Homer Iliad 17.274

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.) — 17.274 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.) — 17.274 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.) — 17.240 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 17.274 focus
At first the Trojans drove the glancing-eyed Achaeans back, [275] and they withdrew from the dead man daunted. The Trojans did not succeed in killing any one, nevertheless they drew the body away. But the Achaeans did not lose it long, for Ajax, foremost of all the Danaans after the blameless son of Peleus alike in stature and prowess, [280] quickly rallied them and made towards the front like a wild boar upon the mountains when he stands at bay in the forest glades and routs the hounds and lusty youths that have attacked him— [285] even so did glorious Ajax son of Telamon passing easily in among the phalanxes of the Trojans, disperse those who had bestridden Patroklos and were most bent on winning glory by dragging him off to their city. At this moment Hippothoös, brave son of the Pelasgian Lethos, in his zeal for Hector and the Trojans, was dragging the body off by the foot through the press of the fight, [290] having bound a strap round the sinews near the ankle; but a mischief soon befell him from which none of those could save him who would have gladly done so, for the son of Telamon sprang forward and smote him on his bronze-cheeked helmet. [295] The plumed headpiece broke about the point of the weapon, struck at once by the spear and by the strong hand of Ajax, so that the bloody brain came oozing out through the crest-socket. His strength then failed him and he let great-hearted Patroklos’ foot drop from his hand, [300] as he fell full length dead upon the body; thus he died far from the fertile land of Larissa, and never repaid his parents the cost of bringing him up, for his life was cut short early by the spear of mighty Ajax. Hector then took aim at Ajax with a spear, [305] but he saw it coming and just managed to avoid it; the spear passed on and struck Skhedios son of noble Iphitos, leader of the Phocians, who dwelt in famed Panopeus and reigned over many people; it struck him under the middle of the collar-bone [310] the bronze point went right through him, coming out at the bottom of his shoulder-blade, and his armor rang rattling round him as he fell heavily to the ground. Ajax in his turn struck noble Phorkys, high-spirited son of Phainops, in the middle of the belly as he was bestriding Hippothoös, and broke the plate of his cuirass; [315] whereon the spear tore out his entrails and he clutched the ground in his palm as he fell to earth. Hector and those who were in the front rank then gave ground, while the Argives raised a loud cry of triumph, and drew off the bodies of Phorkys and Hippothoös which they stripped presently of their armor.
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 17.274 focus
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 17.274 focus
The first attack the Grecians scarce sustain,
Repuls'd, they yield; the Trojans seize the slain:
325
Then fierce they rally, to revenge led on
By the swift rage of Ajax Telamon:
(Ajax, to Peleus' son the second name,
In graceful stature next, and next in fame.)
With headlong force the foremost ranks he tore:
330
So through the thicket bursts the mountain boar,
And rudely scatters, far to distance round,
The frighted hunter and the baying hound.
The son of Lethus, brave Pelasgus' heir, 1
Hippothoüs, dragg'd the carcass through the war;
335
The sinewy ancles bor'd, the feet he bound
With thongs, inserted through the double wound;
Inevitable fate o'ertakes the deed;
Doom'd by great Ajax' vengeful lance to bleed;
It cleft the helmet's brazen cheeks in twain;
340
The shatter'd crest and horsehair strew the plain:
With nerves relax'd he tumbles to the ground,
The brain comes gushing through the ghastly wound:
He drops Patroclus' foot, and, o'er him spread,
Now lies a sad companion of the dead:
345
Far from Larissa lies, his native air,
And ill requites his parent's tender care.
Lamented youth! in life's first bloom he fell,
Sent by great Ajax to the shades of hell.
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 17.274 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 17.274 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 17 focus

Notes on the current edition

Iliad

1. There is no word in our language expressive of loud sound at all comparable in effect to the Greek Bo-o-osin. I have therefore endeavoured by the juxtaposition of two words similar in sound, to palliate in some degree a defect which it was not in my power to cure.

New Alexandria Commentaries

Douglas Frame

comment on the identification of Enualios with Ares, in the context of analyzing the identity of the war goddess in “Tsountas’s House”

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Gregory Nagy

The main preoccupation of the Achaeans here in Iliad 17 is to recover the corpse of Patroklos. Their efforts are understandable, in that they are showing their sense of solidarity by trying to rescue from harm the body of a fellow warrior who has fallen in battle. But the motivation here goes deeper. Patroklos is a cult hero in the making, and the corpses of heroes are essential for establishing hero cults in their honor. And the foreseen status of Patroklos as cult hero prefigures a comparable status for Achilles himself beyond the Iliad.

draft js image errorCopperplate etching (1795) by Tommaso Piroli, after a drawing (1793) by John Flaxman.Photographed/scanned by H.-P.Haack (Antiquariat Dr. Haack Leipzig) [CC BY 3.0 (http://creativecommons.org/licenses/by/3.0) or Public domain], via Wikimedia Commons.

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In this retrospective, it is said that Patroklos has been killed as a therapōn of Achilles, who is described here as ‘best of the Achaeans’. The immediate context accommodates here even the deeper meaning of therapōn as ‘ritual substitute’, since Patroklos himself could become temporarily the ‘best of the Achaeans’ at the moment of his death. At that moment, he is substituting himself for Achilles by prefiguring a future moment, beyond the Iliad, when Achilles will die in a way that matches the way that Patroklos died in Iliad 16.

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The Argives=Achaeans are described here as attended by therapontes who are ankhe-makhoi ‘fighting side by side’ with them.

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In most Homeric situations it is Zeus who is primarily responsible for heroic victory.

