Homer Iliad 13.788

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.) — 13.788 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.) — 13.788 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.) — 13.821 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 13.788 focus
With these words he satisfied his brother, and the two went towards the part of the battle where the fight was thickest, [790] about Kebriones, brave Polydamas, Phalkes, Orthaios, godlike Polyphetes, Palmys, Ascanius, and Morys, son of Hippotion, who had come from fertile Ascania on the preceding day to relieve other troops. Then Zeus urged them on to fight. [795] And they came, like a gust of the racking winds, 796 which under the thunderstroke of Father Zeus drives downward 797 and with gigantic clamor hits the sea, and the many 798 boiling waves along the length of the roaring sea 799 bend and whiten to foam in ranks, one upon the other— [800] even so did rank behind rank of Trojans arrayed in gleaming armor follow their leaders onward. The way was led by Hector, son of Priam, peer of manslaughtering Arēs, with his round shield before him—his shield of ox-hides covered with plates of bronze— [805] and his gleaming helmet upon his temples. He kept stepping forward under cover of his shield in every direction, making trial of the ranks to see if they would give way to him, but he could not daunt the courage of the Achaeans. Ajax was the first to stride out and challenge him. [810] “Sir,” he cried, “draw near; why do you think thus vainly to dismay the Argives? We Achaeans are excellent warriors, but the scourge of Zeus has fallen heavily upon us. Your heart is set on destroying our ships, but we too have bands that can keep you at bay, [815] and your own fair town shall be sooner taken and destroyed by ourselves. The time is near when you shall pray Zeus and all the gods in your flight, that your steeds may be swifter than hawks [820] as they raise the dust on the plain and bear you back to your city.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 13.788 focus
With such persuasive words the warrior calmed
His brother's anger, and they went where raged
The hottest conflict round Cebriones,
995
Phalces, Orthæus, and the excellent
Polydamas, with Palmys at his side,
And Polyphœtes, godlike in his form,
And where Ascanius and Morys fought,
Sons of Hippotion. They the day before
1000
Came marching from Ascania's fertile fields,
Moved by the will of Jove to share the war.
All these swept on, as when a hurricane,
A thunder-gust, from Father Jupiter
Buffets the plain, and mingles with the deep,
1005
In mighty uproar, and the billows rise
All over the resounding brine, and swell,
Whitening with foam, and chase each other on.
So moved the Trojans on, man after man,
In close array, all armed in glittering brass,
1010
Following their generals. Hector, Priam's son,
And peer of Mars in battle, led the van,
His round shield held before him, tough with hides
And overlaid with brass. Upon his brow
The gleaming helmet nodded as he moved.
1015
On every side he tried the phalanxes,
If haply they might yield to his assault,
Made from beneath that buckler; but the Greeks
In spirit or in order wavered not.
And Ajax, striding forth, defied him thus: -
1020
"Draw nearer, friend! Think'st thou to frighten thus
The Greeks? We are not quite so inexpert
In war, although so cruelly chastised
By Jupiter. Thou thinkest in thy heart
That thou shalt make our ships thy spoil; but we
1025
Have also our strong arms to drive thee back,
And far more soon the populous town of Troy,
Captured and sacked, shall fall by Grecian hands.
And now I warn thee that the hour is near
When, fleeing, thou shalt pray to Father Jove
1030
And all the immortals, that thy long-maned steeds,
Bearing thee townward 'mid a cloud of dust
Along the plain, may be more swift than hawks."
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 13.788 focus
These words the hero's angry mind assuage:
Then fierce they mingle where the thickest rage.
Around Polydamas, distain'd with blood,
Cebrion, Phalces, stern Orthæus, stood;
Palmus, with Polypoetes the divine,
995
And two bold brothers of Hippotion's line:
(Who reach'd fair Ilion, from Ascania far,
The former day; the next, engag'd in war.)
As when from gloomy clouds a whirlwind springs,
That bears Jove's thunder on its dreadful wings,
1000
Wide o'er the blasted fields the tempest sweeps,
Then, gather'd, settles on the hoary deeps;
Th' afflicted deeps tumultuous mix and roar;
The waves behind impel the waves before,
Wide-rolling, foaming high, and tumbling to the shore:
1005
Thus rank on rank the chief battalions throng,
Chief urg'd on chief, and man drove man along:
Far o'er the plains in dreadful order bright,
The brazen arms reflect a beamy light.
Full in the blazing van great Hector shin'd,
1010
Like Mars commission'd to confound mankind.
Before him flaming, his enormous shield,
Like the broad sun, illumin'd all the field;
His nodding helm emits a streamy ray;
His piercing eyes through all the battle stray,
1015
And, while beneath his targe he flash'd along,
Shot terrors round, that wither'd ev'n the strong.
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 13.788 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 13.788 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 13 focus

Notes on the current edition

Iliad

1. 12 This, according to Eustathius, is the import of ἀμοίβοὶ. — See Iliad 3.—in which Priam relates an expedition of his into that country.

