One difficulty that has puzzled and divided commentators on Iliad 10 is the question of whether or not Odysseus and Diomedes do indeed take the chariot or whether they ride only the horses back to the Achaean camp. That ἵπποι is used in Homeric diction for both “horses” and “horses and chariot” adds to the confusion here. We have seen Odysseus untie the horses from the chariot rail and tie them together (10.498–499, see 10.475 for where the horses had been tied). We have also seen Diomedes contemplate taking the chariot (10.504–505). But did he take it? Leaf’s comment on 10.513 in his first edition (1886) says that ἵππων must mean the horses and chariot, because of the plural and because horseback riding happens only in similes, never in narrative in Homeric epic. In his reasoning, the option of killing more Thracians that Diomedes had been pondering is forbidden by Athena’s injunction to leave, and so, by default, the first option of taking the chariot has been followed. In his second edition (1900–1902), however, Leaf says that a general view of the passage leads to the conclusion that the heroes ride the horses themselves, and that this riding is “among the marks of lateness in this book.” Shewan (1911:180) notes that there is no consensus on whether they ride or drive, but argues that riding would not prove Iliad 10 to be late. He says that he first thought they ride the horses, but is now convinced that they drive the chariot (1911:274). He goes on to consider the phrase ἵππων ἐπεβήσετο and other details of the episode as well as arguments for and against either the riding of the horses or the taking of the chariot (1911:274–278).
These questions and disputes continue in more recent examinations of the passage. Anderson (1975), writing about chariot use in the Iliad, argues that Diomedes and Odysseus are riding horseback even though the poet uses formulas (like the verb ἐπιβαίνω here) that elsewhere are used for chariot driving. Because chariot driving is more common in the epics, “[t]he poet therefore had no ready-made set of formulae to describe riding when the need arose” (Anderson 1975:182). Although Odysseus seems throughout the episode to control both horses, as a driver would, Anderson cites a ninth-century Assyrian visual image that represents a warrior and attendant mounted on horses, and the attendant “seems to control both horses” (1975:183). Thus Anderson argues that the language used in this episode can be understood as horseback riding, and that horseback riding of this sort would have been known in the Bronze and early Iron Ages (1975:184), but his point is that any conclusion about either chariot driving or horseback riding in Homeric epic cannot be based on this one particular representation. Examining these same formulas, however, Stagakis (1985 and 1986) argues that they do seize the chariot and that they therefore drive the horses back. Hainsworth (1993:202–203) argues, as Anderson does, that the formulas are regularly used for chariot driving, but because the chariot is never mentioned again, we must assume that they are riding: “That we must imagine the heroes’ harnessing the horses to the chariot would imply an improbable ellipse after the detail of 498–502. Therefore the heroes do not take the chariot; they were after all in a hurry, and yoking a team of horses was not a simple operation, see 24.268–77” (Hainsworth 1993:203).
The intense scrutiny to which these phrases have been subjected, as well as the changes in interpretation by individual scholars, demonstrates just how intractable the question of whether or not they take the chariot is. Although we cannot necessarily resolve the question by considering it within the theme of ambush, we can note that a cattle-rustling or horse-stealing theme, such as we see at Iliad 11.669–684, seems to involve taking the animals alone. Because the themes of ambush and horse-stealing are closely related, the latter may explain the emphasis on the horses alone (so too might the traditional importance of Rhesos’ horses, see commentary on 10.436–437), even if the chariot is imagined to be taken. If they do ride, not drive, then that fact, as Shewan and Anderson have argued, would not be a sign of the “lateness” of composition. Rather, riding may instead be a signal of the horse-stealing theme, seen elsewhere in the Iliad only in Nestor’s reminiscences.