Homer Iliad 13.526

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Now, where in dust the breathless hero lay,
For slain Ascalaphus commenc'd the fray.
665
Deïphobus to seize his helmet flies,
And from his temples rends the glittering prize:
Valiant as Mars, Meriones drew near,
And on his loaded arm discharg'd his spear.
He drops the weight, disabled with the pain;
670
The hollow helmet rings against the plain.
Swift as a vulture leaping on his prey,
From his torn arm the Grecian rent away
The reeking javelin, and rejoin'd his friends.
His wounded brother good Polites tends;
675
Around his waist his pious arms he threw,
And from the rage of combat gently drew:
Him his swift coursers, on his splendid car,
Rapt from the lessening thunder of the war;
To Troy they drove him, groaning, from the shore,
680
And sprinkling, as he pass'd, the sands with gore.

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.) — 13.526 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.) — 13.526 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)) — 13.526 focus
Meanwhile men fought furiously about the body. Deiphobos tore the helmet from off his head, but Meriones sprang upon him, and struck him on the arm with a spear so that the visored [530] helmet fell from his hand and came ringing down upon the ground. Then Meriones sprang upon him like a vulture, drew the spear from his shoulder, and fell back under cover of his men. Then Polites, own brother of Deiphobos passed his arms around his waist, [535] and bore him away from the battle till he got to his horses that were standing in the rear of the fight with the chariot and their driver. These took him towards the city groaning and in great pain, with the blood flowing from his arm.
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 13.526 focus
Deiphobus had torn away
The slain man's shining helm, when suddenly
Meriones sprang forward, spear in hand,
And smote him on the arm; the wounded limb
Let fall the helm, resounding as it fell,
665
And with a vulture's leap Meriones
Rushed toward him, plucking out from the torn flesh
The spear, and falling back among the crowd.
Polites, brother of the wounded, threw
Both arms around his waist, and bore him off
670
From the loud din of conflict, till he reached
His swift-paced steeds, that waited in the rear
Of battle, with their chariot nobly wrought
And charioteer. These took him back to Troy,
Heavily groaning and in pain, the blood
675
Yet gushing from the newly wounded limb.
Still fought the other warriors, and the noise
Of a perpetual tumult filled the air.
Æneas, rushing upon Aphareus,
Caletor's son, who turned to face him, thrust
680
A sharp spear through his throat. With drooping head,
And carrying shield and helmet to the ground,
He fell, and rendered up his soul in death.
Antilochus, as Thoön turned away,
Attacked and smote him, cutting off the vein
685
That passes through the body to the neck.
This he divided sheer; the warrior fell
Backward, and lay in dust, with hands outstretched
To his beloved friends. Antilochus
Flew to the slain, and from his shoulders stripped
690
The armor, casting cautious glances round;
While toward him pressed the Trojans on all sides,
Striking the fair broad buckler with their darts,
Yet could not even score with pointed brass
The tender skin of Nestor's son; for still
695
Neptune, the shaker of the sea-coast, kept
Watch o'er him while the weapons round him showered.
Yet he withdrew not from his foes, but moved
Among the crowd, nor idle was his spear,
But wielded right and left, and still he watched
700
With resolute mind the time to strike the foe
At distance, or assault him near at hand.
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 13.526 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 13.526 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 13.526 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 13 focus

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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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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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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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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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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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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