Homer Iliad 20.176

ed. David B. Monro, ed. Thomas W. Allen

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Iliad. Homer. ed. David B. Monro, ed. Thomas W. Allen. Oxford. 1908-1920.

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Current edition Perseus

Ἰλιάς (Greek) (Homer. Homeri Opera, Volumes 1-2. Monro, D. B. (David Binning), editor; Allen, Thomas W. (Thomas William), editor. Oxford: Clarendon Press, 1908-1920.)

Translations (9)
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.) — 20.176 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 (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 20.176 focus
When they were now close up with one another Achilles was first to speak. 178 “Aeneas! Why are you standing so far up front in the battle? 179 Does your thūmos urge you to fight against me [180] because you hope to be king of the horse-taming Trojans, 181 which is the tīmē of Priam? But even if you kill me, 182 Priam will not place the honorific portion [ geras] in your hand on that account. 183 He has children, and he is sound and not unstable. Or have the Trojans been allotting you a demesne of passing richness, [185] fair with orchard lawns and wheat lands, if you should slay me? This you shall hardly do. I have discomfited you once already. Have you forgotten how when you were alone I chased you from your herds helter-skelter down the slopes of Ida? [190] You did not turn round to look behind you; you took refuge in Lyrnessos, but I attacked the city, and with the help of Athena and father Zeus I ransacked it and carried its women into captivity, though Zeus and the other gods rescued you. You think they will protect you now, but they will not do so; [195] therefore I say go back into the army, and do not face me, or you will rue it. Even a fool may be wise after the event.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 20.176 focus
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 20.176 focus
Ere yet the stern encounter join'd, begun
The seed of Thetis thus to Venus' son:
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 20.176 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 20.176 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 20.176 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 20 focus

New Alexandria Commentaries

Douglas Frame

comment on the goal of the second to last segment of the poem, books 17-20, Achilles’ return to battle, and their relationship with the final segment

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Gregory Nagy

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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In this speech, Achilles speaks to Aeneas from the standpoint of an epic tradition that glorifies primarily Achilles. On the other hand, in the corresponding speech of Aeneas to Achilles, I.20.200–258, we will see that Aeneas speaks to Achilles from the standpoint of a different though related epic tradition. This different traditions, as we will see, glorifies primarily Aeneas himself.

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Achilles tells about a past encounter with Aeneas in an epic story that is situated outside the time-frame of the Iliad, I.20.187–194. The story supplements what Aeneas says at I.20.089–098 about such an encounter, where that hero tells a different though related version of the same story. The differences are highlighted in the story as told by Achilles here at I.20.187–194, where we find additional details about the escape of Aeneas from Achilles. According to this version of the story, Aeneas seems to have escaped from Achilles not once but twice: after Aeneas ran down from the highlands of Mount Ida and reached the coastland without getting caught by Achilles, he found refuge in the city of Lyrnessos, which Achilles then destroyed—but without catching him, since Aeneas somehow escaped, I.20.190–194. In this narrative, Achilles knows that it must have been the gods who made it possible for Aeneas to escape, but he does not know the exact identity of the god who actually rescued that hero: the wording of Achilles is ostentatiously vague when he refers at I.20.194 to the action of ‘Zeus and other gods’ in rescuing Aeneas from the besieged city of Lyrnessos before Achilles destroyed it. This vagueness about the interference of the gods is relevant to what will happen in the upcoming encounter between Aeneas and Achilles. As we will see in the comment on I.20.290–352, Achilles will be literally kept in the dark about the identity of the god who will rescue Aeneas from being killed when the two heroes finally engage in mortal combat. That said, I return to my focus on the second escape of Aeneas from Lyrnessos—following his first escape when he ran down to that city from the highlands of Mount Ida. The details we have seen about the second escape explain why only Lyrnessos is mentioned in the version of the story as told by Achilles, unlike the version as told by Aeneas, where both Pedasos and Lyrnessos are mentioned. The second escape of Aeneas, from a besieged city, could only have happened at one of the two cities of Pedasos and Lyrnessos, which were both ultimately destroyed by Achilles. Aeneas could not have been present in two besieged cities at the same time. I propose, then, that Pedasos and Lyrnessos were alternative places of refuge for Aeneas in alternative versions of his story, just as these same two cities had been alternative places of residence for Briseis in alternative versions of her own story, as I noted in the comment on I.16.057. In yet another story, there was yet another city from which Aeneas escaped before it was completely destroyed. The dramatic time of this other story, unlike the stories we have just considered about the cities of Pedasos and Lyrnessos, comes after rather than before the dramatic time of the Iliad. This other story is about the city of Troy itself, and, in this story as well, Aeneas managed to escape before the city was completely destroyed. The story was told in an Ionian epic that belonged to the epic Cycle, and the name of this epic was the Iliou Persis ‘Destruction of Ilion’, attributed to Arctinus of Miletus, Proclus summary p. 107.24–26 ed. Allen 1912. On the epic Cycle, see the inventory of Words and Ideas.

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comment on the expression ē ou memnēi in the context of analysis of the presence of other traditions in the Iliad, here the Capture of Lyrnessos and Pedasos, and Aeneid tradition vs. one of Achilles and the vocabulary of poetry of blame and kleos

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In the wording of Achilles here, his boast about his swift-footedness is a paraphrase, as it were, of the epithets that describe him as swift-footed. There are over 30 occurrences of the epithet podas ōkus ‘swift-footed’ and over 20 occurrences of podōkēs ‘swift-footed’.

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