Homer Iliad 13.673

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Nor knew great Hector how his legions yield,
845
(Wrapp'd in the cloud and tumult of the field;)
Wide on the left the force of Greece commands,
And conquest hovers o'er th' Achaian bands:
With such a tide superior virtue sway'd,
And he that shakes the solid earth, gave aid.
850
But in the centre Hector fix'd remain'd,
Where first the gates were forc'd, and bulwarks gain'd;
There, on the margin of the hoary deep,
(Their naval station where th' Ajaces keep,
And where low walls confine the beating tides,
855
Whose humble barrier scarce the foe divides;)
Where late in fight both foot and horse engag'd,
And all the thunder of the battle rag'd,)
There join'd, the whole Boeotian strength remains,
The proud Ionians with their sweeping trains,
860
Locrians and Phthians, and th' Epeian force;
But, join'd, repel not Hector's fiery course.
The flower of Athens, Stichius, Phidas led,
Bias and great Menestheus at their head.
Meges the strong th' Epeian bands controll'd,
865
And Dracius prudent, and Amphion bold;
The Phthians Medon, fam'd for martial might,
And brave Podarces, active in the fight.
This drew from Phylacus his noble line,
Iphiclus' son; and that, Oïleus, thine:
870
(Young Ajax' brother, by a stolen embrace;
He dwelt far distant from his native place;
By his fierce step-dame from his father's reign
Expell'd and exil'd for her brother slain:)
These rule the Phthians, and their arms employ,
875
Mix'd with Boeotians, on the shores of Troy.

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.) — 13.673 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.) — 13.673 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.) — 13.701 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 13.673 focus
Thus then did they fight as it were a flaming fire. But Hector beloved of Zeus had not yet heard, and did not know [675] that the Argives were making havoc of his men on the left wing of the battle, where the Achaeans before long would have triumphed over them, so vigorously did Poseidon cheer them on and help them. He therefore held on at the point where he had first forced his way through the gates [680] and the wall, after breaking through the serried ranks of Danaan warriors. It was here that the ships of Ajax and Protesilaos were drawn up by the seashore; here the wall was at its lowest, and the fight both of man and horse raged most fiercely. [685] The Boeotians and the Ionians with their long khitons, the Locrians, the men of Phthia, and the famous force of the Epeioi could hardly stay flame-like Hector as he rushed on towards the ships, nor could they drive him from them, for he was as a wall of fire. The chosen men of the Athenians were in the van, [690] led by Menestheus, son of Peteos, with whom were also Pheidas, Stikhios, and stalwart Bias: Meges, son of Phyleus, Amphion, and Drakios commanded the Epeioi, while Medon and staunch Podarkes led the men of Phthia. Of these, Medon was bastard son to Oïleus the godlike [695] and brother of Ajax, but he lived in Phylake away from his own country, for he had killed the brother of his stepmother Eriopis, the wife of Oïleus; the other, Podarkes, was the son of Iphiklos, son of Phylakos. These two stood in the van of the great-hearted Phthians, [700] and defended the ships along with the Boeotians.
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 13.673 focus
Yet deeply moved was Paris at his death,
For he had been Harpalion's guest among
The Paphlagonians. Grieving for the slain,
He sent a brazen arrow from his bow.
830
Now there was one Euchenor, rich and brave,
The son of Polyïdus, hoary seer;
His dwelling was in Corinth, and he came,
Forewarned and conscious of his fate, to Troy;
For often Polyïdus, good old man,
835
Warned him that he within his palace halls
Should perish by a grievous malady,
Or else be slain by Trojan hands beside
The Grecian fleet. So, to escape at once
The censure of the Achaians and disease,
840
He came, lest he in after times might rue
His choice. And now between the jaw and ear
Did Paris smite him; from the warrior's limbs
Life fled, and darkness gathered o'er his eyes.
And then they fought; like a devouring fire
845
That battle was; but Hector, dear to Jove,
Had not yet learned that on the left the Greeks
Made havoc of his men; for in that hour
The Greeks had almost made the victory theirs,
So greatly had the god who shakes the shores
850
Kindled their courage, and with his own arm
Brought timely aid. Still Hector, pressing on
Where first he leaped within the gates and wall,
Broke the close phalanxes of shielded Greeks.
There, ranged beside the hoary deep, the ships
855
Of Ajax and Protesilaus lay.
The wall that guarded them was low, and there
Warriors and steeds in fiercest conflict met;
There the Bœotians, there in their long robes
The läonians, there the Locrians, there
860
The men of Phthia, and the Epeians famed
For valor, held back Hector, struggling on
To reach the ships, yet found they had no power
To drive the noble warrior from the ground,
For he was like a flame. The chosen men
865
Of Athens formed the van. Menestheus, son
Of Peteus, was their leader, after whom
Phidas and Stichius followed, and with them
The gallant Bias. Meges, Phyleus' son,
With Dracius and Amphion, marshalled there
870
The Epeians; while the Phthian band were led
By Medon and Podarces, warlike chief.
And Medon was the great Oïleus' son,
And brother of the lesser Ajax, born
Without the tie of wedlock, and he dwelt
875
Far from his native land, in Phylacè;
For by his violent hand the brother died
Of Eryopis, whom Oileus made
His lawful spouse. Podarces was the son
Of Iphiclus, and dwelt in Phylace.
880
These, at the head of Phthia's valiant youth,
And cased in massive armor, fought beside
Bœotia's warriors for the Grecian fleet.
But Ajax swift of foot, Oileus' son,
From him of Telamon departed not
885
Even for an instant. As when two black steers
Of equal vigor o'er a fallow draw
The strongly jointed plough, till near their horns
Streams the warm sweat; the polished yoke alone
Holds them asunder, as they move along
890
The furrow, and the share divides the soil
That lies between them; - so the heroic twain
Kept near each other. Many men and brave
Followed to Troy the son of Telamon
As his companions, and, when weariness
895
Came o'er his sweaty limbs, relieved their chief
Of his broad buckler. But the Locrian host
Attended not Oileus' great-souled son,
Nor could they ever venture to engage
In combat hand to hand. No brazen helms
900
Were theirs, with horse-hair plumes, no orbèd shields,
Nor ashen spears. They came with him to Troy,
Trusting in their good bows, and in their slings
Of twisted wool, from which they showered afar
Stones that dispersed the phalanxes of Troy.
905
The chieftains Ajax, warring in the van,
Clad in their shining armor, fought to check
The Trojans and their leader, brazen-mailed,
While in the rear the Locrians lurked unseen,
And sent their shafts, so that the men of Troy,
910
All order lost, were fain to cease from fight.
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 13.673 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 13.673 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 13.673 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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