Homer Iliad 24.571

Samuel Butler (Translator)

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

Current edition Perseus

Iliad (English) (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.)

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.) — 24.552 focus
Translations (7)
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.) — 24.552 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 24.552 focus
O king, bid me not be seated, while Hector is still lying uncared for in your tents, but accept the great ransom which I have brought you, [555] and give him to me at once that I may look upon him. May you prosper with the ransom and reach your own land in safety, seeing that you have suffered me to live and to look upon the light of the sun.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 24.552 focus
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 24.552 focus
To whom the king: ‘O favour'd of the skies!
‘Here let me grow to earth! since Hector lies
‘On the bare beach, depriv'd of obsequies.
‘O give me Hector: to my eyes restore
‘His corse, and take the gifts: I ask no more!
700
‘Thou, as thou may'st, these boundless stores enjoy;
‘Safe may'st thou sail, and turn thy wrath from Troy;
‘So shall thy pity and forbearance give
‘A weak old man to see the light, and live!’
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 24.552 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 24.552 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 24.552 focus

New Alexandria Commentaries

Gregory Nagy

The Iliad ends with the funeral of Hector, not of Achilles. And it is Hector, not Achilles, who is lamented at the end. But it is Achilles who makes it all happen, since he has transcended his rage and has shown mercy to an old father. The tears of Priam had made Achilles think of his own old father, of his own ancestors—and of Patroklos, who embodied the glories of the ancestors. Achilles was looking bad at the beginning of Iliad 23 and even at the beginning of Iliad 24, but he looks very good by the time Iliad 24 comes to a close.

draft js image errorMourners lament as Hector’s corpse is laid out in preparation for the funeral that closes Iliad Rhapsody 24. Copperplate etching (1795) by Tommaso Piroli, after a drawing (1793) by John Flaxman. Image via Wikimedia Commons.

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The two heroes Automedon and Alkimos are both marked as therapontes of Achilles, I.24.573, by virtue of this detail: Achilles honored the two of them more than anyone else after the death of Patroklos, I.24.574–575 (tīein ‘honor’ at I.24.575). Here they are acting as the attendants of Achilles, I.24.576–580.

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analysis of petrified characters, here in Niobe’s story, and Aristarchus’ analysis of 611 in the passage as Homeric but 614-617 as non-Homeric

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analysis and comparison of the different traditions about the children of Niobe, here the Iliadic one according to which they all were killed (contra an Argive one, according to which two were saved by Leto), in the context of analyzing Pausanias

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analysis of locating the realm of Tantalos in Pausanias and comparison with the Iliad

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reference to the fact that númphē can mean not only “goddess,” as here, but also “bride.” See Il. XVIII.492

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Leonard Muellner

analysis of the delicacy of the situation and the exchange between Achilles and Priam nearly not succeeding

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analysis of the teleology of Achilles’ mēnis and enacting his humanness in Achilles’ partaking of food (here), sleeping with a woman, and sharing in kēdea (Hektor’s funeral)

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the difficulty of exchange in I.24 (in contrast to that proposed by Chryses in I.01) and need for the divine intervention of Hermes, here especially to avoid being noticed by Agamemnon

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analysis of the teleology of Achilles’ mēnis and enacting his humanness in Achilles’ partaking of food, sleeping with a woman (here), and sharing in kēdea (Hektor’s funeral)

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