Homer Iliad 17.597

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Then trembled Greece: the flight Peneleus led;
For, as the brave Boeotian turn'd his head
To face the foe, Polydamas drew near,
And raz'd his shoulder with a shorten'd spear:
By Hector wounded, Leïtus quits the plain,
680
Pierc'd through the wrist; and, raging with the pain,
Grasps his once formidable lance in vain.

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.) — 17.597 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.) — 17.597 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.) — 17.626 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 17.597 focus
The panic was begun by Peneleos the Boeotian, for while keeping his face turned ever towards the foe he had been hit with a spear on the upper part of the shoulder; a spear thrown by Polydamas had grazed the top of the bone, [600] for Polydamas had come up to him and struck him from close at hand. Then Hector in close combat struck Leitos, son of noble Alektryon, in the hand by the wrist, and disabled him from fighting further. He looked about him in dismay, knowing that never again should he wield spear in battle with the Trojans. [605] While Hector was in pursuit of Leitos, Idomeneus struck him on the breastplate over his chest near the nipple; but the spear broke in the shaft, and the Trojans cheered aloud. 608 He [= Hector] threw his spear at Idomeneus son of Deukalion. 609 He [= Idomeneus] was standing in his chariot. He [= Hector] just barely missed his target. [610] Instead, he struck the follower [ opāōn] and charioteer [ hēniokhos] of Mērionēs, 611 Koiranos was the man’s name, who had followed [ hepesthai] him [= Mērionēs], coming from the city of Lyktos. 612 For he [= Mērionēs], from the start, had come [to the battleground] on foot when he had come away from the ships with their curved prows and sterns. 613 That is how he [= Mērionēs] had come. And he [= Mērionēs] would have handed over to the Trojans a mighty victory [if he had been the one who got killed, and] 614 if Koiranos had not been the one who drove with speed the swift horses. [615] He [= Koiranos] had come as a light of salvation for him [= Mērionēs], preventing this day from becoming the pitiless day [of death] for him [= Mērionēs], 616 while he himself [= Koiranos] lost his own life at the hands of Hector, slayer of men. 617 Yes, he [= Hector] struck him [= Koiranos], hitting him right under the jaw and ears. His teeth were pried loose, 618 pushed in by the tip of the spear, which split his tongue right down the middle. 619 He fell from the chariot, dropping the reins to the ground. [620] But Mērionēs picked them up in his hands, 621 having leaned over, from the ground, and he spoke these words to Idomeneus: 622 “Give the horses a lash of the whip right now and keep whipping them until you get all the way back to the swift ships. 623 Even you must know by now that victory no longer belongs to the Achaeans.” 624 That is what he [= Mērionēs] said, and Idomeneus gave the horses with the beautiful manes a lash of the whip [625] as they sped toward the hollow ships, since by now his spirit was invaded by fear.
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 17.597 focus
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 17.597 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 17.597 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 17.597 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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The news of the death of Patroklos is being poetically formulated here. This death is a pēma ‘pain’, I.17.688, which a god has ‘rolled’ down, as expressed by way of the verb kulindein, upon the Achaeans. See the comment on I.11.347, where we see that this pain is pictured as some boulder that has broken away from the heights above and is now about to crush anyone and anything that stands in the way. And what is this pain? It is the death of the ‘best of the Achaeans’, who is identified here as Patroklos, ritual substitute of Achilles. And the pain caused by this death will cause in turn a pothē ‘longing’ for the hero who has fallen. This noun pothē ‘longing’, like the verb potheîn ‘long for’, evokes the feelings of those who worship cult heroes: see the comment on I.02.695–709.

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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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