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 metheinai and contrasting it with loose-wittedness, and its application to Menelaus

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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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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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illustration of the meaning of hizein (as in this line, “to set upon”) in the context of the argument that m’ anesei masks an original phrase me nesei in O.18.265

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evidence for the description of D.B. Monro’s understanding of the verb anései, as a compound verb meaning “to place” or “set upon”

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comparison of Ionians to Phaeacians (in terms of their fame for their dress)

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analysis of the name “Ionian” and its wide use arising from the Panionic league, here, its only occurrence in Homer where it means Athenian

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analysis of the name “Ionian” and its wide use arising from the Panionic league, here, its only occurrence in Homer where it means Athenian – what the Neleids would have wanted it to mean in terms of their own origin

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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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analysis of Hektor and Polydamas in terms of the twin myth

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comparison of Nestor and Polydamas, the counselors on their respective sides, in terms of noos (in the context of interpreting them in terms of the twin myth)

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citation of formulaic use of haloûsá te perthoménē te as example where halṓō means “to be seized” in Homer

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Gregory Nagy

The momentum of the Trojan onslaught led by Hector intensifies here, and the prospects of the Achaeans look grim, almost hopeless. Hector is so successful that he feels tempted, toward the end of Rhapsody 13, to equate himself with immortal gods. Meanwhile, the intensity of the narrative keeps pace, and the poetic virtuosity approaches the sublime.

draft js image errorHector and Polydamas. After a drawing by John Flaxman. Image via Wikimedia Commons.

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On the two warriors who are jointly named here by way of the dual form Aiante, see especially the comment on I.12.335–336.

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As noted in the comment on I.01.091, the meaning of the verb eukhesthai as ‘declare’ has to do with speaking for the record in the form of ‘boasting’ or ‘praying’ or ‘juridically declaring’ (Muellner 1976). According to the speaker here, who is the god Poseidon himself in the guise of Kalkhas, Hector aspires to be immortal by way of ‘boasting’, as expressed by the verb eukhesthai, that he is the son of the god Zeus.

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The reference here to the lesser Ajax shows that the dual Aiante at I.13.046–047 refers in this case to the greater and the lesser Ajax together, not to the greater Ajax and to his bastard brother Teukros. See the comment at I.12.335–336.

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As at I.05.795, the heroes are simply ‘reviving’. As for intimations of a mystical revival from death, there is still more to say: see the comments on I.16.456–457.

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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 the words of the god Poseidon, it is conceded that Agamemnon is aitios ‘responsible’, I.13.111, for having ‘dishonored’ Achilles, I.13.113, as expressed by the verb a-tīmân.

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note that of 150 mentions of Aristarchean diórtōsis that Laum counted (Laum 1928.62) only this one reference refers to an accentual variation [MRBTP: A]

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reference to Aristarchus’ apparent belief that Homer was an Athenian who lived around 1000 BC. See Proclus F a 58-62 Severyns, cf. Life of Homer p. 244.13, p. 247.8 Allen [MRBTP: A]

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In this context, as also at I.13.201, the referents for the dual Aiante are Ajax the greater and Teukros, his bastard brother.

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See the note on I.13.197.

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Here the reference of Aiante shifts away from referring to the pair of Ajax the greater and Teukros. That is because the spotlight on the action shifts from Teukros to Ajax the lesser, so that the lesser Ajax can now become, retroactively, the implied second member of the dual Aiante.

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See anchor comment at I.05.077–078.

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The fear is expressed that the invading Achaean warriors could die nōnumnoi ‘nameless’ at Troy. On the connotations, which can be seen by way of comparing the Hesiodic Works and Days 146–155, see the comment on I.12.079.

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Zeus, in the act of launching his thunderbolt, can be visualized simultaneously in two ways, as here. First, he can be seen as casting his thunderbolt by throwing it with his own divine hand, I.13.243. But, second, he can be seen as casting his divine eye on his target, and his angry looks will thus launch his thunderbolt from within: that is the sense of the expression at I.13.244 here, ‘and his eyes [augai] are most visible [arizēloi]’ (ἀρίζηλοι δέ οἱ αὐγαί). The noun augai, which means literally ‘lights’, refers here to the eyes of Zeus, as also at I.13.837. On the expression the look of Zeus, see the comment on I.19.003–017.

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The lightning made by Zeus is a sēma ‘sign, signal’ that needs to be interpreted.

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In the immediate context, where Meriones is highlighted as therapōn of Idomeneus, only the surface meaning, ‘attendant’, is evident.

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Here the title ‘best of the Achaeans’ is narrowed in scope: Teukros is ‘best of the Achaeans’ in archery.

