Homer Iliad 23.226

A. T. Murray (Translator)

Iliad. Homer. A. T. Murray (Translator). London. 1924-1925.

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Current edition Perseus

Iliad (English) (Homer. The Iliad, Volume 1-2. Murray, A. T. (Augustus Taber), translator. London: William Heinmann; New York: G.P. Putnam's Sons, 1924-1925.)

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.) — 23.226 focus
Translations (8)
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.) — 23.177 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 23.226 focus
At length as the Morning Star was beginning to herald the light which saffron-mantled Dawn was soon to suffuse over the sea, the flames fell and the fire began to die. [230] The winds then went home beyond the Thracian sea [ pontos], which roared and boiled as they swept over it. The son of Peleus now turned away from the pyre and lay down, overcome with toil, till he fell into a sweet slumber. Presently they who were about the son of Atreus drew near in a body, and roused him with the noise and tramp of their coming. [235] He sat upright and said, “Son of Atreus, and all other princes of the Achaeans, first pour red wine everywhere upon the fire and quench it; let us then gather the bones of Patroklos, son of Menoitios, [240] singling them out with care; they are easily found, for they lie in the middle of the pyre, while all else, both men and horses, has been thrown in a heap and burned at the outer edge. We will lay the bones in a golden urn, in two layers of fat, against the time when I shall myself go down into the house of Hādēs. [245] I [= Achilles] command that you [= the Achaeans] make a tomb [ tumbos], not very big, 246 just big enough for now. Later, this same tomb you Achaeans 247must make very wide and very high—those of you who, after me, 248 will be left behind, you with your ships that have many benches.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 23.226 focus
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 23.226 focus
’Twas when, emerging through the shades of night,
280
The morning planet told th' approach of light;
And, fast behind, Aurora's warmer ray
O'er the broad ocean pour'd the golden day:
Then sunk the blaze, the pile no longer burn'd,
And to their caves the whistling winds return'd:
285
Across the Thracian seas their course they bore;
The ruffled seas beneath their passage roar.
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 23.226 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 23.226 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 23.226 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 23 focus

New Alexandria Commentaries

Douglas Frame

reference in the context of analyzing names in -tōr, here regarding Stentōr

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Gregory Nagy

The funeral that Achilles arranges here for Patroklos in the Iliad is in some ways a preview of the funeral that the Achaeans will arrange for Achilles himself beyond the time-frame of the Iliad. A high point of the funeral in Iliad 23 is a spectacular chariot race arranged by Achilles to honor his dead comrade Patroklos. But an earlier high point is a comparably spectacular cremation of his friend’s body. But this cremation of Patroklos, as a ritual, is far from perfect: it is in fact polluted, and the pollution will make Achilles look bad, at least for the moment. The polluted thoughts of the hero, as evidenced by his dragging the corpse of Hector behind his speeding chariot, will drive him to extremes that will challenge the cosmic order. But the Master Narrator of the Iliad will remedy the pollution, and the remedy will take the form of actually narrating the grim story. In the process of this narration, a great lesson will be learned about life, death, and a hoped-for recovery of life.

draft js image errorAchilles dragging the body of Hector. Copperplate etching (1795) by Tommaso Piroli, after a drawing (1793) by John Flaxman. Image via Wikimedia Commons.

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reference to the mixing of the ashes of Achilles and Patroklos in O.24.077 as not a duplication of references to the same mixing in the Iliad (here and 23.091-092), therefore not violating Munro’s law, in the context of analyzing a traditional suppression of anything overtly Iliadic in the Odyssey

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The tomb of Patroklos, called tumbos here at I.I.23.245, will also become the tomb of Achilles when his time comes to die. It is to be built on a small scale until Achilles is entombed there as well, I.23.245–246. But then, with the entombment of Achilles together with Patroklos, the size of the tomb will become spectacular in both height and width, I.23.246–247. So, this tomb will be incomplete until Achilles is entombed together with Patroklos—at which point it becomes truly the tomb of Achilles. So, instead of saying here that the tomb of Patroklos will also become the tomb of Achilles, it would be more accurate to say that the tomb of Patroklos will simply belong to Achilles. The spirit of Patroklos, when he appeared to Achilles and instructed him to construct a tomb for the two of them, was really pointing the way for Achilles to have a tomb of his own. There now follows at I.23.248 a pointed reference to the Achaeans of the future who will be sailing past the promontory on top of which the tomb is located and marveling at the sight of the structure, which is called a sēma ‘tomb at I.23.257. This visualization, as we will see in the anchor comment at O.24.076–084, makes it all the more clear that the tomb of Patroklos will in fact turn into the tomb of Achilles. See also anchor comment at I.23.125–126 on: tomb of Achilles, part 1; and anchor comment at O.24.076–084 on: tomb of Achilles, part 3.

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The tomb of Patroklos, called tumbos here at I.I.23.245, will also become the tomb of Achilles when his time comes to die. It is to be built on a small scale until Achilles is entombed there as well, I.23.245–246. But then, with the entombment of Achilles together with Patroklos, the size of the tomb will become spectacular in both height and width, I.23.246–247. So, this tomb will be incomplete until Achilles is entombed together with Patroklos—at which point it becomes truly the tomb of Achilles. So, instead of saying here that the tomb of Patroklos will also become the tomb of Achilles, it would be more accurate to say that the tomb of Patroklos will simply belong to Achilles. The spirit of Patroklos, when he appeared to Achilles and instructed him to construct a tomb for the two of them, was really pointing the way for Achilles to have a tomb of his own. There now follows at I.23.248 a pointed reference to the Achaeans of the future who will be sailing past the promontory on top of which the tomb is located and marveling at the sight of the structure, which is called a sēma ‘tomb at I.23.257. This visualization, as we will see in the anchor comment at O.24.076–084, makes it all the more clear that the tomb of Patroklos will in fact turn into the tomb of Achilles. See also anchor comment at I.23.125–126 on: tomb of Achilles, part 1; and anchor comment at O.24.076–084 on: tomb of Achilles, part 3.

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An agōn, as here at I.23.258, is literally a ‘coming together’ for competition; so, by extension, the word comes to mean ‘competition’. For more on the meaning and the etymology, see H24H 21§1. Here at I.23.257–258 is where the so-called Funeral Games for Patroklos will commence. And they will end at I.24.001. See the comment on that verse. The ritual practice of athletic competition as a compensation for death is amply attested in Greek traditions: see H24H 8a§§1–14. Here at I.23.258 the agōn can now begin to compensate for the death of Patroklos.

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