Homer Iliad 13.455

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The Trojan heard; uncertain, or to meet
Alone, with venturous arms, the king of Crete;
Or seek auxiliar force; at length decreed
To call some hero to partake the deed.
575
Forthwith Æneas rises to his thought;
For him, in Troy's remotest lines he sought,
Where he, incens'd at partial Priam, 1 stands,
And sees superior posts in meaner hands.
To him, ambitious of so great an aid,
580
The bold Deïphobus approach'd, and said:

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.) — 13.455 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.) — 13.455 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.) — 13.487 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 13.455 focus
Thus did he speak, and Deiphobos was in two minds, whether to go back and fetch some other Trojan to help him, or to take up the challenge single-handed. In the end, he thought it best to go and fetch Aeneas. 459 And he found him standing hindmost in the battle, [460] for he had anger [ mēnis] always against brilliant Priam, 461 because he [Priam] did not honor him [Aeneas], worthy that he was among heroes. Deiphobos went up to him and said, “Aeneas, prince among the Trojans, if you know any ties of kinship, help me now to defend the body of your sister’s husband; [465] come with me to the rescue of Alkathoös, who being husband to your sister brought you up when you were a child in his house, and now Idomeneus has slain him.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 13.455 focus
He spake. Deiphobus, irresolute,
Stood doubting whether to retreat and bring
Some other of the heroic sons of Troy
570
To aid him, or to try the fight alone.
As thus he mused, it seemed most wise to seek
Æneas. Him he found withdrawn among
The rear of the army, for he was displeased
With noble Priam, who had paid his worth
575
With light esteem. Deiphobus approached,
And thus with wingèd words accosted him:-
"Æneas, counsellor of Troy, if thou
Hadst ever a regard to him who was
Thy sister's husband, it becomes thee now
580
To avenge him. Follow me, and help avenge
Alcathoüs, guardian of thy tender years,
Slain by the spear of famed Idomeneus."
He spake; and at his words Æneas felt
His courage rise. Impatient for the fight,
585
He went to meet Idomeneus; yet fear
Fell not upon the Greek as if he were
A puny boy: he stood and kept his ground.
As, when a mountain boar, unterrified,
Waits in the wilderness the hunter-crew,
590
That come with mighty din, his bristly back
Rises, his eyes shoot fire, he whets his tusks,
And fiercely keeps both dogs and men at bay, -
So did Idomeneus, expert to wield
The spear, await Æneas hastening on
595
With fury. Not a backward step he made,
But called upon his warrior-friends aloud,
Looking at Aphareus, Ascalaphus,
Deïpyrus, Meriones, and last
Antilochus, all skilled in arts of war,
600
And thus exhorted them with winged words: -
"Haste hither, O my friends, and bring me aid.
I stand alone, in dread of the approach
Of swift Æneas, who comes fiercely on,
Powerful to slay, and in his prime of youth,
605
The highest vigor of the human frame.
Yet, were our years the same, that chief or I
Would quickly triumph at the other's cost."
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 13.455 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 13.455 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 13.455 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 13 focus

Notes on the current edition

Iliad

1. They say that Æneas became suspected by Priam on account of an oracle which prophesied that he should in process of time rule over the Trojans. Pope. Comp. B. xx. 220, 355.

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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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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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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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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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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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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