Homer Iliad 17.543

Samuel Butler (Translator)

Iliad. Homer. Samuel Butler (Translator). London. 1898.

Current edition Perseus

Iliad (English) (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.)

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.) — 17.543 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.) — 17.543 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 17.543 focus
And now the fierce groanful fight again raged about Patroklos, for Athena came down from the heavens [545] and roused its fury by the command of far-seeing Zeus, who had changed his mind [ noos] and sent her to encourage the Danaans. As when Zeus bends his bright bow in the heavens in token to humankind either of war or of the chill storms that stay men from their labor and plague the flocks—even so, [550] wrapped in such radiant raiment, did Athena go in among the army and speak man by man to each. First she took the form and voice of Phoenix [555] and spoke to strong Menelaos son of Atreus, who was standing near her. “Menelaos,” said she, “it will be shame and dishonor to you, if dogs tear the noble comrade of Achilles under the walls of Troy. Therefore be staunch, and urge your men to be so also.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 17.543 focus
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 17.543 focus
And now Minerva, from the realms of air,
Descends impetuous, and renews the war;
For, pleas'd at length the Grecian arms to aid,
The lord of thunders sent the blue-ey'd maid.
615
As when high Jove, denouncing future woe,
O'er the dark clouds extends his purple bow;
(In sign of tempests from the troubled air,
Or, from the rage of man, destructive war;)
The drooping cattle dread th' impending skies,
620
And from his half-till'd field the labourer flies.
In such a form the goddess round her drew
A livid cloud, and to the battle flew.
Assuming Phoenix' shape, on earth she falls,
And in his well-known voice to Sparta calls:
625
'And lies Achilles' friend, belov'd by all,
'A prey to dogs beneath the Trojan wall?
'What shame to Greece for future times to tell,
'To thee the greatest, in whose cause he fell!'
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 17.543 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 17.543 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 17.543 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 17 focus

New Alexandria Commentaries

Douglas Frame

comment on aspersions cast on Menelaus’ reputation

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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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The name of Îris (῏Ιρις), the goddess who functions as divine messenger, is a “speaking name” (nomen loquens), deriving from the root uī- as in īs ‘force, violence, strength’. This word īs and also the word biē, which likewise means ‘force, violence, strength’, is conventionally associated with the power of winds, as at I.17.739 and at I.16.213 respectively. Likewise, the goddess Iris herself is powered by windspeed, as we see from the expression podēnemos ōkea Îris* (ποδήνεμος ὠκέα Ἶρις) ‘Iris swift with feet of wind’ at I.18.196 and elsewhere.

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Hector is said to have the menos ‘mental power’ of fire itself. See the comment on I.12018, where it is noted that forces of nature can have a mind of their own, as it were, because they are connected to the mental power of divinities who control the cosmos and to whom humans using their own mental power can pray for the activation of such control. One such natural force is fire, as at I.06.182 and here at I.17.565.

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Leonard Muellner

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

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