristos’, see the comment at I.07.092–169.

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The idea of ‘breathing out’ something called menos ‘mental power’ implies that such power was previously ‘breathed in’, that is, ‘breathed into’ the hero, by a divine force. Such a ‘breathing in’ happens for example at I.10.482: as it is pointed out in the comment on that verse, the goddess Athena is pictured there in the act of literally ‘breathing’, pneîn, into the hero Odysseus something called menos ‘mental power’. Here at I.11.508, the aggregate of warriors who are ‘breathing-out [pneîn] mental-power [menos]’ are the Achaeans viewed as a group; so also at I.03.008; by contrast, at I.02.536, the epithet applies to a sub-group, the Abantes.

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The epikouroi ‘allies’ of the Trojans are described as polu-ēgerées, which means not ‘consisting of many groups’ but ‘consisting of many different groups’. Compare also I.02.804, I.17.156, I.11.642.

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The perspective of Achilles in viewing from his shelter the scene of chariot warfare as narrated here is precisely coordinated with the overall visual mapping of the ongoing battle. See the comment at I.11.497–500.

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Achilles calls out to Patroklos, who now comes out of the shelter. At this moment Patroklos is described as īsos Arēi ‘equal to Ares’, and the very application of this epithet here to Patroklos dooms him to die as a ritual substitute for Ares as god of war. That is why the ominous remark is added: ‘and that was the beginning of his doom’ (κακοῦ δ' ἄρα οἱ πέλεν ἀρχή). Much later, when he is finally killed, Patroklos is described as atalantos Arēi ‘equal to Ares’, I.16.784. For Patroklos, however, the ritual substitution involves not only Ares who is the god of war for the generic warrior: it involves also the god Apollo as the divine antagonist of Achilles. In Iliad 16, the death of Patroklos as a ritual substitute will be marked not only by the epithet atalantos Arēi ‘equal to Ares’ at I.16.784 but also by the epithet daimoni īsos ‘equal to a superhuman-force [daimōn]’ at I.16.705 and at I.16.786. This daimōn ‘superhuman force’ will be Apollo, the divine antagonist of Achilles.

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Eurymedon here 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. That passage is analyzed in the context of comparable passages at I.04.227.

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The references at I.09.128–131 and at I.09.270–272 to the story about the conquest of the Aeolian island of Lesbos by Achilles are complemented by the reference here at I.11.624–627 to a story about the conquest of the Aeolian island of Tenedos by the same hero. At Lesbos, Achilles is said to have captured seven unnamed Aeolian women, I.09.128–131 / I.09.270–272. At Tenedos, he is said to have captured one particular Aeolian woman named Hekamede, who was thereafter allotted as a war-prize to Nestor I.11.624–627. And why was Nestor allotted this war-prize? Because Hekamede excelled in intelligence, signaled here by way of the word boulē, I.11.627. On the meaning of boulē in the specific sense of clever ‘planning’, see the comment on I.11.627 immediately after this comment. For the moment, however, the focus of interest is not on the matching of Nestor with Hekamede in terms of their shared intelligence but rather on the degrading of Hekamede as a captive woman. In the narrative at I.11.624–627, we can see how it all happened. After Achilles conquered Tenedos and captured Hekamede, what must have happened next is that he handed her over to his fellow Achaeans, who then acted as a group in alloting her as a war-prize to Nestor. Parallel is the story of the seven unnamed Aeolian captive woman who were captured by Achilles when he conquered the Aeolian island of Lesbos, as noted in the anchor comment at I.09.128–131 / I.09.270–272: again, Achilles must have handed over these seven unnamed Aeolian captive women to his fellow Achaeans, who then acted as a group in allotting them as war-prizes to Agamemnon. Also parallel are the stories of two other Aeolian captive women, Chryseis and Briseis, who were captured by Achilles when he conquered the cities of Thēbē and Lyrnessos respectively, as noted in the anchor comment at I.02.689–693: yet again, Achilles must have handed over these two Aeolian captive women to his fellow Achaeans, who then acted as a group in allotting them as war-prizes—to Agamemnon in the case of Chryseis and to Achilles himself in the case of Briseis. Yet another Aeolian captive woman is of course Andromache herself, who originated from the city of Thēbē: in this case, however, as noted in the anchor comment at I.09.128–131 / I.09.270–272, she is taken captive only after Troy is conquered by the Achaeans, who allot her as war-prize to Neoptolemos, son of Achilles, as we read in the Iliou Persis, attributed to Arctinus of Miletus, plot summary by Proclus p. 108 line 9 (ed. Allen 1912). See also anchor comment at I.02.689–694 on: Aeolian women in the Iliad, part 1 and anchor comment at I.09.128–131 / I.09.270–272 on: Aeolian women in the Iliad, part 2.