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Idomeneus together with Meriones as his therapōn ‘attendant, ritual substitute’ take their stand side by side on the battlefield.

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The role of Zeus in awarding nīkē ‘victory’ is primary, while the corresponding role of Athena is secondary.

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While the hero Asios is fighting pezos ‘on foot’ against the Achaeans, I.13.385, the two horses that draw his chariot are right behind him, practically breathing down his neck—that is, down his shoulders. The driver of the horses is an unnamed hēni-okhos ‘chariot driver’, who is described as the therapōn ‘attendant, ritual substitute’ of Asios, I.13.386. After Asios is killed, I.13.386–393, and his corpse is just lying there in front of the horses that once drew his chariot, I.13.392, the focus reverts to the hēni-okhos ‘chariot driver’, I.13.394. Still standing on the chariot platform, the chariot driver freezes, failing to turn the chariot around and drive the horse team back to safety, I.13.394–396. The Achaean hero Antilokhos takes this opportunity to spear the chariot driver, who then falls out of the chariot, and now Antilokhos can mount the empty chariot and drive it away himself, horses and all, I.13.396–401.

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Variants like stenakhonta and stenakhonte at I.13.423 can be seen as formulaic—in terms of the overall system of Homeric diction.

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In this context, the use of a noun for ‘eyes’ as the direct object of the verb thelgein ‘put a trance on, enchant’ shows the visual connotations that are built into this verb. See the comment on I.02.308, with reference to the omen about the serpent and the nine birds: here the etymology of drakōn ‘serpent’ as ‘the one who looks [derkesthai]’ is relevant.

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At the very moment when the hero dies here, the war-god Ares literally takes away the hero’s life or menos ‘mental power’. To be compared is I.05.296, where the hero’s menos ‘mental power’ is released from his body at the moment of death. But now we see that the agent for taking away the menos of the hero is Ares. Thus the ultimate killer of the generic hero as warrior is Ares himself, no matter who the immediate killer may be—as in this case, where the killing is performed by the hero Idomeneus with the direct help of the god Poseidon. The role of Ares in taking away the life of the generic hero at the moment of heroic death is relevant to the epithet of heroes as generic warriors: therapontes or ‘ritual substitutes’ of Ares. See the comment on I.02.110.

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Besides Achilles, another epic hero who experiences mēnis ‘anger’ is Aeneas, and this hero’s anger is directed at the king Priam.

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A nameless therapōn is mentioned here in passing: he happens to be the ‘attendant’ of the hero Agenor.

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See the anchor comment at I.12.198 on: Battle for the Ships, fire of Hector, breaking through the Wall of the Achaeans.

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This insulting epithet hubristai ‘men of outrage’ at I.13.633 is applied here to the Trojans, whose menos ‘mental power’ is said to be atasthalon ‘reckless’, I.13.634. The connotations of these words are comparable to what is said in Pindar Pythian 11.34 about the habrótās ‘luxuriance’ of the Trojans.

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To be added is a relevant comment.

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At I.15.704–746 we will see more details about the beached ship of Protesilaos. Here at I.13.681, the details are few: the reference to this hero’s ship is followed by a passing reference to the ships of Ajax, likewise beached along the shore, and this extended perspective now leads to a wider view of all these ships, the sterns of which are somehow contiguous with the Wall of the Achaeans, I.13.682–684.

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Here is the only direct reference to Ionians in Homeric Iliad and Odyssey. The juxtaposition of Ionians with Boeotians is significant.

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The comparison of Hector here to a phlox ‘burst of flame’ is relevant to the overall theme of Hector’s fire. See the anchor comment at I.12.198 on: Battle for the Ships, fire of Hector, breaking through the Wall of the Achaeans.

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It is significant that the Ionians, mentioned only at I.13.685, are drawn into proximity with the Athenians.

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It is also significant that the Ionians and Athenians are together drawn into proximity with the Boeotians.

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It is said here that the nóos ‘mind’, I.13.732, enables the hero to ‘recognize’, gignōskein, I.13.734.

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The taunting here of Agamemnon by Sthenelos, chariot driver of Diomedes, recalls the epic traditions of the Epigonoi = Sons-of-the-Seven-against-Thebes. See also I.02.119–130 and the comments on those verses.

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See the anchor comment at I.12.198 on: Battle for the Ships, fire of Hector, breaking through the Wall of the Achaeans.

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Hector here is said to be īsos or ‘equal’ to Ares. This kind of equating of a hero with the war god will figure prominently in future scenes of mortal combat.

