Homer Iliad 13.640

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This said, he seiz'd (while yet the carcass heav'd)
The bloody armour, which his train receiv'd:
Then sudden mix'd among the warring crew,
And the bold son of Pylæmenes slew.
Harpalion had through Asia travell'd far,
805
Following his martial father to the war;
Through filial love he left his native shore,
Never, ah never, to behold it more!
His unsuccessful spear he chanc'd to fling
Against the target of the Spartan king;
810
Thus of his lance disarm'd, from death he flies,
And turns around his apprehensive eyes.
Him, through the hip transpiercing as he fled,
The shaft of Merion mingled with the dead.
Beneath the bone the glancing point descends,
815
And, driving down, the swelling bladder rends:
Sunk in his sad companions' arms he lay,
And in short pantings sobb'd his soul away,
(Like some vile worm extended on the ground,)
While life's red torrent gush'd from out the wound.
820

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.) — 13.640 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.) — 13.640 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)) — 13.640 focus
So saying blameless Menelaos stripped the bloodstained armor from the body of Peisandros, and handed it over to his men; then he again ranged himself among those who were in the front of the fight.
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 13.640 focus
So spake the illustrious man, and, having stripped
The bloody armor from the dead, he gave
The spoil to his companions, and rejoined
The warriors in the van. Harpalion then,
805
A son of King Pylæmenes, with whom
He left his home to join the war at Troy,
Assaulted him. He never saw again
His native land. Close to Atrides' shield,
He struck it in the centre with his lance,
810
Yet could not drive the weapon through the brass,
And backward shrank, in fear of death, among
His comrades, looking round him lest some foe
Should wound him with the spear. Meriones
Let fly a brazen arrow after him,
815
Which, entering his right flank below the bone,
Passed through and cleft the bladder. Down he sank
Where the shaft struck him, breathing out his life
In the arms of his companions. Like a worm
He lay extended on the earth; his blood
820
Gushed forth, a purple stream, and steeped the soil.
The large-souled Paphlagonians came around,
And placed him in a chariot, sorrowing,
And bore him to the gates of sacred Troy.
The father followed weeping, but no hand
825
Was raised to avenge the slaughter of his son.
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 13.640 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 13.640 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 13.640 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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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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analysis of Hektor and Polydamas in terms of the twin myth

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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)

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citation of formulaic use of haloûsá te perthoménē te as example where halṓō means “to be seized” in Homer

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

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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.

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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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Hector here is said to be īsos or ‘equal’ to Ares. This kind of equating of a hero with the war god will figure prominently in future scenes of mortal combat.

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Here is a working translation: ‘|825 If only I could be the child of aegis-bearing Zeus |826 for all days to come, and the Lady Hērā could be my mother, |827 and if only I could be honored [tiesthai] just as Athena and Apollo are honored, |828 —as surely as this day brings misfortune to the Argives, |829 all of them’ (|825 εἰ γὰρ ἐγὼν οὕτω γε Διὸς πάϊς αἰγιόχοιο |826 εἴην ἤματα πάντα, τέκοι δέ με πότνια Ἥρη, |827 τιοίμην δ’ ὡς τίετ’ Ἀθηναίη καὶ Ἀπόλλων, |828 ὡς νῦν ἡμέρη ἥδε κακὸν φέρει Ἀργείοισι |829 πᾶσι μάλ’). Hector expresses his aspiration to be immortal—not only to be the son of the divinities Zeus and Hērā but also to be divine just as Athena and Apollo are divine. On the syntax of the wording here, see the comment on I.18.464–466. Hector’s aspiration typifies a pattern of antagonism between immortal and mortal, divinity and hero: see the comments at I.08.538–541 and, further back, at I.06.286–311.

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Hector’s threat, to feed to dogs and birds the corpses of the Achaeans that he expects to kill, shows that he is ready to descend to the depths of brutality, matching the horror of such a prospect as expressed at the very beginning of the epic, Ι.001.003–005.

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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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analysis of the application of isos Arēi (and variants) to heroes in their aristeiai

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in the context of analyzing the only place in the Homeric corpus where a dative noun after eukhesthai is not a god/gods (but Hektor, and these verses among references to his ‘godhead’) [MRBTP: 'ff']

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