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The narrative here at I.11.624–626 refers to the epic deeds of Achilles on the Aeolian island of Tenedos. These deeds, taking place before the time dramatized in the Iliad, will be analyzed in the anchor comment that immediately follows, at I.11.624–627.

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The Aeolian captive woman Hekamede excels in intelligence, as does Nestor, and such excellence is expressed here by way of the noun boulē in the specific sense of ‘plan, planning’, that is, having an aptitude for cleverness in planning.

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Leonard Muellner

analysis of the application of isos Arēi (and variants) to heroes in their aristeiai

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analysis of the application of isos Arēi (and variants) to heroes in their aristeiai and of the use of isos aellēi/lailapi in these contexts

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

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analysis of the attestations of eukhesthai + aorist infinitive (and the series to which this verse belongs)

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anomaly of the formula in this verse, namely, the complement to eukhomai is not a noun (e.g. name of divinity) but a pronoun

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in a list of examples of eukhesthai + dative, and in a list of anomalous attestations (divergent inflection of eukhesthai, has a relative pronoun in dative instead of a noun, and not in ritual-narrative sub-genre)

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in a list of secular eukhesthai indicating direct speech (introducing speech, p. 89), and analysis of this verse as the exception to the restriction that speeches framed by (X) || kai eukhomenos epos ēuda or (Y) hōs ephat’ Argeioisi d’akhos genet’ euxamenoio are spoken by a warrior immediately after killing his enemy in single combat and for the particular formula in this verse that it is not spoken by a Greek (Paris on wounding Diomedes)

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in a list of occurrences of the figura etymologica ‘eukhomenos epos ēuda’ in Homeric Greek (in comparison of the figure in Indo-Iranian)

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analysis of eukhesthai as proud, contentious, and accurate statement about its speaker and how Paris’ use of it here is ironic and contrary to the heroic code

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analysis of I.11.379 as the exception to the restriction that speeches framed by (X) || kai eukhomenos epos ēuda or (Y) hōs ephat’ Argeioisi d’akhos genet’ euxamenoio are spoken by a warrior immediately after killing his enemy in single combat and for the particular formula in this verse that it is not spoken by a Greek (Paris on wounding Diomedes)

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analysis of I.11.379 as the exception to the restriction that speeches framed by (X) || kai eukhomenos epos ēuda or (Y) hōs ephat’ Argeioisi d’akhos genet’ euxamenoio are spoken by a warrior immediately after killing his enemy in single combat and for the particular formula in this verse that it is not spoken by a Greek (Paris on wounding Diomedes)

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analysis of section II attestations, i.e. secular eukhesthai reporting speech (absolute usage)

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in a list of secular eukhesthai reporting speech (absolute usage)

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in a list of passages exemplifying the complementary metrical distribution of eukhos and kudos, and analysis of the instance of eukhos in which kudos could fit the metric as well (as in this verse)

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examples of the identical contexts in which eukhos and kudos occur

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analysis of analysis of the instance of eukhos in which kudos could fit the metric as well, and whether to take eukhos in secular or sacral sense

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in a list of examples of formulas for introducing a speech by an eukhomenos warrior, which Paris’ name-epithet formulas do not fit (in the context of analyzing I.11.379)

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analysis of the application of isos Arēi (and variants) to heroes in their aristeiai (here, an exception, namely, Patroklos)

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