Homer Iliad 21.64

ed. George Chapman

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Iliad. Homer. ed. George Chapman. London. 1887.

Sponsored by Perseus Project, Tufts University.

Current edition Experimental

English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) (English) (English (George Chapman, 1611, ed. Hooper 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.) — 21.64 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.) — 21.64 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.) — 21.114 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 21.64 focus
Thus did he pause and ponder. But Lykaon came up to him dazed [65] and trying hard to embrace his knees, for he would fain live, not die. Radiant Achilles thrust at him with his spear, meaning to kill him, but Lykaon ran crouching up to him and caught his knees, whereby the spear passed over his back, [70] and stuck in the ground, hungering though it was for blood. With one hand he caught Achilles’ knees as he besought him, and with the other he clutched the spear and would not let it go. Then he said, “Achilles, have mercy upon me and spare me, [75] for I am your suppliant. It was in your tents that I first broke bread on the day when you took me prisoner in the vineyard; after which you sold me away to Lemnos far from my father and my friends, and I brought you the price of a hundred oxen. [80] I have paid three times as much to gain my freedom; it is but twelve days that I have come to Ilion after much suffering, and now cruel fate has again thrown me into your hands. Surely father Zeus must hate me, that he has given me over to you a second time. [85] Short of life indeed did my mother Laothoe bear me, daughter of aged Altes—of Altes who reigns over the warlike Leleges and holds steep Pedasos on the river Satnioeis. Priam married his daughter along with many other women and two sons were born of her, [90] both of whom you will have slain. Your spear slew noble Polydoros as he was fighting in the front ranks, and now evil will here befall me, for I fear that I shall not escape you since a superhuman force [ daimōn] has delivered me over to you. Furthermore I say, and lay my saying to your heart, [95] spare me, for I am not of the same womb as Hector who slew your gentle but strong comrade.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 21.64 focus
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 21.64 focus
Thus while he spake, the Trojan, pale with fears,
Approach'd, and sought his knees with suppliant tears;
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Loath as he was to yield his youthful breath,
And his soul shivering at th' approach of death.
Achilles rais'd the spear, prepar'd to wound;
He kiss'd his feet, extended on the ground:
And while above the spear suspended stood,
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Longing to dip its thirsty point in blood,
One hand embraced them close, one stopp'd the dart;
While thus these melting words attempt his heart:
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 21.64 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 21.64 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 21 focus

Notes on the current edition

Iliad

1. 56 Down-keep down.

New Alexandria Commentaries

Gregory Nagy

The momentum of Achilles continues to heat up. The Trojans are now retreating as fast as they can, heading back toward Troy to find safety there within the sacred walls of that ancient citadel. In their hurry to get away from the field of battle, their hasty retreat has quickly turned into a chaotic and humiliating rout. Achilles is right behind them, in hot pursuit, slaughtering left and right the fleeing Trojans. The hero seems unstoppable. But Achilles meets his match when he provokes the river god Scamander, whose clear streams he has polluted with the gore of countless Trojans that he slaughters while they are desperately attempting to ford the god’s river.

draft js image errorCopperplate etching (1795) by Tommaso Piroli, after a drawing (1793) by John Flaxman. Image via Wikimedia Commons.

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We see here a retrospective reference to the loigos ‘devastation’, I.21.134, suffered by the Achaeans because of the absence of Achilles.

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In this speech of Achilles, the hero is boasting, as expressed by way of the solemn word eukhesthai ‘claim’, I.21.187, about his genealogy as son of Peleus son of Aiakos son of Zeus himself, I.21.188–189. The point of the boast that Achilles makes here is that his genealogy is superior to that of the hero Asteropaios, whom he has just killed, I.21.139–183. This hero of the Trojans, as we learn at I.21.130–143, is the grandson of the river god Axios. Provocatively, Achilles is boasting that the lineage of Zeus, from which he is descended, is superior to the lineage of any river god, I.21.193–199, and, in this context, Achilles mentions by name two of the mightiest river gods: Akhelōios at I.21.194 and Ōkeanos at I.21.195. Even the Ōkeanos, Achilles goes on to say, would be defeated by Zeus in a one-on-one combat of cosmic proportions, I.21.196–199. This whole speech of Achilles is of course a direct provocation to the river Scamander, I.21.136–138. As we saw previously at I.20.74, the name of this river Scamander, Skamandros in Greek, is also the name of the river god who embodies the river, and that is how mortals address the god of the river, as Scamander, while Xanthos is the name that the gods themselves give to him. See the comment on I.20.001–074. Thus the river god Scamander can take it personally that Achilles here is insulting not only the river god Axios, from whom his dead enemy Asteropaios was descended, but also all river gods. And Achilles goes even further: he insults Scamander directly, declaring earlier at I.21.130-132 that the river god had failed to rescue the Trojans— despite the fact that they would customarily offer sacrifices of bulls and stallions to Scamander, I.21.131-132.

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Leonard Muellner

analysis of the attestations of eukhesthai + aorist infinitive (and the series to which this verse belongs)

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analysis of Achilles’ clarity on the connection between Patroklos’ death and his awareness of the reality of his own death, solidarity arising from a death in the community, kēdos, and Achilles’ progress towards philotēs and away from mēnis

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example of the pairing of question and answer regarding identity (between man and god) in Ancient Greek that matches the Avestan model, here with eukhesthai replaced by phanai

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example of an elaborated speech about one’s geneē (Asteropaios’), in the context of analyzing the more common short genos eukhesthai einai formulas [MRBTP: 'ff']

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example of the pairing of question and answer regarding identity (between man and god) in Ancient Greek that matches the Avestan model, here with eukhesthai replaced by phanai

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in a list of examples of the functional relationship between eukhesthai and phanai (in the context of analyzing genos eukhesthai einai formulas)

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in a list of parallels to the opening of formula (A) hōs ephat’ eukhomenos… occurring in the last 9 books of the Iliad (with participles after phanai categorizing the speech, here as threat), in the context of analyzing formula (A) and the meaning of eukhesthai

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analysis of the associative process by which eukhesthai no longer designates a hero’s own birth but that of another hero’s death – still an assertion of one’s identity and superiority

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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 secular eukhesthai indicating direct speech (introducing speech)

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demonstration that there is no gap between statements of superiority in age and statements of superiority in prestige, physical prowess, and physical beauty (in the context of demonstrating the contextual unity of eukhesthai einai + superlative/comparative formulas and their relationship with genos eukhesthai einai formulas)

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analysis of phanai as contrasting with and substituting for eukhomai, in the context of analyzing the meaning of eukhesthai in genos eukhesthai einai formulas (eukhesthai for oneself to assert superiority/intimidating vs. phanai for opponent)

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analysis of phanai as contrasting with and substituting for eukhomai, in the context of analyzing the meaning of eukhesthai in genos eukhesthai einai formulas (eukhesthai for oneself to assert superiority/intimidating vs. phanai for opponent)

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in a list of attestations of genos eukhesthai einai and its transformations

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Richard Martin

At 21.121-35, Achilles speaks winged words to Lykaon. Like Hektor, Achilles seeks to stun his victim and vent his rage with a vivid description of the enemy's defilement. But whereas Hektor condenses this narration to a half-line (16.836), Achilles expands it to six (21.122-27). Furthermore, Achilles begins this full version of the motif with an explicit directive in the form of an imperative—"There now, lie with the fishes"—only then reverting to future verbs, predicting that Lykaon will be unmourned, his corpse whirled in the river, and his flesh eaten by fish (Martin 1993:34).

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