"In a famous scene in Book 6 of 'The Iliad,' Andromache, accompanied by her baby son and enslaved nurse, begs her husband, the great Trojan warrior Hector, to adopt a less dangerous military strategy, rather than face the enemy on the open plain. He refuses, and they part for the last time. In the original Greek, the wife and husband each use the same word to address one another: 'daimonios.' The word is cognate with 'daimōn' — 'spirit' or 'deity' (from which we get the English 'demon') — and presumably suggests, in its most literal sense, that a person is influenced by some superhuman power. Yet it is surprisingly common in Homer, generally used when one individual addresses another. It is sometimes taken to suggest little more than 'Sir' or 'Ma’am'; sometimes the context suggests it is negative ('possessed' or 'crazy'), sometimes the opposite ('You marvelous person!').
Many translators of this scene use different renditions of the word in the two instances. In Lattimore, Andromache calls Hector 'Dearest,' while he calls her 'Poor Andromache!'; in Fagles, Andromache calls Hector 'Reckless one,' while Hector calls Andromache 'Dear one'; in Fitzgerald, Andromache uses 'Wild one,' and Hector uses 'Unquiet soul' (a lovely phrase lifted from Shakespeare’s 'Merchant of Venice' — although oral poetry does not abound in clever literary quotations). I felt it was important to use the same word for both the wife addressing the husband, and the husband addressing the wife, to echo the symmetry suggested in the original, and I used 'strange' in both instances ('strange man … strange woman,' echoing the different genders of the original). I hoped that this word might hint at the Greek term’s suggestion of something unusual, perhaps divine or inhuman. This heartbreaking scene evokes both deep intimacy and profound estrangement between husband and wife, one of whom will soon be dead and the other enslaved."
- Emily Wilson, from "Emily Wilson on 5 crucial decisions she made in her ‘Iliad’ translation." Washington Post, 20 September 2023.
182 notes
·
View notes
A (not exhaustive) inventory of Astyanax's death and survival.
In the Little Iliad, Neoptolemos is the killer.
In the Iliou Persis, Odysseus is the killer.
In the Trojan Women we don't actually know who does the deed, "merely" that Odysseus is singled out as the (major) voice who argued for his death. As Andrew Erskine in Troy Between Greece and Rome points out (referencing another academic as well), given the lack of detail in what's left to us, Odysseus might well have been involved in Astyanax's death in the Little Iliad as well, in the same role he has in here in the Trojan Women.
Seneca (Troades) follows Euripides in the public deliberation and has Odysseus being present for Astyanax's death, but he has Astyanax leap voluntarily. (Excuse me, WTF.)
Quintus of Smyrna, in his Posthomerica, has the killing be done by "the Greeks". Not just the deliberation like in the Trojan Women, but "they" seized him and tossed him from the wall. Whether intended or not, it makes it read a little like a mob scene. (edited to add this, because I'd forgotten to check.)
Tryphiodoros, in the Taking of Ilios, has it again be Odysseus.
So what we get is that even when Odysseus isn't actively the hand that commits the deed, he's the (first? major? leading?) voice in claiming it "needs" to be done. For the ~safety of Greece~, of course.
So, now we come to myths and stories of Astyanax's survival. It's mostly here the "not exhaustive" disclaimer applies. For a lot of the Medieval sources (where this idea flourishes) I can't double check if they say anything about who/how Astyanax survives.
With that said; the Medieval manuscripts aren't the earliest ideas of Astyanax's survival!
One is late Classical or earlier; Dionysios of Halikarnassos reports of the Ilians (that is, the Anatolian Greeks of the "modern" Ilion/Troy, built somewhere after ~1000 BC) had a founding legend that involved Astyanax and Askanios.
Given that Astyanax can approach his cousin after being released by Neoptolemos, presumably Neoptolemos didn't kill Astyanax but rather take him along into slavery with his mother and Helenos.
I'll just include this screencap from Troy Between Greece and Rome for the next bit since it's easier:
On to the Medieval sources; the absolute earliest appearances of Astyanax here is as the founder of the Franks, now named Francion/Francus. French Wikipedia has a note to an author that says that Astyanax's survival was effected by (unnamed in the text and note) Medieval authors by the Greeks softening up and ending up not killing Asyanax because of his beauty.
Next is the "Andromache swaps Astyanax for another child and the Greeks (more like Odysseus) is tricked and kills the substitute". It has several appearances/uses, but the earliest (at least by the list in Wikipedia) seems to be Boiardo's Orlando Innamorato (1495).
