Homer Iliad 13.560

View: By Book
The son of Asius, Adamas, drew near,
710
And struck his target with the brazen spear,
Fierce in his front; but Neptune wards the blow,
And blunts the javelin of the deluded foe.
In the broad buckler half the weapon stood;
Splinter'd on earth flew half the broken wood.
715
Disarm'd, he mingled in the Trojan crew;
But Merion's spear o'ertook him as he flew,
Deep in the belly's rim an entrance found,
Where sharp the pang, and mortal is the wound.
Bending he fell, and, doubled to the ground,
720
Lay panting. Thus an ox, in fetters tied,
While death's strong pangs distend his labouring side,
His bulk enormous on the field displays;
His heaving heart beats thick, as ebbing life decays.
The spear the conqueror from his body drew,
725
And death's dim shadows swam before his view.
Next brave Deïpyrus in dust was laid:
King Helenus wav'd high the Thracian blade, 1
And smote his temples with an arm so strong,
The helm fell off, and roll'd amid the throng;
730
There, for some luckier Greek it rests a prize,
For dark in death the godlike owner lies!
With raging grief great Menelaus burns,
And, fraught with vengeance, to the victor turns;
That shook the ponderous lance, in act to throw,
735
And this stood adverse with the bended bow:
Full on his breast the Trojan arrow fell,
But harmless bounded from the plated steel.
As on some ample barn's well-harden'd floor,
(The winds collected at each open door,)
740
While the broad fan with force is whirl'd around,
Light leaps the golden grain, resulting from the ground:
So from the steel that guards Atrides' heart,
Repell'd to distance flies the bounding dart.
Atrides, watchful of th' unwary foe,
745
Pierc'd with his lance the hand that grasp'd the bow,
And nail'd it to the yew: the wounded hand
Trail'd the long lance that mark'd with blood the sand;
But good Agenor gently from the wound
750
The spear solicits, and the bandage bound;

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.) — 13.560 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.) — 13.560 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.) — 13.581 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 13.560 focus
As he was thus aiming among the crowd, he was seen by Adamas son of Asios, who rushed towards him and struck him with a spear in the middle of his shield, but Poseidon made its point without effect, for he grudged him the life of Antilokhos. One half, therefore, of the spear stuck fast like a charred stake [565] in Antilokhos’ shield, while the other lay on the ground. Adamas then sought shelter under cover of his men, but Meriones followed after and hit him with a spear midway between the private parts and the navel, where a wound is particularly painful to wretched mortals. [570] There did Meriones transfix him, and he writhed convulsively about the spear as some bull whom mountain herdsmen have bound with ropes of willow and are taking away perforce. Even so did he move convulsively for a while, but not for very long, till fighting Meriones came up and drew the spear [575] out of his body, and his eyes were veiled in darkness.
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 13.560 focus
The son of Asius, Adamas, beheld
The hero meditating thus, and struck,
In close attack, the middle of his shield
705
With a sharp brazen spear. The dark-haired god
Who rules the deep denied to Adamas
The life he sought, and weakened the hard stroke.
Part of the Trojan's weapon, like a stake
Hardened by fire, stood fixed within the shield,
710
Part lay on earth, and he who cast it slunk
Among his comrades to avoid his fate.
Meriones, pursuing with his spear,
Smote him between the navel and the groin,
Where deadliest are the wounds in battle given
715
To man's unhappy race. He planted there
The cruel blade, and Adamas, who fell,
Writhed panting round it, as a bullock bound
By cowherds on the mountain with strong cords
Pants as they lead him off against his will.
720
So wounded, Adamas drew heavy breath,
And yet not long. The brave Meriones,
Approaching, plucked the weapon forth, and night
Came o'er the eyes of Adamas. At hand
Stood Helenus, and struck Deipyrus
725
Upon the temple with his ponderous sword,
Of Thracian make, and cut the three-coned helm
Away, and dashed it to the ground; it rolled
Between a Grecian warrior's feet, who stooped
And took it up, while o'er its owner's eyes
730
The darkness gathered. Grieved at this, the son
Of Atreus, Menelaus great in war,
Rushed forward, threatening royal Helenus.
He brandished his sharp spear; the Trojan drew
His bow; advancing, one to hurl a lance,
735
And one to send an arrow. Priam's son
Let fly a shaft at Menelaus' breast.
The bitter missile from the hollow mail
Glanced off. As when from the broad winnowing-fan
On some wide threshing-floor the swarthy beans,
740
Or vetches, bound before the whistling wind
And winnower's force, so, bounding from the mail
Of gallant Menelaus, flew afar
The bitter shaft. Then Menelaus, great
In battle, smote the hand of Helenus
745
That held the polished bow; the brazen spear
Passed through the hand, and reached the bow, and there
Stood fixed, while Helenus, avoiding death,
Drew back among his comrades, with his hand
Held low, and trailing still the ashen stem.
750
Magnanimous Agenor from the wound
Drew forth the blade, and wrapped the hand in wool,
Carefully twisted, taken from a sling
Carried by an attendant of the chief.
To meet the glorious Menelaus sprang
755
Pisander, led by his unhappy fate
To perish, Menelaus! by thy hand
In that fierce conflict. When the two were near,
Advancing toward each other, Atreus' son
Took aim amiss; his spear flew far aside.
760
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 13.560 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 13.560 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 13.560 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 13 focus

