Homer Iliad 13.295

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Swift as the word bold Merion snatch'd a spear,
And, breathing slaughter, follow'd to the war.
So Mars armipotent invades the plain,
(The wide destroyer of the race of man;)
385
Terror, his best-lov'd son, attends his course,
Arm'd with stern boldness, and enormous force;
The pride of haughty warriors to confound,
And lay the strength of tyrants on the ground:

Iliad. Homer. London. 1863.

Sponsored by Perseus Project, Tufts University.

Current edition Experimental

English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) (English) (English (Alexander Pope, 1720, ed. Watson, 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.) — 13.295 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.) — 13.295 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.) — 13.266 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 13.295 focus
Then Meriones, peer of manslaughtering Arēs, went to the tent and got himself a spear of bronze. He then followed after Idomeneus, big with great deeds of valor. As when baneful Arēs rushes forth to battle, and his son Panic, so strong [300] and dauntless, goes with him, to strike terror even into the heart of a hero—the pair have gone from Thrace to arm themselves among the Ephyroi or the brave Phlegyai, but they will not listen to both the contending armies of warriors, and will give victory to one side or to the other—even so did Meriones and Idomeneus, chiefs of men, [305] go out to battle clad in their bronze armor. Meriones was first to speak. “Son of Deukalion,” said he, “where would you have us begin fighting? On the right wing of the army of warriors, in the center, or on the left wing, [310] where I take it the flowing-haired Achaeans will be weakest?”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 13.295 focus
He spake. Meriones, like Mars in port
360
And swiftness, hastened to the tent and brought
A brazen spear, and joined Idomeneus,
Eager for battle. As the god of war,
The man-destroyer, comes into the field,
With Terror, his strong-limbed and dauntless son,
365
Following and striking fear into the heart
Of the most resolute warrior, when from Thrace
They issue armed against the Ephyri,
Or else against the Phlegyans large of soul,
And hearken not to both the hosts, but give
370
To one the victory; so Meriones
Advanced to battle with Idomeneus,
Leaders of heroes both, and both equipped
In glittering helms. And first Meriones
Spake and addressed his fellow-warrior thus:
375
"Son of Deucalion, at which point wilt thou
Enter the throng? Upon the army's right,
Its centre, or its left? The long-haired Greeks
Seem most to need our aid upon the left."
Then spoke Idomeneus, in turn, the prince
380
Of Cretans: "At the centre of the fleet
Are others who will guard it. Posted there
Are either Ajax and the most expert
Of Grecian archers, Teucer, not less skilled
In standing fight, and amply will they task
385
The arm of Hector, Priam's son, though bent
On desperate conflict, and though passing fierce.
With all his fierceness, he will find it hard
To quell their prowess, never yet o'ercome,
And fire the ships, unless Saturnian Jove
390
Himself should cast on them the flaming torch.
Nor yet will Telamonian Ajax yield
To any man of mortal birth, or reared
Upon the grains of Ceres, or whom brass
Or ponderous stones can wound. He would not own
395
The warlike son of Peleus mightier
Than he in standing fight, although in speed
He vies not with him. Lead us then to join
The army's left, that we may learn at once
Whether our fate in battle shall confer
400
Glory on other men, or theirs on us."
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 13.295 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 13.295 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 13.295 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 13 focus

Notes on the current edition

Iliad

1. A people to the south of Thessaly. The Ephyrians were the inhabitants of Ephyre, a city of that country.

New Alexandria Commentaries

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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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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Leonard Muellner

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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