Homer Iliad 20.242

Samuel Butler (Translator)

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Such do I declare my blood and lineage, but as for excellence [ aretē], Zeus gives it or takes it as he will, for he is lord of all. And now let there be no more of this prating [245] in mid-battle as though we were children. 246 It is possible for the two of us to tell each other very many reproaches [ oneidos plural], 247 and not even a hundred-benched ship could bear their burden. 248 But the tongue of men is twisted, bearing many stories 249 of all kinds. And there is a manifold range of words [ epos plural] from place to place. [250] The sort of epos you say is just the thing that you will hear told about yourself. 251 But why must there be strife [ eris] and quarrels [ neikos plural] for the two of us 252 to make neikos against each other, like women 253 who are angry in a thūmos-devouring eris 254 and who make neikos against each other in the middle of the assembly, [255] saying many true things and many false. Anger urges them on. 256 But I am eager for battle and you will not deflect me from my strength with epos [plural] —therefore let us make trial of one another with our spears.”

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.) — 20.242 focus
Ζεὺς δʼ ἀρετὴν ἄνδρεσσιν ὀφέλλει τε μινύθει τε
ὅππως κεν ἐθέλῃσιν· ὃ γὰρ κάρτιστος ἁπάντων.
ἀλλʼ ἄγε μηκέτι ταῦτα λεγώμεθα νηπύτιοι ὣς
ἑσταότʼ ἐν μέσσῃ ὑσμίνῃ δηϊοτῆτος.
245
ἔστι γὰρ ἀμφοτέροισιν ὀνείδεα μυθήσασθαι
πολλὰ μάλʼ, οὐδʼ ἂν νηῦς ἑκατόζυγος ἄχθος ἄροιτο.
στρεπτὴ δὲ γλῶσσʼ ἐστὶ βροτῶν, πολέες δʼ ἔνι μῦθοι
παντοῖοι, ἐπέων δὲ πολὺς νομὸς ἔνθα καὶ ἔνθα.
ὁπποῖόν κʼ εἴπῃσθα ἔπος, τοῖόν κʼ ἐπακούσαις.
250
ἀλλὰ τί ἢ ἔριδας καὶ νείκεα νῶϊν ἀνάγκη
νεικεῖν ἀλλήλοισιν ἐναντίον ὥς τε γυναῖκας,
αἵ τε χολωσάμεναι ἔριδος πέρι θυμοβόροιο
νεικεῦσʼ ἀλλήλῃσι μέσην ἐς ἄγυιαν ἰοῦσαι
πόλλʼ ἐτεά τε καὶ οὐκί· χόλος δέ τε καὶ τὰ κελεύει.
255
ἀλκῆς δʼ οὔ μʼ ἐπέεσσιν ἀποτρέψεις μεμαῶτα
πρὶν χαλκῷ μαχέσασθαι ἐναντίον· ἀλλʼ ἄγε θᾶσσον
γευσόμεθʼ ἀλλήλων χαλκήρεσιν ἐγχείῃσιν.
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.) — 20.242 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)) — 20.242 focus
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 20.242 focus
‘Such is our race: 'tis fortune gives us birth,
290
‘But Jove alone endues the soul with worth:
‘He, source of power and might! with boundless sway,
‘All human courage gives or takes away.
‘Long in the field of words we may contend,
‘Reproach is infinite, and knows no end,
295
‘Arm'd or with truth or falsehood, right or wrong,
‘So voluble a weapon is the tongue;
‘Wounded, we wound; and neither side can fail,
‘For every man has equal strength to rail:
‘Women alone, when in the streets they jar,
300
‘Perhaps excel us in this wordy war;
‘Like us they stand, encompass'd with the crowd,
‘And vent their anger, impotent and loud.
‘Cease then: our business in the field of fight
‘Is not to question, but to prove our might.
305
‘To all those insults thou hast offer'd here
‘Receive this answer: 'tis my flying spear.’
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 20.242 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 20.242 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 20.242 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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