Homer Iliad 21.200

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He said: then from the bank his javelin tore,
And left the breathless warrior in his gore.
The floating tides the bloody carcass lave,
And beat against it, wave succeeding wave:
220
Till, roll'd between the banks, it lies the food
Of curling eels, and fishes of the flood.
All scatter'd round the stream (their mightiest slain)
Th' amaz'd Pæonians scour along the plain:
He vents his fury on the flying crew,
225
Thrasius, Astypylus, and Mnesus, slew;
Mydon, Thersilochus, with Ænius fell;
And numbers more his lance had plunged to hell,
But from the bottom of his gulfs profound,
Scamander spoke; the shores return'd the sound:
230

Iliad. Homer. London. 1863.

Sponsored by Perseus Project, Tufts University.

Current edition Experimental

English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) (English) (English (Alexander Pope, 1720, ed. Watson, 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.) — 21.200 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.) — 21.200 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.) — 21.249 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 21.200 focus
With this he drew his bronze spear out of the bank, and now that he had killed Asteropaios, he let him lie where he was on the sand, with the dark water flowing over him and the eels and fishes busy nibbling and gnawing the fat that was about his kidneys. [205] Then he went in chase of the Paeonians, who were fleeing along the bank of the river in panic when they saw their leader slain by the hands of the son of Peleus. Therein he slew Thersilokhos, Mydon, Astypylos, [210] Mnesos, Thrasios, Oineus, and Ophelestes, and he would have slain yet others, had not the river in anger taken human form, and spoken to him from out the deep waters saying, “Achilles, if you excel all in strength, [215] so do you also in wickedness, for the gods are ever with you to protect you: if, then, the son of Kronos has granted it to you to destroy all the Trojans, at any rate drive them out of my stream, and do your grim work on land. My fair waters are now filled with corpses, nor can I find any channel by which I may pour myself into the sea [220] for I am choked with dead, and yet you go on mercilessly slaying. I am in despair, therefore, O leader of your army, trouble me no further.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 21.200 focus
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 21.200 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 21.200 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 21.200 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 21 focus

New Alexandria Commentaries

Douglas Frame

evidence for contention that Od. XVIII.265 is very old, as ἤ κεν and ἢ κεν is likely older than ἠέ κεν and ἢε κεν.

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in a list of occurrences of the phrase thanatoi…halōnai in Homer, in the context of analyzing the meaning of the phrase in contrast with me nesei

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analysis of original notion of verb halṓō, “to be seized by death”

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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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Outraged by all the carnage caused by Achilles as that hero relentlessly keeps slaughtering droves of Trojans and clogs the river with their bloody corpses, Scamander as the divine embodiment of the river rises up with all his watery might and proceeds to fight Achilles one-on-one. What follows is an epitome from HQ 145–146. We know that ancient Greek narratives about hostile encounters between heroes and river gods can traditionally picture the river as taking the shape of a ferocious beast: a prime example is Archilochus F 286-287 (ed. West), where the hero Hēraklēs fights with the river god Akhelōios, who has taken on the shape of a raging bull. We may contrast the treatment of the fight between the hero Achilles and the river god Scamander here in Iliad 21, where the river Scamander does not take the shape of a bull and is not even theriomorphic: rather, the narrative opts for a variant tradition highlighting the elemental aspect of the river, as water personified, struggling with a hero whose ally, as we are about to see, will be the god Hephaistos in his role as fire personified. It has been argued, partly on the authority of the scholia for I.21.237, that the Archilochean representation is pre-Homeric. But it is enough for now to say that the Archilochean representation stems from a tradition that is independent of Homer. And the Homeric narrative goes out of its way to make an indirect reference to the other tradition. The river god Scamander, in the heat of battle with the hero Achilles, is described at I.21.237 as ‘bellowing like a bull’ (μεμυκὼς ἠύτε ταῦρος). The simile amounts to a conscious acknowledgment of a variant tradition. Finally the river god, after a lengthy struggle, is starting to overwhelm Achilles, and now this main hero of the Iliad finds himself in danger of getting swept away, cut off from all epic memory, in the flooding streams of the enraged Scamander.

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reference to Reeve’s contention that Aristarchus’ use of perissós could have rested on documentary evidence (Reeve 1972.250). These three lines are examples of athetesis that rests on documentary evidence

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passage adduced by Socrates at Protagoras 340a

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In order to save the endangered Achilles, Hērā now induces her son Hephaistos to join the fray and to fight actively against the river god Scamander. Since Hephaistos is god of fire, he is the elemental antithesis of Scamander as god of water, that is, as the local god who embodies the principal river that waters the plain of Troy. So now the fight between fiery hero and streaming god escalates into a cosmic conflict between the elements of fire and water. In the end, then, fire wins over water, but now Hērā induces Hephaistos to stop his fight with Scamander.

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one of Watkin’s three passages where menos is used as a functional equivalent of mēnis

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Leonard Muellner

analysis of the formula daimoni isos used of heroes in their aristeia only, and in the context of hero-god antagonism

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examples of the identical contexts in which eukhos and kudos occur

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in a list of passages exemplifying the complementary metrical distribution of eukhos and kudos

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comparison of eukhos and kudos, and here specifically analysis of the phraseology surrounding them that is paralleled by only kleos

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analysis of the meaning and uses of piphauskesthai (in the context of analyzing the semantic and formal confusion of piphaskein and piphauskesthai), in this verse as ‘show, reveal’

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Richard Martin

At 21.286, Athena and Poseidon pledge faith to Achilles: "Taking hand in hand they pledged faith by means of words (epeessin)." The focus is on speech as a social bonding mechanism, the equivalent of a handshake—an affirmation between helping divinities and Achilles. The parallel between verbal and physical gesture is highlighted in this instance of the hand-and-word formula (Martin 1993:19).

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