Homer Iliad 17.567

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Pleas'd to be first of all the powers address'd,
She breathes new vigour in her hero's breast,

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.) — 17.567 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.) — 17.567 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)) — 17.567 focus
Owl-vision Athena was pleased at his having named herself before any of the other gods. Therefore she put strength into his knees and shoulders, [570] and made him as bold as a fly, which, though driven off will yet come again and bite if it can, so dearly does it love man’s blood—even so bold as this did she make him as he stood over Patroklos and threw his spear. [575] Now there was among the Trojans a man named Podes, son of Eëtion, who was both rich and valiant. Hector held him in the highest honor in the district [ dēmos], for he was his comrade and boon companion; the spear of Menelaos struck this man in the belt just as he had turned in flight, and went right through him. [580] Whereon he fell heavily forward, and fair-haired Menelaos, son of Atreus, drew off his body from the Trojans into the ranks of his own people.
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 17.567 focus
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 17.567 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 17.567 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 17.567 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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Even at this relatively late stage in the plot of the Iliad, Zeus is still being perceived as giving nīkē ‘victory’ to the Trojans, not to the Achaeans.

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Once again, Patroklos is described here as the philtatos ‘nearest and dearest’ of all the hetairoi ‘companions’ of Achilles. In his ascending scale of affection, then, Achilles holds Patroklos at the very top. See the comment on I.17.411.

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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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