Notes on the current edition

Iliad

1. The Thracian swords were very large and weighty.
2. The centre of their slings was wadded with the finest wool, which, yielding to the pressure of the stone, afforded it a secure lodgment till the moment of dismission. Cowper.

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”

source

example of laos as referring to one’s own in contexts where there is a contrast between “leader(s)” and those who “follow”

source

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

source

evidence for the description of D.B. Monro’s understanding of the verb anései, as a compound verb meaning “to place” or “set upon”

source

comparison of Ionians to Phaeacians (in terms of their fame for their dress)

source

analysis of the name “Ionian” and its wide use arising from the Panionic league, here, its only occurrence in Homer where it means Athenian

source

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

source

example of laos as referring to one’s own in contexts where there is a contrast between “leader(s)” and those who “follow”

source

analysis of Hektor and Polydamas in terms of the twin myth

source

comparison of Nestor and Polydamas, the counselors on their respective sides, in terms of noos (in the context of interpreting them in terms of the twin myth)

source
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.

source

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.

source

The lightning made by Zeus is a sēma ‘sign, signal’ that needs to be interpreted.

source

In the immediate context, where Meriones is highlighted as therapōn of Idomeneus, only the surface meaning, ‘attendant’, is evident.

source

Here the title ‘best of the Achaeans’ is narrowed in scope: Teukros is ‘best of the Achaeans’ in archery.

source

Idomeneus together with Meriones as his therapōn ‘attendant, ritual substitute’ take their stand side by side on the battlefield.

source

The role of Zeus in awarding nīkē ‘victory’ is primary, while the corresponding role of Athena is secondary.

source

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.

source

Variants like stenakhonta and stenakhonte at I.13.423 can be seen as formulaic—in terms of the overall system of Homeric diction.

source

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.

source

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.

source

Besides Achilles, another epic hero who experiences mēnis ‘anger’ is Aeneas, and this hero’s anger is directed at the king Priam.

source

A nameless therapōn is mentioned here in passing: he happens to be the ‘attendant’ of the hero Agenor.

source

See the anchor comment at I.12.198 on: Battle for the Ships, fire of Hector, breaking through the Wall of the Achaeans.

source

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.

source

To be added is a relevant comment.

source

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.

source

Here is the only direct reference to Ionians in Homeric Iliad and Odyssey. The juxtaposition of Ionians with Boeotians is significant.

source

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.

source

It is significant that the Ionians, mentioned only at I.13.685, are drawn into proximity with the Athenians.

source

It is also significant that the Ionians and Athenians are together drawn into proximity with the Boeotians.

source

It is said here that the nóos ‘mind’, I.13.732, enables the hero to ‘recognize’, gignōskein, I.13.734.

source

The taunting here of Agamemnon by Sthenelos, chariot driver of Diomedes, recalls the epic traditions of the Epigonoi = Sons-of-the-Seven-against-Thebes. See also I.02.119–130 and the comments on those verses.

source
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)

source

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

source

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

source

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)

source

analysis of the meaning of eukhesthai (formulas) in statements that the speaker has killed the warrior he stands over

source

in a list of secular eukhesthai indicating direct speech (concluding speech)

source

analysis of the metaphor of binding for “killing” of an immortal etc., and here, thunderbolt binding a warrior

source

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)

source

in a list of secular eukhesthai reporting speech (absolute usage)

source

in a list of usages contextually parallel to the death-eukhesthai usage

source

in a list of secular eukhesthai indicating direct speech (introducing speech)

source

in a list of occurrences of the figura etymologica ‘eukhomenos epos ēuda’ in Homeric Greek (in comparison of the figure in Indo-Iranian)

source

list of instances when mortals (and narrator and gods) utter the root noun mēnis

source

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']

source

in the list of offenses that (threaten to) incur mēnis

source

comment on the violent consequences of crossing Zeus xeinios (in the context of analyzing eukhesthai einai + hiketēs formulas)

source

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

source

analysis of instances of eukhesthai + aorist infinitive

source