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Like other names containing the element kleos ‘glory’ in Homeric diction, the name of Patroklos=Patrokleēs can have a periphrastic alternative, as here: ‘the biē of Patroklos’. Comparable is the periphrasis of the name Hērakléēs as biē Hēraklēeíē, or of the name Eteokléēs as bíē Eteoklēeíē. See the comments on I.02.658 and I.04.386.

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The armor of Achilles, which had covered the body of Patroklos and which is now about to cover the body of Hector, is not just ‘immortal’: it is ‘immortalizing’. It will make you immortal unless it stops covering you, as when this armor falls off the body of Patroklos in the course of his death scene as narrated in Iliad 16. On the semantics of ambroto- as ‘immortalizing’, see the comment on I.16.670.

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The armor that was given to Achilles by his immortal mother is immortalizing, whereas the armor that was given to him by his mortal father, the ash spear, symbolizes the hero’s mortality. On the ash spear, see the comment on I.16.140–144.

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When Zeus sees Hector putting on the armor of Achilles, he nods his divine head, thus signaling his will, which in this case is a specific plan to make into a part of the overall narrative a special scene where the death of Hector at the hands of Achilles will cause grief for Andromache, who will never get see Hector wearing the armor of Achilles—since her husband will never return to her alive. Instead of welcoming back her husband in Iliad 22, Andromache will be lamenting him, and the wording at I.22.444 in the context of her impending lament at I.22.476–515 is already prefigured here at I.17.207, referring to the wife’s fond hope to be reunited with her loving husband. See also the comment on I.22.444. Thus the Will of Zeus, the god’s plan, is to create an exquisite artistic effect. Zeus plans here to put in motion a scene of sublime poetic virtuosity, since the epic narrative in Iliad 22 will soon re-enact the lyrical lament of Andromache over the death of Hector, I.22.476–515. Here at I.17.194–214, Zeus is speaking as if he were already the director of the scenario for such a future scene of lament. The god is in effect prefiguring the scene here by way of formally announcing his artistic involvement. Such an involvement can be seen as a kind of metonymic contact with the emotions of Andromache. On the metonymy here, see also the comment on I.01.528–530. See also under metonymy in the inventory of Words and Ideas.

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Aristarchus’ preferred reading for the verse [MRBTP: scholia]

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The name Enūalios can function as an epithet of Ares as war god. In other contexts, the same name can refer to a separate divine personality, likewise a war god.

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Hector here is quite the picture, looking like Achilles because he wears the armor of Achilles.

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Another retrospective: Patroklos has been killed as a therapōn of Achilles.

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Ajax is described here as second-best to Achilles both in looks and in deeds.

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Here the Achaeans almost win the Trojan War. But that would be premature. In terms of the ordained narrative, such an event of winning would be ‘in-disaccord-with [huper] the portion [aisa] of Zeus’ (ὑπὲρ Διὸς αἶσαν), I.17.321. That is, the aisa or ‘apportionment’ of victory or defeat to the Achaeans and to the Trojans by Zeus is up to Zeus. Zeus gets to decide according to the plan of Zeus. And that plan cannot be contradicted, since the plot of the Homeric Iliad must be the Will of Zeus. For more on the expression huper aisan ‘in disaccord with aisa’ (ὑπὲρ αἶσαν), see the comment on I.03.059. And, since the victory of the Achaeans depends on the Will of Zeus, the very idea that the Achaeans could win ‘by way of their own winning-power [kratos]’ (κάρτεϊ καὶ σθένεϊ σφετέρῳ)—such an idea is entertained at I.17.322—is an impossibility, since kratos ‘winning-power’ comes from the gods in the logic of Homeric diction. On this logic, see the comments on I.01.509 and I.11.317–319.

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Apollo, disguised as a Trojan, is claiming that Zeus still ‘wishes’, as expressed by the verb bouletai at I.17.331, to give nīkē ‘victory’ to the Trojans instead of the Achaeans, I.17.332. On the basis of what is humanly perceivable by the Trojan whom the god is impersonating here, this claim is still true, but the truth of the claim is not to last.

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Leonard Muellner

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

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analysis of the significance of (Peleus’ – and then, Achilles’) armor in terms of immortality and kleos aphthiton

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analysis of the significance of (Peleus’ – and then, Achilles’) armor in terms of immortality and kleos aphthiton

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analysis of the significance of (Peleus’ – and then, Achilles’) armor in terms of immortality and kleos aphthiton

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apoina as object of dekhesthai, in the context of analyzing I.18.499-500 (litigation scene on the Shield), and Corlu, Benveniste, and Chantraine

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switch from Dii patri to Dii t’alloisin te theoisin attested with a variation of the || (short OR two shorts) euxamenos Dii patri # formula which uses epeukhesthai instead of eukhesthai, in the context of analyzing Allen’s text at I.08.526 vs. Zenodotus’s version 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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in the discussion of the rationale of the classification of the attestations of eukhesthai + dative

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Richard Martin

Glaukos applies the foil technique to Hektor, rebuking him with a harsh speech (kraterōi ēnipape muthōi, 17.141). He first praises three different heroic alternatives: Sarpedon, whose corpse they must fight for, was a great benefit to all when alive (17.152); Achilles, whose companion is dead, is "best by far of the Argives by the ships" (17.165); but Hektor, he asserts, could not face even Ajax—"since he is stronger than you." The rebuke is all the more stinging to an audience that has heard Sarpedon himself use the same foil technique to Hektor previously (5.483-86), posing his own heroic career as the contrast to Hektor's passivity (Martin 1993:74).

For the broader analysis of the foil technique in flyting muthoi, 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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