Homer Iliad 17.516

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He spoke, and high the sounding javelin flung,
Which pass'd the shield of Aretus the young;
585
It pierc'd his belt, emboss'd with curious art;
Then in the lower belly stuck the dart.
As when a ponderous axe, descending full,
Cleaves the broad forehead of some brawny bull;
Struck 'twixt the horns, he springs with many a bound,
590
Then tumbling rolls enormous on the ground:
Thus fell the youth; the air his soul receiv'd,
And the spear trembled as his entrails heav'd.

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.) — 17.516 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.) — 17.516 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.) — 17.543 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 17.516 focus
He poised and hurled as he spoke, whereon the spear struck the round shield of Aretos, and went right through it for the shield stayed it not, so that it was driven through his belt into the lower part of his belly. [520] As when some sturdy youth, axe in hand, deals his blow behind the horns of an ox and severs the tendons at the back of its neck so that it springs forward and then drops, even so did Aretos give one bound and then fall on his back the spear quivering in his body till it made an end of him. [525] Hector then aimed a spear at Automedon but he saw it coming and stooped forward to avoid it, so that it flew past him and the point stuck in the ground, while the butt-end went on quivering till Arēs robbed it of its force. [530] They would then have fought hand to hand with swords had not the two Ajaxes forced their way through the crowd when they heard their comrade calling, and parted them for all their fury—for Hector, Aeneas, and godlike Chromios were afraid and drew back, [535] leaving Aretos to lie there struck to the heart. Automedon, peer of fleet Arēs, then stripped him of his armor and vaunted over him saying, “I have done little to assuage my sorrow [ akhos] for the son of Menoitios, for the man I have killed is not so good as he was.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 17.516 focus
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 17.516 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 17.516 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 17.516 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 17 focus

New Alexandria Commentaries

Douglas Frame

example of opposition between of halonai and kaktámen. Compare to Il. XII.172

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comment on aspersions cast on Menelaus’ reputation

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Gregory Nagy

The main preoccupation of the Achaeans here in Iliad 17 is to recover the corpse of Patroklos. Their efforts are understandable, in that they are showing their sense of solidarity by trying to rescue from harm the body of a fellow warrior who has fallen in battle. But the motivation here goes deeper. Patroklos is a cult hero in the making, and the corpses of heroes are essential for establishing hero cults in their honor. And the foreseen status of Patroklos as cult hero prefigures a comparable status for Achilles himself beyond the Iliad.

draft js image errorCopperplate etching (1795) by Tommaso Piroli, after a drawing (1793) by John Flaxman.Photographed/scanned by H.-P.Haack (Antiquariat Dr. Haack Leipzig) [CC BY 3.0 (http://creativecommons.org/licenses/by/3.0) or Public domain], via Wikimedia Commons.

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Apollo, disguised as a Trojan, is claiming that Zeus still ‘wishes’, as expressed by the verb bouletai at I.17.331, to give nīkē ‘victory’ to the Trojans instead of the Achaeans, I.17.332. On the basis of what is humanly perceivable by the Trojan whom the god is impersonating here, this claim is still true, but the truth of the claim is not to last.

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Yet another retrospective: Patroklos has been killed as a therapōn of Achilles.

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Thetis, the divine mother of Achilles, had foretold some things to her mortal son, but she did not foretell the death of Patroklos, described here as the philtatos ‘nearest and dearest’ of all the hetairoi ‘companions’ of Achilles. For Achilles, his ascending scale of affection evolves in such a way as to show that Patroklos turns out to be at the very top of this scale. See the comments on I.09.193–198, I.09.522, I.09.524–599, I.09.642. In those passages, it still seems as if the three companions who approach Achilles as ambassadors should be at the very top of his scale.

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The Hellespont is pictured here, in a general way, as the station of Achilles.

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The horses that draw the chariot of Achilles are energized by the menos ‘mental power’ that Zeus literally breathes into them. Their animal mentality can now enable them to perform physically what they need to do, which is, to draw the chariot of Achilles away from danger. In other contexts, heroes are energized by the menos ‘mental power’ that gods breathe into them, and such an enhanced human mentality enables them to perform physically their heroic deeds. See the comments on I.10.482, I.11.508, I.12.018, I.15.059–060, I.15.262.

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Automedon, who has been the chariot driver for Patroklos, calls out to Alkimedon to take his place as the driver, since he now wants to become the chariot fighter, thus stepping off the platform of the chariot, as indicated by the verb apobainein ‘step off’, I.17.480. For background on apobatic maneuvers in chariot warfare, see Nagy 2015.05.01, 2015.05.08, 2015.05.15, 2015.05.20. The new relationship of Automedon and Alkimedon as chariot fighter and chariot driver respectively is relevant to the potential function of the chariot driver as a ritual substitute for the chariot rider. See the comment on I.04.227.

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The name of Îris (῏Ιρις), the goddess who functions as divine messenger, is a “speaking name” (nomen loquens), deriving from the root uī- as in īs ‘force, violence, strength’. This word īs and also the word biē, which likewise means ‘force, violence, strength’, is conventionally associated with the power of winds, as at I.17.739 and at I.16.213 respectively. Likewise, the goddess Iris herself is powered by windspeed, as we see from the expression podēnemos ōkea Îris* (ποδήνεμος ὠκέα Ἶρις) ‘Iris swift with feet of wind’ at I.18.196 and elsewhere.

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Hector is said to have the menos ‘mental power’ of fire itself. See the comment on I.12018, where it is noted that forces of nature can have a mind of their own, as it were, because they are connected to the mental power of divinities who control the cosmos and to whom humans using their own mental power can pray for the activation of such control. One such natural force is fire, as at I.06.182 and here at I.17.565.

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Leonard Muellner

in the discussion of the rationale of the classification of the attestations of eukhesthai + dative

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as a parallel to the collocation of elpomai and exelaan that Zenodotus has, in the context of analyzing Allen’s text at I.08.526 vs. Zenodotus’s version of the verse

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switch from Dii patri to Dii t’alloisin te theoisin, in the context of analyzing Allen’s text at I.08.526 vs. Zenodotus’s version of the verse

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in a list of examples of eukhesthai + dative (formulas which report prayers)

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analysis of the formulas with the three places where eukhesthai + dative has the shape eukh ˘ ˘ – [=short short long], as in this verse

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

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