Homer Iliad 20.199

Samuel Butler (Translator)

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Then Aeneas answered, [200] “Son of Peleus! Do not hope to intimidate me with words [ epos plural] as if I were some child. 201 For I myself know clearly how to tell 202 reproaches [ kertomiai] and unseemly things. 203 We know each other’s lineage, we know each other’s parentage, 204 hearing the famed words [ epos plural] of mortal men. [205] But by sight you have never yet seen my parents, nor I yours. Men say that you are son to noble Peleus, and that your mother is Thetis, fair-haired daughter of the sea. I have noble Anchises for my father, and Aphrodite for my mother; [210] the parents of one or other of us shall this day mourn a son, for it will be more than silly talk that shall part us when the fight is over. Learn, then, my lineage if you will—and it is known to many.

Iliad. Homer. Samuel Butler (Translator). London. 1898.

Current edition Experimental

English (Butler, rev. Nagy et al., 2020) (OCR draft) (English) (English (Butler, rev. Nagy et al., 2020))

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.) — 20.199 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.) — 20.199 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.) — 20.199 focus
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 20.199 focus
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 20.199 focus
To this Anchises' son: ‘Such words employ
240
‘To one that fears thee, some unwarlike boy;
‘Such we disdain; the best may be defied
‘With mean reproaches, and unmanly pride:
‘Unworthy the high race from which we came,
‘Proclaim'd so loudly by the voice of fame;
245
‘Each from illustrious fathers draws his line;
‘Each goddess-born; half human, half divine.
‘Thetis' this day, or Venus' offspring dies,
‘And tears shall trickle from celestial eyes:
‘For when two heroes, thus deriv'd, contend,
250
‘'Tis not in words the glorious strife can end.
‘If yet thou farther seek to learn my birth,
‘(A tale resounded through the spacious earth,)
‘Hear how the glorious origin we prove
‘From ancient Dardanus, the first from Jove:
255
‘Dardania's walls he rais'd; for Ilion then
‘(The city since of many-languag'd men,)
‘Was not. The natives were content to till
‘The shady foot of Ida's fountful hill.
‘From Dardanus, great Erichthonius springs,
260
‘The richest once of Asia's wealthy kings;
‘Three thousand mares his spacious pastures bred, 1
‘Three thousand foals beside their mothers fed.
‘Boreas, enamour'd of the sprightly train,
‘Conceal'd his godhead in a flowing mane,
265
‘With voice dissembled to his loves he neigh'd,
‘And cours'd the dappled beauties o'er the mead:
‘Hence sprung twelve others of unrivall'd kind,
‘Swift as their mother mares and father wind.
‘These lightly skimming, when they swept the plain,
270
‘Nor plied the grass, nor bent the tender grain;
‘And when along the level seas they flew,
‘Scarce on the surface curl'd the briny dew.
‘Such Erichthonius was: From him there came
‘The sacred Tros, of whom the Trojan name.
275
‘Three sons renown'd adorn'd his nuptial bed,
‘Ilus, Assaracus, and Ganymed:
‘The matchless Ganymed, divinely fair,
‘Whom heaven, enamour'd, snatch'd to upper air,
‘To bear the cup of Jove: (ethereal guest,
280
‘The grace and glory of th' ambrosial feast.)
‘The two remaining sons the line divide:
‘First rose Laomedon from Ilus' side:
‘From him Tithonus, now in cares grown old,
‘And Priam, (blest with Hector, brave and bold;)
285
‘Clytius and Lampus, ever-honour'd pair;
‘And Hicetaon, thunderbolt of war.
‘From great Assaracus sprung Capys, he
‘Begat Anchises, and Anchises me,’ 2
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 20.199 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 20.199 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 20.199 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 20 focus

New Alexandria Commentaries

Gregory Nagy

Zeus convenes a council of divinities. Many gods and goddesses are invited, and they all assemble, I.20.005–006. Included are all kinds of local divinities who preside over locales of their own, such as gods of various rivers and goddesses of various wildlands, I.20.007–009. A detail is ostentatiously added here: all the river gods actually attend the council—with the notable exception of Ōkeanos, I.20.007. This council of the divinities, held on Mount Olympus, is different from other such councils, which normally exclude local divinities and include only those gods and goddesses who are imagined as living on Mount Olympus together with Zeus. What, then is this special occasion? Or, to put it in terms of the question that Poseidon asks of Zeus, I.20.015, what is the Will of Zeus here? In response, Zeus tells Poseidon that, yes, the Will of Zeus is now at work, I.20.020, and he proceeds to say what he wants to happen: while Zeus stays behind on Mount Olympus, the other divinities may now proceed to the battleground of the Trojan War, and they will be allowed to give their individual help to whichever side they favor, Trojan or Achaean, I.20.021–030. Accordingly, the divinities now travel to the battlefield, I.20.31–40, and they are listed as follows: Hērā, Athena, Poseidon, Hermes, Hephaistos, Ares, Apollo, Artemis, Leto, Xanthos, and Aphrodite. Included in this list, almost surreptitiously, is the local river god Xanthos, I.20.40. On the battlefield, the divinities line up in opposition to each other, and the matches that are highlighted are: Poseidon and Apollo at I.20.057–068, Ares and Athena at I.20.069 (also already at I.20.047–052), Hērā and Artemis at I.20.70–71, Leto and Hermes at I.20.072, Hephaistos and Xanthos at I.20.073–074. Missing, so far, from any further matchings is Aphrodite. Later, at I.21.415–433, we will see that this goddess does in fact get involved in the upcoming conflict of divinities, but not as a combatant in her own right. For the moment, what is most striking about this list of matchings is the prominence given to the river god Xanthos at I.20.073–074. And, as we learn here at I.20.074, the immortals call this river god Xanthos, but mortals call him Skamandros. See also the comment on I.02.811–815. This name Skamandros, latinized as Scamander, refers to the most important river in the region of Troy. On this river, see already the comments on I.08.220–227 and I.11.497–500. As we will see later, in the comment on I.21.001–021, the role of Scamander as the local river god of the Trojans is vitally important for the plot of Iliad 21.

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By now Achilles has a new set of armor, and he is ready to fight the Trojans. But his first major opponent seems to be a distraction. At least, our initial impression may lead us to think that there is a distraction going on here. The first major opponent of Achilles in Iliad 20 is Aeneas, hero of epic traditions that eventually became absorbed into the Aeneid of Virgil. Is this hero, we may ask, a truly worthy opponent of Achilles? Are the epic traditions that figure this son of Aphrodite / Venus truly worthy of the epic that is the Homeric Iliad? Once we examine more closely the oldest Greek epic traditions of Aeneas, it will become clear that this hero is indeed a most important opponent of Achilles, in that he represents ancient Greek epic traditions that are different from and antithetical to the epic tradition that prevailed in the Homeric Iliad as we know it. Not only does Aeneas challenge Achilles: even the epic traditions that figure Aeneas will challenge the epic traditions that figure Achilles. To say it another way, Aeneas represents a proto-Aeneid that challenges the proto-Iliad of Achilles. What makes Aeneas and his Aeneid—or, better, Aeneids—such a formidable challenge to Achilles is the enormous political prestige of the epic tradition that backs up Aeneas. By virtue of being the son of Aphrodite/Venus, Aeneas possesses a genealogical and dynastic charisma that threatens to overshadow the purely epic charisma of his Iliadic opponent Achilles.

draft js image error“Venus preventing her son Aeneas from killing Helen of Troy,” Luca Ferrari, circa 1650. Luca Ferrari [Public domain], via Wikimedia Commons.

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