While being unable to, like, check if anyone is named as the rescuer in some of these (Wiki also has an unsourced mention of Talthybios), in general we seem to land on either Neoptolemos or, in later stories, Andromache herself. I wouldn't think Neoptolemos ends up not killing Astyanax out of the goodness of his heart, more as a way to control Andromache, but there it is either way.
Odysseus is only ever an obstacle to be worked around, which isn't odd given how often he is either the killer, or, maybe far more important, the voice to argue that Astyanax need to die. Not so odd he'd then be construed in later stories as the character to be specifically tricked by the child-swap.
I'll put the sources under the cut!
(For the Little Iliad)
Scholiast on Lycophr. Alex., 1268:
"Then the bright son of bold Achilles led the wife of Hector to the hollow ships; but her son he snatched from the bosom of his rich-haired nurse and seized him by the foot and cast him from a tower. So when he had fallen bloody death and hard fate seized on Astyanax. And Neoptolemus chose out Andromache, Hector's well-girded wife, and the chiefs of all the Achaeans gave her to him to hold requiting him with a welcome prize. And he put Aeneas, the famous son of horse-taming Anchises, on board his sea-faring ships, a prize surpassing those of all the Danaans."
(For the Sack of Ilion/Ilioupersis)
The Greeks, after burning the city, sacrifice Polyxena at the tomb of Achilles: Odysseus murders Astyanax; Neoptolemus takes Andromache as his prize, and the remaining spoils are divided.
(Note 136 to Apllodorus' Library, trans. Frazer)
Compare Arctinus, Ilii Persis, summarized by Proclus, in Epicorum Graecorum Fragmenta, ed. G. Kinkel, p. 50; Eur. Tro. 719-739, Eur. Tro. 1133-1135; Eur. And. 8-11; Paus. 10.26.9; Quintus Smyrnaeus, Posthomerica xiii.251-257; Tryphiodorus, Excidium Ilii 644-646; Tzetzes, Scholiast on Lycophron 1263; Scholiast on Eur. Andr. 10; Ov. Met. 13.415-417; Hyginus, Fab. 109; Seneca, Troades 524ff., 1063ff. While ancient writers generally agree that Astyanax was killed by being thrown from a tower at or after the sack of Troy, they differ as to the agent of his death. Arctinus, as reported by Proclus, says merely that he was killed by Ulysses. Tryphiodorus reports that he was hurled by Ulysses from a high tower. On the other hand, Lesches in the Little Iliad said that it was Neoptolemus who snatched Astyanax from his mother's lap and cast him down from the battlements (Tzetzes and Paus. 10.26.9). According to Euripides and Seneca, the murder of the child was not perpetrated in hot blood during the sack of Troy but was deliberately executed after the capture of the city in pursuance of a decree passed by the Greeks in a regular assembly. This seems to have been the version followed by Apollodorus, who apparently regarded the death of Astyanax as a sacrifice, like the slaughter of Polyxena on the grave of Achilles. But the killing of Astyanax was not thus viewed by our other ancient authorities, unless we except Seneca, who describes how Astyanax leaped voluntarily from the wall while Ulysses was reciting the words of the soothsayer Calchas and invoking the cruel gods to attend the rite.
(Trojan Women, Euripides)
Talthybius
You that once were the wife of Hector, bravest of the Phrygians, [710] do not hate me, for I am not a willing messenger. The Danaids and sons of Pelops both command—
Andromache
What is it? your prelude bodes evil news.
[…]
Talthybius
They mean to slay your son; there is my hateful message to you.
Andromache
[720] Oh me! this is worse tidings than my forced marriage.
Talthybius
So spoke Odysseus to the assembled Hellenes, and his word prevails.
Andromache
Oh, once again alas! there is no measure in the woes I bear.
Talthybius
He said they should not rear so brave a father's son.
(Dionysios of Halikarnassos; Ant. Rom. 1. 47. 5–6)
Aineias . . . sent Askanios, the eldest of his sons, with some of the allies, mainly Phrygians, to the land called Daskylitis, where the Askanian lake is, since his son had been invited by the inhabitants to rule over them. Askanios did not dwell there for long. When Skamandrios and the other descendants of Hektor approached him after Neoptolemos had released them from Greece, he went to Troy and restored them to their ancestral kingdom.
52 notes
·
View notes