Homer Iliad 16.548

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Iliad. Homer. Boston. 1870.

Current edition Experimental

English (William Cullen Bryant, 1870) (OCR draft) (English) (English (William Cullen Bryant, 1870))

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.) — 16.548 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.) — 16.548 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.) — 16.548 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 16.548 focus
As he spoke the Trojans were plunged in extreme and ungovernable grief [ penthos]; for Sarpedon, alien though he was, had been one of the main stays of their city, [550] both as having many people with him, and himself the foremost among them all. Led by Hector, who was infuriated by the fall of Sarpedon, they made instantly for the Danaans with all their might, while the undaunted spirit of Patroklos son of Menoitios cheered on the Achaeans. [555] First he spoke to the two Ajaxes, men who needed no words telling them what to do. “Ajaxes,” said he, “may it now please you to show yourselves the men you have always been, or even better—Sarpedon is fallen—he who was first to overleap the wall of the Achaeans; let us take the body and outrage it; [560] let us strip the armor from his shoulders, and kill his comrades if they try to rescue his body.”
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 16.548 focus
He spoke: each leader in his grief partook;
Troy, at the loss, through all her legions shook;
Transfix'd with deep regret, they view o'erthrown
At once his country's pillar, and their own;
A chief, who led to Troy's beleaguer'd wall
675
A host of heroes, and outshin'd them all.
Fir'd, they rush on; first Hector seeks the foes,
And with superior vengeance greatly glows.
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 16.548 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 16.548 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 16.548 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 16 focus

New Alexandria Commentaries

Douglas Frame

analysis of the parallelism between Nestor and Patroclus (as in Nestor’s second story), with regards to Patroclus’ failure to turn back from battle as Achilles commands

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analysis of the parallelism between Nestor and Patroclus (as in Nestor’s second story), with regards to Patroclus’ failure to turn back from battle as Achilles commands

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Gregory Nagy

It seems at first as if everything is coming together here in Iliad 16. Achilles, best of the Achaeans, sends out his other self, Patroklos, to fight Hector and his Trojans, who are now on the verge of setting on fire and destroying all the beached ships of the Achaeans. Patroklos does in fact succeed in stopping the fire, which had been endangering not only the survival of the Achaeans but even the very existence of their notional descendants, imagined as the Greeks who are listening to the story of the Iliad in their own time. The conflagration that could have burned down the beached ships of the Achaeans is now literally ‘quenched’ by Patroklos, whose heroic action in putting out the fire of the Trojans is compared in a simile to a cosmic action taken by Zeus himself when this weather-god drenches and thus destroys in a violent rainstorm the farmlands of unjust men. Clearly, Zeus is now once again on the Achaean side of the Trojan War. But the success of Patroklos is not to last: soon after he kills Sarpedon, son of Zeus himself, in the course of a spectacular chariot fight, Patroklos now gets killed in the course of a second spectacular chariot fight. This time, Patroklos has gone too far, daring to attack not only Hector but also the divine protector of that hero, Apollo himself. Now everything is about to come apart again, and Achilles has yet to find out about the tragedy that awaits him.

draft js image errorA chariot driver and a chariot fighter in a biga (two-horses chariot). Terracotta, Late Helladic IIIA–IIIB (ca. 1400–1200 BCE). Louvre Museum, CA 2959. Credit line: Purchase, 1934.  Image Marie-Lan Nguyen (User:Jastrow), 2009-06-28 [CC BY 2.5 (http://creativecommons.org/licenses/by/2.5)], via Wikimedia Commons.

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At I.16.685, Patroklos experiences a personal atē ‘aberration’, as expressed by way of the verb aâsthai ‘veer off-course’.

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Patroklos confronts Apollo four times and then backs off, thus avoiding the mēnis ‘anger’ of the god, I.16.711. At the moment of his climactic fourth confrontation with Apollo, Patroklos is described as daimoni isos ‘equal to a daimōn’, I.16.705. The ‘superhuman force’ to which this word daimōn refers here can be understood to be Apollo himself. We see here a climactic moment in a pattern of divine-human antagonism that links the god Apollo with the hero Achilles, but Patroklos can now take upon himself the role of a ritual substitute for Achilles.

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Leonard Muellner

analysis of mēnis in Patroklos’ aristeia

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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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analysis of mēnis in Patroklos’ aristeia

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the diction associated with mēnis, here aleuein

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in the list of offenses that (threaten to) incur mēnis

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Richard Martin

The pukinon epos is language one can personally "keep"—or fail to keep, as is the case when Patroklos forgets Achilles' personal warning (16.686-87): "If he had guarded the epos of the son of Peleus, he would have fled the evil fate of black death." In this function, epea are often spoken by women, a convention that appears to be canonical in the deployment of the phrase epos t'ephat' ek t'onomaze (Martin 1993:38).

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