Homer Iliad 16.658

Samuel Butler (Translator)

Iliad. Homer. Samuel Butler (Translator). London. 1898.

Current edition Perseus

Iliad (English) (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.)

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.) — 16.659 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.) — 16.659 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 16.659 focus
Neither would the brave Lycians stand firm; [660] they were dismayed when they saw their king lying struck to the heart amid a heap of corpses—for when the son of Kronos made the fight wax hot many had fallen above him. The Achaeans, therefore stripped the gleaming armor from his shoulders and the brave son of Menoitios gave it to his men to take to the ships. [665] Then Zeus lord of the storm-cloud said to Apollo, “Dear Phoebus, go, I pray you, and take Sarpedon out of range of the weapons; cleanse the black blood from off him, and then bear him a long way off where you may wash him in the river, anoint him with ambrosia, [670] and clothe him in immortal raiment; this done, commit him to the arms of the two fleet messengers, Death, and Sleep, who will carry him straightway to the fertile district [ dēmos] of Lycia, 674 and there his relatives and comrades will ritually prepare [ tarkhuein] him, [675] with a tomb and a stele—for that is the privilege of the dead.”
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 16.659 focus
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 16.659 focus
Then, nor before, the hardy Lycians fled,
And left their monarch with the common dead:
Around, in heaps on heaps, a dreadful wall
Of carnage rises, as the heroes fall.
(So Jove decreed!) At length the Greeks obtain
805
The prize contested, and despoil the slain.
The radiant arms are by Patroclus borne,
Patroclus' ships the glorious spoils adorn.
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 16.659 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 16.659 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 16.659 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

source

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

source
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.

source

We see here further indications of Sarpedon’s impending immortalization: Apollo anoints the hero’s body with ambrosiē ‘immortalizing substance’ and clothes him in vestments that are ambrota ‘immortalizing’.

source

See the comment on I.16.454–455.

source

See the comment on I.16.455.

source

See the comment on I.16.456–457.

source

See the comment on I.16.670.

source

See the comment on I.16.454–455.

source

See the comment on I.16.455.

source

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

source

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.

source

We see at I.16.722 a wish that is predicated on confidence in some specific certainty: αἴθ ὅσον ἥσσων εἰμί, τόσον σέο φέρτερος εἴην ‘If only I could be superior to you—as surely as I am that much inferior to you!’ On the syntax of such wishes, see the comment on I.18.464–466. In this case, however, the predicated certainty is falsified, since the speaker is Apollo disguised as Hector’s uncle, and the god is of course superior rather than inferior to Hector. Here I epitomize the analysis in GMP 300. Apollo now says, in the guise of Hector’s uncle: if you were that much inferior, then you would retreat in battle, I.16.723. But, since Hector is supposedly that much superior to his uncle, he is of course expected not to retreat. What is hidden in these comparisons is the relative stature of the god himself: the uncle is to Hector as Hector is to Apollo. From the standpoint of Hector, the premise in Apollo’s use of the idiom is reality: the uncle is inferior to Hector. Here I repeat the wording of I.16.722: αἴθ ὅσον ἥσσων εἰμί, τόσον σέο φέρτερος εἴην ‘If only I could be superior to you—as surely as I am that much inferior to you!’ From the standpoint of Apollo and the framing narrative, however, the premise is false: Apollo is superior, not inferior, to Hector. Therefore the wish that is based on the premise is augmented: the ‘that much’ of ‘let me be that much superior to you’ is immeasurably more than Hektor might think.

source
Leonard Muellner

analysis of mēnis in Patroklos’ aristeia

source

analysis of mēnis in Patroklos’ aristeia

source

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

source

analysis of mēnis in Patroklos’ aristeia

source

the diction associated with mēnis, here aleuein

source

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

source

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

source
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).

source