Homer Iliad 21.97

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.) — 21.97 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.) — 21.97 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)) — 21.97 focus
With such words did the princely son of Priam beseech Achilles; but Achilles answered him sternly. “Idiot,” said he, “talk not to me of ransom. [100] Until Patroklos fell I preferred to give the Trojans quarter, and sold beyond the sea many of those whom I had taken alive; but now not a man shall live of those whom heaven delivers into my hands before the city of Ilion—and of all Trojans [105] it shall fare hardest with the sons of Priam. Therefore, my friend, you too shall die. Why should you whine in this way? Patroklos fell, and he was a better man than you are. I too—see you not how I am great and goodly? I am son to a noble father, and have a goddess for my mother, [110] but the hands of doom and death overshadow me all as surely. The day will come, either at dawn or dark, or at the noontide, when one shall take my life also in battle, either with his spear, or with an arrow sped from his bow.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 21.97 focus
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 21.97 focus
These words, attended with a shower of tears,
The youth address'd to unrelenting ears:
110
‘Talk not of life, or ransom,’ (he replies,)
‘Patroclus dead, whoever meets me, dies:
‘In vain a single Trojan sues for grace;
‘But least, the sons of Priam's hateful race.
‘Die then, my friend! 1 what boots it to deplore?
115
‘The great, the good Patroclus is no more!
‘He, far thy better, was foredoom'd to die,
‘And thou, dost thou bewail mortality?
‘Seest thou not me, whom nature's gifts adorn,
‘Sprung from a hero, from a goddess born?
120
‘The day shall come (which nothing can avert)
‘When by the spear, the arrow, or the dart,
‘By night, or day, by force or by design,
‘Impending death and certain fate are mine.
‘Die then:’ he said, and as the word he spoke,
125
The fainting stripling sunk before the stroke;
His hand forgot its grasp, and left the spear;
While all his trembling frame confess'd his fear.
Sudden Achilles his broad sword display'd,
And buried in his neck the reeking blade.
130
Prone fell the youth; and, panting on the land,
The gushing purple dyed the thirsty sand:
The victor to the stream the carcass gave,
And thus insults him, floating on the wave:
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 21.97 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 21.97 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 21 focus

Notes on the current edition

Iliad

1. 129 "The word is κεραίζων, which they translate cædens, but properly signifies dissipans, ut boves infestis cornibus."-CHAPMAN.

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 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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