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Here is a working translation: ‘|825 If only I could be the child of aegis-bearing Zeus |826 for all days to come, and the Lady Hērā could be my mother, |827 and if only I could be honored [tiesthai] just as Athena and Apollo are honored, |828 —as surely as this day brings misfortune to the Argives, |829 all of them’ (|825 εἰ γὰρ ἐγὼν οὕτω γε Διὸς πάϊς αἰγιόχοιο |826 εἴην ἤματα πάντα, τέκοι δέ με πότνια Ἥρη, |827 τιοίμην δ’ ὡς τίετ’ Ἀθηναίη καὶ Ἀπόλλων, |828 ὡς νῦν ἡμέρη ἥδε κακὸν φέρει Ἀργείοισι |829 πᾶσι μάλ’). Hector expresses his aspiration to be immortal—not only to be the son of the divinities Zeus and Hērā but also to be divine just as Athena and Apollo are divine. On the syntax of the wording here, see the comment on I.18.464–466. Hector’s aspiration typifies a pattern of antagonism between immortal and mortal, divinity and hero: see the comments at I.08.538–541 and, further back, at I.06.286–311.

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Hector’s threat, to feed to dogs and birds the corpses of the Achaeans that he expects to kill, shows that he is ready to descend to the depths of brutality, matching the horror of such a prospect as expressed at the very beginning of the epic, Ι.001.003–005.

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Leonard Muellner

in the context of analyzing the only place in the Homeric corpus where a dative noun after eukhesthai is not a god/gods (but Hektor, and this verse among references to his ‘godhead’)

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analysis of eukhesthai in genealogy statements as not used of false or speculative genealogy

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in a list of attestations of genos eukhesthai einai and its transformations

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comment on the etiquette of naming conventions, the omission of one’s own name in geneē-speeches vs. mentioning another’s name in such contexts, and stating one’s own name as a sign of special fame (in the context of analyzing genos eukhesthai einai formulas)

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in the context of comparing Homeric and Vedic poetic media, here regarding the genealogical statement with diuas putra/Dios pais (as in this verse)

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comment on the anomaly of the verse

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example of a common formula with a different half-line following it nine other times (the poetics of the battle-books as promoting the preservation of archaisms and stimulating the innovatory usage of a half of a formula outside its conventional context)

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analysis of eukhesthai in its concrete sense ‘say a prayer’ with the adverb megala, in the context of postulating ‘say (in a functionally marked context)’ as antecedent of ‘pray’ (eukhesthai in sacral contexts)

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

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in a list of expressions which do not specify the speaker’s name, in the context of analyzing I.11.379 and demonstrating the functional equivalence of eukhesthai in (X) || kai eukhomenos epos ēuda or (Y) hōs ephat’ Argeioisi d’akhos genet’ euxamenoio

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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 meaning of eukhesthai (formulas) in statements that the speaker has killed the warrior he stands over

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in a list of secular eukhesthai indicating direct speech (concluding speech)

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analysis of the metaphor of binding for “killing” of an immortal etc., and here, thunderbolt binding a warrior

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

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in a list of usages contextually parallel to the death-eukhesthai usage

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in a list of secular eukhesthai indicating direct speech (introducing speech)

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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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list of instances when mortals (and narrator and gods) utter the root noun mēnis

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analysis of Menelaos’ speech to Trojans on the mēnis of Zeus Xenios (identifying the Achaean expedition to Troy with it, and mēnis and group offence/solidarity) [MRBTP: 'ff']

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in the list of offenses that (threaten to) incur mēnis

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comment on the violent consequences of crossing Zeus xeinios (in the context of analyzing eukhesthai einai + hiketēs formulas)

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in a list of instances where phanai substitutes for eukhesthai where it is combined with comparative/superlative

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analysis of instances of eukhesthai + aorist infinitive

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

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in the context of analyzing the only place in the Homeric corpus where a dative noun after eukhesthai is not a god/gods (but Hektor, and these verses among references to his ‘godhead’) [MRBTP: 'ff']

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Richard Martin

The exchange between the disguised Poseidon and Idomeneus illustrates the "recalled-speech" strategy in flyting. To the god's challenge, "Where are now the threats gone, with which the sons of the Achaeans threatened Trojans?" (13.219-20), Idomeneus replies, "No man is now responsible, as much as I know. For we all know how to war" (13.222-23). The first speech fits the pattern already seen in Achilles' address to the Myrmidons (16.200-201), and the reply attempts to answer the implied contrast between former boasts and present immobility, as if Idomeneus knows the full pattern of such flyting speeches even though it is not explicit here. This comparison shows that Agamemnon's speech in Book 19 answering a past rebuke (rather than a rebuke in the present that refers to the past) is a variation on the conventional flyting pattern—and that the neikos words still rankle in Agamemnon's mind (Martin 1993:73-74).

For the broader analysis of the flyting genre and the recalled-speech strategy, see the comment on Iliad 4.336-421.

References

Martin, R. P. 1993. The Language of Heroes: Speech and Performance in the Iliad. Ithaca.

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