Homer Iliad 16.249

ed. David B. Monro, ed. Thomas W. Allen

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Iliad. Homer. ed. David B. Monro, ed. Thomas W. Allen. Oxford. 1908-1920.

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Current edition Perseus

Ἰλιάς (Greek) (Homer. Homeri Opera, Volumes 1-2. Monro, D. B. (David Binning), editor; Allen, Thomas W. (Thomas William), editor. Oxford: Clarendon Press, 1908-1920.)

Translations (9)
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.) — 16.249 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.) — 16.249 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 16.249 focus
249 Thus did he [Achilles] pray, and Zeus, the Planner, heard his prayer. [250] Part of it he did indeed grant him—but the other part he refused. 251 He granted that Patroklos should thrust back war and battle from the ships, 252 yes, he granted that. But he refused to let him come safely [ ex-apo-ne-e-sthai] out of the fight.
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 16.249 focus
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 16.249 focus
Great Jove consents to half the chief's request,
But heaven's eternal doom denies the rest:
To free the fleet was granted to his prayer;
His safe return the winds dispers'd in air.
Back to his tent the stern Achilles flies,
310
And waits the combat with impatient eyes.
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 16.249 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 16.249 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 16.249 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 16 focus

New Alexandria Commentaries

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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Achilles is pictured as standing in front of his klisiā ‘shelter’, to get a better view of the battle scene. In the comments on I.08.220–227 and on I.11.005–016, there is more about the positioning of this klisiā.

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The wording of Patroklos describes Achilles as the ‘best of the Argives’—which is another way of saying that Achilles is ‘the best of the Achaeans’.

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In the words of Patroklos, there are warriors and then there are therapontes of warriors. These therapontes are ankhe-makhoi, literally ‘fighting next to them’, that is, fighting side by side with the warriors. Here we see the stance of a chariot driver who is speaking about standing next to the chariot fighter. They stand together, side by side on the chariot platform. So, standing here side by side with the chariot fighter is his very own chariot driver, his very own therapōn in the dual role of ‘attendant’ and ‘ritual substitute’. The ritual pose, as it were, of the therapōn as he takes his stand side by side with the primary warrior on the platform of the chariot is a physical embodiment of his role as ritual substitute.

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For Agamemnon to dishonor the status of Achilles as ‘the best of the Achaeans’, as Achilles himself says at I.01.412, is a sign of the over-king’s atē ‘aberration’. Patroklos says it again here, I.16.273–274.

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As Patroklos rides off to battle, soon to die as the ritual substitute of Achilles, we see here standing next to him on the chariot his very own therapōn. It becomes clear, as the narrative proceeds, that this therapōn is the hero Automedon. Does this hero function here not only as the ‘attendant’ of Patroklos but also as that hero’s very own ‘ritual substitute’? The answer is: no. Automedon is temporarily the chariot driver for Patroklos, but he will not become a ritual substitute for him. True, we see Automedon functioning as an ‘attendant’ at I.16.145–154, where he yokes the horses of Achilles to the chariot that he will drive for Patroklos: so, Automedon is definitely a temporary attendant for Patroklos as well as his temporary chariot driver. But Automedon will not become a ritual substitute for Patroklos.

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For Achilles to renounce his mēnithmos ‘anger’ is equated, already here, to his restoring the relationship that should exist among companions who are philoi ‘near and dear’ to each other: such a relationship, as we see here, is philotēs ‘being near and dear to one’s near and dear ones’. In the Iliad, Patroklos takes on the role of restoring, by way of his own death, such philotēs between Achilles and the Achaeans.

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Leonard Muellner

analysis of the development of the meaning of Latin spendō, in the context of analyzing the development of uoueō/eukhesthai

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in a list of examples of Homeric prayers, in the context of analyzing the meaning of eukhesthai in formula (A) and here specifically the Homeric notion of prayer

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switch from Dii patri to Dii t’alloisin te theoisin, in the context of analyzing Allen’s text at I.08.526 vs. Zenodotus’s version of the verse

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in a list of examples of eukhesthai + dative (formulas which report prayers)

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analysis of the formulas with the three places where eukhesthai + dative has the shape eukh ˘ ˘ – [=short short long], as in this verse

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in the discussion of the rationale of the classification of the attestations of eukhesthai + dative

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analysis of the traditionality of the collocation of eukhesthai and spendein

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comparison of the themes in Iliad 1 with this speech, the continuity of Achilles’ goals from Iliad 1 to here and the identity and solidarity of Achilles and Myrmidons

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comparison of the themes in Iliad 1 with this speech, the continuity of Achilles’ goals from Iliad 1 to here and the identity and solidarity of Achilles and Myrmidons

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comparison of the themes in Iliad 1 with this speech, the continuity of Achilles’ goals from Iliad 1 to here and the identity and solidarity of Achilles and Myrmidons

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analysis of Phoenix’ speech to Achilles and atē leading to mēnis

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the significance/purpose of Patroklos’ return to fighting (analysis of Nestor’s and Patroklos’ intentions in the latter’s wearing Achilles’ armor, and Achilles’ intentions in sending Patroklos out to fight in his own armor, giving up his mēnis and identification with Patroklos)

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