Homer Iliad 20.86

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.

Sponsored by Perseus Project, Tufts University.

Funding provided by The Annenberg CPB/Project.

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.) — 20.86 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.) — 20.86 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 20.86 focus
And Aeneas answered, “Why do you thus bid me fight the proud son of Peleus, when I am in no mind to do so? [90] Were I to face him now, it would not be for the first time. His spear has already put me to flight from Ida, when he attacked our cattle and ransacked Lyrnessos and Pedasos; Zeus indeed saved me in that he granted me strength to flee, else I had fallen by the hands of Achilles and Athena, [95] who went before him to protect him and urged him to fall upon the Leleges and Trojans. No man may fight Achilles, for one of the gods is always with him as his guardian, and even were it not so, his weapon flies ever straight, and fails not [100] to pierce the flesh of him who is against him; if the gods would let me fight him to the finish [ telos] on even terms, he should not soon overcome me, though he boasts that he is made of bronze.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 20.86 focus
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 20.86 focus
Then thus the hero of Anchises' strain:
‘To meet Pelides you persuade in vain;
‘Already have I met, nor void of fear
‘Observ'd the fury of his flying spear;
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‘From Ida's woods he chas'd us to the field,
‘Our force he scatter'd, and our herds he kill'd;
‘Lyrnessus, 1 Pedasus in ashes lay;
‘But (Jove assisting) I surviv'd the day.
‘Else had I sunk oppress'd in fatal fight,
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‘By fierce Achilles and Minerva's might.
‘Where'er he mov'd, the goddess shone before,
‘And bathed his brazen lance in hostile gore.
‘What mortal man Achilles can sustain?
‘Th' immortals guard him through the dreadful plain,
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‘And suffer not his dart to fall in vain.
‘Were God my aid, this arm should check his power,
‘Though strong in battle as a brazen tower.’
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 20.86 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 20.86 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 20.86 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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Aeneas tells about a past encounter with Achilles in an epic story that is situated outside the time-frame of the Iliad, I.20.089–102. At a later point, I.20.187–194, the story will be supplemented by what Achilles himself says about such an encounter. As we will see, what Achilles says at that later point reflects a different though related version of the same story. In the story as told by Aeneas here at I.20.089–102, he was pasturing his cattle in the highlands of the mountain range known simply as Mount Ida, and Achilles evidently caught him off guard in a cattle-raid, I.20.090–091. Aeneas, as he was being pursued by Achilles, fled from the highlands of Mount Ida all the way down to the coastland in the south. The general direction of the flight of Aeneas is indicated by a detail about the pursuit by Achilles. After he chased Aeneas down from the heights of Mount Ida, Achilles conquered the cities of Pedasos and Lyrnessos, I.20.092. As we know from other contexts, I.06.034–035 and I.21.086–087, Pedasos was a city situated near the river Satnioeis, and we know from Strabo 13.1.50 C605 that this river flowed into the Gulf of Adramytteion at the coastline situated to the southwest of Mount Ida. As for Lyrnessos, it was situated further off to the east along the coastline, as we know from Strabo 13.1.60 C611. Whereas Lyrnessos was inhabited by Kilikes, as noted in the anchor comment at I.02.689–693 with reference to Strabo 13.1.7 C586, Pedasos was inhabited by Leleges, as we read at I.21.086–087. The story as told by Aeneas explains how he succeeded in escaping from Achilles: at I.20.092–093, Aeneas boasts that he received the divine aid of Zeus himself, who gave to him the superhuman speed that he needed to run away from that most prodigious of all runners, Achilles. As for the story as told by Achilles at I.20.187–194, we will see in the comment on those verses that there are added details about the escape of Aeneas from Achilles, and that some of those details do not mesh with the version of the story as told by Aeneas.

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Thetis as an example of a divine figure with local traits that resists Panhellenic systematization as tending to be non-Olympian

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Leonard Muellner

analysis of the linguistic and contextual anomalies of this verse, as formally distinct from the other aristos + eukesthai einai formulas, though with pagkhalkeos as functioning as the divine equivalent of aristos

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in a list of examples of eukhesthai einai + comparative/superlative (secular contexts)

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analysis of the linguistic and contextual anomalies of this verse, as formally distinct from the other aristos + eukesthai einai formulas, though with pagkhalkeos as functioning as the divine equivalent of aristos

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in a list of examples of eukhesthai + dative (sacral)

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analysis of the section I of the classification of the attestations of eukhesthai + dative and the flottement in the position of eukheo around the beginning of the line (enjambment and improvisation)

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

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comment on phanai substituting for eukhesthai, and contrast between Aeneas’ descent from an Olympian mother and Achilles’ from a sea-nymph

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